Peculiar Travel Quotes

As Bokonon says: 'peculiar travel suggestions are dancing lessons from god.

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many had been born but their light not yet come this far? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize we were alone? I had always known the sky was full of mysteries—but not until now had I realized how full of them the earth was.

Peculiar travel suggestions are dancing lessons from God.

It was exciting to be off on a journey she had looked forward to for months. Oddly, the billowing diesel fumes of the airport did not smell like suffocating effluence, it assumed a peculiar pungent scent that morning, like the beginning of a new adventure, if an adventure could exude a fragrance.

No other animal in the world would try to defy the laws of nature, but humans are a very peculiar species.

As an adult I have often known that peculiar legacy time brings to the traveler: the longing to seek out a place a second time, to find deliberately what we stumbled on once before, to recapture the feeling of discovery. Sometimes we search out again even a place that was not remarkable itself - we look for it simply because we remember it. If we do find it, of course, everything is different. The rough-hewn door is still there, but it's much smaller; the day is cloudy instead of brilliant; it's spring instead of autumn; we're alone instead of with three friends. Or worse, with three friends instead of alone.

The driver asked me if I would mind another brief detour, this time to a tombstone salesroom across the street from the cemetery. I wasn't a Bokononist then, so I agreed with some peevishness. As a Bokononist, of course, I would have agreed gaily to go anywhere anyone suggested. As Bokonon says: 'Peculiar travel suggestions are dancing lessons from God.

But there are people who take salt with their coffee. They say it gives a tang, a savour, which is peculiar and fascinating. In the same way there are certain places, surrounded by a halo of romance, to which the inevitable disillusionment you experience on seeing them gives a singular spice. You had expected something wholly beautiful and you get an impression which is infinitely more complicated than any that beauty can give you. It is the weakness in the character of a great man which may make him less admirable but certainly more interesting. Nothing had prepared me for Honolulu...

Travel is crucial to one’s development,” said Miss Peregrine, her tone strangely defensive. “Until they have traveled, even the most educated person is ignorant.

What inn is this Where for the night Peculiar traveller comes? Who is the landlord? Where are the maids? Behold, what curious rooms! No ruddy fires on the hearth, No brimming tankards flow. Necromancer, landlord, Who are these below?

Arabella- Why you felt it was imperative for me to leave my house in a traveling trunk is still beyond me. You did see Zayne and Hamilton drop it, didn't you? Theodore- They told me to tell you they were very sorry about that. Arabella- Yes, I could tell they were dreadfully sorry, especially with all the laughter I heard through the one air hole someone considerately remembered to provide. I think gentlemen in general are deranged.

In some peculiar way, indeed, the rules were now beginning to seem quite logical. It was then I knew that I had been in India long enough.

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead?

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize we were alone?

It had been agreed between them that lighted candles at wayside inns, in strange countries amid mountain scenery, gave the evening meal a peculiar poetry.

It has also been the peculiar lot of our country to be visited by the worst kind of English travellers.

É um vazio todo peculiar que surge quando, numa cidade estranha, a pessoa disca números de telefone em vão. Quando ninguém atende, é uma decepção de alcance transcendente, como se esses números aleatórios fossem uma questão de vida ou morte.

Democritus and Heraclitus were two philosophers, of whom the first, finding the condition of man vain and ridiculous, never went out in public but with a mocking and laughing face; whereas Heraclitus, having pity and compassion on this same condition of ours, wore a face perpetually sad, and eyes filled with tears. I prefer the first humor; not because it is pleasanter to laugh than to weep, but because it is more disdainful, and condemns us more than the other; and it seems to me that we can never be despised as much as we deserve. Pity and commiseration are mingled with some esteem for the thing we pity; the things we laugh at we consider worthless. I do not think there is as much unhappiness in us as vanity, nor as much malice as stupidity. We are not so full of evil as of inanity; we are not as wretched as we are worthless. Thus Diogenes, who pottered about by himself, rolling his tub and turning up his nose at the great Alexander, considering us as flies or bags of wind, was really a sharper and more stinging judge, to my taste, than Timon, who was surnamed the hater of men. For what we hate we take seriously. Timon wished us ill, passionately desired our ruin, shunned association with us as dangerous, as with wicked men depraved by nature. Diogenes esteemed us so little that contact with us could neither disturb him nor affect him, and avoided our company, not through fear of association with us, but through disdain of it; he considered us incapable of doing either good or evil.... Our own peculiar condition is that we are as fit to be laughed at as able to laugh.

The faintness of the voice was pitiable and dreadful. It was not the faintness of physical weakness, though confinement and hard fare no doubt had their part in it. Its deplorable peculiarity was, that it was the faintness of solitude and disuse. It was like the last feeble echo of a sound made long long ago. So entirely had it lost the life and resonance of the human voice, that if affected the senses like a once beautiful colour faded away into a poor weak stain. So sunken and suppressed it was, that it was like a voice underground. So expressive it was, of a hopeless and lost creature, that a famished traveller, wearied out by lonely wandering in a wilderness, would remember home and friends in such a tone before lying down to die.

As Bokonon says: “Peculiar travel suggestions are dancing lessons from God.

In Bokonon, it is written that “peculiar travel suggestions are dancing lessons from God.

Mind you, I cannot swear that my story is true. It may have been a dream; or worse, a symptom of some severe mental disorder. But I believe it is true. After all, how are we to know what things there are on earth? Strange monstrosities still exist, and foul, incredible perversions. Every war, each new geographical or scientific discovery, brings to light some new bit of ghastly evidence that the world is not altogether the same place we fondly imagine it to be. Sometimes peculiar incidents occur which hint of utter madness. How can we be sure that our smug conceptions of reality actually exist? To one man in a million dreadful knowledge is revealed, and the rest of us remain mercifully ignorant. There have been travelers who never came back, and research workers who disappeared. Some of those who did return were deemed mad because of what they told, and others sensibly concealed the wisdom that had so horribly been revealed. Blind as we are, we know a little of what lurks beneath our normal life. There have been tales of sea serpents and creatures of the deep; legends of dwarfs and giants; records of queer medical horrors and unnatural births. Stunted nightmares of men's personalities have blossomed into being under the awful stimulus of war, or pestilence, or famine. There have been cannibals, necrophiles, and ghouls; loathsome rites of worship and sacrifice; maniacal murders, and blasphemous crimes. When I think, then, of what I saw and heard, and compare it with certain other grotesque and unbelievable authenticities, I begin to fear for my reason. ("The Mannikin")

Travel is crucial to one’s development,” said Miss Peregrine, her tone strangely defensive. “Until they have traveled, even the most educated person is ignorant. It’s important the children learn that our society is not the center of the peculiar universe.

The bride wore a dress of that peculiar style of calico known as "furniture prints," without trimming or ornaments of any kind. Whether it was cut "bias" or with "gores," I'm sorry to say I don't know, dress-making being as much of an occult science to me as divination.

Every moment of our existence is linked by a peculiar triple thread to our past—the most recent and the most distant—by memory. Our present swarms with traces of our past. We are histories of ourselves, narratives. I am not this momentary mass of flesh reclined on the sofa typing the letter a on my laptop; I am my thoughts full of the traces of the phrases that I am writing; I am my mother’s caresses, and the serene kindness with which my father calmly guided me; I am my adolescent travels; I am what my reading has deposited in layers in my mind; I am my loves, my moments of despair, my friendships, what I’ve written, what I’ve heard; the faces engraved on my memory. I am, above all, the one who a minute ago made a cup of tea for himself. The one who a moment ago typed the word “memory” into his computer. The one who just composed the sentence that I am now completing. If all this disappeared, would I still exist? I am this long, ongoing novel. My life consists of it.

No other animal in the world would try to defy the laws of nature, but humans are a very peculiar species.” – Nana.

Travel is crucial to one’s development. Until they have traveled, even the most educated person is ignorant.

The faintness of the voice was pitiable and dreadful. It was not the faintness of physical weakness, though confinement and hard fare no doubt had their part in it. Its deplorable peculiarity was, that it was the faintness of solitude and disuse. It was like the last feeble echo of a sound made long and long ago. So entirely had it lost the life and resonance of the human voice, that it affected the senses like a once beautiful colour faded away into a poor weak stain. So sunken and suppressed it was, that it was like a voice underground. So expressive it was, of a hopeless and lost creature, that a famished traveller, wearied out by lonely wandering in a wilderness, would have remembered home and friends in such a tone before lying down to die.

