Savage All Day Quotes

I crave your mouth, your voice, your hair. Silent and starving, I prowl through the streets. Bread does not nourish me, dawn disrupts me, all day I hunt for the liquid measure of your steps. I hunger for your sleek laugh, your hands the color of a savage harvest, hunger for the pale stones of your fingernails, I want to eat your skin like a whole almond. I want to eat the sunbeam flaring in your lovely body, the sovereign nose of your arrogant face, I want to eat the fleeting shade of your lashes, and I pace around hungry, sniffing the twilight, hunting for you, for your hot heart, Like a puma in the barrens of Quitratue.

Seniors get to do all the jolly things," Owen complained as they walked to archery practice that first day. Neal glared at the chubby second-year with all the royal disdain of a vexed lion. He was limping from a staff blow to the knee. "You are a bloody minded-savage," he informed Owen sternly. "I hope you are kidnapped by centaurs.

How people themselves perceive what they are doing is not a question that interests me. I mean, there are very few people who are going to look into the mirror and say, 'That person I see is a savage monster'; instead, they make up some construction that justifies what they do. If you ask the CEO of some major corporation what he does he will say, in all honesty, that he is slaving 20 hours a day to provide his customers with the best goods or services he can and creating the best possible working conditions for his employees. But then you take a look at what the corporation does, the effect of its legal structure, the vast inequalities in pay and conditions, and you see the reality is something far different.

What, to the American slave, is your Fourth of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, mere bombast, fraud, deception, impiety, and hypocrisy-a thin veil to cover up crimes which would disgrace a nation of savages.

Why would you even want to be human? We’re fragile. We die.” “You also live. You don’t spend every day wondering why you exist,but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.

He uttered a curse that startled her with its foulness, and gripped her head between his hands, forcing her to stare at him. His voice was savage. "For twelve years I have been in constant torment, wanting you in my arms and believing it would never be possible. I want you for a thousand reasons other than your legs, and...no, damn it, I want you for no reason at all, other than the fact that you're you. I want to shove myself deep inside you and stay for hours...days...weeks. I want morning and noon and nightfall with you. I want your tears, your smiles, your kisses...the smell of your hair, the taste of your skin, the touch of your breath on my face. I want to see you in the final hour of my life...to lie in your arms as I take my last breath.

Of all the islands he'd visited, two stood out. The island of the past, he said, where the only time was past time and the inhabitants were bored and more or less happy, but where the weight of illusion was so great that the island sank a little deeper into the river every day. And the island of the future, where the only time was the future, and the inhabitants were planners and strivers, such strivers, said Ulises, that they were likely to end up devouring one another.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

Over the souls of men spread the condor wings of colossal monsters and all manner of evil things prey upon the heart and soul and body of Man. Yet it may be in some far day the shadows shall fade and the Prince of Darkness be chained forever in his hell. And till then mankind can but stand up stoutly to the monsters in his own heart and without, and with the aid of God he may yet triumph.

August groaned inwardly. Mind over body. Mind over body. Mind over body over bodies on the floor over tallies seared day by day by day into skin until it cracked and broke and bled into the beat of gunfire and the melody of pain and the world was made of savage music, made and was made of, and that was the cycle, the big bang into the whimper and on and on and none of it was real except for August or all of it was real except for him. . . .

The next day, to the joy of all of Arthur's court, Sir Gareth was wed to the fair Lady Lyonesse of Cornwall. All who beheld the couple declared that ne'er had so handsome a knight wed so beautiful a maiden. At the same time, Sir Gaheris was wedded to the Lady Lynet, younger sister to the Lady Lyonesse. They looked alright too.

For a while, Criticism travels side by side with the Work, then Criticism vanishes and it's the Readers who keep pace. The journey may be long or short. Then the Readers die one by one and the Work continues on alone, although a new Criticism and new Readers gradually fall into step with it along its path. Then Criticism dies again and the Readers die again and the Work passes over a trail of bones on its journey toward solitude. To come near the work, to sail in her wake, is a sign of certain death, but new Criticism and new Readers approach her tirelessly and relentlessly and are devoured by time and speed. Finally the Work journeys irremediably alone in the Great Vastness. And one day the Work dies, as all things must die and come to an end: the Sun and the Earth and the Solar System and the Galaxy and the farthest reaches of man's memory. Everything that begins as comedy ends in tragedy.

These days, everyone left a digital mark. All day, every day at Colton, people were snapping photos, recording every mundane moment as if it deserved to be preserved, remembered.

I suppose the fundamental distinction between Shakespeare and myself is one of treatment. We get our effects differently. Take the familiar farcical situation of someone who suddenly discovers that something unpleasant is standing behind them. Here is how Shakespeare handles it in "The Winter's Tale," Act 3, Scene 3: ANTIGONUS: Farewell! A lullaby too rough. I never saw the heavens so dim by day. A savage clamour! Well may I get aboard! This is the chase: I am gone for ever. And then comes literature's most famous stage direction, "Exit pursued by a bear." All well and good, but here's the way I would handle it: BERTIE: Touch of indigestion, Jeeves? JEEVES: No, Sir. BERTIE: Then why is your tummy rumbling? JEEVES: Pardon me, Sir, the noise to which you allude does not emanate from my interior but from that of that animal that has just joined us. BERTIE: Animal? What animal? JEEVES: A bear, Sir. If you will turn your head, you will observe that a bear is standing in your immediate rear inspecting you in a somewhat menacing manner. BERTIE (as narrator): I pivoted the loaf. The honest fellow was perfectly correct. It was a bear. And not a small bear, either. One of the large economy size. Its eye was bleak and it gnashed a tooth or two, and I could see at a g. that it was going to be difficult for me to find a formula. "Advise me, Jeeves," I yipped. "What do I do for the best?" JEEVES: I fancy it might be judicious if you were to make an exit, Sir. BERTIE (narrator): No sooner s. than d. I streaked for the horizon, closely followed across country by the dumb chum. And that, boys and girls, is how your grandfather clipped six seconds off Roger Bannister's mile. Who can say which method is superior?" (As reproduced in Plum, Shakespeare and the Cat Chap )

A pledge,” I say again. “To drive fear into those who will confront us.” Violetta hesitates—only for a moment. “To bind us together.” “I pledge myself to the Rose Society,” I begin. “Until the end of my days.” One by one, the others call out the same thing, murmurs at first that turn into firm words. “To use my eyes to see all that happens,” says Sergio. “My tongue to woo others to our side,” says Magiano, with his savage smile. “My ears to hear every secret,” Violetta continues. “My hands,” I finish. “To crush my enemies.” “I will do everything in my power to destroy all who stand in my way.” Right now, what I want is the throne. Enzo’s power. A perfect revenge. And all the Inquisitors, queens, and Daggers in the world won’t be able to stop me.

I don’t know whether you have ever seen a map of a person’s mind. Doctors sometimes draw maps of other parts of you, and your own map can become intensely interesting, but catch them trying to draw a map of a child’s mind, which is not only confused, but keeps going round all the time. There are zigzag lines on it, just like your temperature on a card, and these are probably roads on the island, for the Neverland is always more or less an island, with astonishing splashes of colour here and there, and coral reefs and rakish-looking craft in the offing, and savages and lonely lairs, and gnomes who are mostly tailors, and caves through which a river runs, and princes with sex elder brothers, and a hut fast going to decay, and one very small old lady with a hooked nose. It would be an easy map if that were all, but there is also first day at school, religion, fathers, the round pond, needle-work, murders, hangings, verbs that take the dative, chocolate-pudding day, getting into braces, say ninety-nine threepence for pulling out your tooth yourself, and so on, and either these are part of the island or they are another map showing through, and it is all rather confusing, especially as nothing will stand still. Of course the Neverlands vary a good deal. John’s, for instance, had a lagoon with flamingos flying over it at which John was shooting, while Michael, who was very small, had a flamingo with lagoons flying over it. John lived in a boat turned upside down on the sands, Michael in a wigwam, Wendy in a house of leaves deftly sewn together. John had no friends, Michael had friends at night, Wendy had a pet wolf forsaken by its parents...

Karsa reached down, gathered the skeletal figure into his arms, and then settled back. ‘I stepped over corpses on the way here,’ the Toblakai said. ‘People no one cared about, dying alone. In my barbaric village this would never happen, but here in this city, this civilized jewel, it happens all the time. (...) What is your name?’ ‘Munug.’ ‘Munug. This night – before I must rise and walk into the temple – I am a village. And you are here, in my arms. You will not die uncared for.’ ‘You – you would do this for me? A stranger?’ ‘In my village no one is a stranger – and this is what civilization has turned its back on. One day, Munug, I will make a world of villages, and the age of cities will be over. And slavery will be dead, and there shall be no chains – tell your god. Tonight, I am his knight.’ Munug’s shivering was fading. The old man smiled. ‘He knows.’ It wasn’t too much, to take a frail figure into one’s arms for those last moments of life. Better than a cot, or even a bed in a room filled with loved ones. Better, too, than an empty street in the cold rain. To die in someone’s arms – could there be anything more forgiving? Every savage barbarian in the world knew the truth of this.

I rejoice that there are owls. Let them do the idiotic and maniacal hooting for men. It is a sound admirably suited to swamps and twilight woods which no day illustrates, suggesting a vast and undeveloped nature which men have not recognized. They represent the stark twilight and unsatisfied thoughts which all have. All day the sun has shown on the surface of some savage swamp, where the double spruce stands hung with usnea lichens, and small hawks circulate above, and the chickadee lisps amid the evergreens, and the partridge and rabbit skulk beneath; and now a more dismal and fitting day dawns, and a different race of creatures awakes to express the meaning of Nature there.

I don’t get why people are always trying to escape.” “Really?” said Kate. “Take a look around.” In the distance beyond August’s window, the nothing gave way to something—a town, if it could be called a town. It was more like a huddle of ramshackle structures, buildings gathered like fighters with their backs together, looking out on the night. The whole thing had a starved dog look about it. Fluorescent lights cut glaring beams through the darkness. “I guess it’s different for me,” he said, his voice taut. “One moment I didn’t exist and the next I did, and I spend every day scared I’ll just stop beingagain, and every time I slip, every time I go dark, it’s harder to come back. It’s all I can do to stay where I am. Who I am.” “Wow, August,” she said softly. “Way to kill the mood.

I know your race. It is made up of sheep. It is governed by minorities, seldom or never by majorities. It suppresses its feelings and its beliefs and follows the handful that makes the most noise. Sometimes the noisy handful is right, sometimes wrong; but no matter, the crowd follows it. The vast majority of the race, whether savage or civilized, are secretly kind-hearted and shrink from inflicting pain, but in the presence of the aggressive and pitiless minority they don't dare to assert themselves. Think of it! One kind-hearted creature spies upon another, and sees to it that he loyally helps in iniquities which revolt both of them. Speaking as an expert, I know that ninety- nine out of a hundred of your race were strongly against the killing of witches when that foolishness was first agitated by a handful of pious lunatics in the long ago. And I know that even to-day, after ages of transmitted prejudice and silly teaching, only one person in twenty puts any real heart into the harrying of a witch. And yet apparently everybody hates witches and wants them killed. Some day a handful will rise up on the other side and make the most noise--perhaps even a single daring man with a big voice and a determined front will do it--and in a week all the sheep will wheel and follow him, and witch-hunting will come to a sudden end. Monarchies, aristocracies, and religions are all based upon that large defect in your race--the individual's distrust of his neighbor, and his desire, for safety's or comfort's sake, to stand well in his neighbor's eye. These institutions will always remain, and always flourish, and always oppress you, affront you, and degrade you, because you will always be and remain slaves of minorities. There was never a country where the majority of the people were in their secret hearts loyal to any of these institutions.

now that all writers everywhere are contractually obligated to blog and tweet all day long, who has time to work on a book?

cutting you some slack today, Cate,” Soren said easily. “First day and all. But after this, I won’t. Not at all. Discipline is part of the deal. And I’m damn good at it.

