Rubbish Year Quotes

As one man said, "I got a pretty good education. It took me years to get over it." That's what spirituality is all about, you know: unlearning. Unlearning all the rubbish they taught you.

I actually attack the concept of happiness. The idea that - I don’t mind people being happy - but the idea that everything we do is part of the pursuit of happiness seems to me a really dangerous idea and has led to a contemporary disease in Western society, which is fear of sadness. It’s a really odd thing that we’re now seeing people saying “write down 3 things that made you happy today before you go to sleep”, and “cheer up” and “happiness is our birthright” and so on. We’re kind of teaching our kids that happiness is the default position - it’s rubbish. Wholeness is what we ought to be striving for and part of that is sadness, disappointment, frustration, failure; all of those things which make us who we are. Happiness and victory and fulfillment are nice little things that also happen to us, but they don’t teach us much. Everyone says we grow through pain and then as soon as they experience pain they say “Quick! Move on! Cheer up!” I’d like just for a year to have a moratorium on the word “happiness” and to replace it with the word “wholeness”. Ask yourself “is this contributing to my wholeness?” and if you’re having a bad day, it is.

This crappy, mean, broken-down school took five years of my life. I’d be mad, but for the fact that it taught me more about who I was than anything else I have ever done. It also made me think that modern life is rubbish for so many people. How few choices it gives them. How it lays out in front of them a future that bores most of them so much they can’t wait to get smashed out of their heads each weekend. How little most people are believed in, and how much it asks of so many people for so little in return.

I was just an average bloke. It was the media that tried to transform me into a heroic figure. But I've learned through the years, as long as you don't believe all that rubbish about yourself, you can't come to too much harm.' - Sir Edmund Hillary

We are the dead,' he said. 'We're not dead yet,' said Julia prosaically. 'Not physically. Six months, a year – five years, conceivably. I am afraid of death. You are young, so presumably you're more afraid of it than I am. Obviously we shall put it off as long as we can. But it makes very little difference. So longs as human beings stay human, death and life are the same thing.' 'Oh, rubbish! Which would you sooner sleep with, me or a skeleton? Don't you enjoy being alive? Don't you like feeling: This is me, this is my hand, this is my leg, I'm real, I'm solid, I'm alive!

I know you and your sister tease me for the repurposing but all I've been trying to do, all these years, is take rubbish and turn it into something beautiful and much stronger than it was before. I'm sorry if that's a bloody metaphor for everything.

Oh! Old rubbish! Old letters, old clothes, old objects that one does not want to throw away. How well nature has understood that, every year, she must change her leaves, her flowers, her fruit and her vegetables, and make manure out of the mementos of her year!

[E]very man hath liberty to write, but few ability. Heretofore learning was graced by judicious scholars, but now noble sciences are vilified by base and illiterate scribblers, that either write for vain-glory, need, to get money, or as Parasites to flatter and collogue with some great men, they put out trifles, rubbish and trash. Among so many thousand Authors you shall scarce find one by reading of whom you shall be any whit better, but rather much worse; by which he is rather infected than any way perfected… What a catalogue of new books this year, all his age (I say) have our Frankfurt Marts, our domestic Marts, brought out. Twice a year we stretch out wits out and set them to sale; after great toil we attain nothing…What a glut of books! Who can read them? As already, we shall have a vast Chaos and confusion of Books, we are oppressed with them, our eyes ache with reading, our fingers with turning. For my part I am one of the number—one of the many—I do not deny it...

Yes," he said, without looking at anyone; "it's a misfortune to live five years in the country like this, far from the mighty intellects! You turn into a fool directly. You may try not to forget what you've been taught, but -in a snap!- they'll prove all that's rubbish, and tell you that sensible men have nothing more to do with such foolishness, and that you, if you please, are an antiquated old fogey. What's to be done? Young people, of course, are cleverer than we are!

What decadence this belonging rubbish was, what time the rich must have if they could sit around and weave great worries out of such threadbare things.

I’m going to take this from you, but you shouldn’t be surprised because you know I’m a selfish bastard.” His voice was low, gravely, almost a whisper, his lips just inches from mine. “But I also want to make sure it’s done right. I don’t know this Mark from art history. He could be a rubbish kisser, scarring you for life. It might take me years of kiss-therapy to undo the damage.

The sea is full of saints. You know that? You know that: you're a big boy. The sea's full of saints and it's been full of saints for years. Since longer than anything. Saints were there before there were even gods. They were waiting for them, and they're still there now. Saints eat fish and shellfish. Some of them catch jellyfish and some of them eat rubbish. Some saints eat anything they can find. They hide under rocks; they turn themselves inside out: they spit up spirals. There's nothing saints don't do. Make this shape with your hands. Like that. Move your fingers. There, you made a saint. Look out, here come another one! Now they're fighting! Yours won. There aren't any big corkscrew saints anymore, but there are still ones like sacks and ones like coils, and ones like robes with flapping sleeves. What's your favourite saint? I'll tell you mine. But wait a minute, first, do you know what it is makes them all saints? They're all a holy family, they're all cousins. Of each other, and of ... you know what else they're cousins of? That's right. Of gods. Alright now. Who was it made you? You know what to say. Who made you?

Ten years wondering how she'd feel if she saw him again. Ten years convincing herself that time and distance would change things. Pure rubbish, all of it. She still loved him. And he still hadn't forgiven her.

Have they forgotten that I'm in here? They'll have to bring more food, or at least more water, or else I will starve, I will shrivel, my skin will dry out, all yellow like old linen; I will turn into a skeleton, I will be found months, years, centuries from now on, and they will say Who is this, she must have slipped our mind, Well sweep all those bones and rubbish into the corner, but save the buttons, no sense in having them go to waste, there's no help for it now.

The other thing that I would say about writer's block is that it can be very, very subjective. By which I mean, you can have one of those days when you sit down and every word is crap. It is awful. You cannot understand how or why you are writing, what gave you the illusion or delusion that you would every have anything to say that anybody would ever want to listen to. You're not quite sure why you're wasting your time. And if there is one thing you're sure of, it's that everything that is being written that day is rubbish. I would also note that on those days (especially if deadlines and things are involved) is that I keep writing. The following day, when I actually come to look at what has been written, I will usually look at what I did the day before, and think, "That's not quite as bad as I remember. All I need to do is delete that line and move that sentence around and its fairly usable. It's not that bad." What is really sad and nightmarish (and I should add, completely unfair, in every way. And I mean it -- utterly, utterly, unfair!) is that two years later, or three years later, although you will remember very well, very clearly, that there was a point in this particular scene when you hit a horrible Writer's Block from Hell, and you will also remember there was point in this particular scene where you were writing and the words dripped like magic diamonds from your fingers -- as if the Gods were speaking through you and every sentence was a thing of beauty and magic and brilliance. You can remember just as clearly that there was a point in the story, in that same scene, when the characters had turned into pathetic cardboard cut-outs and nothing they said mattered at all. You remember this very, very clearly. The problem is you are now doing a reading and you cannot for the life of you remember which bits were the gifts of the Gods and dripped from your fingers like magical words and which bits were the nightmare things you just barely created and got down on paper somehow!! Which I consider most unfair. As a writer, you feel like one or the other should be better. I wouldn't mind which. I'm not somebody who's saying, "I really wish the stuff from the Gods was better." I wouldn't mind which way it went. I would just like one of them to be better. Rather than when it's a few years later, and you're reading the scene out loud and you don't know, and you cannot tell. It's obviously all written by the same person and it all gets the same kind of reaction from an audience. No one leaps up to say, "Oh look, that paragraph was clearly written on an 'off' day." It is very unfair. I don't think anybody who isn't a writer would ever understand how quite unfair it is.