Procrustes, in Greek mythology, was the cruel owner of a small estate in Corydalus in Attica, on the way between Athens and Eleusis, where the mystery rites were performed. Procrustes had a peculiar sense of hospitality: he abducted travelers, provided them with a generous dinner, then invited them to spend the night in a rather special bed. He wanted the bed to fit the traveler to perfection. Those who were too tall had their legs chopped off with a sharp hatchet; those who were too short were stretched (his name was said to be Damastes, or Polyphemon, but he was nicknamed Procrustes, which meant “the stretcher”).

It is encrusted with history. Embedded within it are peculiar fragments of DNA-some derived from ancient viruses-that were inserted into the genome in the distant past and have been carried passively for millennia since then. Some of these fragments were once capable of actively "jumping" between genes and organisms, but they have now been largely inactivated and silenced. Like decommissioned traveling salesmen, these pieces are permanently tethered to our genome, unable to move or get out. These fragments are vastly more common than genes, resulting in yet another major idiosyncrasy of our genome: much of the human genome is not particularly human.

Mrs. HOWE (Julia Ward)–Wife of Dr. Howe, of Boston, famous as a teacher of the deaf and dumb. This lady is here, giving a course of private lectures, on quaint subjects—e. g. “moral triganometry [sic]” alias “practical ethics.” I dined with her, by special invitation, at Mr. Eames’—She is a smart, educated, traveled lady, a little touched, ‘tis thought, with strong-mindedness. Complacent, and well satisfied with her peculiar theories.

Alcoa, the biggest aluminum company in the country, encountered two problems peculiar to Iceland when, in 2004, it set about erecting its giant smelting plant. The first was the so-called hidden people—or, to put it more plainly, elves—in whom some large number of Icelanders, steeped long and thoroughly in their rich folkloric culture, sincerely believe. Before Alcoa could build its smelter it had to defer to a government expert to scour the enclosed plant site and certify that no elves were on or under it. It was a delicate corporate situation, an Alcoa spokesman told me, because they had to pay hard cash to declare the site elf-free, but, as he put it, “we couldn’t as a company be in a position of acknowledging the existence of hidden people.

I didn't go far, just around the perimeter of the neat yard in a slow shuffle, watching the sky, clear now, a billion stars spread across it. Stars, too were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many of them had been born but their light had not yet come this far? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize that we were alone? I had always known the sky was full of mysteries- but not until now had I realized how full of them the earth was.

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many had been born but their light not yet come this far? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize that we were alone?

My dear Henry    I've just written to you over the air, but this will have to go by land & sea, never mind! Our peculiar link as two lost re-incarnated Atlanteans meeting again after escaping from the flood in opposite directions will not be broken either by air travel or land & sea travel!

Eliza had been brought up by her mistress, from girlhood, as a petted and indulged favorite. The traveller in the south must often have remarked that peculiar air of refinement, that softness of voice and manner, which seems in many cases to be a particular gift to the quadroon and mulatto women.

Returning from a hunting trip, Orde-Lees, traveling on skis across the rotting surface of the ice, had just about reached camp when an evil, knoblike head burst out of the water just in front of him. He turned and fled, pushing as hard as he could with his ski poles and shouting for Wild to bring his rifle. The animal—a sea leopard—sprang out of the water and came after him, bounding across the ice with the peculiar rocking-horse gait of a seal on land. The beast looked like a small dinosaur, with a long, serpentine neck. After a half-dozen leaps, the sea leopard had almost caught up with Orde-Lees when it unaccountably wheeled and plunged again into the water. By then, Orde-Lees had nearly reached the opposite side of the floe; he was about to cross to safe ice when the sea leopard’s head exploded out of the water directly ahead of him. The animal had tracked his shadow across the ice. It made a savage lunge for Orde-Lees with its mouth open, revealing an enormous array of sawlike teeth. Orde-Lees’ shouts for help rose to screams and he turned and raced away from his attacker. The animal leaped out of the water again in pursuit just as Wild arrived with his rifle. The sea leopard spotted Wild, and turned to attack him. Wild dropped to one knee and fired again and again at the onrushing beast. It was less than 30 feet away when it finally dropped. Two dog teams were required to bring the carcass into camp. It measured 12 feet long, and they estimated its weight at about 1,100 pounds. It was a predatory species of seal, and resembled a leopard only in its spotted coat—and its disposition. When it was butchered, balls of hair 2 and 3 inches in diameter were found in its stomach—the remains of crabeater seals it had eaten. The sea leopard’s jawbone, which measured nearly 9 inches across, was given to Orde-Lees as a souvenir of his encounter. In his diary that night, Worsley observed: “A man on foot in soft, deep snow and unarmed would not have a chance against such an animal as they almost bound along with a rearing, undulating motion at least five miles an hour. They attack without provocation, looking on man as a penguin or seal.

As our journey unfolded, we learnt more and more about Australia every day. Our fears and apprehensions were re-placed with wonder and amazement at how weirdly peculiar and utterly beautiful this land and its people are. We were left poorer in the pocket but richer in our experience. In the end, we ran out of money before we ran of time, but it was an amazing journey of discovery.

America — rather, the United States — seems to me to be the Jew among the nations. It is resourceful, adaptable, maligned, envied, feared, imposed upon. It is warmhearted, overfriendly; quick-witted, lavish, colorful; given to extravagant speech and gestures. Its people are travelers and wanderers by nature, moving, shifting, restless; swarming in Fords, in ocean liners; craving entertainment; volatile. The schnuckle among the nations of the world.

At present our only true names are nicknames. I knew a boy who, from his peculiar energy, was called “Buster” by his playmates, and this rightly supplanted his Christian name. Some travelers tell us that an Indian had no name given him at first, but earned it, and his name was his fame; and among some tribes he acquired a new name with every new exploit. It is pitiful when a man bears a name for convenience merely, who has earned neither name nor fame.

During the first two days of travel north of Miles City, in a country tht was custom-made for pronghorn antelope, they did not see a single one; the only living creatures they saw were prairie dogs, rabbits, and turkey vultures, wheeling high overhead as if scouting for the last meal in Montana. It was forlorn, abandoned country, a country of great absences, which had once been filled by the dust and noise and dung of one of the planet's greatest zoological spectacles but ws now almost completely silent.

Berlin is to electronic music what Florence was to Renaissance art: crucible, arbiter, patron. Credit for this could go as far back as Bismarck; the city owes its peculiar fertility as much to the follies of statesmen and generals as to any generation of ardent youth. Citizens have spoken and sung for many years of the “Berliner Luft”—“the nervous, endlessly quivering Berlin air,” as Conrad Alberti wrote in 1889, “which works upon people like alcohol, morphine, cocaine, exciting, inspiring, relaxing, deadly.

You said she has no travel records leaving Italy?" "Yes sir." "So there is a great possibility that she is still here in Italy, isn't?" "Yes sir." "What is 'true love' in Italian?" Secretary Wood showed surprise in his boss' peculiar question that was so not in line with their topic. "Uh...it's 'vero amore', sir." Secretary Wood answered, looking at Cullan as if he already lost his marbles. "Okay. Find my wife as soon as possible, Secretary Wood. I want my vero amore back to me." Cullan said with vindiction.

I never met a librarian worth his or her salt who didn't perceive my passion for books. And without exception, each one would lend me a book on a subject we had been discussing. No paperwork, no formalities of any kind, no rules or regulations. My unspoken side of the bargain was to protect them, in two ways; first by keeping the book unharmed - not that easy, especially in bad weather, but when it rained, I carried the book next to my skin. I can tell you now that carrying Gulliver's Travels or Lays of Ancient Rome or Mr. Oscar Wilde's stories or Mr. William Yeat's poems next to my heart gave me a kind of sweet pleasure. The second half of the bargain often nearly broke my heart, but I always kept it - and that was to return the book safe and sound to the library that had lent it. To part company with Mr. Charles Dickens or Mr. William Makepeace Thackeray and his lovely name! - that was harder than saying good-bye to a dear flesh-and-blood companion. But I always did it - and I sent the book by registered post, no small consideration of cost given the peculiar economics of an itinerant storyteller.