The realm of freedom actually begins only where labour which is determined by necessity and mundane considerations ceases; thus in the very nature of things it lies beyond the sphere of actual material production. Just as the savage must wrestle with Nature to satisfy his wants, to maintain and reproduce life, so must civilised man, and he must do so in all social formations and under all possible modes of production. With his development this realm of physical necessity expands as a result of his wants; but, at the same time, the forces of production which satisfy these wants also increase. Freedom in this field can only consist in socialised man, the associated producers, rationally regulating their interchange with Nature, bringing it under their common control, instead of being ruled by it as by the blind forces of Nature; and achieving this with the least expenditure of energy and under conditions most favourable to, and worthy of, their human nature. But it nonetheless still remains a realm of necessity. Beyond it begins that development of human energy which is an end in itself, the true realm of freedom, which, however, can blossom forth only with this realm of necessity as its basis. The shortening of the working-day is its basic prerequisite.

[excerpt] The usual I say. Essence. Spirit. Medicine. A taste. I say top shelf. Straight up. A shot. A sip. A nip. I say another round. I say brace yourself. Lift a few. Hoist a few. Work the elbow. Bottoms up. Belly up. Set ‘em up. What’ll it be. Name your poison. I say same again. I say all around. I say my good man. I say my drinking buddy. I say git that in ya. Then a quick one. Then a nightcap. Then throw one back. Then knock one down. Fast & furious I say. Could savage a drink I say. Chug. Chug-a-lug. Gulp. Sauce. Mother’s milk. Everclear. Moonshine. White lightning. Firewater. Hootch. Relief. Now you’re talking I say. Live a little I say. Drain it I say. Kill it I say. Feeling it I say. Wobbly. Breakfast of champions I say. I say candy is dandy but liquor is quicker. I say Houston, we have a drinking problem. I say the cause of, and solution to, all of life’s problems. I say god only knows what I’d be without you. I say thirsty. I say parched. I say wet my whistle. Dying of thirst. Lap it up. Hook me up. Watering hole. Knock a few back. Pound a few down. My office. Out with the boys I say. Unwind I say. Nurse one I say. Apply myself I say. Toasted. Glow. A cold one a tall one a frosty I say. One for the road I say. Two-fisted I say. Never trust a man who doesn’t drink I say. Drink any man under the table I say. Then a binge then a spree then a jag then a bout. Coming home on all fours. Could use a drink I say. A shot of confidence I say. Steady my nerves I say. Drown my sorrows. I say kill for a drink. I say keep ‘em comin’. I say a stiff one. Drink deep drink hard hit the bottle. Two sheets to the wind then. Knackered then. Under the influence then. Half in the bag then. Out of my skull I say. Liquored up. Rip-roaring. Slammed. Fucking jacked. The booze talking. The room spinning. Feeling no pain. Buzzed. Giddy. Silly. Impaired. Intoxicated. Stewed. Juiced. Plotzed. Inebriated. Laminated. Swimming. Elated. Exalted. Debauched. Rock on. Drunk on. Bring it on. Pissed. Then bleary. Then bloodshot. Glassy-eyed. Red-nosed. Dizzy then. Groggy. On a bender I say. On a spree. I say off the wagon. I say on a slip. I say the drink. I say the bottle. I say drinkie-poo. A drink a drunk a drunkard. Swill. Swig. Shitfaced. Fucked up. Stupefied. Incapacitated. Raging. Seeing double. Shitty. Take the edge off I say. That’s better I say. Loaded I say. Wasted. Off my ass. Befuddled. Reeling. Tanked. Punch-drunk. Mean drunk. Maintenance drunk. Sloppy drunk happy drunk weepy drunk blind drunk dead drunk. Serious drinker. Hard drinker. Lush. Drink like a fish. Boozer. Booze hound. Alkie. Sponge. Then muddled. Then woozy. Then clouded. What day is it? Do you know me? Have you seen me? When did I start? Did I ever stop? Slurring. Reeling. Staggering. Overserved they say. Drunk as a skunk they say. Falling down drunk. Crawling down drunk. Drunk & disorderly. I say high tolerance. I say high capacity. They say protective custody. Blitzed. Shattered. Zonked. Annihilated. Blotto. Smashed. Soaked. Screwed. Pickled. Bombed. Stiff. Frazzled. Blasted. Plastered. Hammered. Tore up. Ripped up. Destroyed. Whittled. Plowed. Overcome. Overtaken. Comatose. Dead to the world. The old K.O. The horrors I say. The heebie-jeebies I say. The beast I say. The dt’s. B’jesus & pink elephants. A mindbender. Hittin’ it kinda hard they say. Go easy they say. Last call they say. Quitting time they say. They say shut off. They say dry out. Pass out. Lights out. Blackout. The bottom. The walking wounded. Cross-eyed & painless. Gone to the world. Gone. Gonzo. Wrecked. Sleep it off. Wake up on the floor. End up in the gutter. Off the stuff. Dry. Dry heaves. Gag. White knuckle. Lightweight I say. Hair of the dog I say. Eye-opener I say. A drop I say. A slug. A taste. A swallow. Down the hatch I say. I wouldn’t say no I say. I say whatever he’s having. I say next one’s on me. I say bottoms up. Put it on my tab. I say one more. I say same again

Every Day You Play.... Every day you play with the light of the universe. Subtle visitor, you arrive in the flower and the water, You are more than this white head that I hold tightly as a bunch of flowers, every day, between my hands. You are like nobody since I love you. Let me spread you out among yellow garlands. Who writes your name in letters of smoke among the stars of the south? Oh let me remember you as you were before you existed. Suddenly the wind howls and bangs at my shut window. The sky is a net crammed with shadowy fish. Here all the winds let go sooner or later, all of them. The rain takes off her clothes. The birds go by, fleeing. The wind.  The wind. I alone can contend against the power of men. The storm whirls dark leaves and turns loose all the boats that were moored last night to the sky. You are here.  Oh, you do not run away. You will answer me to the last cry. Curl round me as though you were frightened. Even so, a strange shadow once ran through your eyes. Now, now too, little one, you bring me honeysuckle, and even your breasts smell of it. While the sad wind goes slaughtering butterflies I love you, and my happiness bites the plum of your mouth. How you must have suffered getting accustomed to me, my savage, solitary soul, my name that sends them all running. So many times we have seen the morning star burn, kissing our eyes, and over our heads the grey light unwinds in turning fans. My words rained over you, stroking you. A long time I have loved the sunned mother-of-pearl of your body. Until I even believe that you own the universe. I will bring you happy flowers from the mountains, bluebells, dark hazels, and rustic baskets of kisses. I want to do with you what spring does with the cherry trees.

A man of the present day, whether he believes in the divinity of Christ or not, cannot fail to see that to assist in the capacity of tzar, minister, governor, or commissioner in taking from a poor family its last cow for taxes to be spent on cannons, or on the pay and pensions of idle officials, who live in luxury and are worse than useless; or in putting into prison some man we have ourselves corrupted, and throwing his family on the streets; or in plundering and butchering in war; or in inculcating savage and idolatrous superstitious in the place of the law of Christ; or in impounding the cow found on one's land, though it belongs to a man who has no land; or to cheat the workman in a factory, by imposing fines for accidentally spoiled articles; or making a poor man pay double the value for anything simply because he is in the direst poverty;--not a man of the present day can fail to know that all these actions are base and disgraceful, and that they need not do them. They all know it.

Mind over body over bodies on the floor over tallies seared day by day by day into skin until it cracked and broke and bled into the beat of gunfire and the melody of pain and the world was made of savage music, made and was made of, and that was the cycle, the big bang into the whimper and on and on and none of it was real except for August or all of it was real except for him. . . . He

You don’t spend every day wondering why you exist, but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.

It is an old story, that men sell themselves to the tempter, and sign a bond with their blood, because it is only to take effect at a distant day; then rush on to snatch the cup their souls thirst after with an impulse not the less savage because there is a dark shadow beside them forevermore. There is no short cut, no patent tram-road to wisdom: after all the centuries of invention, the soul's path lies through the thorny wilderness which must be still trodden in solitude, with bleeding feet, with sobs for help, as it was trodden by them of old time.

What, to the American slave, is your 4th of July? I answer; a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to Him, mere bombast, fraud, deception, impiety, and hypocrisy-a thin veil to cover up crimes which would disgrace a nation of savages. There is not a nation on the earth guilty of practices more shocking and bloody than are the people of the United States, at this very hour. Go where you may, search where you will, roam through all the monarchies and despotisms of the Old World, travel through South America, search out every abuse, and when you have found the last, lay your facts by the side of the everyday practices of this nation, and you will say with me, that, for revolting barbarity and shameless hypocrisy, America reigns without a rival.

Do you know what the worst thing about literature is? . What? I said. That you end up being friends with writers. And friendship, treasure though it may be, destroys your critical sense. Once, said Don Pancracio, Monteforte Toledo dropped this riddle in my lap: a poet is lost in a city on the verge of collapse, with no money, or friends, or anyone to turn to. And of course, he neither wants nor plans to turn to anyone. For several days he roams the city and the country, eating nothing, or eating scraps. He's even stopped writing. Or he writes in his head: in other words, he hallucinates. All signs point to an imminent death. His drastic disappearance foreshadows it. And yet the poet doesn't die.

Why would you even want to be human? We’re fragile. We die.” “You also live. You don’t spend every day wondering why you exist, but don’t feel real, why you look human, but can’t be. You don’t do everything you can to be a good person only to have it constantly thrown in your face that you’re not a person at all.” He

I've come to read and hear many unlikely things about the times when people lived in freedom, i.e., the unorganized savage state. But the most unlikely thing, it seems to me, is this: how could the olden day governmental power - primitive though it was - have allowed people to live without anything like our Table, without the scheduled walks, without the precise regulation of mealtimes, getting up and going to bed whenever it occurred to them? Various historians even say that, apparently, in those times, light burned in the streets all night long, and all night long, people rode and walked the streets. This I just cannot comprehend in any way. Their faculties of reason may not have been developed, but they must have understood more broadly that living like that amounted to mass murder - literally - only it was committed slowly, day after day. The State (humaneness) forbade killing to death any one person but didn't forbid the half-killing of millions. To kill a man, that is, to decrease the sum of a human life span by fifty years - this was criminal. But decreasing the sum of many humans' lives by fifty million years - this was not criminal. Isn't that funny?

The horrors of the Middle Ages were really nonexistent. A man of the Middle Ages would detest the whole mode of our present-day life as something far more than horrible, far more than barbarous. Every age, every culture, every custom and tradition has its own character, its own weakness and its own strength, its beauties and ugliness; accepts certain sufferings as matters of course, puts up patiently with certain evils. Human life is reduced to real suffering, to hell, only when two ages, two cultures and religions overlap. A man of the Classical Age who had to live in medieval times would suffocate miserably just as a savage does in the midst of our civilization. Now there are times when a whole generation is caught in this way between two ages, two modes of life, with the consequence that it loses all power to understand itself and has no standard, no security, no simple acquiescence. Naturally, every one does not feel this equally strongly. A nature such as Nietzsche's had to suffer our present ills more than a generation in advance. What he had to go through alone and misunderstood, thousands suffer today.

We will never have any memory of dying. We were so patient about our being, noting down numbers, days, years and months, hair, and the mouths we kiss, and that moment of dying we let pass without a note - we leave it to others as memory, or we leave it simply to water, to water, to air, to time. Nor do we even keep the memory of being born, although to come into being was tumultuous and new; and now you don’t remember a single detail and haven’t kept even a trace of your first light. It’s well known that we are born. It’s well known that in the room or in the wood or in the shelter in the fishermen’s quarter or in the rustling canefields there is a quite unusual silence, a grave and wooden moment as a woman prepares to give birth. It’s well known that we were all born. But if that abrupt translation from not being to existing, to having hands, to seeing, to having eyes, to eating and weeping and overflowing and loving and loving and suffering and suffering, of that transition, that quivering of an electric presence, raising up one body more, like a living cup, and of that woman left empty, the mother who is left there in her blood and her lacerated fullness, and its end and its beginning, and disorder tumbling the pulse, the floor, the covers till everything comes together and adds one knot more to the thread of life, nothing, nothing remains in your memory of the savage sea which summoned up a wave and plucked a shrouded apple from the tree. The only thing you remember is your life." -"Births

Lord Cut-Glass, in his kitchen full of time, squats down alone to a dogdish, marked Fido, of peppery fish-scraps and listens to the voices of his sixty-six clocks, one for each year of his loony age, and watches, with love, their black-and-white moony loudlipped faces tocking the earth away: slow clocks, quick clocks, pendulumed heart-knocks, china, alarm, grandfather, cuckoo; clocks shaped like Noah's whirring Ark, clocks that bicker in marble ships, clocks in the wombs of glass women, hourglass chimers, tu-wit-tuwoo clocks, clocks that pluck tunes, Vesuvius clocks all black bells and lava, Niagara clocks that cataract their ticks, old time weeping clocks with ebony beards, clocks with no hands for ever drumming out time without ever knowing what time it is. His sixty-six singers are all set at different hours. Lord Cut-Glass lives in a house and a life at siege. Any minute or dark day now, the unknown enemy will loot and savage downhill, but they will not catch him napping. Sixty-six different times in his fish-slimy kitchen ping, strike, tick, chime, and tock.