You will encounter resentful, sneering non-readers who will look at you from their beery, leery eyes, as they might some form of sub-hominid anomaly, bookimus maximus. You will encounter redditters, youtubers, blogspotters, wordpressers, twitterers, and facebookers with wired-open eyes who will shout at from you from their crazy hectoring mouths about the liberal poison of literature. You will encounter the gamers with their twitching fingers who will look upon you as a character to lock crosshairs on and blow to smithereens. You will encounter the stoners and pill-poppers who will ignore you, and ask you if you have read Jack Keroauc’s On the Road, and if you haven’t, will lecture you for two hours on that novel and refuse to acknowledge any other books written by anyone ever. You will encounter the provincial retirees, who have spent a year reading War & Peace, who strike the attitude that completing that novel is a greater achievement than the thousands of books you have read, even though they lost themselves constantly throughout the book and hated the whole experience. You will encounter the self-obsessed students whose radical interpretations of Agnes Grey and The Idiot are the most important utterance anyone anywhere has ever made with their mouths, while ignoring the thousands of novels you have read. You will encounter the parents and siblings who take every literary reference you make back to the several books they enjoyed reading as a child, and then redirect the conversation to what TV shows they have been watching. You will encounter the teachers and lecturers, for whom any text not on their syllabus is a waste of time, and look upon you as a wayward student in need of their salvation. You will encounter the travellers and backpackers who will take pity on you for wasting your life, then tell you about the Paulo Coelho they read while hostelling across Europe en route to their spiritual pilgrimage to New Delhi. You will encounter the hard-working moaners who will tell you they are too busy working for a living to sit and read all day, and when they come home from a hard day’s toil, they don’t want to sit and read pretentious rubbish. You will encounter the voracious readers who loathe competition, and who will challenge you to a literary duel, rather than engage you in friendly conversation about your latest reading. You will encounter the slack intellectuals who will immediately ask you if you have read Finnegans Wake, and when you say you have, will ask if you if you understood every line, and when you say of course not, will make some point that generally alludes to you being a halfwit. Fuck those fuckers.

A man is sufficiently condemned if it can only be shown that either in politics or religion he does not belong to some new school established within the last score of years. He may then regard himself as rubbish and expect to be carted away. A man is nothing now unless he has within him a full appreciation of the new era, an era in which it would seem that neither honesty nor truth is very desirable, but in which success is the only touchstone of merit. We must laugh at everything that is established. Let the joke be ever so bad, ever so untrue to the real principles of joking; nevertheless we must laugh—or else beware the cart.

Tawdry rubbish, all of it, the Eves would say. If you’re going to sell your soul, at least demand a higher price! Bernice and I paid no attention to that. Our souls didn’t interest us.

We have entered a world of shorthand, precis, digest, summary, news flash, comic strip. We are bombarded with visual images, cutting from one to another, stabbing at the mind and put out with the rubbish sacks at the end of the week. The novel that took a man or woman years to create - in research, in planning of the plot and counter-plot, in construction - each word chosen, each phrase weighed against another, themes recurring, climaxes achieved - is now reduced to a four part serial, produced with pride in the accuracy of its sets and costumes, brilliantly acted, the music of the background authentic to the period. The words, but not the minds. The science, but not the significance. THE BOOK HAS BEEN MADE A THING TO WATCH, NOT TO LIVE. WE must FIGHT to save the WRITTEN WORD as we fight to save the whale. We must keep in our minds, a place apart, a sanctuary, where a lamp lights only the table at which we sit, where the curtains are drawn against the present time. Let us begin.

I find myself increasingly shocked at the unthinking and automatic rubbishing of men which is now so part of our culture that it is hardly even noticed. Great things have been achieved through feminism. We now have pretty much equality at least on the pay and opportunities front, though almost nothing has been done on child care, the real liberation. We have many wonderful, clever, powerful women everywhere, but what is happening to men? Why did this have to be at the cost of men? I was in a class of nine- and ten-year-olds, girls and boys, and this young woman was telling these kids that the reason for wars was the innately violent nature of men. You could see the little girls, fat with complacency and conceit while the little boys sat there crumpled, apologising for their existence, thinking this was going to be the pattern of their lives. The teacher tried to catch my eye, thinking I would approve of this rubbish. This kind of thing is happening in schools all over the place and no one says a thing. It has become a kind of religion that you can't criticise because then you become a traitor to the great cause, which I am not. It is time we began to ask who are these women who continually rubbish men. The most stupid, ill-educated and nasty woman can rubbish the nicest, kindest and most intelligent man and no one protests. Men seem to be so cowed that they can't fight back, and it is time they did.

How does modern science relate to religion? It seems that people have already said a million times everything there is to say about this question. Yet in practice, science and religion are like a husband and wife who after 500 years of marriage counselling still don’t know each other. He still dreams about Cinderella and she keeps pining for Prince Charming, while they argue about whose turn it is to take out the rubbish.

Julia had once been picked out to work in Pornosec, the sub-section of the Fiction Department which turned out cheap pornography for distribution among the proles. It was nicknamed Muck House by the people who worked in it, she remarked. There she had remained for a year, helping to produce booklets in sealed packets with titles like Spanking Stories or One Night in a Girls’ School, to be bought furtively by proletarian youths who were under the impression that they were buying something illegal. “What are these books like?” said Winston curiously. “Oh, ghastly rubbish. They’re boring, really. They only have six plots, but they swap them round a bit.

Heavenly streams poured down, piercing the snow. It looked like someone had punctured it and blackened it with stone nails. The earth showed through in some places. Last year’s rubbish surfaced on all the streets, in all the yards.

I actually attack the concept of happiness. The idea that—I don't mind people being happy—but the idea that everything we do is part of the pursuit of happiness seems to me a really dangerous idea and has led to a contemporary disease in Western society, which is fear of sadness. It's a really odd thing that we're now seeing people saying "write down three things that made you happy today before you go to sleep" and "cheer up" and "happiness is our birthright" and so on. We're kind of teaching our kids that happiness is the default position. It's rubbish. Wholeness is what we ought to be striving for and part of that is sadness, disappointment, frustration, failure; all of those things which make us who we are. Happiness and victory and fulfillment are nice little things that also happen to us, but they don't teach us much. Everyone says we grow through pain and then as soon as they experience pain they say, "Quick! Move on! Cheer up!" I'd like just for a year to have a moratorium on the word "happiness" and to replace it with the word "wholeness." Ask yourself, "Is this contributing to my wholeness?" and if you're having a bad day, it is.

Waste of time," said the leper. "There's a dozen or more beggars who come here every day, pretending to be cripples, hiring themselves out to the holy men. A couple of drachmas and they'll swear they've been crippled or blind for years then stage a bloody miraculous recovery. Holy men? Healers? Don't make me laugh." "But this man is different," said Christ. "I remember him," said the blind man. "Jesus. He come here on the sabbath, like a fool. The priests wouldn't let him heal anyone on sabbath. He should've known that." "But he did heal someone," said the lame man. "Old Hiram. You remember that. He told him to take up his bed and walk." "Bloody rubbish," said the blind man. "Hiram went as far as the temple gate, then he lay down and went on begging. Old Sarah told me. He said what was the use of taking his living away? Begging was the only thing he knew how to do. You and your blether about goodness," he said, turning to Christ, "where's the goodness in throwing an old man out into the street without a trade, without a home, without a penny? Eh? That Jesus is asking too much of people." "But he was good," said the lame man. "I don't care what you say. You could feel it, you could see it in his eyes." "I never saw it," said the blind man.

This crappy, mean, broken-down school took five years of my life. I'd be mad, but for the fact that it taught me more about who I was than anything else I have ever done. It also made me think that modern life is rubbish for so many people. How few choices it gives them. How it lays out in front of them a future that bored most of them so much they couldn't wait to get smashed out of their heads each weekend. How little most people are believed in, and how much it asks of so many people for so little in return.

Yet in practice, science and religion are like a husband and wife who after 500 years of marriage counselling still don’t know each other. He still dreams about Cinderella and she keeps pining for Prince Charming, while they argue about whose turn it is to take out the rubbish.

Male chicks and imperfect female chicks are picked off the conveyor belt and are then asphyxiated in gas chambers, dropped into automatic shredders, or simply thrown into the rubbish, where they are crushed to death. Hundreds of millions of chicks die each year in such hatcheries.