Length, I want to suggest, has a peculiar significance for the reader of a Victorian novel and especially so if we are concerned with an awareness of it as a book; a physical object held in the hand... The distinctive achievement of novels like Bleak House and Middlemarch is an expanding density and complexity towards the creation of a realised and felt fictional world. Their imaginative breadth demands both a spatial freedom and temporal capacity equal to the creative intention... The Victorian novel, then, assumes through its length the possibility of a completed and enclosed fictional world. The reading experience, through a linear and sequential development will be, quite obviously, distinct from, say Ulysses or Finnegans Wake. It is what Josipovici has called the 'swelling continuity' of Victorian narrative, a form which encourages a particular kind of reading response: Reading an intricately plotted nineteenth-century novel is very much like travelling by train. Once one has paid for one's ticket and found one's seat one can settle down in comfort and forget all everyday worries until one reaches one's destination, secure that one is in good hands

As an adult, I have often known that peculiar legacy time brings to the traveler: the longing to seek out a place a second time, to find deliberately what we stumbled on once before, to recapture the feeling of discovery. Sometimes we search out again even a place that was not remarkable in itself—we look for it simply because we remember it. If we do find it, of course, everything is different. The rough-hewn door is still there, but it’s much smaller; the day is cloudy instead of brilliant; it’s spring instead of autumn; we’re alone instead of with three friends. Or, worse, with three friends instead of alone.

famous example is the so-called two-slit experiment (Fig. 4.2). Consider a partition with two narrow parallel slits in it. On one side of the partition one places a source of light of a particular color (that is, of a particular wavelength). Most of the light will hit the partition, but a small amount will go through the slits. Now suppose one places a screen on the far side of the partition from the light. Any point on the screen will receive waves from the two slits. However, in general, the distance the light has to travel from the source to the screen via the two slits will be different. This will mean that the waves from the slits will not be in phase with each other when they arrive at the screen: in some places the waves will cancel each other out, and in others they will reinforce each other. The result is a characteristic pattern of light and dark fringes. The remarkable thing is that one gets exactly the same kind of fringes if one replaces the source of light by a source of particles such as electrons with a definite speed (this means that the corresponding waves have a definite length). It seems the more peculiar because if one only has one slit, one does not get any fringes, just a uniform distribution of electrons across the screen. One might therefore think that opening another slit would just increase the number of electrons hitting each point of the screen, but, because of interference, it actually decreases it in some places. If electrons are sent through the slits one at a time, one would expect each to pass through one slit or the other, and so behave just as if the slit it passed through were the only one there – giving a uniform distribution on the screen. In reality, however, even when the electrons are sent one at a time, the fringes still appear. Each electron, therefore, must be passing through both slits at the same time!

Raskin's memoir is oddly entertaining. Perhaps it is his earnestness and determination. So long as he believes Ando will guide and support him, who are we to spoil the illusion? Who are we to doubt? Perhaps it is the way Raskin peculiarly juxtaposes love with food, history with pop culture, and his life in San Francisco with his travels through Asia. Perhaps it is his voice, confident yet humble, self-effacing and unassuming. Or perhaps it is simply how he reminds us of the guys we knew in college, the ones who frequently faltered but genuinely meant well, who were inherently messed up but had significant potential, the ones who carried themselves a certain way, in short, the ones we couldn't help rooting for.

He wants to hold himself to this and not just disappear into the underground, burying himself beneath a city he no long looks at. Tomorrow he'll walk or take a bus – there must be a bus that follows a direct route across the city from his house to his work instead of describing the peculiar horseshoe around which he travels every day beneath the earth – he will make a journey overland, allowing him to look up and take stock of all that each street has to offer. He will roam from one side of town to the other, like a treasure seeker but with no map or coordinates, with no references or clues, leaving chance to do its work, letting an invisible hand carry him through the city, guiding his determination to rediscover something that, until recently, he didn't even realize he had lost.

A traveler in China visited a heathen temple on a great feast day. Many were the worshippers of the hideous idol enclosed in a sacred shrine. The visitor noticed that most of the devotees brought with them small pieces of paper on which prayers had been written or printed. These they would wrap up in little balls of stiff mud and fling at the idol. He enquired the reason for this strange proceeding and was told that if the mud ball stuck fast to the idol, then the prayer would assuredly be answered; but if the mud fell off, the prayer was rejected by the god. We may smile at this peculiar way of testing the adequacy of a prayer. But is it not a fact that the majority of Christian men and women who pray to a living God know very little about real prevailing prayer? Yet prayer is the key which unlocks the door of God’s treasure house.

A man who is awake in the open field at night or who wanders over silent paths experiences the world differently than by day. Nighness vanishes, and with it distance; everything is equally far and near, close by us and yet mysteriously remote. Space loses its measures. There are whispers and sounds, and we do not know where or what they are. Our feelings too are peculiarly ambiguous. There is a strangeness about what is intimate and dear, and a seductive charm about the frightening. There is no longer a distinction between the lifeless and the living, everything is animate and soulless, vigilant and asleep at once. What the day brings on and makes recognizable gradually, emerges out of the dark with no intermediary stages. The encounter suddenly confronts us, as if by a miracle: What is the thing we suddenly see - an enchanted bride, a monster, or merely a log? Everything teases the traveller, puts on a familiar face and the next moment is utterly strange, suddenly terrifies with awful gestures and immediately resumes a familiar and harmless posture. Danger lurks everywhere. Out of the dark jaws of the night which gape beside the traveller, any moment a robber may emerge without warning, or some eerie terror, or the uneasy ghost of a dead man - who knows what may once have happened at that very spot? Perhaps mischievous apparitions of the fog seek to entice him from the right path into the desert where horror dwells, where wanton witches dance their rounds which no man ever leaves alive. Who can protect him, guide him aright, give him good counsel? The spirit of Night itself, the genius of its kindliness, its enchantment, its resourcefulness, and its profound wisdom. She is indeed the mother of all mystery. The weary she wraps in slumber, delivers from care, and she causes dreams to play about their souls. Her protection is enjoyed by the un-happy and persecuted as well as by the cunning, whom her ambivalent shadows offer a thousand devices and contrivances. With her veil she also shields lovers, and her darkness keeps ward over all caresses, all charms hidden and revealed. Music is the true language of her mystery - the enchanting voice which sounds for eyes that are closed and in which heaven and earth, the near and the far, man and nature, present and past, appear to make themselves understood. But the darkness of night which so sweetly invites to slumber also bestows new vigilance and illumination upon the spirit. It makes it more perceptive, more acute, more enterprising. Knowledge flares up, or descends like a shooting star - rare, precious, even magical knowledge. And so night, which can terrify the solitary man and lead him astray, can also be his friend, his helper, his counsellor.

Think not lightly, therefore, O Hadrian, of what I am saying. Boast not that you alone have encircled the world in your travels, for it is only the moon and stars that really make the journey around it. Moreover, do not think of yourself as beautiful and great and rich and the ruler of the inhabited world. Know you not that, being a man, you were born to be Life’s plaything, helpless in the hands of fortune and destiny, sometimes exalted, sometimes humbled lower than the grave. Will you not be able to learn what life is, Hadrian, in the light of many examples? Consider how rich with his golden nails was the king of the Lydians. Great as a commander of armies was the king of the Danaans, Agamemnon; daring and hardy was Alexander, king of the Macedonians. Heracles was fearless, the Cyclops wild and untamed, Odysseus shrewd and subtle, and Achilles beautiful to look upon. If fortune took away from these men the distinctions that were peculiarly their own, how much more likely is she to take them away from you?