It is tempting to look back at Bear’s people from the perspective of this modern world and see them as changeless and pure, authentic people in ways impossible for anybody to be anymore. We need Noble Savages for our own purposes. Our happy imaginings about them and the pure world they occupied do us good when incoherent change overwhelms us. But even in those early days when I was first getting to know Bear and his people, I could see that change and brutal loss had been all they had experienced for two centuries.

Trapnel wanted, among other things, to be a writer, a dandy, a lover, a comrade, an eccentric, a sage, a virtuoso, a good chap, a man of honour, a hard case, a spendthrift, an opportunist, a raisonneur; to be very rich, to be very poor, to possess a thousand mistresses, to win the heart of one love to whom he was ever faithful, to be on the best of terms with all men, to avenge savagely the lightest affront, to live to a hundred full of years and honour, to die young and unknown but recognized the following day as the most neglected genius of the age. Each of these ambitions had something to recommend it from one angle or another, with the possible exception of being poor - the only aim Trapnel achieved with unqualified mastery - and even being poor, as Trapnel himself asserted, gave the right to speak categorically when poverty was discussed by people like Evadne Clapham.

I first met Winston Churchill in the early summer of 1906 at a dinner party to which I went as a very young girl. Our hostess was Lady Wemyss and I remember that Arthur Balfour, George Wyndman, Hilaire Belloc and Charles Whibley were among the guests… I found myself sitting next to this young man who seemed to me quite different from any other young man I had ever met. For a long time he seemed sunk in abstraction. Then he appeared to become suddenly aware of my existence. He turned on me a lowering gaze and asked me abruptly how old I was. I replied that I was nineteen. “And I,” he said despairingly, “am thirty-two already. Younger than anyone else who counts, though, “he added, as if to comfort himself. Then savagely: “Curse ruthless time! Curse our mortality. How cruelly short is this allotted span for all we must cram into it!” And he burst forth into an eloquent diatribe on the shortness of human life, the immensity of possible human accomplishment—a theme so well exploited by the poets, prophets, and philosophers of all ages that it might seem difficult to invest it with new and startling significance. Yet for me he did so, in a torrent of magnificent language which appeared to be both effortless and inexhaustible and ended up with the words I shall always remember: “We are all worms. But I do believe that I am a glow worm.” By this time I was convinced of it—and my conviction remained unshaken throughout the years that followed. Later he asked me whether I thought that words had a magic and music quite independent of their meaning. I said I certainly thought so, and I quoted as a classic though familiar instance the first lines that came into my head. Charm’d magic casements, opening on the foam Of perilous seas, in faery lands forlorn. His eyes blazed with excitement. “Say that again,” he said, “say it again—it is marvelous!” “But I objected, “You know these lines. You know the ‘Ode to a Nightengale.’ ” He had apparently never read or heard of it before (I must, however, add that next time I met him he had not learned not merely this but all of the odes to Keats by heart—and he recited them quite mercilessly from start to finish, not sparing me a syllable). Finding that he liked poetry, I quoted to him from one of my own favorite poets, Blake. He listened avidly, repeating some lines to himself with varying emphases and stresses, then added meditatively: “I never knew that old Admiral had found so much time to write such good poetry.” I was astounded that he, with his acute susceptibility to words and power of using them, should have left such tracts of English literature entirely unexplored. But however it happened he had lost nothing by it, when he approached books it was “with a hungry, empty mind and with fairly srong jaws, and what I got I *bit*.” And his ear for the beauty of language needed no tuning fork. Until the end of dinner I listened to him spellbound. I can remember thinking: This is what people mean when they talk of seeing stars. That is what I am doing now. I do not to this day know who was on my other side. Good manners, social obligation, duty—all had gone with the wind. I was transfixed, transported into a new element. I knew only that I had seen a great light. I recognized it as the light of genius… I cannot attempt to analyze, still less transmit, the light of genius. But I will try to set down, as I remember them, some of the differences which struck me between him and all the others, young and old, whom I have known. First and foremost he was incalculable. He ran true to no form. There lurked in his every thought and world the ambush of the unexpected. I felt also that the impact of life, ideas and even words upon his mind, was not only vivid and immediate, but direct. Between him and them there was no shock absorber of vicarious thought or precedent gleaned either from books or other minds. His relationship wit

Indians look very puzzled, surprised and offended to be shot but they go to the wall with noble mien I must allow. You can’t have nothing good in war without you punishing the guilty, the sergeant says with a savage air and no one says nothing against that. John Cole whispers to me that most times that sergeant he just wrong but just now and then he’s right and he’s right this time. I guess I’m thinking this is true. We get drunk then and the sergeant is clutching his belly all evening and then everything is blotted out till you awake in the bright early morning needing a piss and then it all floods back into your brain what happened and it makes your heart yelp like a dog.

New York is where it is going to begin, I think. You can see it coming. The insect experts have learned how it works with locusts. Until locust population reaches a certain density, they all act like any grasshoppers. When the critical point is reached, they turn savage and swarm, and try to eat the world. We’re nearing a critical point. One day soon two strangers will bump into each other at high noon in the middle of New York. But this time they won’t snarl and go on. They will stop and stare and then leap at each others

Well, all I can say is that if this damn day don’t get over pretty damn soon, I’m gonna have to kill someone.

There are one or two people I’m fond of, and there’s a little good music, and a few pictures, now and then—just enough to keep one dangling about here. Ah, but I couldn’t live with savages! Are you fond of books? Music? Pictures? D’you care at all for first editions? I’ve got a few nice things up here, things I pick up cheap, for I can’t afford to give what they ask.

It wasna a man,’ said Andrew Kerr broadly. ‘T’was my aunty. I tellt ye. I’m no risking cauld steel in ma wame for a pittance, unless all that’s mine is well lookit after—’ ‘An old lady,’ said Lord Grey with forbearance, ‘in curling papers and a palatial absence of teeth?’ ‘My aunt Lizzie!’ said Andrew Kerr. ‘She has just,’ said Lord Grey austerely, ‘seriously injured one of my men.’ ‘How?’ The old savage looked interested. ‘From an upper window. The castle was burning, and he was climbing a ladder to offer the lady her freedom. She cracked his head with a chamberpot,’ said Lord Grey distastefully, ‘and retired crying that she would have no need of a jurden in Heaven, as the good Lord had no doubt thought of more convenient methods after the seventh day, when He had had a good rest.

It little profits that an idle king, By this still hearth, among these barren crags, Matched with an aged wife, I mete and dole Unequal laws unto a savage race, That hoard, and sleep, and feed, and know not me. I cannot rest from travel; I will drink life to the lees. All times I have enjoyed Greatly, have suffered greatly, both with those that loved me, and alone; on shore, and when Through scudding drifts the rainy Hyades Vexed the dim sea. I am become a name; For always roaming with a hungry heart Much have I seen and known---cities of men And manners, climates, councils, governments, Myself not least, but honored of them all--- And drunk delight of battle with my peers, Far on the ringing plains of windy Troy. I am part of all that I have met; Yet all experience is an arch wherethrough Gleams that untraveled world whose margin fades Forever and forever when I move. How dull it is to pause, to make an end. To rust unburnished, not to shine in use! As though to breathe were life! Life piled on life Were all too little, and of one to me Little remains; but every hour is saved From that eternal silence, something more, A bringer of new things; and vile it were For some three suns to store and hoard myself, And this gray spirit yearning in desire To follow knowledge like a sinking star, Beyond the utmost bound of human thought. This is my son, my own Telemachus, To whom I leave the scepter and the isle--- Well-loved of me, discerning to fulfill This labor, by slow prudence to make mild A rugged people, and through soft degrees Subdue them to the useful and the good. Most blameless is he, centered in the sphere Of common duties, decent not to fail In offices of tenderness, and pay Meet adoration to my household gods, When I am gone. He works his work, I mine. There lies the port; the vessel puffs her sail; There gloom the dark, broad seas. My mariners, Souls that have toiled, and wrought, and thought with me--- That ever with a frolic welcome took The thunder and the sunshine, and opposed Free hearts, free foreheads---you and I are old; Old age hath yet his honor and his toil. Death closes all; but something ere the end, Some work of noble note, may yet be done, Not unbecoming men that strove with gods. The lights begin to twinkle from the rocks; The long day wanes; the slow moon climbs; the deep Moans round with many voices. Come, my friends. 'Tis not too late to seek a newer world. Push off, and sitting well in order smite the sounding furrows; for my purpose holds To sail beyond the sunset, and the baths Of all the western stars, until I die. It may be that the gulfs will wash us down; It may be that we shall touch the Happy Isles, And see the great Achilles, whom we knew. Though much is taken, much abides; and though We are not now that strength which in old days Moved earth and heaven, that which we are, we are--- One equal temper of heroic hearts, Made weak by time and fate, but strong in will To strive, to seek, to find, and not to yield.

One day Turtle had savaged an innocent bowl of batter into something that almost (but not quite) resembled muffins. Her mother, who had a great deal to bear on other fronts which do not enter the scope of this story, except to say that Turtle had three older brothers, each more reprehensible than the last, opened the back door and told Turtle to take herself and her regrettable muffins to her grandmother, and if she had to stay the night, so much the better, as there was going to be a great deal of screaming presently, and Turtle was a bit young to be hearing all the words that Turtle’s mother planned to be using. 

And then," said Sarnac, "I remember that I made a prophecy. I made it - when did I make it? Two thousand years ago? Or two weeks ago? I sat in Fanny's little sitting-room, an old-world creature amidst her old-world furnishings, and I said that men and women would not always suffer as we were suffering then. I said that we were still poor savages, living only in the bleak dawn of civilisation, and that we suffered because we were under-bred, under-trained and darkly ignorant of ourselves, that the mere fact that we knew our own unhappiness was the promise of better things and that a day would come when charity and understanding would light the world so that men and women would no longer hurt themselves and one another as they were doing now everywhere, universally, in law and in restriction and in jealousy and in hate, all round and about the earth.

His day is done. Is done. The news came on the wings of a wind, reluctant to carry its burden. Nelson Mandela’s day is done. The news, expected and still unwelcome, reached us in the United States, and suddenly our world became somber. Our skies were leadened. His day is done. We see you, South African people standing speechless at the slamming of that final door through which no traveller returns. Our spirits reach out to you Bantu, Zulu, Xhosa, Boer. We think of you and your son of Africa, your father, your one more wonder of the world. We send our souls to you as you reflect upon your David armed with a mere stone, facing down the mighty Goliath. Your man of strength, Gideon, emerging triumphant. Although born into the brutal embrace of Apartheid, scarred by the savage atmosphere of racism, unjustly imprisoned in the bloody maws of South African dungeons. Would the man survive? Could the man survive? His answer strengthened men and women around the world. In the Alamo, in San Antonio, Texas, on the Golden Gate Bridge in San Francisco, in Chicago’s Loop, in New Orleans Mardi Gras, in New York City’s Times Square, we watched as the hope of Africa sprang through the prison’s doors. His stupendous heart intact, his gargantuan will hale and hearty. He had not been crippled by brutes, nor was his passion for the rights of human beings diminished by twenty-seven years of imprisonment. Even here in America, we felt the cool, refreshing breeze of freedom. When Nelson Mandela took the seat of Presidency in his country where formerly he was not even allowed to vote we were enlarged by tears of pride, as we saw Nelson Mandela’s former prison guards invited, courteously, by him to watch from the front rows his inauguration. We saw him accept the world’s award in Norway with the grace and gratitude of the Solon in Ancient Roman Courts, and the confidence of African Chiefs from ancient royal stools. No sun outlasts its sunset, but it will rise again and bring the dawn. Yes, Mandela’s day is done, yet we, his inheritors, will open the gates wider for reconciliation, and we will respond generously to the cries of Blacks and Whites, Asians, Hispanics, the poor who live piteously on the floor of our planet. He has offered us understanding. We will not withhold forgiveness even from those who do not ask. Nelson Mandela’s day is done, we confess it in tearful voices, yet we lift our own to say thank you. Thank you our Gideon, thank you our David, our great courageous man. We will not forget you, we will not dishonor you, we will remember and be glad that you lived among us, that you taught us, and that you loved us all.