Rarely do things perish from my memory that are worth remembering. Rubbish dies instantly. Hence it happens that passages in Latin or English poets, which I never could have read but once (and that thirty years ago), often begin to blossom anew when I am lying awake, unable to sleep.

It was in this year, too, that the hard crust of my dry soul finally squeezed out all the last traces of religion that had ever been in it. There was no room for any God in that empty temple full of dust and rubbish which I was now so jealously to guard against all intruders, in order to devote it to the worship of my own stupid will.

An awful lot of hokum is talked about love, you know. An importance is ascribed to it that is entirely at variance with fact. People talk as though it were self-evidently the greatest of human values. Nothing is less self-evident. Until Plato dressed his sentimental sensuality in a captivating literary form the ancient world laid no more stress on it than was sensible; the healthy realism of the Muslims has never looked upon it as anything but a physical need; it was Christianity, buttressing its emotional claims with neo-Platonism, that made it into the end an aim, the reason, the justification of life. But Christianity was the religion of slaves. It offered the weary and the heavy-laden heaven to compensate them in the future for their misery in this world and the opiate of love to enable them to bear it in the present. And like every drug it enervated and destroyed those who became subject to it. For two thousand years it's suffocated us. It's weakened our wills and lessened our courage. In this modern world we live in we know that almost everything is more important to us than love, we know that only the soft and the stupid allow it to affect their actions, and yet we pay it a foolish lip-service. In books, on the stage, in the pulpit, on the platform the same old sentimental rubbish is talked that was used to hoodwink the slaves of Alexandria.

You just...you just don't do anything. You get lost in your head, and you sit around thinking instead of getting on with something, and most of the time you think rubbish. You always seem to miss what's really happening. Do you know that expression, 'Time on his hands and himself on his mind'? That's you. So what should I be doing? I don't know. Something. Working. Seeing people. Running a scout troop, or running a club even. Something more than waiting for life to change and keeping your options open. You'd keep your options open for the rest of your life if you could. You'll be lying on your deathbed, dying of some smoking-related disease, and you'll be thinking, 'Well at least I've kept my options open. At least I never ended up doing something I couldn't back out of.' And all the time you're keeping your options open, you're closing them off. You're thirty-six and you don't have children. So when are you going to have them? When you're forty? Fifty? Say you're forty, and say your kid doesn't want kids until he's thirty-six. That means you'd have to live much longer than your allotted three-score years and ten just to catch so much as a glimpse of your grandchild. See how you're denying yourself things?

Ah,’ said Beelzebub, and he actually began to smile. ‘You wizzsh to rule the world. That’z more like thy Fath—’ ‘I thought about all that an’ I don’t want to,’ said Adam, half turning and nodding encouragingly at the Them. ‘I mean, there’s some stuff could do with alt’rin’, but then I expect people’d keep comin’ up to me and gettin’ me to sort out everythin’ the whole time and get rid of all the rubbish and make more trees for ’em, and where’s the good in all that? It’s like havin’ to tidy up people’s bedrooms for them.’ ‘You never tidy up even your bedroom,’ said Pepper, behind him. ‘I never said anythin’ about my bedroom,’ said Adam, referring to a room whose carpet had been lost to view for several years. ‘It’s general bedrooms I mean. I din’t mean my personal bedroom. It’s an analoggy. That’s jus’ what I’m sayin’.

Mestre. Say the word without hissing the conurbated villain, and pitying its citizens. As quickly as they can, two million tourists pass through, or by, Mestre each year, and each one will be struck by the same thought as they wonder at the aesthetic opposition that it represents. Mestre is an ugly town but ugly only in the same way that Michael Jackson might be desccribed as eccentric or a Tabasco Vindaloo flambéed in rocket fuel might be described as warm. Mestre is almost excremental in its hideousness: a fetid, fly-blown, festering, industrial urbanization, scarred with varicose motorways, flyovers, rusting railway sidings and the rubbish of a billion holidaymakers gradually burning, spewing thick black clouds into the Mediterranean sky. A town with apparently no centre, a utilitarian ever-expandable wasteland adapted to house the displaced poor, the shorebound, outpriced, domicile-deprived exiles from its neighbouring city. For, just beyond the condom- and polystyrene-washed, black-stained, mud shores of Marghera, Mestre's very own oil refinery, less than a mile away across the waters of the lagoon in full sight of its own dispossessed citizens, is the Jewel of Adriatic. Close enough for all to feel the magnetism, there stands the most beautiful icon of Renaissance glory and, like so much that can attract tourism, a place too lovely to be left in the hands of its natives, the Serenissima itself, Venice.

Phase 4: Future Dreams Up to this point, you’ve focused on the present. In this phase, you express intentions for your future happiness. I credit this phase with the massive growth and joy I’ve experienced in my career. Years ago, I visualized the life I have today. Today, I visualize years ahead while still being happy in the now. Doing this on a daily basis seems to help my brain find the optimal paths to realizing my dreams. When I’m visualizing my future life, I think three years ahead, and I suggest you do the same in this phase. And whatever you see three years ahead—double it. Because your brain will underestimate what you can do. We tend to underestimate what we can do in three years and overestimate what we can do in one year. Some people think that being “spiritual” means having to be content with one’s current life. Rubbish. You should be happy no matter where you are. But that shouldn’t stop you from dreaming, growing, and contributing. Choose an end goal from your answers to the Three Most Important Questions in Chapter 8 and spend a few minutes just imagining and thinking with joy about what life would be like if you had already attained this end goal.

Because I don't make the mistake that high-culture mongers do of assuming that because people like cheap art, their feelings are cheap, too,” the late filmmaker Dennis Potter once said, explaining why pop songs were so important in his work, from Pennies from Heaven to The Singing Detective to Lipstick on Your Collar, his paean to the 1950s, the time he shared with the Independent Group—and Potter was also defining a pop ethos, defining what I think is happening in Paolizzi's collage. "When people say, 'Oh listen, they're playing our song,' they don't mean 'Our song, this little cheap, tinkling, syncopated piece of rubbish, is what we felt when we met.' What they're saying is, 'That song reminds us of that tremendous feeling we had when we met.' Some of the songs I use are great anyway, but the cheaper songs are still in the direct line of descent from David's Psalms. They're saying, 'Listen, the world isn't quite like this, the world is better than this, there is love in it,' 'There's you and me in it,' or 'The sun is shining in it.' So-called dumb people, simple people, uneducated people, have as authentic and profound depth of feeling as the most educated on earth. Anyone who says different is a fascist.

Speaking of Vaughan, his claim in the Daily Telegraph last week that the story of a senior county pro being offered money to fix domestic matches was 'the tip of the iceberg' did not go down well with one former England captain contacted by the Top Spin. 'I played the game for almost 20 years,' he seethed, 'and I don't know a single player who has been offered money, either for information or to fix a game. To say it's the tip of the iceberg is absolute rubbish.' The fact that the player in question had just registered a mediocre Stableford score of 20 playing off a handicap of 14 had nothing to do, I was assured, with his foul mood.

If Peter has learnt one thing about human nature during all his years in hockey, it's that almost everyone regards themselves as a good team player, but that very few indeed understand what that really means. It's often said that human beings are pack animals, and that thought is so deeply embedded that hardly anyone is prepared to admit that many of us are actually really rubbish at being in groups. That we can't cooperate, that we're selfish, or, worst of all, that we're the sort of people other people just don't like. So we keep repeating: "I'm a good team player." Until we believe it ourselves, without actually being prepared to pay the price.