Tonight, however, Dickens struck him in a different light. Beneath the author’s sentimental pity for the weak and helpless, he could discern a revolting pleasure in cruelty and suffering, while the grotesque figures of the people in Cruikshank’s illustrations revealed too clearly the hideous distortions of their souls. What had seemed humorous now appeared diabolic, and in disgust at these two favourites he turned to Walter Pater for the repose and dignity of a classic spirit. But presently he wondered if this spirit were not in itself of a marble quality, frigid and lifeless, contrary to the purpose of nature. ‘I have often thought’, he said to himself, ‘that there is something evil in the austere worship of beauty for its own sake.’ He had never thought so before, but he liked to think that this impulse of fancy was the result of mature consideration, and with this satisfaction he composed himself for sleep. He woke two or three times in the night, an unusual occurrence, but he was glad of it, for each time he had been dreaming horribly of these blameless Victorian works… It turned out to be the Boy’s Gulliver’s Travels that Granny had given him, and Dicky had at last to explain his rage with the devil who wrote it to show that men were worse than beasts and the human race a washout. A boy who never had good school reports had no right to be so morbidly sensitive as to penetrate to the underlying cynicism of Swift’s delightful fable, and that moreover in the bright and carefully expurgated edition they bring out nowadays. Mr Corbett could not say he had ever noticed the cynicism himself, though he knew from the critical books it must be there, and with some annoyance he advised his son to take out a nice bright modern boy’s adventure story that could not depress anybody. Mr Corbett soon found that he too was ‘off reading’. Every new book seemed to him weak, tasteless and insipid; while his old and familiar books were depressing or even, in some obscure way, disgusting. Authors must all be filthy-minded; they probably wrote what they dared not express in their lives. Stevenson had said that literature was a morbid secretion; he read Stevenson again to discover his peculiar morbidity, and detected in his essays a self-pity masquerading as courage, and in Treasure Island an invalid’s sickly attraction to brutality. This gave him a zest to find out what he disliked so much, and his taste for reading revived as he explored with relish the hidden infirmities of minds that had been valued by fools as great and noble. He saw Jane Austen and Charlotte Brontë as two unpleasant examples of spinsterhood; the one as a prying, sub-acid busybody in everyone else’s flirtations, the other as a raving, craving maenad seeking self-immolation on the altar of her frustrated passions. He compared Wordsworth’s love of nature to the monstrous egoism of an ancient bellwether, isolated from the flock.

In order for once to get a glimpse of our European morality from a distance, in order to compare it with other earlier or future moralities, one must do as the traveller who wants to know the height of the towers of a city: for that purpose he leaves the city. "Thoughts concerning moral prejudices," if they are not to be prejudices concerning prejudices, presuppose a position outside of morality, some sort of world beyond good and evil, to which one must ascend, climb, or fly―and in the given case at any rate, a position beyond our good and evil, an emancipation from all "Europe," understood as a sum of inviolable valuations which have become part and parcel of our flesh and blood. That one does want to get outside, or aloft, is perhaps a sort of madness, a peculiar, unreasonable "thou must" - for even we thinkers have our idiosyncrasies of "unfree will"―: the question is whether one can really get there. That may depend on manifold conditions: in the main it is a question of how light or how heavy we are, the problem of our "specific gravity." One must be very light in order to impel one’s will to knowledge to such a distance, and as it were beyond one’s age, in order to create eyes for oneself for the survey of millenniums, and a pure heaven in these eyes besides! One must have freed oneself from many things by which we Europeans of today are oppressed, hindered, held down, and made heavy. The man of such a "Beyond," who wants to get even in sight of the highest standards of worth of his age, must first of all "surmount" this age in him self - it is the test of his power - and consequently not only his age, but also his past aversion and opposition to his age, his suffering caused by his age, his unseasonableness, his Romanticism...

The ownership of land is not natural. The American savage, ranging through forests who game and timber are the common benefits of all his kind, fails to comprehend it. The nomad traversing the desert does not ask to whom belong the shifting sands that extend around him as far as the horizon. The Caledonian shepherd leads his flock to graze wherever a patch of nutritious greenness shows amidst the heather. All of these recognise authority. They are not anarchists. They have chieftains and overlords to whom they are as romantically devoted as any European subject might be to a monarch. Nor do they hold as the first Christians did, that all land should be held in common. Rather, they do not consider it as a thing that can be parceled out. “We are not so innocent. When humanity first understood that a man’s strength could create good to be marketed, that a woman’s beauty was itself a commodity for trade, then slavery was born. So since Adam learnt to force the earth to feed him, fertile ground has become too profitable to be left in peace. “This vital stuff that lives beneath our feet is a treasury of all times. The past: it is packed with metals and sparkling stones, riches made by the work of aeons. The future: it contains seeds and eggs: tight-packed promises which will unfurl into wonders more fantastical than ever jeweller dreamed of -- the scuttling centipede, the many-branched tree whose roots, fumbling down into darkness, are as large and cunningly shaped as the boughs that toss in light. The present: it teems. At barely a spade’s depth the mouldy-warp travels beneath my feet: who can imagine what may live a fathom down? We cannot know for certain that the fables of serpents curving around roots of mighty trees, or of dragons guarding treasure in perpetual darkness, are without factual reality. “How can any man own a thing so volatile and so rich? Yet we followers of Cain have made of our world a great carpet, whose pieces can be lopped off and traded as though it were inert as tufted wool.

I have some questions for you.” Serious, indeed. He brushed her hair back from her forehead with his thumb. “I will answer to the best of my ability.” “You know about changing nappies.” “I do.” “You know about feeding babies.” “Generally, yes.” “You know about bathing them.” “It isn’t complicated.” She fell silent, and Vim’s curiosity grew when Sophie rolled to her back to regard him almost solemnly. “I asked Papa to procure us a special license.” He’d wondered why the banns hadn’t been cried but hadn’t questioned Sophie’s decision. “I assumed that was to allow your brothers to attend the ceremony.” “Them? Yes, I suppose.” She was in a quiet, Sophie-style taking over something, so he slid his arm around her shoulders and kissed her temple. “Tell me, my love. If I can explain my youthful blunders to you over a glass of eggnog, then you can confide to me whatever is bothering you.” She ducked her face against his shoulder. “Do you know the signs a woman is carrying?” He tried to view it as a mere question, a factual inquiry. “Her menses likely cease, for one thing.” Sophie took Vim’s hand and settled it over the wonderful fullness of her breast then shifted, arching into his touch. “What else?” He thought back to his stepmother’s confinements, to what he’d learned on his travels. “From the outset, she might be tired at odd times,” he said slowly. “Her breasts might be tender, and she might have a need to visit the necessary more often than usual.” She tucked her face against his chest and hooked her leg over his hips. “You are a very observant man, Mr. Charpentier.” With a jolt of something like alarm—but not simply alarm—Vim thought back to Sophie’s dozing in church, her marvelously sensitive breasts, her abrupt departure from the room when they’d first gathered for dinner. “And,” he said slowly, “some women are a bit queasy in the early weeks.” She moved his hand, bringing it to her mouth to kiss his knuckles, then settling it low on her abdomen, over her womb. “A New Year’s wedding will serve quite nicely if we schedule it for the middle of the day. I’m told the queasiness passes in a few weeks, beloved.” To Vim’s ears, there was a peculiar, awed quality to that single, soft endearment. The feeling that came over him then was indescribable. Profound peace, profound awe, and profound gratitude coalesced into something so transcendent as to make “love”—even mad, passionate love—an inadequate description. “If you are happy about this, Sophie, one tenth as happy about it as I am, then this will have been the best Christmas season anybody ever had, anywhere, at any time. I vow this to you as the father of your children, your affianced husband, and the man who loves you with his whole heart.” She

Motion in space can proceed in any direction and back again. Motion in time only proceeds in one direction in the everyday world, whatever seems to be going on at the particle level. It’s hard to visualize the four dimensions of spacetime, each at right angles to the other, but we can leave out one dimension and imagine what this strict rule would mean if it applied to one of the three dimensions we are used to. It’s as if we were allowed to move either up or down, either forward or back, but that sideways motion was restricted to shuffling to the left, say. Movement to the right is forbidden. If we made this the central rule in a children’s game, and then told a child to find a way of reaching a prize off to the right-hand side (“backward in time”) it wouldn’t take too long for the child to find a way out of the trap. Simply turn around to face the other way, swapping left for right, and then reach the prize by moving to the left. Alternatively, lie down on the floor so that the prize is in the “up” direction with reference to your head. Now you can move both “up” to grasp the prize and “down” to your original position, before standing up again and returning your personal space orientation to that of the bystanders.* The technique for time travel allowed by relativity theory is very similar. It involves distorting the fabric of space-time so that in a local region of space-time the time axis points in a direction equivalent to one of the three space directions in the undistorted region of space-time. One of the other space directions takes on the role of time, and by swapping space for time such a device would make true time travel, there and back again, possible. American mathematician Frank Tipler has made the calculations that prove such a trick is theoretically possible. Space-time can be distorted by strong gravitational fields,and Tipler’s imaginary time machine is a very massive cylinder, containing as much matter as our sun packed into a volume 100 km long and 10 km in radius, as dense as the nucleus of an atom, rotating twice every millisecond and dragging the fabric of space-time around with it. The surface of the cylinder would be moving at half the speed of light. This isn’t the sort of thing even the maddest of mad inventors is likely to build in his backyard, but the point is that it is allowed by all the laws of physics that we know. There is even an object in the universe that has the mass of our sun, the density of an atomic nucleus, and spins once every 1.5 milliseconds, only three times slower than Tipler’s time machine. This is the so-called “millisecond pulsar,” discovered in 1982. It is highly unlikely that this object is cylindrical—such extreme rotation has surely flattened it into a pancake shape. Even so, there must be some very peculiar distortions of space-time in its vicinity. “Real” time travel may not be impossible, just extremely difficult and very, very unlikely. That thin end of what might be a very large wedge may, however, make the normality of time travel at the quantum level seem a little more acceptable. Both quantum theory and relativity theory permit time travel, of one kind or another. And anything that is acceptable to both those theories, no matter how paradoxical that something may seem, has to be taken seriously. Time travel, indeed, is an integral part of some of the stranger features of the particle world, where you can even get something for nothing, if you are quick about it.