Summer days, and the flat water meadows and the blue hills in the distance, and the willows up the backwater and the pools underneath like a kind of deep green glass. Summer evenings, the fish breaking the water, the nightjars hawking round your head, the smell of nightstocks and latakia. Don’t mistake what I’m talking about. It’s not that I’m trying to put across any of that poetry of childhood stuff. I know that’s all baloney. Old Porteous (a friend of mine, a retired schoolmaster, I’ll tell you about him later) is great on the poetry of childhood. Sometimes he reads me stuff about it out of books. Wordsworth. Lucy Gray. There was a time when meadow, grove, and all that. Needless to say he’s got no kids of his own. The truth is that kids aren’t in any way poetic, they’re merely savage little animals, except that no animal is a quarter as selfish. A boy isn’t interested in meadows, groves, and so forth. He never looks at a landscape, doesn’tgive a damn for flowers, and unless they affect him in some way, such as being good to eat, he doesn’t know one plant from another. Killing things - that’s about as near to poetry as a boy gets. And yet all the while there’s that peculiar intensity, the power of longing for things as you can’t long when you’re grown up, and the feeling that time stretches out and out in front of you and that whatever you’re doing you could go on for ever.

starting the day I turned twenty-one, every month, I had a case of scotch sent to my father. I knew he wouldn't want fuck-all to do with anything from me, but I also knew he could never refuse the booze. So maybe I helped kill the bastard.

If you’ve ever grown zucchini, you know they all ripen the same day. You wait all of June and July for zucchini. August rolls around, and one day—bam! You have more zucchini than you know what to do with. You start handing them out to your neighbors and friends at work because there’s no way any single person can handle all that zucchini. Not even if you’re smart and resourceful and have accumulated dozens of good recipes, not even a person who likes zucchini as much as I do.--Grace Savage

What happened? Stan repeats. To us? To the country? What happened when childhood ends in Dealey Plaza, in Memphis, in the kitchen of the Ambassador, your belief your hope your trust lying in a pool of blood again? Fifty-five thousand of your brothers dead in Vietnam, a million Vietnamese, photos of naked napalmed children running down a dirt road, Kent State, Soviet tanks roll into Prague so you turn on drop out you know you can't reinvent the country but maybe you reimagine yourself you believe you really believe that you can that you can create a world of your own and then you lower that expectation to just a piece of ground to make a stand on but then you learn that piece of ground costs money that you don't have. What happened? Altamont, Charlie Manson, Sharon Tate, Son of Sam, Mark Chapman we saw a dream turn into a nightmare we saw love and peace turn into endless war and violence our idealism into realism our realism into cynicism our cynicism into apathy our apathy into selfishness our selfishness into greed and then greed was good and we Had babies, Ben, we had you and we had hopes but we also had fears we created nests that became bunkers we made our houses baby-safe and we bought car seats and organic apple juice and hired multilingual nannies and paid tuition to private schools out of love but also out of fear. What happened? You start by trying to create a new world and then you find yourself just wanting to add a bottle to your cellar, a few extra feet to the sunroom, you see yourself aging and wonder if you've put enough away for that and suddenly you realize that you're frightened of the years ahead of you what Happened? Watergate Irangate Contragate scandals and corruption all around you and you never think you'll become corrupt but time corrupts you, corrupts as surely as gravity and erosion, wears you down wears you out I think, son, that the country was like that, just tired, just worn out by assassinations, wars, scandals, by Ronald Reagan, Bush the First selling cocaine to fund terrorists, a war to protect cheap gas, Bill Clinton and realpolitik and jism on dresses while insane fanatics plotted and Bush the Second and his handlers, a frat boy run by evil old men and then you turn on the TV one morning and those towers are coming down and the war has come home what Happened? Afghanistan and Iraq the sheer madness the killing the bombing the missiles the death you are back in Vietnam again and I could blame it all on that but at the end of the day at the end of the day we are responsible for ourselves. We got tired, we got old we gave up our dreams we taught ourselves to scorn ourselves to despise our youthful idealism we sold ourselves cheap we aren't Who we wanted to be.

It seems as if I could do anything when I’m in a passion. I get so savage, I could hurt anyone and enjoy it. I’m afraid I shall do something dreadful some day, and spoil my life, and make everybody hate me. Oh Mother, help me, do help me!” “I will, my child. I will. Don’t cry so bitterly, but remember this day, and resolve with all your soul that you will never know another like it. Jo, dear, we all have our temptations, some far greater than yours, and it often takes us all our lives to conquer them.

Consider again the change in lower middle-class life. In old days, after supper, when the wife and daughters had cleared away the things, everybody sat round and had what was called ‘a happy family time’. This meant that paterfamilias went to sleep, his wife knitted, and the daughters wished they were dead or at Timbuktu. They were not allowed to read, or to leave the room, because the theory was that at that period their father conversed with them, which must be a pleasure to all concerned. With luck they ultimately married and had a chance to inflict upon their children a youth as dismal as their own had been. If they did not have luck, they developed into old maids, perhaps ultimately into decayed gentlewomen – a fate as horrible as any that savages have bestowed upon their victims

Ladies and Gentlemen - I'm only going to talk to you just for a minute or so this evening. Because... I have some very sad news for all of you, and I think sad news for all of our fellow citizens, and people who love peace all over the world, and that is that Martin Luther King was shot and was killed tonight in Memphis, Tennessee. Martin Luther King dedicated his life to love and to justice between fellow human beings. He died in the cause of that effort. In this difficult day, in this difficult time for the United States, it's perhaps well to ask what kind of a nation we are and what direction we want to move in. For those of you who are black - considering the evidence evidently is that there were white people who were responsible - you can be filled with bitterness, and with hatred, and a desire for revenge. We can move in that direction as a country, in greater polarization - black people amongst blacks, and white amongst whites, filled with hatred toward one another. Or we can make an effort, as Martin Luther King did, to understand and to comprehend, and replace that violence, that stain of bloodshed that has spread across our land, with an effort to understand, compassion and love. For those of you who are black and are tempted to be filled with hatred and mistrust of the injustice of such an act, against all white people, I would only say that I can also feel in my own heart the same kind of feeling. I had a member of my family killed, but he was killed by a white man. But we have to make an effort in the United States, we have to make an effort to understand, to get beyond these rather difficult times. My favorite poet was Aeschylus. He once wrote: "Even in our sleep, pain which cannot forget falls drop by drop upon the heart, until, in our own despair, against our will, comes wisdom through the awful grace of God." What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence and lawlessness, but is love and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or whether they be black. (Interrupted by applause) So I ask you tonight to return home, to say a prayer for the family of Martin Luther King, yeah that's true, but more importantly to say a prayer for our own country, which all of us love - a prayer for understanding and that compassion of which I spoke. We can do well in this country. We will have difficult times. We've had difficult times in the past. And we will have difficult times in the future. It is not the end of violence; it is not the end of lawlessness; and it's not the end of disorder. But the vast majority of white people and the vast majority of black people in this country want to live together, want to improve the quality of our life, and want justice for all human beings that abide in our land. Let us dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world. Let us dedicate ourselves to that, and say a prayer for our country and for our people. Thank you very much.

I compared what was really known about the stars with the account of creation as told in Genesis. I found that the writer of the inspired book had no knowledge of astronomy -- that he was as ignorant as a Choctaw chief -- as an Eskimo driver of dogs. Does any one imagine that the author of Genesis knew anything about the sun -- its size? that he was acquainted with Sirius, the North Star, with Capella, or that he knew anything of the clusters of stars so far away that their light, now visiting our eyes, has been traveling for two million years? If he had known these facts would he have said that Jehovah worked nearly six days to make this world, and only a part of the afternoon of the fourth day to make the sun and moon and all the stars? Yet millions of people insist that the writer of Genesis was inspired by the Creator of all worlds. Now, intelligent men, who are not frightened, whose brains have not been paralyzed by fear, know that the sacred story of creation was written by an ignorant savage. The story is inconsistent with all known facts, and every star shining in the heavens testifies that its author was an uninspired barbarian. I admit that this unknown writer was sincere, that he wrote what he believed to be true -- that he did the best he could. He did not claim to be inspired -- did not pretend that the story had been told to him by Jehovah. He simply stated the "facts" as he understood them. After I had learned a little about the stars I concluded that this writer, this "inspired" scribe, had been misled by myth and legend, and that he knew no more about creation than the average theologian of my day. In other words, that he knew absolutely nothing. And here, allow me to say that the ministers who are answering me are turning their guns in the wrong direction. These reverend gentlemen should attack the astronomers. They should malign and vilify Kepler, Copernicus, Newton, Herschel and Laplace. These men were the real destroyers of the sacred story. Then, after having disposed of them, they can wage a war against the stars, and against Jehovah himself for having furnished evidence against the truthfulness of his book.

A distorted sense of danger isn’t just psychologically taxing; it also encourages us to perceive risk where there isn’t any. Steeping in ominous stories can make people into threats themselves. The news is full of examples of how ambient anxiety gets turned against people of color going about their daily lives—taking a nap in the student lounge; walking down the street; selling lemonade. I thought of the woman who called the cops on two Native American brothers who were on a college tour at Colorado State. The teenagers made the woman “nervous,” she told the 911 operator. “If it’s nothing, I’m sorry. But it actually made me like feel sick and I’ve never felt like that.” Many people are feeling sick these days, for many reasons. But we should all be careful about the stories we tell ourselves to explain why.

An ironic religion -- one that never claims to be absolutely true but only professes to be relatively beautiful, and never promises salvation but only proposes it as a salubrious idea. A century ago there were people who thought art was the thing that could fuse the terms of this seemingly insuperable oxymoron, and no doubt art is part of the formula. But maybe consumerism also has something to teach us about forging an ironic religion -- a lesson about learning to choose, about learning the power and consequences, for good or ill, of our ever-expanding palette of choices. Perhaps . . . the day will come when the true ironic religion is found, the day when humanity is filled with enough love and imagination and responsibility to become its own god and make a paradise of its world, a paradise of all the right choices.

The company that employed me strived only to serve up the cheapest fare that its customers would tolerate, churn it out as fast as possible, and charge as much as they could get away with. If it were possible to do so, the company would sell what all businesses of its kind dream about selling, creating that which all our efforts were tacitly supposed to achieve: the ultimate product – Nothing. And for this product they would command the ultimate price – Everything. This market strategy would then go on until one day, among the world-wide ruins of derelict factories and warehouses and office buildings, there stood only a single, shining, windowless structure with no entrance and no exit. Inside would be – will be – only a dense network of computers calculating profits. Outside will be tribes of savage vagrants with no comprehension of the nature or purpose of the shining, windowless structure. Perhaps they will worship it as a god. Perhaps they will try to destroy it, their primitive armory proving wholly ineffectual against the smooth and impervious walls of the structure, upon which not even a scratch can be inflicted.

Yet we all dragged our cyborgian carcasses across the trashed planet every day. We all chased various forms of intoxication, hoping to soothe our savage souls. I could see myself some twenty years hence, a gray-haired troll slumped on a barstool, my nose a bulbous mess of clotted capillaries.

Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness of everything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment. I made up my mind that I would hold on to nothing, that I would expect nothing, that henceforth I would live as an animal, a beast of prey, a rover, a plunderer. Even if war were declared, and it were my lot to go, I would grab the bayonet and plunge it, plunge it up to the hilt. And if rape were the order of the day then rape I would, and with a vengeance. At this very moment, in the quiet dawn of a new day, was not the earth giddy with crime and distress? Had one single element of man's nature been altered, vitally, fundamentally altered, by the incessant march of history? By what he calls the better part of his nature, man has been betrayed, that is all. At the extreme limits of his spiritual being man finds himself again naked as a savage. When he finds God, as it were, he has been picked clean: he is a skeleton. One must burrow into life again in order to put on flesh. The word must become flesh; the soul thirsts. On whatever crumb my eye fastens, I will pounce and devour. If to live is the paramount thing, then I will live, even if I must become a cannibal. Heretofore I have been trying to save my precious hide, trying to preserve the few pieces of meat that hid my bones. I am done with that. I have reached the limits of endurance. My back is to the wall; I can retreat no further. As far as history goes I am dead. If there is something beyond I shall have to bounce back. I have found God, but he is insufficient. I am only spiritually dead. Physically I am alive. Morally I am free. The world which I have departed is a menagerie. The dawn is breaking on a new world, a jungle world in which the lean spirits roam with sharp claws. If I am a hyena I am a lean and hungry one: I go forth to fatten myself.