Except for the Marabar Caves—and they are twenty miles off—the city of Chandrapore presents nothing extraordinary. Edged rather than washed by the river Ganges, it trails for a couple of miles along the bank, scarcely distinguishable from the rubbish it deposits so freely. There are no bathing-steps on the river front, as the Ganges happens not to be holy here; indeed there is no river front, and bazaars shut out the wide and shifting panorama of the stream. The streets are mean, the temples ineffective, and though a few fine houses exist they are hidden away in gardens or down alleys whose filth deters all but the invited guest. Chandrapore was never large or beautiful, but two hundred years ago it lay on the road between Upper India, then imperial, and the sea, and the fine houses date from that period. The zest for decoration stopped in the eighteenth century, nor was it ever democratic. There is no painting and scarcely any carving in the bazaars. The very wood seems made of mud, the inhabitants of mud moving. So abased, so monotonous is everything that meets the eye, that when the Ganges comes down it might be expected to wash the excrescence back into the soil. Houses do fall, people are drowned and left rotting, but the general outline of the town persists, swelling here, shrinking there, like some low but indestructible form of life.

The Vidame de Pamiers was still, at sixty-seven years of age, a very brilliant man, having seen much and lived much; a good talker, a man of honor and a gallant man, but who held as to women the most detestable opinions; he loved them, and he despised them. Their honor! their feelings! Ta-ra-ra, rubbish and shams! When he was with them, he believed in them, the ci-devant “monstre”; he never contradicted them, and he made them shine. But among his male friends, when the topic of the sex came up, he laid down the principle that to deceive women, and to carry on several intrigues at once, should be the occupation of those young men who were so misguided as to wish to meddle in the affairs of the State.

Berrigan gave vent to a meaningful cough, which seemed to conceal the word rubbish inside it. Pritchard looked up at him with a smile. “Oh, and of course, I received a pigeon mail from Berrigan a week or so ago, telling me what you’re up to.” Halt and Crowley both swung round to look at the occasional jongleur. He shrugged. “Didn’t I tell you we keep in touch from time to time?” he asked, indicating Pritchard with a nod of his head. “No. Egon said he did. But I don’t recall your mentioning it,” Crowley replied. Berrigan thought for a second or two, then said, “Pritchard and I keep in touch from time to time.” “Highly amusing,” Crowley said, giving Berrigan a withering look. Berrigan managed to survive without being too withered.

Until now. You and I are a mis-Match, Ellie, because I hacked into your servers to manipulate our results.” “Rubbish,” Ellie said, secretly balking at the notion. She folded her arms indignantly. “Our servers are more secure than almost every major international company across the world. We receive so many hacking attempts, yet no one gets in. We have the best software and team money can buy to protect us against people like you.” “You’re right about some of that. But what your system didn’t take into account was your own vanity. Do you remember receiving an email some time ago with the subject ‘Businesswoman of the Year Award’? You couldn’t help but open it.” Ellie vaguely remembered reading the email as it had been sent to her private account, which only a few people had knowledge of. “Attached to it was a link you clicked on and that opened to nothing, didn’t it?” Matthew continued. “Well, it wasn’t nothing to me, because your click released a tiny, undetectable piece of tailor-made malware that allowed me to remotely access your network and work my way around your files. Everything you had access to, I had access to. Then I simply replicated my strand of DNA to mirror image yours, sat back and waited for you to get in touch. That’s why I came for a job interview, to learn a little more about the programming and systems you use. Please thank your head of personnel for leaving me alone in the room for a few moments with her laptop while she searched for a working camera to take my head shot. That was a huge help in accessing your network. Oh, and tell her to frisk interviewees for lens deflectors next time—they’re pocket-sized gadgets that render digital cameras useless.

For two years I've read the scrolls and learned the language, and I know more about magick than anyone here...You ask what the greatest power is, and I know that niether the dwarf magick of Terus, nor the dragon power of Victus is superior, even though I should say that Terus is because my father's a Mender and his spells come from the Green book. Even the elf magick that is so rare that none in Darton is a master or matron of it, is still just one of the three colours and no better than any other. That's the whole point of the system, and it's stupid...None of the scrolls explain anything, and niether do you. Instead we have to run around an obstacle course, trade jewels between rings and sit here and write rubbish answers to a trick question. And to end it all we have to listen to a Wizard from Celenia and hope to hear some more spells. Well I know as many spells as anyone here, but they're as useless as whistling to me.

We must begin with the discipline of commitment. I have grown tougher with the years in my demands on couples who want me to perform their wedding ceremonies. I tell them that wedding vows are a volitional commitment to love despite how one feels. I explain that it is rubbish to think one can break one’s vows because one does not “feel” in love. I point out that the Scriptures call us to “put on love” (Colossians 3:14) — and despite the canard about such love being hypocritical, it is never hypocrisy to put on a Christian grace. I tell them that if there is the tiniest thought in the back of their minds that they can get out of the marriage if the other person is not all they expected, I will not perform the ceremony. The truth is, marriages which depend on being “in love” fall apart. Those which look back to the wild promises they vowed in the marriage ceremony are the ones who make it. There is no substitute for covenant plus commitment.

Old!" she said to herself. "I am not old! I have lived many years, that is all. But I am as timeless as an hour-glass that turns morning and night, and spills the hours of sleep one way, the hours of consciousness the other way, without itself being affected. Nothing in all my life has ever truly affected me.--I believe Cleopatra only tried the asp, as she tried her pearls in wine, to see if it would really, really have any effect on her. Nothing had ever really had any effect on her, neither Caesar nor Antony nor any of them. Never once had she really been lost, lost to herself. Then try death, see if that trick would work. If she would lose herself to herself that way.--Ah, death--!" But Mrs. Witt mistrusted death too. She felt she might pass out as a bed of asters passes out in autumn, to mere nothingness.--And something in her longed to die, at least, positively: to be folded then at last into throbbing wings of mystery, like, a hawk that goes to sleep. Not like a thing made into a parcel and put into the last rubbish-heap.

Africa’s coastline? great beaches, really, really lovely beaches, but terrible natural harbours. Rivers? Amazing rivers, but most of them are rubbish for actually transporting anything, given that every few miles you go over a waterfall. These are just two in a long list of problems which help explain why Africa isn’t technologically or politically as successful as Western Europe or North America. There are lots of places that are unsuccessful, but few have been as unsuccessful as Africa, and that despite having a head start as the place where Homo sapiens originated about 200,000 years ago. As that most lucid of writers, Jared Diamond, put it in a brilliant National Geographic article in 2005, ‘It’s the opposite of what one would expect from the runner first off the block.’ However, the first runners became separated from everyone else by the Sahara Desert and the Indian and Atlantic oceans. Almost the entire continent developed in isolation from the Eurasian land mass, where ideas and technology were exchanged from east to west, and west to east, but not north to south.

Not long after I'd first met Doc, we were sitting on our rock on the hill behind the rose garden and I had asked him why I was a sinner and what I had done to be condemned to eternal hell fire unless I was born again. He sat for a long time looking over the valley, and then he said, :Peekay, God is too busy making the sun come up and go down and watching so the moon floats just right in the sky to be concerned with such rubbish. Only man ants always God should be there to condemn this on and save that one. Always it is man who wants to make heaven and hell. God is too busy training the bees to make honey and every morning opening up all the new flowers for business."He paused and smiled "In Mexico there is a cactus that even sometimes you would think God forgets. But no, my friend, this is not so. On a full moon in the desert every one hundred years he remembers and he opens up a single flower to bloom. And if you should be there and you see this beautiful cactus blossom painted silver by the moon and laughing up at the stars, this, Peekay, is heaven.: He looked at me, his deep blue eyes sharp and penetrating. "This is the faith in God the cactus has". We had sat for a while before he spoke again. "it is better just to get on with the business living and minding your own business and maybe, if God likes the way you do things, he may just let you flower for a day or a night. But don't go pestering and begging and telling him all your stupid little sins, that way you will spoil his day. Absoloodle.