For abolitionists, who advocated the immediate emancipation of all slaves, and free-soilers, who simply opposed the spread of slavery into the western territories, the existence of such a group proved the destructive effect of slavery on social morals and human industry and the inordinate economic power of the planter elite. It also served as an implicit warning of the disastrous consequences of the spread of slavery into nonslaveholding regions and its debilitating effect on the work ethic of otherwise stalwart white farmers. For slave-holders, particularly those at the apex of southern society, the idleness of rural working-class whites justified the “peculiar institution” and made clear the need for a planter-led economic and social hierarchy. Planter D. R. Hundley wrote, for example, that “poor whites” were “the laziest two-legged animals that walk erect on the face of the earth . . . [and exhibited] a natural stupidity or dullness of intellect that almost surpasses belief.” To abolitionists and proslavery ideologues alike, therefore, southern poor whites utterly lacked industry, intelligence, social propriety, and honor, the essential ingredients for political and social equality and thus should not be trusted with political decision-making.7 Northern and southern middle- to upper-class commentators perceived this class of people as so utterly degraded that they challenged their assertion of “whiteness,” the one claim southern working-class whites had to political equality, “normative” status, and social superiority to free and enslaved blacks. Like Byrd and the author of “The Carolina Sand-Hillers,” journalists and travel writers repeatedly compared “poor whites” unfavorably to other supposedly inferior people of color, be they enslaved blacks, Indians, or even Mexican peasants. Through a variety of arguments, including genetic inferiority, excessive interbreeding with “nonwhites,” and environmental factors, such as the destructive influences of the southern climate, rampant disease, and a woefully inadequate diet, these writers asserted that “poor whites” were neither truly “white” nor clearly “nonwhite” but instead, a separate “‘Cracker’ race” in all ways so debased that they had no capacity for social advancement. This attitude is clear in an 1866 article from the Boston Daily Advertiser that proclaimed that this social class had reached depths of “[s]uch filthy poverty, such foul ignorance, such idiotic imbecility” that they could never be truly civilized. “[T]ime and effort will lead the negro up to intelligent manhood,” the author concluded, “but I almost doubt if it will be possible to ever lift this ‘white trash’ into respectability.”8 Contempt for working-class whites was almost as strong among African Americans as among middle-class and elite whites. Enslaved African Americans invented derogatory terms containing explicit versions of “whiteness” such as “(poor) white trash” and “poor buckra” (a derivative form of the West African word for “white man”). Although relations between slaves and non-elite southern whites were complex, many slaves deeply resented the role of poor whites as overseers and patrol riders and adopted their owners’ view that elite southern planters were socially and morally superior. Many also believed that blacks, enslaved and free, formed a middle layer of social respectability between the planter aristocracy at the top of the social system and the “poor whites” at the bottom. The construction of a “poor white” and “white trash” social and cultural category thus allowed black slaves to carve out a space of social superiority, as well as permitted the white planter elite to justify enormous economic and social inequality among whites in a supposedly democratic society.9

Opinions as to the appearance of the Baloches have varied as much as those regarding their origin. Pottinger compared them to the Turkomans, 1 while Khanikoff detected a strong resemblance to the Kirghiz, probably to one of the least Mongolian in appearance of the tribes included under this name. Pottinger denied all resemblance to the Arabs, while, on the other hand, many travellers speak of their Arab features. Sir T. Holdich, who advocated their Arab origin in a paper on the ' Arabs of the North-West Frontier,' read before the Anthropological Society in 1899, considers the resemblance both in character and appearance very strong. Sir E. Burton, who knew the Baloches well and had an almost unrivalled acquaintance with the Arabs, did not favour this view. He says : 2 ' His appearance bears little resemblance to that of Ismail's descendants. The eye is the full, black, expressive Persian, not the small, restless, fiery Arab organ ; the other features are peculiarly high, regular, and Iranian; and the beard, unerring indicator of high physical development, is long and lustrous, thick and flowing.

I began to tell the Lord how beautiful His creation was. Of course He was already aware of that, so I described how marvelous were the works of His hands and how utterly fantastic it was that each tiny snowflake was different. I described how wonderful the colors of the rainbow were and how they represented His covenant with man. The Lord was patient and allowed me to carry on in this fashion for several minutes, but alas, I was not really able to accurately answer His simple request. Then He spoke to me and gave me the revelation to what I was seeing. The Lord said, “My son, what you are seeing are the souls of unsaved men and women of earth who are dying and going to hell at this very moment.” Those words penetrated my spirit like a sharp two-edged sword. I fell to my knees and began to weep as a passion that I had never known began to well up from some mysterious and hidden place deep within my spirit. “Oh, God, look at all of those souls,” I said, breaking the silence. Suddenly, I was overwhelmed with a strange compulsion to watch for a long time as thousands upon thousands of tiny flakes fell through the bright sunbeam. Their short fall was full of spectacular color and glory, but when they hit the ground, it was all over. The Lord was revealing to me a prophetic picture of the brevity of our short lives on an eternal scale. Our days on earth are but a vapor! (See Psalm 39:5 and James 4:14.) I was pierced through to the very heart. “Lord!” I cried out. “What can I possibly do?” He replied, “Just do what I ask, and preach the Cross of Christ.” “I can do that Lord. I will do that, my God, but I will need Your help.” I stayed upon my knees for a long time gazing at this spectacle. During this encounter, God birthed within me a holy passion and hunger to witness souls saved and people totally healed and delivered. I was absorbed in witnessing the array of tiny cascades of colors that luxuriated in the glory of God. I contemplated the ramifications of what I had been told. What a beautiful and glorious God He is. How can we as humankind turn our backs upon Him and such a great salvation that is so easily ours? I pondered all of the events that had been unfolding over the past few days, realizing that I would never be the same. I also realized that God would have to bring all the things that He had birthed in my heart to pass. I purposed to surrender my life and destiny to His will, and to Him. I “altared” my destiny into the hands of God. It was also during this encounter that the Lord instructed me to travel to Africa as an “armor bearer,” to preach His Gospel there and to pray for the sick. I was actually terrified by the prospect of traveling to Africa. I couldn’t imagine that in reality I could go there, considering my current financial situation and my lack of training to preach or minister in healing. However, I soon learned that with God nothing is impossible. Perhaps my obedience to walk with God in minus 12 degree temperatures opened the door to Africa to me? It was still another seemingly bizarre and peculiar gesture of obedience to the Spirit of God. ENTERTAINING ANGELS IN AMERICA After my return to the United States from Canada, I was radically transformed. I could no longer settle for a form of godliness. I began to wait on God, and He began to release supernatural provision

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many had been born but their light not yet come this far? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize that we were alone? I

Men Are from Mars Women Are from Venus Imagine that men are from Mars and women are from Venus. One day long ago the Martians, looking through their telescopes, discovered the Venusians. Just glimpsing the Venusians awakened feelings they had never known. They fell in love and quickly invented space travel and flew to Venus. The Venusians welcomed the Martians with open arms. They had intuitively known that this day would come. Their hearts opened wide to a love they had never felt before. The love between the Venusians and Martians was magical. They delighted in being together, doing things together, and sharing together. Though from different worlds, they revelled in their differences. They spent months learning about each other, exploring and appreciating their different needs, preferences, and behaviour patterns. For years they lived together in love and harmony. Then they decided to fly to Earth. In the beginning everything was wonderful and beautiful. But the effects of Earth's atmosphere took hold, and one morning everyone woke up with a peculiar kind of amnesia selective amnesia! Both the Martians and Venusians forgot that they were from different planets and were supposed to be different. In one morning everything they had learned about their differences was erased from their memory. And since that day men and women have been in conflict.