No one but me will touch you.” His tone was even but implacable. She cocked an impervious brow at him. “Oh? And why, pray tell, is that?” “For the same reason I asked you to be safe for me. You’re my mate, Makenna.” Her mind went blank for a moment. He was kidding, right? He had to be. Only…he didn’t look like he was. She cleared her suddenly dry throat. “Why would you think that?” “I don’t think it, I know it. The facts are there.” “What facts?” “Since day one, all I’ve thought about is being balls deep in you. Your scent drives me insane. My wolf hates being apart from you. You’re an outsider, a loner, but I’d fucking kill to protect you. And I’d kill to possess you.

Ah, I believe Schacht. Only too willingly; that’s to say, I think what he says is absolutely true, for the world is incomprehensibly crass, tyrannical, moody, and cruel to sickly and sensitive people. Well, Schacht will stay here for the time being. We laughed at him a bit, when he arrived, that can’t be helped either, Schacht is young and after all can’t be allowed to think there are special degrees, advantages, methods, and considerations for him. He has now had his first disappointment, and I’m convinced that he’ll have twenty disappointments, one after the other. Life with its savage laws is in any case for certain people a succession of discouragements and terrifying bad impressions. People like Schacht are born to feel and suffer a continuous sense of aversion. He would like to admit and welcome things, but he just can’t. Hardness and lack of compassion strike him with tenfold force, he just feels them more acutely. Poor Schacht. He’s a child and he should be able to revel in melodies and bed himself in kind, soft, carefree things. For him there should be secret splashings and birdsong. Pale and delicate evening clouds should waft him away in the kingdom of Ah, What’s Happening to Me? His hands are made for light gestures, not for work. Before him breezes should blow, and behind him sweet, friendly voices should be whispering. His eyes should be allowed to remain blissfully closed, and Schacht should be allowed to go quietly to sleep again, after being wakened in the morning in the warm, sensuous cushions. For him there is, at root, no proper activity, for every activity is for him, the way he is, improper, unnatural, and unsuitable. Compared with Schacht I’m the trueblue rawboned laborer. Ah, he’ll be crushed, and one day he’ll die in a hospital. or he’ll perish, ruined in body and soul, inside one of our modern prisons.

Fellow-citizens, pardon me, allow me to ask, why am I called upon to speak here to-day? What have I, or those I represent, to do with your national independence? Are the great principles of political freedom and of natural justice, embodied in that Declaration of Independence, extended to us? And am I, therefore, called upon to bring our humble offering to the national altar, and to confess the benefits and express devout gratitude for the blessings resulting from your independence to us? I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you this day rejoice are not enjoyed in common. The rich inheritance of justice, liberty, prosperity, and independence bequeathed by your fathers is shared by you, not by me. The sunlight that brought life and healing to you has brought stripes and death to me. This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak today? What, to the American slave, is your Fourth of July? I answer: a day that reveals to him, more than all other days of the year, the gross injustice and cruelty to which he is a constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to Him, mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes that would disgrace a nation of savages. There is not a nation of the earth guilty of practices more shocking and bloody than are the people of these United States at this very hour. At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could reach the nation’s ear, I would, to-day, pour forth a stream, a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and the crimes against God and man must be proclaimed and denounced.

The fleeting systems lapse like foam,'" he mumbled what was evidently a quotation. "That's it—foam, and fleeting. All man's toil upon the planet was just so much foam. He domesticated the serviceable animals, destroyed the hostile ones, and cleared the land of its wild vegetation. And then he passed, and the flood of primordial life rolled back again, sweeping his handiwork away—the weeds and the forest inundated his fields, the beasts of prey swept over his flocks, and now there are wolves on the Cliff House beach." He was appalled by the thought. "Where four million people disported themselves, the wild wolves roam to-day, and the savage progeny of our loins, with prehistoric weapons, defend themselves against the fanged despoilers. Think of it! And all because of the Scarlet Death—

When I see two little Jewish old ladies giggling over coffee at a Manhattan diner, it makes me smile, because I hear my own mother’s laughter beneath theirs. Conversely, when I hear black “leaders” talking about “Jewish slave owners” I feel angry and disgusted, knowing that they’re inflaming people with lies and twisted history, as if all seven of the Jewish slave owners in the antebellum South, or however few there were, are responsible for the problems of African-Americans now. Those leaders are no better than their Jewish counterparts who spin statistics in marvelous ways to make African-Americans look like savages, criminals, drags on society, and “animals” (a word quite popular when used to describe blacks these days). I don’t belong to any of those groups. I belong to the world of one God, one people.

There is one in this tribe too often miserable - a child bereaved of both parents. None cares for this child: she is fed sometimes, but oftener forgotten: a hut rarely receives her: the hollow tree and chill cavern are her home. Forsaken, lost, and wandering, she lives more with the wild beast and bird than with her own kind. Hunger and cold are her comrades: sadness hovers over, and solitude besets her round. Unheeded and unvalued, she should die: but she both lives and grows: the green wilderness nurses her, and becomes to her a mother: feeds her on juicy berry, on saccharine root and nut. There is something in the air of this clime which fosters life kindly: there must be something, too, in its dews, which heals with sovereign balm. Its gentle seasons exaggerate no passion, no sense; its temperature tends to harmony; its breezes, you would say, bring down from heaven the germ of pure thought, and purer feeling. Not grotesquely fantastic are the forms of cliff and foliage; not violently vivid the colouring of flower and bird: in all the grandeur of these forests there is repose; in all their freshness there is tenderness. The gentle charm vouchsafed to flower and tree, - bestowed on deer and dove, - has not been denied to the human nursling. All solitary, she has sprung up straight and graceful. Nature cast her features in a fine mould; they have matured in their pure, accurate first lines, unaltered by the shocks of disease. No fierce dry blast has dealt rudely with the surface of her frame; no burning sun has crisped or withered her tresses: her form gleams ivory-white through the trees; her hair flows plenteous, long, and glossy; her eyes, not dazzled by vertical fires, beam in the shade large and open, and full and dewy: above those eyes, when the breeze bares her forehead, shines an expanse fair and ample, - a clear, candid page, whereon knowledge, should knowledge ever come, might write a golden record. You see in the desolate young savage nothing vicious or vacant; she haunts the wood harmless and thoughtful: though of what one so untaught can think, it is not easy to divine. On the evening of one summer day, before the Flood, being utterly alone - for she had lost all trace of her tribe, who had wandered leagues away, she knew not where, - she went up from the vale, to watch Day take leave and Night arrive. A crag, overspread by a tree, was her station: the oak-roots, turfed and mossed, gave a seat: the oak-boughs, thick-leaved, wove a canopy. Slow and grand the Day withdrew, passing in purple fire, and parting to the farewell of a wild, low chorus from the woodlands. Then Night entered, quiet as death: the wind fell, the birds ceased singing. Now every nest held happy mates, and hart and hind slumbered blissfully safe in their lair. The girl sat, her body still, her soul astir; occupied, however, rather in feeling than in thinking, - in wishing, than hoping, - in imagining, than projecting. She felt the world, the sky, the night, boundlessly mighty. Of all things, herself seemed to herself the centre, - a small, forgotten atom of life, a spark of soul, emitted inadvertent from the great creative source, and now burning unmarked to waste in the heart of a black hollow. She asked, was she thus to burn out and perish, her living light doing no good, never seen, never needed, - a star in an else starless firmament, - which nor shepherd, nor wanderer, nor sage, nor priest, tracked as a guide, or read as a prophecy? Could this be, she demanded, when the flame of her intelligence burned so vivid; when her life beat so true, and real, and potent; when something within her stirred disquieted, and restlessly asserted a God-given strength, for which it insisted she should find exercise?

Now there is a modern-day anthropology* for the criminal type: a great number of so-called 'born criminals' have pale faces, large cheekbones, a coarse lower jaw, and deeply shining eyes. How can one not recall this when one thinks of Lenin and thousands like him? How many pale faces, high cheekbones and strikingly asymmetric features mark the soldiers of the Red Army and, generally speaking, also of the common Russian people - how many of them, these savage types, have Mongolian atavism directly in their blood! They are all from Murom, the white-eyed Chud. And it is precisely these individuals, these very Russichi, who gave us so many 'daring pirates', so many vagabonds, escapees, scoundrels and tramps - it is precisely these people whom we have recruited for the glory, pride and hope of the Russian social revolution. So why should we feign surprise at the results?

The summer stretch had come into the evenings: it was gone seven, but the sky was a soft clear blue and the light flooding through the open windows was pale gold. All around us the Place was humming like a beehive, shimmering with a hundred different stories unfurling. Next door Mad Johnny Malone was singing to himself, in a cheerful cracked baritone: “Where the Strawberry Beds sweep down to the Liffey, you’ll kiss away the worries from my brow . . .” Downstairs Mandy shrieked delightedly, there was a tumble of thumping noises and then an explosion of laughter; farther down, in the basement, someone yelled in pain and Shay and his mates sent up a savage cheer. In the street, two of Sallie Hearne’s young fellas were teaching themselves to ride a robbed bike and giving each other hassle—“No, you golf ball, you’ve to go fast or you’ll fall off, who cares if you hit things?”—and someone was whistling on his way home from work, putting in all the fancy, happy little trills. The smell of fish and chips came in at the windows, along with smart-arse comments from a blackbird on a rooftop and the voices of women swapping the day’s gossip while they brought in their washing from the back gardens. I knew every voice and every door-slam; I even knew the determined rhythm of Mary Halley scrubbing her front steps. If I had listened hard I could have picked out every single person woven into that summer-evening air, and told you every story.

I have bad news for you, for all of our fellow citizens, and people who love peace all over the world, and that is that Martin Luther King was shot and killed tonight. Martin Luther King dedicated his life to love and to justice for his fellow human beings, and he died because of that effort. In this difficult day, in this difficult time for the United States, it is perhaps well to ask what kind of a nation we are and what direction we want to move in. For those of you who are black--considering the evidence there evidently is that there were white people who were responsible--you can be filled with bitterness, with hatred, and a desire for revenge. We can move in that direction as a country, in great polarization--black people amongst black, white people amongst white, filled with hatred toward one another. Or we can make an effort, as Martin Luther King did, to understand and to comprehend, and to replace that violence, that stain of bloodshed that has spread across our land, with an effort to understand with compassion and love. For those of you who are black and are tempted to be filled with hatred and distrust at the injustice of such an act, against all white people, I can only say that I feel in my own heart the same kind of feeling. I had a member of my family killed, but he was killed by a white man. But we have to make an effort in the United States, we have to make an effort to understand, to go beyond these rather difficult times. My favorite poet was Aeschylus. He wrote: "In our sleep, pain which cannot forget falls drop by drop upon the heart until, in our own despair, against our will, comes wisdom through the awful grace of God." What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence or lawlessness; but love and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or they be black. So I shall ask you tonight to return home, to say a prayer for the family of Martin Luther King, that's true, but more importantly to say a prayer for our own country, which all of us love--a prayer for understanding and that compassion of which I spoke. We can do well in this country. We will have difficult times; we've had difficult times in the past; we will have difficult times in the future. It is not the end of violence; it is not the end of lawlessness; it is not the end of disorder. But the vast majority of white people and the vast majority of black people in this country want to live together, want to improve the quality of our life, and want justice for all human beings who abide in our land. Let us dedicate ourselves to what the Greeks wrote so many years ago: to tame the savageness of man and make gentle the life of this world. Let us dedicate ourselves to that, and say a prayer for our country and for our people.

On the afternoon of Tuesday, August 14, 1984, three children—Germaine (“Jamie”) Elinor Rowan, Adam Robert Ryan and Peter Joseph Savage, all aged twelve—were playing in the road where their houses stood, in the small County Dublin town of Knocknaree. As it was a hot, clear day, many residents were in their gardens, and numerous witnesses saw the children at various times during the afternoon, balancing along the wall at the end of the road, riding their bicycles and swinging on a tire swing.