Sometimes, though, friendship is like love. You can’t plan for it. It finds you in unlikely places. Or in the most obvious place imaginable. One evening, I get back from a run and am doubled over, recovering and panting in front of my building. The entrance opens and a woman pops out, taking out her rubbish. ‘I’m not loitering,’ I tell her when she gives me a funny look. ‘Oh, I didn’t think you were loitering,’ she says. ‘I thought you lived here.’ ‘Oh. I do. I do live here. On the third floor.’ We introduce ourselves. Her name is Hannah and she’s from the Netherlands. As she turns to go back inside, I say, ‘Hey! Do you want to swap numbers? Just in case … there’s a fire or something?’ I can tell my year is already changing me. Talking to strangers has made me less shy and even though I still had to make it a bit weird with the whole fire thing. A few weeks later, Hannah and her husband have Sam and me over for dinner in their flat because we stored a package for them when they were on holiday. Hannah has hundreds of books and I leave her flat with an armful to borrow. A few months later Hannah texts out of the blue, saying, ‘Want to grab a coffee with me right now?’ And I do. The elusive perfect friend-date: spontaneous, with good coffee, great conversation and no commute. We’d also had the spark, both having read several of the same books, both of us the same age, both of us struggling with similar things. She’d been living downstairs the entire time. But if I hadn’t gone through so many friend-dates and false starts, I know I would have asked for her number when we met. In fact, given how I normally treated my neighbours in London and how insular I was before all this began, I probably would have just pretended to be loitering.

She did not like it that Jasper should shoot birds; but it was only a stage; they all went through stages. Why, she asked, pressing her chin on James's head, should they grow up so fast? Why should they go to school? She would have liked always to have had a baby. She was happiest carrying one in her arms. Then people might say she was tyrannical, domineering, masterful, if they chose; she did not mind. And, touching his hair with her lips, she thought, he will never be so happy again, but stopped herself, remembering how it angered her husband that she should say that. Still, it was true. They were happier now than they would ever be again. A tenpenny tea set made Cam happy for days. She heard them stamping and crowing on the floor above her head the moment they awoke. They came bustling along the passage. Then the door sprang open and in they came, fresh as roses, staring, wide awake, as if this coming into the dining-room after breakfast, which they did every day of their lives, was a positive event to them, and so on, with one thing after another, all day long, until she went up to say good-night to them, and found them netted in their cots like birds among cherries and raspberries, still making up stories about some little bit of rubbish - something they had heard, something they had picked up in the garden. They all had their little treasures... And so she went down and said to her husband, Why must they grow up and lose it all? Never will they be so happy again. And he was angry. Why take such a gloomy view of life? he said. It is not sensible. For it was odd; and she believed it to be true; that with all his gloom and desperation he was happier, more hopeful on the whole, than she was. Less exposed to human worries - perhaps that was it. He had always his work to fall back on. Not that she herself was "pessimistic," as he accused her of being. Only she thought life - and a little strip of time presented itself to her eyes - her fifty years. There it was before her - life. Life, she thought - but she did not finish her thought.

Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?

On trial were two men, one in a plaid shirt, and the other with a long, ZZ Top-style beard. They looked intimated by the crowd that had turned out, even though Plaid Shirt stood six foot four. He was the main perpetrator, charged with animal cruelty. He had brought his young son along during the bear killing for which he was on trial. The main reason the state managed to bring charges is that the hunters had made a videotape of their gruesome acts. The state trooper who confiscated the video couldn’t even testify at the time of the trial, he was so emotionally overcome. Then they showed the video in court, and I understood why. ZZ Top and Plaid Shirt cornered the bear cub. In order to preserve the integrity of the pelt, they attempted to kill the cub by stabbing it in the eyes. It was absolutely gut-wrenching to watch. The bear struggled for its life, but Plaid Shirt kept thrusting his knife, moving back as the animal twisted frantically away, then moving forward to stab again. The bear cub screamed, and it sounded eerily as though the bear was actually crying “Mama,” over and over. Plaid Shirt and ZZ Top sat unfazed in court. The bear screamed, “Mama, mama, mama.” From my place in the gallery, I watched as a towering man in a police uniform burst into tears and walked out of the courtroom. At the end of the video, Plaid Shirt brought his nine-year-old son over to stand triumphantly next to the dead bear cub. “Clearly, you deserve jail,” the judge told Plaid Shirt as he stood for sentencing. “Unfortunately, the jails are filled with people even more heinous than you: rapists, murderers, and armed robbers. So I am going to sentence you to three thousand hours of community service.” I approached the judge after the trial, furious that this man might end up collecting a bit of rubbish along the highway as his penance. “I want him,” I said, referring to Plaid Shirt. I said that I ran a wildlife rehabilitation facility and could use a volunteer. The first day Plaid Shirt showed up, he actually looked scared of me. He cleaned cages, fed animals, and worked hard. He liked the bobcat I was taking care of, “Bobby.” He said it was the biggest one he had ever seen. It would make a prize trophy. I asked him every question I could think of: where he hunted, how he hunted, why he hunted. Whether he had any kind of shirt other than plaid. I felt as though I was in the presence of true evil. For months he helped. He had some skills, like carpentry, and he could lift heavy things. He fulfilled his community service. In the end, I couldn’t tell if I had made any difference or not. I was only slightly encouraged by his parting words. “You know,” Plaid Shirt said, “I never knew cougars purred.

But that is a lie! Here we have been breaking our backs for years at All-Union hard labor. Here in slow annual spirals we have been climbing up to an understanding of life—and from this height it can all be seen so clearly: It is not the result that counts! It is not the result—but the spirit! Not what—but how. Not what has been attained—but at what price. And so it is with us the prisoners—if it is the result which counts, then it is also true that one must survive at any price. And what that means is: One must become a stool pigeon, betray one’s comrades. And thereby get oneself set up comfortably. And perhaps even get time off sentence. In the light of the Infallible Teaching there is, evidently, nothing reprehensible in this. After all, if one does that, then the result will be in our favor, and the result is what counts. No one is going to argue. It is pleasant to win. But not at the price of losing one’s human countenance. If it is the result which counts—you must strain every nerve and sinew to avoid general work. You must bend down, be servile, act meanly—yet hang on to your position as a trusty. And by this means . . . survive. If it is the essence that counts, then the time has come to reconcile yourself to general work. To tatters. To torn skin on the hands. To a piece of bread which is smaller and worse. And perhaps . . . to death. But while you’re alive, you drag your way along proudly with an aching back. And that is when—when you have ceased to be afraid of threats and are not chasing after rewards—you become the most dangerous character in the owllike view of the bosses. Because . . . what hold do they have on you? You even begin to like carrying hand barrows with rubbish (yes, but not with stone!) and discussing with your work mate how the movies influence literature. You begin to like sitting down on the empty cement mixing trough and lighting up a smoke next to your bricklaying. And you are actually and simply proud if, when the foreman passes you, he squints at your courses, checks their alignment with the rest of the wall, and says: “Did you lay that? Good line.” You need that wall like you need a hole in the head, nor do you believe it is going to bring closer the happy future of the people, but, pitiful tattered slave that you are, you smile at this creation of your own hands. The Anarchist’s daughter, Galya Venediktova, worked as a nurse in the Medical Section, but when she saw that what went on there was not healing but only the business of getting fixed up in a good spot—out of stubbornness she left and went off to general work, taking up a spade and a sledge hammer. And she says that this saved her spiritually. For a good person even a crust is healthy food, and to an evil person even meat brings no benefit.

From the mountains of rubble, slag, rubbish, bones, dust, excrement that bear witness to the works and days of each passing generation, a few milligrams of radioactive mind-energy have in the course of history been extracted, and from them, only a fractional amount has been preserved. That fraction, passing from mind to mind, has the property of irradiating the rest of existence with meaning and value. Like the radioactive elements themselves, these dynamic and formative attributes of mind are extremely powerful, but evanescent: yet their half-life, as with the ancient Egyptian organization of the megamachine, may last for thousands of years.