When it comes to antidepressants in particular, there’s one more rumple: the American attitude about happiness. In this country, happiness is another ideal that carries nearly the weight of a moral imperative; as Elliott observes, there is an unspoken expectation in America that people should feel and act happy most of the time. Travelers to the United States often remark that in America, more than other places, cheerfulness is viewed as a default state, and that there’s considerable pressure to present oneself as upbeat. There’s also a peculiarly American belief that authenticity and happiness stand in a causal relationship to each other—that really being oneself will lead to happiness every time. Elliott thinks that this belief evolved from a loose interpretation of Freud, who taught that unhappiness was caused by repressions of various kinds: by that logic, the least repressed, most fully realized self would be the most happy. Americans possess, says Elliott, a naive trust that achieving perfect personal authenticity, a feat summed up in the popular phrase “self-actualization,” will result in the deepest possible contentment. So: Americans are supposed to be authentic, and we’re supposed to be happy. When happiness comes easily, this is not a problem. But for people who aren’t feeling happy and are contemplating antidepressants, it can make for tough choices. Is it better to take antidepressants and be happy (but maybe inauthentic, if you believe that antidepressants can temper the self)? Or is it better to press on, authentic but not happy? Either way, you’ll be failing to fulfill the script that American lore has laid out for you: be who you are, and happiness will surely and naturally follow. There’s only one way out of this bind, and it’s to believe that antidepressants make you more, not less, authentic. As it happens, this is precisely the claim that Elliott finds people make about a wide variety of enhancement technologies: people use a technique to alter a certain thing about themselves, and then speak about the alteration as something that makes them into, or expresses, who they really were inside all along. (For example, recipients of sex-change operations often describe them as a way to bring the physical body in line with a deeper reality. I always felt like a woman, and now I am one.) In short, people who use personal enhancements often speak like Tess did when she told Peter Kramer that, off Prozac, “I am not myself.

There once lived, at a series of temporary addresses across the United States of America, a travelling man of Indian origin, advancing years and retreating mental powers, who, on account of his love for mindless television, had spent far too much of his life in the yellow light of tawdry motel rooms watching an excess of it, and had suffered a peculiar form of brain damage as a result. He devoured morning shows, daytime shows, late-night talk shows, soaps, situation comedies, Lifetime Movies, hospital dramas, police series, vampire and zombie serials, the dramas of housewives from Atlanta, New Jersey, Beverly Hills and New York, the romances and quarrels of hotel-fortune princesses and self-styled shahs, the cavortings of individuals made famous by happy nudities, the fifteen minutes of fame accorded to young persons with large social media followings on account of their plastic-surgery acquisition of a third breast or their post-rib-removal figures that mimicked the impossible shape of the Mattel company’s Barbie doll, or even, more simply, their ability to catch giant carp in picturesque settings while wearing only the tiniest of string bikinis; as well as singing competitions, cooking competitions, competitions for business propositions, competitions for business apprenticeships, competitions between remote-controlled monster vehicles, fashion competitions, competitions for the affections of both bachelors and bachelorettes, baseball games, basketball games, football games, wrestling bouts, kickboxing bouts, extreme sports programming and, of course, beauty contests.

That Hamilton adhered to a code of gentlemanly honor was confirmed in yet another sideshow of the Benedict Arnold affair: the arrest of Major John André, adjutant general of the British Army and Arnold’s contact, traveling under the nom de guerre John Anderson. As he awaited a hearing to decide his fate, he was confined at a tavern in Tappan, New York. Though seven years younger than André, Hamilton developed a sympathy for the prisoner born of admiration and visited him several times. A letter that Hamilton later wrote to Laurens reveals his nearly worshipful attitude toward the elegant, cultured André, who was conversant with poetry, music, and painting. Hamilton identified with André’s misfortune in a personal manner, as if he saw his own worst nightmare embodied in his fate: To an excellent understanding, well improved by education and travel, [André] united a peculiar elegance of mind and manners and the advantage of a pleasing person. . . . By his merit, he had acquired the unlimited confidence of his general and was making a rapid progress in military rank and reputation. But in the height of his career, flushed with new hopes from the execution of a project the most beneficial to his party that could be devised, he was at once precipitated from the summit of prosperity and saw all the expectations of his ambition blasted and himself ruined.55

A year earlier, representatives of thirteen states had assembled in Philadelphia and declared their intention to form a more perfect union, but what had come of their declaration was a long way from being a union, let alone a perfect one, and Schuyler, along with all his other problems, was caught up in one of the regional rivalries that would surface as long as the republic endured. Describing the colonies, Benjamin Franklin once noted that each had “peculiar expressions, familiar to its own people, but strange and unintelligible to others.” An early traveler observed, “Fire and Water are not more heterogeneous than the different colonies,” and it was said before the Revolution that the disjointed collection of settlements would come to no good, that they would soon engage in civil war. So

When you say fair, Samantha,” said Mr Green through a peculiar smile, “do you mean one of those travelling fleets of vehicles that arrive and set up things like spinning Waltzers and Big Wheels and all manner of machines that whizz people around in circles and up and down and from side to side? Machines that could...” Mr Green turned away and his unnatural smile became even more unsettling... “easily go wrong!

The angel being interrogated paced back and forth, anxiously running his fingers through his hair. Of course, being an angel, he didn't really do any of those things — being a fearsome creature, all wings and feathers and eyes. You might say, rather, that he fluttered about in a vaguely serpentine fashion, straightening out and smoothing one half of his wings with the other. But then, that would be difficult to envision, and probably meaningless, in terms of effectively interpreting his peculiar range of emotion; so we’re just going to go ahead and say that he paced, because these are angels, and poetic license is the only kind of license that holds any water with them.

Another product, Couchsurfing, already existed as well, and was an indirect competitor, albeit a peculiar one. Founded in 2003 as a nonprofit, Couchsurfing allowed for people to crash on each other’s sofa while traveling but did not require payment. Instead the focus was on community and letting members guide each other around a new town. (The result was occasional romantic advances, both wanted and unwanted, in the absence of economic clarity and motivations.)

Reading is a discontinuous and fragmentary operation. Or rather, the object of reading is punctiform and pulviscular material. In the spreading expanse of the writing, the reader’s attention isolates some minimal segments, juxtapositions of words, metaphors, syntactic nexuses, logical passages, lexical peculiarities that prove to possess an extremely concentrated density of meaning. They are like elemental particles making up the work’s nucleus, around which all the rest revolves or else like the void at the bottom of a vortex which sucks in and swallows currents. It is through these apertures that, in barely perceptible flashes, the truth the book may bear is revealed, its ultimate substance. Myth and mysteries consist of impalpable little granules like the pollen that sticks to a butterfly’s legs, only those who have realized this can expect revelations and illuminations. This is why my attention, in contrast to what you, sir, were saying, cannot be detached from the written lines even for an instant. I must not be distracted if I do not wish to miss some valuable clue. Every time I come upon one of these clumps of meaning I must go on digging around to see if the nugget extends into a vein. This is why my reading has no end. I read and reread, each time seeking the confirmation of a new discovery among the folds of the sentences.

As a short aside, it is useful to know that there are a variety of technical definitions for the term “nonlocal” within physics, but the basic concept is straightforward. Everyday common sense tells us that physical objects interact by bashing into each other. By contrast, fields, like gravity, do not seem to follow this simplistic idea, but fields too eventually came to be interpreted as forces carried by particles traveling at the speed of light. Within classical physics the idea of fields and forces seemed to describe just about everything. Everything, that is, except some peculiarities about the nature of light. To gain a deeper understanding of light, quantum mechanics was developed, and out of that our understanding of basic physical concepts like force and causality went through a radical transformation. To trace this history in detail would require a major diversion from the discussion at hand, so let’s just say that a nonlocal effect is an interaction that does not involve force, nor does it involve the transfer of signals, and it happens instantaneously regardless of the distance between the objects. Instantaneously does not mean faster than the speed of light; rather, it means without any time passing at all. Later in this book we will return to quantum concepts, which can be difficult to grasp because they strongly violate common sense.