Back in the time before Columbus, there were only Indians here, no skyscrapers, no automobiles, no streets. Of course, we didn't use the words Indian or Native American then; we were just people. We didn't know we were supposedly drunks or lazy or savages. I wondered what it was like to live without that weight on your shoulders, the weight of the murdered ancestors, the stolen land, the abused children, the burden every Native person carries. We were told in movies and books that Indians had a sacred relationship with the land, that we worshipped and nurtured it. But staring at Nathan, I didn't feel any mystical bond with the rez. I hated our shitty unpaved roads and our falling-down houses and the snarling packs of dogs that roamed freely in the streets and alleys. But most of all, I hated that kids like Nathan - good kids, decent kids - got involved with drugs and crime and gangs, because there was nothing for them to do here. No after-school jobs, no clubs, no tennis lessons. Every month in the Lakota Times newspaper there was an obituary for another teen suicide, another family in the Burned Thigh Nation who'd had their heart taken away from them. In the old days, the eyapaha was the town crier, the person who would meet incoming warriors after a battle, ask them what happened so they wouldn't have to speak of their own glories, then tell the people the news. Now the eyapaha, our local newspaper, announced losses and harms too often, victories and triumphs too rarely.

She was too compelling to look at directly. Bright like the sun, bright and terrible. Only one other being could look upon her, and that was Death. And so…they became lovers.” He said the word like a caress, like velvet again, and my face began to heat. “Together they forged great and hellish things,” Jesse murmured. “Lightning and waterfalls that churned into clouds off the tip of the world. Chasms so winding deep that daylight never traced their endings. They dreamed through golden days and silvered nights. All the other creatures envied or adored them, because Death and the Elemental were destruction and creation joined as One. In the natural order of things, they should not have been stronger joined. And yet they were.” He shifted, coming closer to me. A hand settled lightly atop my chest, directly over my heart. At our feet the seawater splashed a little, as if disturbed by something rolling over in the dark, distant deep. “Centuries passed, and mankind began to devour the earth, even the wildest places. They had tools to invent and wars to fight and grubby, short lives. Nothing about them dwelled in the magic of the ancient spirits. So although Death, the Great Hunter, prospered as he sieved through their villages, the Elemental, strong as she once was, thinned into a web of gossamer. Human lives simply tore her apart.” His hand was so warm. Warmer than I, warmer than the air, and still just barely touching me. The light behind my lids never lifted, so I knew he wasn’t glowing, but it felt as if he held a tame coal to my skin. It felt like something painless and ablaze, drawing my heart upward into it. “The time had come for them to divide. Like all the rest of her kind, the goddess would cease to exist; she had no other course. So Death and the Elemental severed their joined hearts. For a few generations more, she drifted alone through the last of the sacred places, deserts, and fjords, lands so savage no human had yet desecrated them.” Jesse’s voice dropped to a whisper. Without moving his hand, he bent down, his breath in my ear. “And Death, who had tasted her brightness, who would never cease to crave it-who knew her better than all the collected souls of all mankind’s weeping dead-became her Hunter.” I was hot and strange. I was light and lighter, and curiously my breath came so slow. “Until at last, one starry night beneath the desert moon, she surrendered to him. She allowed him to come to her, to make love to her. To unravel her…” It was happening. He sat next to her and bore witness to her change, her pulse slowing, her skin blanching, the fans of her lashes stark against the contours of her face. He kept his palm there against her chest, up and down with her respiration, and watched the smoke begin to curl around his fingers. “And by his hand, in the bliss of her unraveling, she touched the stars…” Lora’s breath hitched. Her heart skipped-then stopped. If I could take this from you, Jesse thought fiercely. If I could take this one moment away from you and keep the agony for myself- Her eyes opened, went instantly to his. Panic lit her gaze. Then she was gone. His fingers sank to the floor through her empty blouse, and the blue dragon smoke that was all of Eleanore Jones rose into strands above him.

If the Pentateuch be true, religious persecution is a duty. The dungeons of the Inquisition were temples, and the clank of every chain upon the limbs of heresy was music in the ear of God. If the Pentateuch was inspired, every heretic should be destroyed; and every man who advocates a fact inconsistent with the sacred book, should be consumed by sword and flame. In the Old Testament no one is told to reason with a heretic, and not one word is said about relying upon argument, upon education, nor upon intellectual development—nothing except simple brute force. Is there to-day a christian who will say that four thousand years ago, it was the duty of a husband to kill his wife if she differed with him upon the subject of religion? Is there one who will now say that, under such circumstances, the wife ought to have been killed? Why should God be so jealous of the wooden idols of the heathen? Could he not compete with Baal? Was he envious of the success of the Egyptian magicians? Was it not possible for him to make such a convincing display of his power as to silence forever the voice of unbelief? Did this God have to resort to force to make converts? Was he so ignorant of the structure of the human mind as to believe all honest doubt a crime? If he wished to do away with the idolatry of the Canaanites, why did he not appear to them? Why did he not give them the tables of the law? Why did he only make known his will to a few wandering savages in the desert of Sinai? Will some theologian have the kindness to answer these questions? Will some minister, who now believes in religious liberty, and eloquently denounces the intolerance of Catholicism, explain these things; will he tell us why he worships an intolerant God? Is a god who will burn a soul forever in another world, better than a christian who burns the body for a few hours in this? Is there no intellectual liberty in heaven? Do the angels all discuss questions on the same side? Are all the investigators in perdition? Will the penitent thief, winged and crowned, laugh at the honest folks in hell? Will the agony of the damned increase or decrease the happiness of God? Will there be, in the universe, an eternal auto da fe?

Stop it," she said. "Stop what?" Her eyes flew open, filled with rage and betrayal. "Stop pretending. You made your point this morning—you don't have anything more to prove. You don't want me, you can make me do anything you wish, and I'll be pathetically grateful for your attention, while you won't feel a thing…" "You idiot," he said, his voice savage. "How blind are you?" "Leave me alone." He pulled her legs apart, pushing between them, fully clothed, the rigid length of his cock pressed up against her. Her eyes widened in shock. "You can feel that, can't you? It's been like that all day. It's been like that almost since I first touched you. You make me crazy with wanting you, but right now doing what I want could get us both killed." "No," she said. "You're lying. This morning you didn't—" He rocked against her, and she shivered in unwilling response. "This morning I was so turned on that I came without touching myself. And five minutes later I was hard again. I need you. I need to be inside you, now, and it's too dangerous." He thrust against her, feeling the tremor of response wash over her, and he knew he couldn't stop, not until he made her come again, over and over...

The seafood is so fresh it is otherworldly! Their rich umami flavors swirl together in my mouth like a whirlpool! The pike is transcendental fresh, yes? It's tender and fatty and melty sweet!" "I'm impressed he had the strength to cram this much powerful umami into a single dish! So refined, yet utterly savage. Ryo Kurokiba has reached a new pinnacle!" "That looks sooo good!" "But still, do all Japan pike have this much flavor in season?" "Good point. Not all do. How did he manage to create this strong of a flavor while using hardly any seasonings? Hm? Wait... it's faint, but I smell hints of a refreshing scent. A scent that is not seafood!" "It is the fragrance of herbs." "Exactly! I added a pat of this to the dish!" "Aha! Herb butter! Finely chopped herbs and spices are mixed into softened butter... ... and then wrapped up and chilled in the refrigerator for a day to allow the flavors to meld." "I stuck a pat of homemade herb butter into each wrap right before I put 'em in the oven. Baking on low heat made the butter melt slowly... ... allowing its richness to seep into every nook and cranny of the entire dish!" Both flavor and fragrance have the punch of an exploding warhead! What an impeccably violent dish!

But what kind of addict would need all these coconut husks and crushed honeydew rinds? Would the presence of junkies account for all these uneaten french fries? These puddles of glazed catsup on the bureau? Maybe so. But then why all this booze? And these crude pornographic photos, ripped out of pulp magazines like Whores of Sweden and Orgies in the Casbah, that were plastered on the broken mirror with smears of mustard that had dried to a hard yellow crust … and all these signs of violence, these strange red and blue bulbs and shards of broken glass embedded in the wall plaster … No; these were not the hoofprints of your normal, godfearing junkie. It was far too savage, too aggressive. There was evidence, in this room, of excessive consumption of almost every type of drug known to civilized man since 1544 A.D. It could only be explained as a montage, a sort of exaggerated medical exhibit, put together very carefully to show what might happen if twenty-two serious drug felons—each with a different addiction—were penned up together in the same room for five days and nights, without relief. Indeed. But of course that would never happen in Real Life, gentlemen. We just put this thing together for demonstration purposes …

The days passed. Success went fizzily to Bernard's head, and in the process completely reconciled him (as any good intoxicant should do) to a world which, up till then, he had found very unsatisfactory. In so far as it recognized him as important, the order of things was good. But, reconciled by his success he yet refused to forgo the privilege of criticizing this order. For the act of criticizing heightened his sense of importance, made him feel larger. Moreover, he did genuinely believe that there were things to criticize. (At the same time, he genuinely liked being a success and having all the girls he wanted.) Before those who now, for the sake of the Savage, paid their court to him, Bernard would parade a carping unorthodoxy. He was politely listened to. But behind his back people shook their heads. 'That young man will come to a bad end,' they said, prophesying the more confidently in that they themselves would in due course personally see to it that the end was bad. 'He won't find another Savage to help him out a second time,' they said. Meanwhile, however, there was the first Savage; they were polite. And because they were polite, Bernard felt positively gigantic - gigantic and at the same time light with elation, lighter than air.

Lord, you remained in constant communion with God in prayer. Spending time with God is not something I am in the habit of doing every day. My life is too busy. When I list all of the things I need to do, prayer is not at the top of the list. I make time to shop, to work out, to go out to eat, to be with friends and to watch my favorite television program. I know it is impossible to be a loving, kind, forgiving and merciful person without a strong prayer life. Lord, slow me down so that I will take time to be with you in prayer. Help me to experience the joy and peace that come from a closer relationship with you. Nourish me with your daily bread of love and compassion. Amen. Read

The impossible class. — Poor, happy and independent! — these things can go together; poor, happy and a slave! — these things can also go together — and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory? In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!

Nesta stretched out her legs, leaning her bruised palms on the stone. 'Enjoy your exercises.' Cassian bristled. But he held out his hand again. 'Please.' She'd never heard him say that word. It was a rope thrown between them. He'd meet her halfway- let her win the power battle, admit defeat, if she would just get off the rock. She told herself to get up, to take that outstretched hand. But she couldn't Couldn't bring her body to rise. His hazel eyes were bright with pleading in the morning sun, the wind dancing in his dark hair. Like he was made from these mountains, crafted from wind and stone. He was so beautiful. Not in the way that Azriel and Rhys were beautiful, but in an uncut way. Savage and unrelenting. The first time she'd seen Cassian, she couldn't take her eyes off him. She felt like she'd spent her life surrounded by boys, and then a man- a male, she supposed- had suddenly appeared. Everything about him had radiated that confident, arrogant masculinity. It had been heady and overwhelming, and all she'd wanted, all she'd wanted for so many months, was to touch him, smell him, taste him. Get close to that strength and throw everything she was against it because she knew he'd never break, never falter, never balk. But the light in his eyes dimmed as he lowered his hand. She deserved his disappointment. Deserved his resentment and disgust. Even if it carved something vital from her. 'Tomorrow, then,' Cassian said. He didn't speak to her again for the rest of the day.

Savage. Let us explain this word. When these bristling men, who in the early days of the revolutionary chaos, tattered, howling, wild, with uplifted bludgeon, pike on high, hurled themselves upon ancient Paris in an uproar, what did they want? They wanted an end to oppression, an end to tyranny, an end to the sword, work for men, instruction for the child, social sweetness for the woman, liberty, equality, fraternity, bread for all, the idea for all, the Edenizing of the world. Progress; and that holy, sweet, and good thing, progress, they claimed in terrible wise, driven to extremities as they were, half naked, club in fist, a roar in their mouths. They were savages, yes; but the savages of civilization. They proclaimed right furiously; they were desirous, if only with fear and trembling, to force the human race to paradise. They seemed barbarians, and they were saviours. They demanded light with the mask of night. Facing these men, who were ferocious, we admit, and terrifying, but ferocious and terrifying for good ends, there are other men, smiling, embroidered, gilded, beribboned, starred, in silk stockings, in white plumes, in yellow gloves, in varnished shoes, who, with their elbows on a velvet table, beside a marble chimney-piece, insist gently on demeanor and the preservation of the past, of the Middle Ages, of divine right, of fanaticism, of innocence, of slavery, of the death penalty, of war, glorifying in low tones and with politeness, the sword, the stake, and the scaffold. For our part, if we were forced to make a choice between the barbarians of civilization and the civilized men of barbarism, we should choose the barbarians.

Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture were performed in this manner. And indeed in most cases the systematic co-ordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work, was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.

For the second day running you have burnt my toast!” Let me explain this ludicrous remark. You were this particular prefect’s fag. That meant you were his servant, and one of your many duties was to make toast for him every day at teatime. For this, you used a long three-pronged toasting fork, and you stuck the bread on the end of it and held it up before an open fire, first one side, then the other. But the only fire where toasting was allowed was in the library, and as teatime approached, there were never less than a dozen wretched fags all jostling for position in front of the tiny grate. I was no good at this. I usually held it too close and the toast got burnt. But as we were never allowed to ask for a second slice and start again, the only thing to do was to scrape the burnt bits off with a knife. You seldom got away with this. The prefects were expert at detecting scraped toast. You would see your own tormentor sitting up there at the top table, picking up his toast, turning it over, examining it closely as though it were a small and very valuable painting. Then he would frown, and you knew you were for it. So now it was night-time and you were down in the changing room in your dressing gown and pajamas, and the one whose toast you had burnt was telling you about your crime. “I don’t like burnt toast.” “I held it too close. I’m sorry.” “Which do you want? Four with the dressing gown on, or three with it off.” “Four with it on,” I said. It was traditional to ask this question. The victim was always given a choice. But my own dressing gown was made of thick brown camel’s hair, and there was never any question in my mind that this was the better choice. To be beaten in pajamas only was a very painful experience, and your skin nearly always got broken. But my lovely dressing gown stopped that from happening. The prefect knew, of course, all about this, and therefore whenever you chose to take an extra stroke and kept the dressing gown on, he beat you with every ounce of his strength. Sometimes he would take a little run, three or four neat steps on his toes, to gain momentum and thrust, but either way, it was a savage business.

to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly - that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion - these are the two things that govern us. And yet, I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream - I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal - to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but recollection of a pleasure, or the luxury of regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden itself, with desire for what its monstrous laws have made monstrous and unlawful. It is in the brain, and the brain only, that the great sins of the world takes place also. You, yourself, have had passions that made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame -

There's no such thing as witches. But there used to be. It used to be the air was so thick with magic you could taste it on your tongue like ash. Witches lurked in every tangled wood and waited at every midnight-crossroad with sharp-toothed smiles. They conversed with dragons on lonely mountaintops and rode rowan-wood brooms across full moons; they charmed the stars to dance beside them on the summer solstice and rode to battle with familiars at their heels. It used to be witches were wild as crows and fearless as foxes, because magic blazed bright and the night was theirs. But then came the plague and the purges. The dragons were slain and the witches were burned and the night belonged to men with torches and crosses. Witching isn’t all gone, of course. My grandmother, Mama Mags, says they can’t ever kill magic because it beats like a great red heartbeat on the other side of everything, that if you close your eyes you can feel it thrumming beneath the soles of your feet, thumpthumpthump. It’s just a lot better-behaved than it used to be. Most respectable folk can’t even light a candle with witching, these days, but us poor folk still dabble here and there. Witch-blood runs thick in the sewers, the saying goes. Back home every mama teaches her daughters a few little charms to keep the soup-pot from boiling over or make the peonies bloom out of season. Every daddy teaches his sons how to spell ax-handles against breaking and rooftops against leaking. Our daddy never taught us shit, except what a fox teaches chickens — how to run, how to tremble, how to outlive the bastard — and our mama died before she could teach us much of anything. But we had Mama Mags, our mother’s mother, and she didn’t fool around with soup-pots and flowers. The preacher back home says it was God’s will that purged the witches from the world. He says women are sinful by nature and that magic in their hands turns naturally to rot and ruin, like the first witch Eve who poisoned the Garden and doomed mankind, like her daughter’s daughters who poisoned the world with the plague. He says the purges purified the earth and shepherded us into the modern era of Gatling guns and steamboats, and the Indians and Africans ought to be thanking us on their knees for freeing them from their own savage magics. Mama Mags said that was horseshit, and that wickedness was like beauty: in the eye of the beholder. She said proper witching is just a conversation with that red heartbeat, which only ever takes three things: the will to listen to it, the words to speak with it, and the way to let it into the world. The will, the words, and the way. She taught us everything important comes in threes: little pigs, bill goats gruff, chances to guess unguessable names. Sisters. There wer ethree of us Eastwood sisters, me and Agnes and Bella, so maybe they'll tell our story like a witch-tale. Once upon a time there were three sisters. Mags would like that, I think — she always said nobody paid enough attention to witch-tales and whatnot, the stories grannies tell their babies, the secret rhymes children chant among themselves, the songs women sing as they work. Or maybe they won't tell our story at all, because it isn't finished yet. Maybe we're just the very beginning, and all the fuss and mess we made was nothing but the first strike of the flint, the first shower of sparks. There's still no such thing as witches. But there will be.

My dad gets mad pissed at us for lighting fireworks on the Fourth. Not ’cause they can turn our fingers into knobs but because he doesn’t fuck with July 4th or Christmas or Easter or Presidents’ Day or any other holiday. Too white for Pops—white Christmas, all white on Easter, dead white presidents. He comes outside. “Whose independence are you celebrating?” He pulls out a book and reads while the M-80 smoke swirls over our heads: “ ‘What, to the American slave, is your Fourth of July? I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to him, mere bombast, fraud, deception, impiety, and hypocrisy—a thin veil to cover up crimes which would disgrace a nation of savages.’ ” Roach

What we think of as acts of cruelty are in reality nothing of the kind. Someone from the Middle Ages would still find the whole style of our present-day life abhorrent, but cruel, horrifying and barbaric in a quite different way. Every age, every culture, every ethos and tradition has a style of its own, has the varieties of gentleness and harshness, of beauty and cruelty that are appropriate to it. Each age will take certain kinds of suffering for granted, will patiently accept certain wrongs. Human life becomes a real hell of suffering only when two ages, two cultures and religions overlap. Required to live in the Middle Ages, someone from the Graeco-Roman period would have died a wretched death by suffocation, just as a savage inevitably would in the midst our civilisation. Now, there are times when a whole generation gets caught to such an extent between two eras, two styles of life, that nothing comes naturally to it since it has lost all sense of morality, security and innocence. A man of Nietzsche's mettle had to endure our present misery more than a generation in advance. Today, thousands are enduring what he had to suffer alone and without being understood.

There once was a female snake that roamed around a small village in the countryside of Egypt. She was commonly seen by villagers with her small baby as they grazed around the trees. One day, several men noticed the mother snake was searching back and forth throughout the village in a frenzy — without her young. Apparently, her baby had slithered off on its own to play while she was out looking for food. Yet the mother snake went on looking for her baby for days because it still hadn't returned back to her. So one day, one of the elder women in the village caught sight of the big snake climbing on top of their water supply — an open clay jug harvesting all the village's water. The snake latched its teeth on the big jug's opening and sprayed its venom into it. The woman who witnessed the event was mentally handicapped, so when she went to warn the other villagers, nobody really understood what she was saying. And when she approached the jug to try to knock it over, she was reprimanded by her two brothers and they locked her away in her room. Then early the next day, the mother snake returned to the village after a long evening searching for her baby. The children villagers quickly surrounded her while clapping and singing because she had finally found her baby. And as the mother snake watched the children rejoice in the reunion with her child, she suddenly took off straight for the water supply — leaving behind her baby with the villagers' children. Before an old man could gather some water to make some tea, she hissed in his direction, forcing him to step back as she immediately wrapped herself around the jug and squeezed it super hard. When the jug broke burst into a hundred fragments, she slithered away to gather her child and return to the safety of her hole. Many people reading this true story may not understand that the same feelings we are capable of having, snakes have too. Thinking the villagers killed her baby, the mother snake sought out revenge by poisoning the water to destroy those she thought had hurt her child. But when she found her baby and saw the villagers' children, her guilt and protective instincts urged her to save them before other mothers would be forced to experience the pain and grief of losing a child. Animals have hearts and minds too. They are capable of love, hatred, jealousy, revenge, hunger, fear, joy, and caring for their own and others. We look at animals as if they are inferior because they are savage and not civilized, but in truth, we are the ones who are not being civil by drawing a thick line between us and them — us and nature. A wild animal's life is very straightforward. They spend their time searching and gathering food, mating, building homes, and meditating and playing with their loved ones. They enjoy the simplicity of life without any of our technological gadgetry, materialism, mass consumption, wastefulness, superficiality, mindless wars, excessive greed and hatred. While we get excited by the vibrations coming from our TV sets, headphones and car stereos, they get stimulated by the vibrations of nature. So, just because animals may lack the sophisticated minds to create the technology we do or make brick homes and highways like us, does not mean their connections to the etheric world isn't more sophisticated than anything we could ever imagine. That means they are more spiritual, reflective, cosmic, and tuned into alternate universes beyond what our eyes can see. So in other words, animals are more advanced than us. They have the simple beauty we lack and the spiritual contentment we may never achieve.

When other birds are still, the screech owls take up the strain, like mourning women their ancient u-lu-lu. Their dismal scream is truly Ben Jonsonian.( Wise midnight hags! It is no honest and blunt tu-whit tu-who of the poets, but, without jesting, a most solemn graveyard ditty, the mutual consolations of suicide lovers remembering the pangs and the delights of supernal love in the infernal groves. Yet I love to hear their wailing, their doleful responses, trilled along the woodside; reminding me sometimes of music and singing birds; as if it were the dark and tearful side of music, the regrets and sighs that would fain be sung. They are the spirits, the low spirits and melancholy forebodings, of fallen souls that once in human shape night-walked the earth and did the deeds of darkness, now expiating their sins with their wailing hymns or threnodies in the scenery of their transgressions. They give me a new sense of the variety and capacity of that nature which is our common dwelling. Oh-o-o-o-o that I never had been bor-r-r-r-n! sighs one on this side of the pond, and circles with the restlessness of despair to some new perch on the gray oaks. Then — that I never had been bor-r-r-r-n! echoes another on the farther side with tremulous sincerity, and — bor-r-r-r-n! comes faintly from far in the Lincoln woods. I was also serenaded by a hooting owl. Near at hand you could fancy it the most melancholy sound in Nature, as if she meant by this to stereotype and make permanent in her choir the dying moans of a human being — some poor weak relic of mortality who has left hope behind, and howls like an animal, yet with human sobs, on entering the dark valley, made more awful by a certain gurgling melodiousness — I find myself beginning with the letters gl when I try to imitate it — expressive of a mind which has reached the gelatinous, mildewy stage in the mortification of all healthy and courageous thought. It reminded me of ghouls and idiots and insane howlings. But now one answers from far woods in a strain made really melodious by distance — Hoo hoo hoo, hoorer hoo; and indeed for the most part it suggested only pleasing associations, whether heard by day or night, summer or winter. I rejoice that there are owls. Let them do the idiotic and maniacal hooting for men. It is a sound admirably suited to swamps and twilight woods which no day illustrates, suggesting a vast and undeveloped nature which men have not recognized. They represent the stark twilight and unsatisfied thoughts which all have. All day the sun has shone on the surface of some savage swamp, where the double spruce stands hung with usnea lichens, and small hawks circulate above, and the chickadee lisps amid the evergreens, and the partridge and rabbit skulk beneath; but now a more dismal and fitting day dawns, and a different race of creatures awakes to express the meaning of Nature there.