Someone who persists in praying day after day is like a man who acquires an old house in the country with a well in the garden. The well has not been used for maybe the last hundred years and is blocked up. The man thinks it would be a good idea to restore it to use, so he starts clearing it. To begin with, it is not very pleasant: he finds dead leaves, stones, mud, and all sorts of rubbish, some of it quite disgusting. If he does not give up, but continues toiling away, in the end he discovers at the bottom of the well water that is clear, fresh, and unbelievably thirst-quenching. That

Jeffers stretched up on his toes to see the back of the mob, “But James, we’re doing all this for you... We need this gold to build a united Alba. We need it to fund an army and to forge decisive leadership.” His voice was almost plaintive. “We want to hand your generation a real empire rather than just a loose collection of competing Families. We want to give you the foundations to achieve glory! What could possibly be wrong with that?” “Rubbish!” cried Tristan, not about to let honey-coated nonsense dissolve the glue that bound his army. “Absolute codswallop!” he let his calm facade slip for the first time that day. “What you’re actually trying to do is to build a legacy that you don’t deserve! You want to swan around as an armchair General for the next twenty years while your precious army strives and dies for hollow victories that do nothing more than feed your ego! And do you know who strives and dies in this picture?” He waved one arm at the figures behind him. “We do! We here in this alley, along with other young men and women just like us!” Tristan watched Jeffers from the corner of his eye, as he shook his fist towards deGroot, “Well we’re not having it! If you want us to fight and die, then we’re going to fight now, and we’re going to fight you! So come on down deGroot and take a swing!

Toy, are you ill?” Tuon brought the mare close and peered up into his face. Concern filled her big eyes. “You’ve gone pale as the moon.” “I’m right as spring water,” he muttered. She was close enough for him to kiss if he bent his head, but he did not move. He could not. He was thinking so furiously he had nothing left for motion. Somehow only the Light knew, the Eelfinn had gathered the memories they had planted in his head, but how could they harvest memory from a corpse? A corpse in the world of men, at that. He was certain they never came to this side of that twisted doorframe ter’angreal for longer than minutes at a time. A way occurred to him, one he did not like, not a scrap. Maybe they created some sort of link to any human who visited them, a link that allowed them to copy all of a man’s memories after that right up to the moment he died. In some of those memories from other men he was white-haired, in some only a few years older than he really was, and everything in between, but there were none of childhood or growing up. What were the odds of that, if they had just stuffed him with random bits and pieces, likely things they considered rubbish or had done with? What did they do with memories, anyway? They had to have some reason for gathering them beyond giving them away again. No, he was just trying to avoid where this led. Burn him, the bloody foxes were inside his head right then! They had to be. It was the only explanation that made sense.

Truth be told, slaves in Jamaica have more ranking among themself than massa. In this place two thing matter more than most, how dark a nigger you be and where the white man choose to put you. One have all to do with the other. From highest to lowest, this be how things go. The number one prime nigger who would never get sell is the head of the house slaves. That position so hoity-toity that in some house is a white woman who be that nigger. The head house nigger get charge with so much that she downright run the house, and everybody including the massa do what she say. Homer careful not to cross the line, though. Position can make a negro girl forget herself and there is always the cowhide, the cat-o’-nine and the buckshot to remind her of her place. After she, there be the house slaves who work the rooms and the grounds and the gardens. Sometimes is the prime pretty niggers or the mulatto, quadroon or mustee that work there. Then you have the cooks who the backra trust the most, because the cook know that if the mistress get sick after a meal there goin’ be a whipping or a hanging before the cock even crow. Other house slaves be cleaning and dusting and shining and manservanting and womanservanting and taking care of backra pickneys. After the house slaves come the artisan niggermens, like the blacksmith, the bricklayer, the tanner, the silversmith, niggers who skilled with they hands, followed by the stable boys, coachmen and carters. Next is the field niggers, headed by the Johnny-jumpers who be the right hand and left hand of the slave-drivers. They do most of the whipping and kicking but when the estate running right they have nothing to do, so they whip and kick harder. After Johnny-jumper come the Great Slave Gang, the most expensive slaves, the one who they buy for the long years of hard work. The mens and the womens strapping and handsome like a prime horse. Most be Ashanti, what the white man call Coromantee, but they not easy to control so they get punish plenty for they spiritedness. But a dead Coromantee man can set an estate back up to three hundred pounds so they careful not to kill too much. After that is the Petit Gang, the makeup of plain common nigger. Some cost less than one hundred pounds and they work the other fields, like the ratoon or the tobacco that some planters grown on the side. Other nigger look down ’pon them mens as worthless and them womens as good for rutting, not breeding. On some estate even the pickneys work, mostly in the trash gang to pick up rubbish on the estate or to carry water for the field slaves to drink, or to get firewood. That be the negroes.

of early colonists were classified as surplus population and expendable “rubbish,” a rude rather than robust population. The English subscribed to the idea that the poor dregs would be weeded out of English society in four ways. Either nature would reduce the burden of the poor through food shortages, starvation, and disease, or, drawn into crime, they might end up on the gallows. Finally, some would be impressed by force or lured by bounties to fight and die in foreign wars, or else be shipped off to the colonies. Such worthless drones as these could be removed to colonial outposts that were in short supply of able-bodied laborers and, lest we forget, young “fruitful” females.

Independence did not magically erase the British class system, nor did it root out long-entrenched beliefs about poverty and the willful exploitation of human labor. An unfavored population, widely thought of as waste or “rubbish,” remained disposable indeed well into modern times.

WE WERE HAVING a grand-scale Civil Defence exercise in Chelsea. It was June 19th, 1939. We all thought the idea very silly – we’d had one scare the previous year – and now it all seemed childish. We’d filled sand-bags, dug trenches, fitted thousands of gas-masks, only to throw them all away in an excess of relief when Chamberlain returned from Godesburg with a respite from Hitler. The scare of war had largely died away because the public had decided that it should die away. There would be no war – and the forlorn abandoned gas-masks on rubbish heaps, and the bursting sand-bags seeping over pavements and streets, were witnesses to the public’s decision.

What I could have explored is how the human mind – our minds – continually try to soften and hide bad experience, by deliberately forgetting or distorting. The way not only individual minds, but collective minds – a country’s, a continent’s – will forget a horror. The most famous example is the Great Flu Epidemic of 1919–1920, when twenty-nine million people all over the world died, but it is left out of the history books, is not in the collective consciousness. Humanity’s mind is set to forget disaster. That was the contention of Velikovsky, whose story of our solar system’s possible history is dismissed by the professionals, though surely some of what he said has turned out to be true. There is certainly nothing in the human consciousness of the successive calamitous ice ages, and we – humanity – lived through more than one. There are glimpses in old tales of great floods, but that is about it. In the book which I failed to write would be implicit the question: Is it a good thing that every generation decides to forget the bad or cruel experience of the one before? That the Great War (for instance), such a calamity for Europe, became the ‘Great Unmentionable’ – which made my father and other soldiers, of France and Germany, feel as if they were being nullified, discounted, were just so much human rubbish. That five or six years after that terrible civil war in Southern Rhodesia, the new young generation had forgotten and ‘didn’t want to know’. Well … it could have been a good book.

In the early twentieth century the problem of production had been solved; after that it was the problem of consumption that plagued society. In the 1950's and '60's, consumer commodities and farm products began to pile up in vast towering mountains all over the Western World. As much as possible was given away--but that threatened to subvert the open market. By 1980, the pro tem solution was to heap up the products and burn them: billions of dollars' worth, week after week. Each Saturday, townspeople had collected in sullen, resentful crowds to watch the troops squirt gasoline on the cars and toasters and clothes and oranges and coffee and cigarettes that nobody could buy, igniting them in a blinding conflagration. In each town there was a burning-place, fenced off, a kind of rubbish and ash heap, where the fine things that could not be purchased were systematically destroyed. The Quizzes had helped, a trifle. If people couldn't afford to buy the expensive manufactured goods, they could still hope to win them. The economy was propped up for decades by elaborate give-away devices that dispensed tons of glittering merchandise. But for every man who won a car and a refrigerator and a TV set there were millions who didn't. Gradually, over the years, prizes in the Quizzes grew from material commodities to more realistic items: power and prestige. And at the top, the final exalted post: dispenser of power--Quizmaster, and that meant running the Quiz itself.