Given that the English language dominates the information flow in the modern world, this has not been to the advantage of the bonobo. When the Make Love Not War hippies of the animal kingdom knocked at our door, they were left standing outside by a mortified family. The author of the same Time article about the female body, Barbara Ehrenreich, felt that the bonobo's peculiarities were better left alone. Similarly, a British camera crew traveled all the way to the remote jungles of Africa to film bonobos only to stop their cameras each time an embarrassing scene came into view.

One of the more peculiar sins in medieval Christendom was curiositas, which St. Augustine defined as “the lust for experience and for knowledge.” As the rite of pilgrimage to places like Rome and Jerusalem became popular during the Middle Ages, church leaders fretted that curiositas might distract pilgrims from the task of religious piety. In the minds of many parish priests, a key danger of pilgrimage was that travel could be mind-expanding and pleasurable, and hence at odds with the prim prescriptions and hierarchies that underpinned their authority.

In many ways, this transition into travel can be compared to childhood: Everything you see is new and emotionally affecting, basic tasks like eating and sleeping take on a heightened significance, and entertainment can be found in the simplest curiosities and novelties. “Suddenly you are five years old again,” Bill Bryson observed in Neither Here nor There. “You can’t read anything, you only have the most rudimentary sense of how things work, you can’t even reliably cross a street without endangering your life. Your whole existence becomes a series of interesting guesses.” In a certain sense, walking through new places with the instincts of a five-year-old is liberating. No longer are you bound to your past. In living so far away from your home, you’ll suddenly find yourself holding a clean slate. There’s no better opportunity to break old habits, face latent fears, and test out repressed facets of your personality. Socially, you’ll find it easier to be gregarious and open-minded. Mentally, you’ll feel engaged and optimistic, newly ready to listen and learn. And, as much as anything, you’ll find yourself abuzz with the peculiar feeling that you can choose to go in any direction (literally and figuratively) at any given moment.

Without thinking about it, the Judge put his thumb and fingertips together and tapped them lightly against the tabletop several times. This was an ancient gesture in China. The story was that one of the early Emperors liked to dress as a commoner and travel about the Middle Kingdom to see how the peasants were getting along. Frequently, as he and his staff were sitting about the table in some inn, he would pour tea for everyone. They could not kowtow to their lord without giving away his identity, so they would make this gesture, using their hand to imitate the act of kneeling. Now Chinese people used it to thank each other at the dinner table. From time to time, Judge Fang caught himself doing it, and thought about what a peculiar thing it was to be Chinese in a world without an Emperor.

When it’s said that quantum mechanics is ‘weird’, or that nobody understands it, the image tends to invite the analogy of a peculiar person whose behaviour and motives defy obvious explanation. But this is too glib. It’s not so much understanding or even intuition that quantum mechanics defies, but our sense of logic itself. Sure, it’s hard to intuit what it means for objects to travel along two paths at once, or to have their properties partly situated some place other than the object itself, and so on. But these are just attempts to express in everyday words a state of affairs that defeats the capabilities of language. Our language is designed to reflect the logic we’re familiar with, but that logic won’t work for quantum mechanics.

Why would I wish to travel through blight and disorder only to report on the same ugliness and misery? The blight is not peculiar to Africa. The squalid slum in Luanda is not only identical to the squalid slum in Cape Town and Jo’burg and Nairobi; they all greatly resemble, in their desperation, their counterparts in the rest of the world. A squatter camp in California is in every detail a duplication of a squatter camp in Africa, and worthy of

But there is a third ingredient in the foundation of our identity, and it is probably the essential one—it is the reason this delicate discussion is taking place in a book about time: memory. We are not a collection of independent processes in successive moments. Every moment of our existence is linked by a peculiar triple thread to our past—the most recent and the most distant—by memory. Our present swarms with traces of our past. We are histories of ourselves, narratives. I am not this momentary mass of flesh reclined on the sofa typing the letter a on my laptop; I am my thoughts full of the traces of the phrases that I am writing; I am my mother’s caresses, and the serene kindness with which my father calmly guided me; I am my adolescent travels; I am what my reading has deposited in layers in my mind; I am my loves, my moments of despair, my friendships, what I’ve written, what I’ve heard; the faces engraved on my memory. I am, above all, the one who a minute ago made a cup of tea for himself. The one who a moment ago typed the word “memory” into his computer. The one who just composed the sentence that I am now completing. If all this disappeared, would I still exist? I am this long, ongoing novel. My life consists of it.

A person who had such a task before him would not need to look very far in Packingtown—he had only to walk up the avenue and read the signs, or get into a streetcar, to obtain full information as to pretty much everything a human creature could need. It was quite touching, the zeal of people to see that his health and happiness were provided for. Did the person wish to smoke? There was a little discourse about cigars, showing him exactly why the Thomas Jefferson Five-cent Perfecto was the only cigar worthy of the name. Had he, on the other hand, smoked too much? Here was a remedy for the smoking habit, twenty-five doses for a quarter, and a cure absolutely guaranteed in ten doses. In innumerable ways such as this, the traveler found that somebody had been busied to make smooth his paths through the world, and to let him know what had been done for him. In Packingtown the advertisements had a style all of their own, adapted to the peculiar population. One would be tenderly solicitous. "Is your wife pale?" it would inquire. "Is she discouraged, does she drag herself about the house and find fault with everything? Why do you not tell her to try Dr. Lanahan's Life Preservers?" Another would be jocular in tone, slapping you on the back, so to speak. "Don't be a chump!" it would exclaim. "Go and get the Goliath Bunion Cure." "Get a move on you!" would chime in another. "It's easy, if you wear the Eureka Two-fifty Shoe.

You sit at a bar and you’re gifted with that feeling of utopia peculiar to places frequented by wanderers. Hotels are like train travel, like early-morning pillow talk with a stranger. They allow you to occupy a space that’s caught in indefiniteness.

Though you may not be half as peculiar as I am, if you separate out your vanities and illusions, the petty titles to which you hold fast and by which you are defined, the abstract and insensible money in your accounts, your bogus theories, and your inane triumphs, what have you other than a body that, even if you are now as healthy as a robust, will eventually war against you until you are left with nothing but memory and regret? You may run quadruple marathons and do one-arm handstands, but only blink, look up, and see yourself hobbling about like a bent insect half-crushed under a heavy heel. That's me, who can hardly walk, struggling each day to the highest points of the Parque de Cicada, a thousand feet up in the quiet and the clouds, to green platforms overlooking the sea.

There is a theory that all chain hotels are participants in a conspiracy to convince the international traveler that there is only one hotel on the planet, and it’s just like the one in their own hometown. Personally, I don’t believe it: it seems much more plausible that rather than actually going somewhere I have, in fact, been abducted and doped to the gills by aliens, implanted with false and bewildering memories of humiliating security probes and tedious travel, and checked in to a peculiarly expensive padded cell to recover. It’s certainly an equally consistent explanation for the sense of disorientation and malaise I suffer from in these places; besides which, malevolent aliens are easier to swallow than the idea that other people actually want to live that way.

Two men are travelling together along a road. One of them believes that it leads to a Celestial City, the other that it leads nowhere; but since this is the only road there is, both must travel it. Neither has been this way before, and therefore neither is able to say what they will find around each next comer. During their journey they meet both with moments of refreshment and delight, and with moments of hardship and danger. All the time one of them thinks of his journey as a pilgrimage to the Celestial City and interprets the pleasant parts as encouragements and the obstacles as trials of his purpose and lessons in endurance, prepared by the king of that city and designed to make of him a worthy citizen of the place when at last he arrives there. The other, however, believes none of this and sees their journey as an unavoidable and aimless ramble. Since he has no choice in the matter, he enjoys the good and endures the bad. But for him there is no Celestial City to be reached, no all-encompassing purpose ordaining their journey; only the road itself and the luck of the road in good weather and in bad. During the course of the journey the issue between them is not an experimental one. They do not entertain different expectations about the corning details of the road, but only about its ultimate destination. And yet when they do turn the last corner of it will be apparent that one of them has been right all the time and the other wrong. Thus although the issue between them has not been experimental, it has nevertheless from the start been a real issue. They have not merely felt differently about the road; for one was feeling appropriately and the other inappropriately in relation to the actual state of affairs. Their opposed interpretations of the road constituted genuinely rival assertions, though assertions whose assertion-status has the peculiar characteristic of being guaranteed retrospectively by a future crux.