Packing was a nightmare. You don’t realise how much rubbish you accumulate throughout your life until you have to pack it. I actually found an old MiniMoog synth completely buried under vines that had grown into the attic space of the garage. I thought it had been stolen years before.

You will perhaps have heard something of a disreputable Brawl occurring in Boston in March of three Years past, which I have often seen in Newspaper and Broadside called a “Massacre,” most irresponsibly—and most inaccurately, to one who has been privy to the actual Occurrence. I was not present myself, but have spoken to numerous of the Officers and Soldiers who were. If they speak truly, and I believe they do, such a View as is given by the Boston Press of the Matter has been monstrous. Boston is by all Accounts a perfect Hellhole of republican Sentiment, with so-called “Marching Societies” at large in the Streets in every Weather, these being no more than an Excuse for the Assembly of Mobs, whose chief Sport is the tormenting of the Troops quartered there. Higgins tells me that no Man would dare go out alone in Uniform, for fear of these Mobs, and that even when in greater Numbers, harassment from the public soon drove them back to their Quarters, save when compelled by Duty to persist. A Patrol of five Soldiers was so beset one Evening, pursued not only by insults of the grossest Nature, but by hurled Stones, Clods of Earth and Dung, and other such Rubbish. Such was the Press of the Mob around them that the Men feared for their Safety, and thus presented their Weapons, in hopes of discouraging the raucous Attentions rained upon them. So far from accomplishing this Aim, the Action provoked still greater Outrages from the Crowd, and at some Point, a Gun was fired. No one can say for sure whether the Shot was discharged from the Crowd, or from one of the Soldier’s Weapons, let alone whether it were by Accident or in Deliberation, but the Effect of it … well, you will have sufficient Knowledge of such Matters to imagine the Confusion of subsequent Events. In the End, five of the Mob were killed, and while the Soldiers were buffeted and badly handled, they escaped alive, only to be made Scapegoats by the malicious Rantings of the mob’s Leaders in the Press, these so styled as to make it seem a wanton and unprovoked Slaughter of Innocents, rather than a Matter of Self-defense against a Mob inflamed by Drink and Sloganeering. I confess that my Sympathies must lie altogether with the Soldiers; I am sure so much is obvious to you. They were brought to Trial, where the Judge discovered Three to be Innocent, but no Doubt felt it would be Dangerous to his own Situation to free them all.

In any case, they still want the bread at the end of the process, but are annoyed that there isn’t enough for the whole farmyard and because it’s a bit too crusty around the edges and why didn’t she do a gluten-free version? Whatever: the hen has made rubbish bread and it just goes to show that while everyone should have bread, no one should ever make bread again. Obviously in this version the hen still allows everyone to eat the rubbish bread – she’s a feminist – but no one wants the recipe from her. Years later, long after she’s been made into roast dinner, the remaining animals think it would be nice to have bread again, but no one knows how to make it. The moral of this story is that it’s a pity the hen was such a bitch.

Little stones or shiny sweet wrappers were left in the garden or dropped near my feet. Paper clips and bobby pins, pieces of jewelry or rubbish, sometimes shells or rocks or bits of plastic. I kept each in a box that year by year had to grow bigger. Even when I forgot to feed the birds they brought me gifts. They were mine, and I theirs, and we loved each other. So it went for four years, every day without fail. Until I left not only my mother but my twelve kindred spirits, too. Sometimes I dream of them waiting in that tree for a girl who would never come, bringing gift after precious gift to lie unloved in the grass.

It was only then that Johnny found that "modern" had been a type of architecture prevalent on Earth about eleven hundred years ago; that it consisted of plain, straight up-and-down walls on a rectangular base; that it often was a vast expanse of glass windows; that it had been conceived by somebody dedicated to stamping out all indigenous architecture of an area. In short, "modern" was an architecture that wasn't architecture but just a cheap way to throw rubbish in the air and get paid for it.

All the things available at these discount stores are not just cheap, but cheaply made. They have a short lifespan and are often difficult to recycle. Which means they end up in the rubbish, part of the Boomer generation’s significant contribution to the environmental destruction of our age.

Micah leaned back in his seat, wings rustling. “I’ve long suspected that the remains of Parthos were housed here—a record of two thousand years of human knowledge before the Asteri arrived. I took one look at some of the titles on the shelves and knew it to be true.” No one so much as blinked as the truth settled. But Jesiba pointed to the screens and said to Tristan Flynn, to Sabine, her voice shaking, “Tell the Aux to move their fucking asses. Save those books. I beg you.” Hunt ground his teeth. Of course the books were more important to her than Bryce. “The Aux shall do no such thing,” Sandriel said coldly. She smiled at Jesiba as the female went rigid. “And whatever Micah has in mind for your little assistant is going to look mild compared to what the Asteri do to you for harboring that lying rubbish—” But Bryce picked up the cheese tray and glass of wine. “Look, I only work here, Governor.

One had the feeling that she would have been perfectly content, if the June evening had been endless and the supply of clothes inexhaustible, to remain there for a thousand years, pegging out diapers and singing rubbish.

It was a popular belief in Victorian society that women, with their mercurial natures and lesser brains, could not have the same quality of friendship that men did. Only men could have truly honest and high-minded relationships. Daisy thought that was rubbish. She and the other wallflowers... well, former wallflowers... shared a bond of deep, caring trust. They helped each other, encouraged each other with no hint of competition or jealousy. Daisy loved Annabelle and Evie nearly as much as she did Lillian. She could easily envision them all in their later years, prattling about their grandchildren over tea and biscuits, traveling together as a silver-hair horde of tart-tongued old ladies.

I am in Waterstones looking at all the chick lit rubbish on the shelves. In a fit of pique, I turn them round so they are facing the wrong way.

I could find a little seed like this in a broken pot and that could be worth more than any treasure. We could trace its path back through ancient trade routes, decode its DNA, paint a picture of the world as it was all those years ago. Sometimes the rubbish dumps of ancient people are more interesting than their palaces. That’s why the looting hurts us so much. People disturb the objects, take them out of their context. They break the story that’s been waiting for thousands of years to be told.

That night I had the first episode of a nightmare that would recur for many years: Our platoon was walking on patrol, deep in Angola. We walked through a dark, petrified forest-like area that seemed to have been burned and then we found ourselves walking into the middle of a small town with rows of small brightly painted houses like those in Ongiva. The dirt streets had big potholes and rubbish lay strewn everywhere. The little town was alive with activity; the black Angolans stood calmly on their stoeps chatting with each other and jeered at us, unafraid. Kids ran around us, laughing as we walked through in formation. Something was obviously wrong; we should not have been there but we kept formation and walked through the uneven, littered streets. Then a local came up to us, grinning, and casually told us in some language we could more or less understand that we had better watch out because someone had gone to call the government troops and they would be here any minute to kill us. But we kept on with our patrol.

The scale of what Taiwan had accomplished, in just six post-war decades and under extremely straitened circumstances, was astonishing. In 1952, 42 per cent of Taiwanese were illiterate. Fifty years later, nearly 60 per cent of Taiwanese went to university. (Tellingly, the illustration on Taiwan’s 1000-dollar note was four schoolchildren studying a globe, though it wasn’t apparent whether they were learning their foreign capitals or plotting Chinese missile trajectories.) Taiwan’s 23 million diligent, dogged and courteous people had built the seventeenth-biggest economy in the world, and accrued the third-largest foreign reserves. Their tiny island boasted six domestic airlines, trains you could set your watch by and, in the shape of Taipei 101, the world’s tallest building. And they’d made their transition from military dictatorship to pluralist democracy without getting any blood on the carpet. For a country that didn’t formally exist in the eyes of most of the world, this was decent going. Having visited many broken-down, violent dumps where everybody insisted that The Struggle superseded all other considerations, like picking up the rubbish and teaching kids to read, and invariably blamed someone else for all their problems, I fell hopelessly in love with the place. Were I a George Soros-style billionaire eccentric, I’d establish a program under which the world’s nationalist crazies, idiot warlords and dingbat terrorists would be sent to Taiwan, to see what can be accomplished when people stick the grievance schtick on the back-burner, put in a day’s work and behave in a civilised manner. Taiwan

One had the feeling that she would have been perfectly content if the June evening had been endless and the supply of clothes inexhaustible, to remain there for a thousand years, pegging out diapers and singing rubbish. It struck him as a curious fact that he had never heard a member of the Party singing alone and spontaneously. it would even have seemed slightly unorthodox, a dangerous eccentricity, like talking to oneself. Perhaps it was only when people were somewhere near the starvation level that they had anything to sing about.

I hated [the commercial art studio] because advertising is telling lies, basically, making crap goods look terrific, and I felt I was so privileged to be an artist anyway, why was I prostituting myself on doing this sort of rubbish? So when I left there, I suppose after about five or six years, I then went to the other extreme and started telling to me what seemed to me at the time the ultra-truth about the world around me - social life, and the politicians, and so forth.

I don't like it," said Lenina. "I don't like it." She liked even less what awaited her at the entrance to the pueblo, where their guide had left them while he went inside for instructions. The dirt, to start with, the piles of rubbish, the dust, the dogs, the flies. Her face wrinkled up into a grimace of disgust. She held her handkerchief to her nose. "But how can they live like this?" she broke out in a voice of indignant incredulity. (It wasn't possible.) Bernard shrugged his shoulders philosophically. "Anyhow," he said, "they've been doing it for the last five or six thousand years. So I suppose they must be used to it by now." "But cleanliness is next to fordliness," she insisted. "Yes, and civilization is sterilization," Bernard went on, concluding on a tone of irony the second hypnopaedic lesson in elementary hygiene. "But these people have never heard of Our Ford, and they aren't civilized." / —No me gusta —exclamó Lenina—. No me gusta. Todavía le gustó menos lo que le esperaba a la entrada del pueblo, en donde su guía los dejó solos para entrar a pedir instrucciones. Suciedad, montones de basura, polvo, perros, moscas... Con el rostro distorsionado en una mueca de asco, Lenina, se llevó un pañuelo a la nariz. —Pero, ¿cómo pueden vivir así? —estalló. En su voz sonaba un matiz de incredulidad indignada. Aquello no era posible. Bernard se encogió filosóficamente de hombros. —Piensa que llevan cinco o seis mil años viviendo así —dijo—. Supongo que a estas alturas ya estarán acostumbrados. —Pero la limpieza nos acerca a la fordeza —insistió Lenina. —Sí, y civilización es esterilización —prosiguió Bernard, completando así, en tono irónico, la segunda lección hipnopédica de higiene elemental—. Pero esta gente no ha oído hablar jamás de Nuestro Ford y no está civilizada.

No airplane could make it. Not since the war. None could venture above a couple hundred feet, the place where the winds began. The winds: the mighty winds that circled the globe, tearing off the tops of mountains and sequoia trees, wrecked buildings, gathered up birds, bats, insects, and anything else that moved, up into the dead belt; the winds that swirled about the world, lacing the skies with dark lines of debris, occasionally meeting, merging, clashing, dropping tons of rubbish wherever they came together and formed too great a mass. Air transportation was definitely out, to anywhere in the world, for these winds circled, and they never ceased. Not in all the twenty-five years of Tanner’s memory had they let up. Tanner

The New York press mercilessly mocked Tilton’s screed. The World headlined its tirade “The Queen of Quacks” and Tilton’s words “hideous rubbish.” Harper’s Weekly hooted: “If apples are wormy this year, and grapes mildew, and duck’s eggs addle… it may all be ascribed to the unhallowed influence of Mr. Tilton’s Life of Victoria Woodhull.

I’m very glad, Herr Hitler, to hear you say this. There’s such a lot of nonsense talked about blond men, about the Nordic race, about the cult of Wotan and the spirit of the Edda, as if no one else on the globe had any right to exist, or at best to exist only in a second-class position, as subhuman creatures. Those idiotic windbags have no idea what harm their spouting causes. For all they do is arouse inferiority complexes and hatred in those who don’t happen to be lucky enough to be born blond, and so they divide the German Volk into two racial halves: the Germanic and the non-Germanic people.” “I’ve expressly and repeatedly forbidden this sort of thing!” Hitler interrupted, flaring up. “All that rubbish about the Thing places, the solstice festivals, the Midgard snake, and all the rest of the rubbish they dredge up from the German prehistory! Then they read Nietzsche with fifteen-year-old boys and, using incomprehensible quotations, paint a picture of the superman, exhorting the boys: ‘That is you – or that is what you are to become.

When this story opens at the birth of Christ, the European landscape was marked by extraordinary contrasts. The circle of the Mediterranean, newly united under Roman imperial domination, hosted a politically sophisticated, economically advanced and culturally developed civilization. This world had philosophy, banking, professional armies, literature, stunning architecture and rubbish collection. Otherwise, apart from some bits west of the Rhine and south of the Danube which were already beginning to march to the tune of a more Mediterranean beat, the rest of Europe was home to subsistence-level farmers, organized in small-scale political units. Much of it was dominated by Germanic-speakers, who had some iron tools and weapons, but who worked generally in wood, had little literacy and never built in stone. The further east you went, the simpler it all became: fewer iron tools, less productive agricultures and a lower population density. This was, in fact, the ancient world in western Eurasia: a dominant Mediterranean circle lording it over an undeveloped northern hinterland. Move forward a thousand years, and the world had turned. Not only had Slavic-speakers replaced Germanic-speakers as the dominant force over much of barbarian Europe, and some Germanic-speakers replaced Romans and Celts in some of the rest, but, even more fundamentally, Mediterranean dominance had been broken. Politically, this was caused by the emergence of larger and more solid state formations in the old northern hinterland, as exemplified by the Moravians, but the pattern was not limited to politics. By the year 1000, many of the Mediterranean's cultural patterns - not least Christianity, literacy and building in stone - were also spreading north and east. Essentially, patterns of human organization were moving towards much greater homogeneity right across the European landmass. It was these new state and cultural structures that broke for ever the ancient world order of Mediterranean domination. Barbarian Europe was barbarian no longer. The ancient world order had given way to cultural and political patterns that were more directly ancestral to those of modern Europe.

We’ll bet thirty-seven Galleons, fifteen Sickles, three Knuts,’ said Fred, as he and George quickly pooled all their money, ‘that Ireland win – but Viktor Krum gets the Snitch. Oh, and we’ll throw in a fake wand.’ ‘You don’t want to go showing Mr Bagman rubbish like that –’ Percy hissed, but Bagman didn’t seem to think the wand was rubbish at all; on the contrary, his boyish face shone with excitement as he took it from Fred, and when the wand gave a loud squawk and turned into a rubber chicken, Bagman roared with laughter. ‘Excellent! I haven’t seen one that convincing in years! I’d pay five Galleons for that!’ Percy froze in an attitude of stunned disapproval. ‘Boys,’ said Mr Weasley under his breath, ‘I don’t want you betting … that’s all your savings … your mother –’ ‘Don’t be a spoilsport, Arthur!’ boomed Ludo Bagman, rattling his pockets excitedly. ‘They’re old enough to know what they want! You reckon Ireland will win but Krum’ll get the Snitch? Not a chance, boys, not a chance … I’ll give you excellent odds on that one … we’ll add five Galleons for the funny wand, then, shall we …’ Mr Weasley looked on helplessly as Ludo Bagman whipped out a notebook and quill and began jotting down the twins’ names.

If Peter has learned one thing about human nature during all his years in hockey, it’s that almost everyone regards themselves as a good team player, but that very few indeed understand what that really means. It’s often said that human beings are pack animals, and that thought is so deeply embedded that hardly anyone is prepared to admit that many of us are actually really rubbish at being in groups. That we can’t cooperate, that we’re selfish, or, worst of all, that we’re the sort of people other people just don’t like. So we keep repeating: “I’m a good team player.” Until we believe it ourselves, without actually being prepared to pay the price.