Oh, dear, there are so many things we're brought up to believe that it takes you an awfully long time to realize that they aren't you... Why don't you travel? Why don't you get a master's degree in...something? Why don't you try doing this, that, or the other? Well, you're probably not doing it because it's not right. Why worry about it? God knows, there's enough to worry about without worrying about worrying about things.

Food and shelter. Therewith should a man be content. But my perverse nature will not be content: will be wishing things were otherwise. They say this uneasiness — this passion for change — is a peculiarity of our diseased Northern nature. The Southern man finds Providence in all that is: Satan in all that might be.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

The rain had not stopped for a week, and the roads that led to the inn were little better than rivers of muck. This, at least, is what Captain Frost said when he tramped indoors, coated in the yellow mud peculiar to that part of the city and hollering for his breakfast. The rest of the guests sighed. Perhaps today, they had thought. Perhaps today, their unnatural captivity would end. But the bellowing man calling for eggs and burnt toast meant that, for another day at least, fifteen people would remain prisoners of the river Skidwrack, and the new rivers that had once been roads, and the rain. No wonder Georgie had thought he might like it. Substitute snow for rain and subtract a few people and the author might’ve been writing about Greenglass House. In the book, however, one of the guests, a man named Phin, suggested that they pass the time by telling stories. “In more civilized places, when travelers find themselves sharing a fire and a bottle of wine, they sometimes choose to share something of themselves, too,” Phin told them. “And then, wonder of wonders—no strangers remain. Only companions, sharing a hearth and a bottle.” The wind and rain rattled the windowpanes as the folks gathered in the parlor looked from one to the next: the young girl in her embroidered silk stole; the twin gentlemen with the tattooed faces; the gaunt woman with her nervous gloved hands constantly moving; the other woman, gaunter still and hidden beneath two layers of voluminous shawls, whose red-brown skin showed in small flashes when her wraps did not quite move along with her. “If you will listen,” Phin said, swirling his glass, “I will tell the first tale. Then perhaps, if you find it worth the trade, you will give me one of yours. Listen.

Stars too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many had been born but their light not yet come this far? If all the suns but ours collapsed tonight, how many lifetimes would it take us to realize that we're alone?

The similarities in the physiological characteristics of Leopardi and Nietzsche are especially remarkable. The same sensitivity toward weather and seasons, toward place and environment, are found in both. Leopardi feels the slightest change in the thermometer and barometer. He could create only during the summer; he traveled about, always looking for the most suitable location for his creative activity. Nietzsche expresses himself about such peculiarities of his nature in the following manner: “Now after long practice, when I observe the effects of climatic and meteorological nature upon myself, as upon a very delicate and reliable instrument, and after a short journey, perhaps from Turin to Milan, calculate the change in the degree of humidity calculated physiologically in myself, then I look with horror at the sinister fact that my life until the last ten years, the most dangerous years, has always been spent in locations treacherous and absolutely forbidden to me. Naumburg, Schulpforta, Thuringia, in fact, Bonn, Liepzig, Basel, Venice, — all of them places of misfortune for my physiology. ...” Connected with this unusual sensitivity in Leopardi as well as in Nietzsche, is a contempt for all altruistic feelings. Both of them had to overcome this in order to be able to tolerate mankind. From Nietzsche's own words one can see that his shyness in presence of strong impressions, of attractions which demand too much of his sensitivity, fill him with suspicion toward selfless impulses.

In many ways, this transition into travel can be compared to childhood: Everything you see is new and emotionally affecting, basic tasks like eating and sleeping take on a heightened significance, and entertainment can be found in the simplest curiosities and novelties. “Suddenly you are five years old again,” Bill Bryson observed in Neither Here nor There. “You can’t read anything, you only have the most rudimentary sense of how things work, you can’t even reliably cross a street without endangering your life. Your whole existence becomes a series of interesting guesses.” In a certain sense, walking through new places with the instincts of a five-year-old is liberating. No longer are you bound to your past. In living so far away from your home, you’ll suddenly find yourself holding a clean slate. There’s no better opportunity to break old habits, face latent fears, and test out repressed facets of your personality. Socially, you’ll find it easier to be gregarious and open-minded. Mentally, you’ll feel engaged and optimistic, newly ready to listen and learn. And, as much as anything, you’ll find yourself abuzz with the peculiar feeling that you can choose to go in any direction (literally and figuratively) at any given moment. When

As Bokonon says: “Peculiar travel suggestions are dancing lessons from God.” The

And I tell you straight out: suspicious this makes me, for what is the cause to bring magic back when it has been replaced by something clearly more serviceable? So the first riddle I put my mind to was this: in a world where carriages travel without beasts to pull them, and food is effortlessly abundant, and there is ample light to sunder any darkness, from all manner of peculiar torches, none of them given to burning down a place even if it is all wood, and where all and sundry wear grander clothes than most anyone in London and an astonishing variety what’s more . . . something there must be, some commodity or advantage, that magic can attain but mankind cannot yet. Nothing material can it be, for no magic I ever knew summoned such luxuries for royalty as everyday folk here take as commonplace.

Stars, too, were time travelers. How many of those ancient points of light were the last echoes of suns now dead? How many had been born but their light not yet come this far? If all the suns but ours collapsed tonight

Twould take me half a lifetime to describe to you the wonders and the horrors of the future world. The garderobe, what they call the ODEC, is housed within a large chamber—a strange room with mechanical monstrosities and a dreadful buzz in the air as if lightning were always just about to strike, a sound they are all indifferent to, much as I became indifferent to the odors of Southwark. And this chamber in turn is inside a vast building, which is on a street full of vast buildings, in a city of streets with vast buildings. Larger than cathedrals some of them, but without ornament or even shape. Like building blocks for giants, so they are. No imagination or love of beauty at all. Everything functions without human or magical assistance, but I confess most breathlessly that whatever power keeps humanity and its many mechanical servants humming . . . it is far more dazzling than any magic I have ever seen performed. And I tell you straight out: suspicious this makes me, for what is the cause to bring magic back when it has been replaced by something clearly more serviceable? So the first riddle I put my mind to was this: in a world where carriages travel without beasts to pull them, and food is effortlessly abundant, and there is ample light to sunder any darkness, from all manner of peculiar torches, none of them given to burning down a place even if it is all wood, and where all and sundry wear grander clothes than most anyone in London and an astonishing variety what’s more . . . something there must be, some commodity or advantage, that magic can attain but mankind cannot yet. Nothing material can it be, for no magic I ever knew summoned such luxuries for royalty as everyday folk here take as commonplace.

Amelia.” It was Christopher Frost, standing a few yards away, his posture rigid and combative. He gave Cam Rohan a long, hard stare. “Don’t make a spectacle of her. She’s a lady, and deserves to be treated as such.” Amelia felt the immediate tension in Rohan’s body. “I don’t need advice from you on how to treat her,” he said softly. “You know what it will do to her reputation if she is seen with you.” It had immediately become apparent that the confrontation would turn ugly if Amelia didn’t do something about it. She pulled away from Rohan. “This isn’t seemly,” she said. “I must go back to my family.” “I’ll escort you,” Frost said at once. Rohan’s eyes flashed dangerously. “Like hell you will.” “Please.” Amelia reached up to touch her cool fingers to Rohan’s parted lips. “I think … it’s better that we part here. I want to go with him. There are things that must be said between us. And you…” She managed to smile at him. “You have many roads to travel.” Clumsily she bent and retrieved the magic lantern at her feet. “Goodbye, Mr. Rohan. I hope you find everything you’re looking for. I hope—” She broke off with a crooked smile, and felt a peculiar stinging pain in her throat and swallowed the bittersweet taste of longing. “Goodbye, Cam,” she whispered.

Stars, too, were time travelers.

In Mexico he has only seen wild ones, and only far away. ‘I like to watch them because they are . . .’ And he makes a movement with one hand as if it were something lifting into the air. ‘Free,’ I say. He nods, and I do too, and in some wonder, because I am beginning to see that for some people a hawk on the hand of a stranger urges confession, urges confidences, lets you speak words about hope and home and heart. And I realise, too, that in all my days of walking with Mabel the only people who have come up and spoken to us have been outsiders: children, teenage goths, homeless people, overseas students, travellers, drunks, people on holiday. ‘We are outsiders now, Mabel,’ I say, and the thought is not unpleasant. But I feel ashamed of my nation’s reticence. Its desire to keep walking, to move on, not to comment, not to interrogate, not to take any interest in something peculiar, unusual, in anything that isn’t entirely normal.