She told everything as quickly as she could, stringing sentences together the way she had when she was a little girl. By the end of the tale,she found herself defending her mother,angry at the world that made it necessary for her to explain.Impulsively, she grabbed a curry comb and began to brush Red Star's coat vigorously.She brushed for a long time,and tears began to blur her vision.She tried to resign herself to what seemed to be happening.Then a hand covered hers and squeezed affectionately. Mac took the curry comb away,and bent to kiss the back of her hand. "So,Miss King,will you do me the honor of accompanying me to the social next Friday evening at the Congregational Church?" Miss King embarrassed herself by saying yes! so loudly that the dozing horse in the stall next to Red Star jumped and kicked the side of his stall in fright.The two young people laughed, and MacKenzie lifted LisBeth into the air and swung her around in his arms. Sick with apprehension,Jesse had been unable to remain alone for long.She returned to the kitchen to help Augustus with meal preparations, praying earnestly for LisBeth and MacKenzie while she worked.When the two young people burst through the kitchen door together,their happy smiles told the older women all they needed to know. LisBeth was sobered when she saw her Mother. "Mother,I..." Jesse held up a hand to stop her. "It's all right,LisBeth. I'm glad everything turned out.I've been praying for you both." "Mother,all four of us know about Papa. Would you tell me a story about him while we make supper?" The culprit never came forward, but at some time that evening, the first book-burning in the State of Nebraska took place. Francis Day's Memoirs of the Savage West found its way into Augusta's cook stove.

Dorian, like a good boy," said the painter, deep in his work and conscious only that a look had come into the lad's face that he had never seen there before. "And yet," continued Lord Henry, in his low, musical voice, and with that graceful wave of the hand that was always so characteristic of him, and that he had even in his Eton days, "I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream--I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediaevalism, and return to the Hellenic ideal--to something finer, richer than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also. You, Mr. Gray, you yourself, with your rose-red youth and your rose-white boyhood, you have had passions that have made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame-

The men entered the sumptuously furnished reception room of the office suite. After the first greeting, they were silent, uncomfortable. They didn’t know what to say. Doc Savage’s father had died from a weird cause since they last saw Doc. The elder Savage had been known throughout the world for his dominant bearing and his good work. Early in life, he had amassed a tremendous fortune— for one purpose. That purpose was to go here and there, from one end of the world to the other, looking for excitement and adventure, striving to help those who needed help, punishing those who deserved it. To that creed he had devoted his life. His fortune had dwindled to practically nothing. But as it shrank, his influence had increased. It was unbelievably wide, a heritage befitting the man. Greater even, though, was the heritage he had given his son. Not in wealth, but in training to take up his career of adventure and righting of wrongs where it left off. Clark Savage, Jr., had been reared from the cradle to become the supreme adventurer. Hardly had Doc learned to walk, when his father started him taking the routine of exercises to which he still adhered. Two hours each day, Doc exercised intensively all his muscles, senses, and his brain. As a result of these exercises, Doc possessed a strength superhuman. There was no magic about it, though. Doc had simply built up muscle intensively all his life. Doc’s mental training had started with medicine and surgery. It had branched out to include all arts and sciences. Just as Doc could easily overpower the gorilla-like Monk in spite of his great strength, so did Doc know more about chemistry. And that applied to Renny, the engineer; Long Tom, the electrical wizard; Johnny, the geologist and the archaeologist; and Ham, the lawyer. Doc had been well trained for his work.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

You can't let him get away with this!" Penny shrieked. Caine wasn’t having it. “You stupid witch,” he yelled back. “No one told you to let it go that far!” “He was mine for the day,” Penny hissed. She pressed a rag to her nose, which had started bleeding again. “He tore his own eyes out. What did you think Quinn would do? What do you think Albert will do now?” He bit savagely at his thumb, a nervous habit. “I thought you were the king!” Caine reacted without thinking. He swung a hard backhand at her face. The blow did not connect, but the thought did. Penny flew backward like she’d been hit by a bus. She smacked hard against the wall of the office. The blow stunned her, and Caine was in her face before she could clear her thoughts. Turk came bursting in, his gun leveled. “What’s happening?” “Penny tripped,” Caine said. Penny’s freckled face was white with fury. “Don’t,” Caine warned. He tightened an invisible grip around her head and twisted it back at an impossible angle. Then Caine released her. Penny panted and glared. But no nightmare seized Caine’s mind. “You’d better hope Lana can fix that boy, Penny.” “You’re getting soft.” Penny choked out the words. “Being king isn’t about being a sick creep,” Caine said. “People need someone in charge. People are sheep and they need a big sheepdog telling them what to do and where to go. But it doesn’t work if you start killing the sheep.” “You’re scared of Albert.” Penny followed it with a mocking laugh. “I’m scared of no one,” Caine said. “Least of all you, Penny. You live because I let you live. Remember that. The kids out there?” He waved his hand toward the window, vaguely indicating the population of Perdido Beach. “Those kids out there hate you. You don’t have a single friend. Now get out of here. I don’t want to see you back here in my presence until you’re ready to crawl to me and beg my forgiveness.

I’ll tell you what’s true,’ said Weston presently. ‘What?’ ‘A little child that creeps upstairs when nobody’s looking and very slowly turns the handle to take one peep into the room where its grandmother’s dead body is laid out–and then runs away and has bad dreams. An enormous grandmother, you understand.’ ‘What do you mean by saying that’s truer?’ ‘I mean that child knows something about the universe which all science and all religion is trying to hide.’ Ransom said nothing. ‘Lots of things,’ said Weston presently. ‘Children are afraid to go through a churchyard at night, and the grown-ups tell them not to be silly: but the children know better than the grown-ups. People in Central Africa doing beastly things with masks on in the middle of the night–and missionaries and civil servants say it’s all superstition. Well, the blacks know more about the universe than the white people. Dirty priests in back streets in Dublin frightening half-witted children to death with stories about it. You’d say they are unenlightened. They’re not: except that they think there is a way of escape. There isn’t. That is the real universe, always has been, always will be. That’s what it all means.’ ‘I’m not quite clear–’ began Ransom, when Weston interrupted him. ‘That’s why it’s so important to live as long as you can. All the good things are now–a thin little rind of what we call life, put on for show, and then–the real universe for ever and ever. To thicken the rind by one centimetre–to live one week, one day, one half hour longer–that’s the only thing that matters. Of course you don’t know it: but every man who is waiting to be hanged knows it. You say “What difference does a short reprieve make?” What difference!!’ ‘But nobody need go there,’ said Ransom. ‘I know that’s what you believe,’ said Weston. ‘But you’re wrong. It’s only a small parcel of civilised people who think that. Humanity as a whole knows better. It knows–Homer knew–that all the dead have sunk down into the inner darkness: under the rind. All witless, all twittering, gibbering, decaying. Bogeymen. Every savage knows that all ghosts hate the living who are still enjoying the rind: just as old women hate girls who still have their good looks. It’s quite right to be afraid of the ghosts. You’re going to be one all the same.’ ‘You don’t believe in God,’ said Ransom. ‘Well, now, that’s another point,’ said Weston. ‘I’ve been to church as well as you when I was a boy. There’s more sense in parts of the Bible than you religious people know. Doesn’t it say He’s the God of the living, not of the dead? That’s just it. Perhaps your God does exist–but it makes no difference whether He does or not. No, of course you wouldn’t see it; but one day you will. I don’t think you’ve got the idea of the rind–the thin outer skin which we call life–really clear. Picture the universe as an infinite glove with this very thin crust on the outside. But remember its thickness is a thickness of time. It’s about seventy years thick in the best places. We are born on the surface of it and all our lives we are sinking through it. When we’ve got all the way through then we are what’s called Dead: we’ve got into the dark part inside, the real globe. If your God exists, He’s not in the globe–He’s outside, like a moon. As we pass into the interior we pass out of His ken. He doesn’t follow us in. You would express it by saying He’s not in time–which you think comforting! In other words He stays put: out in the light and air, outside. But we are in time. We “move with the times”. That is, from His point of view, we move away, into what He regards as nonentity, where He never follows. That is all there is to us, all there ever was. He may be there in what you call “Life”, or He may not. What difference does it make? We’re not going to be there for long!

Then when I’d thought nothing else could possibly startle or surprise me, the Lord Master had taken one look at Barrons—and walked away. That worried me. A lot. If the Lord Master walked away from Barrons, how much danger was I in on a daily basis? I’d been feeling invincible up until those last few moments in the cave. Until one man in the room with me had stripped away my will with mere words, and the other man in the room with me had apparently intimidated that one into leaving. Bad and badder. I glanced across the front seat at badder. I opened my mouth. He looked at me. I closed it. I don’t know how he continued driving, because we stared at each other for a long time. The night whizzed by, the air inside the speeding car pregnant with all the things we weren’t saying. We didn’t even have one of our wordless conversations this time; neither of us was willing to betray a single thought or feeling. We looked at each other like two too-intimate strangers who’ve woken after the lovemaking and don’t know quite what to say to each other, so they say nothing at all and go their separate ways, promising, of course, that they’ll call, but each time they look at the phone over the next few days, the discomfort and mild embarrassment of having taken off their clothing in front of someone they didn’t really even know rises up, and the phone call never gets made. Barrons and I had taken our skins off around each other tonight. Shared too many secrets, and none of them the important ones. I was about to look away when he reached across the seat ,touched my jaw with his long, strong, beautiful fingers, and caressed my face. Being touched by Jericho Barrons with kindness makes you feel like you must be the most special person in the world. It’s like walking up to the biggest, most savage lion in the jungle, lying down, placing your head in its mouth and, rather than taking your life, it licks you and purrs. I turned away. He returned his attention to the road. We completed the drive in the same strained silence it had begun.

Sometimes we ate raw onions like apples, too, I wanted to tell her. Sometimes, the tin foil held shredded chicken petrified in aspic. A fish head to suck on! I was filled with shame and hateful glee: everything I was feeling turned out at the person next to me. I was the one with an uncut cow's tongue uncoiling in the refrigerator of his undergraduate quad, my roommates' Gatorades and half-finished pad Thai keeping a nervous distance. I sliced it thinly, and down it went with horseradish and cold vodka like the worry of a long day sloughing off, those little dots of fat between the cold meet like garlic roasted to paste. I am the one who fried liver. Who brought his own lunch in an old Tupperware to his cubicle in the Conde Nast Building; who accidentally warmed it too long, and now the scent of buckwheat, stewed chicken, and carrots hung like radiation over the floor, few of those inhabitants brought lunch from home, fewer of whom were careless enough to heat it for too long if they did, and none of whom brought a scent bomb in the first place. Fifteen floors below, the storks who staffed the fashion magazines grazed on greens in the Frank Gehry cafeteria. I was the one who ate mashed potatoes and frankfurters for breakfast. Who ate a sandwich for breakfast. Strange? But Americans ate cereal for dinner. Americans ate cereal, period, that oddment. They had a whole thing called 'breakfast for dinner.' And the only reason they were right and I was wrong was that it was their country. The problem with my desire to pass for native was that everything in the tinfoil was so f*****g good. When the world thinks of Soviet food, it thinks of all the wrong things. Though it was due to incompetence rather than ideology, we were local, seasonal, and organic long before Chez Panisse opened its doors. You just had to have it in a home instead of a restaurant, like British cooking after the war, as Orwell wrote. For me, the food also had cooked into it the memory of my grandmother's famine; my grandfather's black-marketeering to get us the 'deficit' goods that, in his view, we deserved no less than the political VIPs; all the family arguments that paused while we filled our mouths and our eyes rolled back in our heads. Food was so valuable that it was a kind of currency - and it was how you showed loved. If, as a person on the cusp of thirty, I wished to find sanity, I had to figure out how to temper this hunger without losing hold of what it fed, how to retain a connection to my past without being consumed by its poison.

The picture of human life in the market-place, though its general tint was the sad gray, brown, or black of the English emigrants, was yet enlivened by some diversity of hue. A party of Indians—in their savage finery of curiously embroidered deerskin robes, wampum-belts, red and yellow ochre, and feathers, and armed with the bow and arrow and stone-headed spear—stood apart with countenances of inflexible gravity, beyond what even the Puritan aspect could attain. Nor, wild as were these painted barbarians, were they the wildest feature of the scene. This distinction could more justly be claimed by some mariners—a part of the crew of the vessel from the Spanish Main—who had come ashore to see the humours of Election Day. They were rough-looking desperadoes, with sun-blackened faces, and an immensity of beard; their wide short trousers were confined about the waist by belts, often clasped with a rough plate of gold, and sustaining always a long knife, and in some instances, a sword. From beneath their broad-brimmed hats of palm-leaf, gleamed eyes which, even in good-nature and merriment, had a kind of animal ferocity. They transgressed without fear or scruple, the rules of behaviour that were binding on all others: smoking tobacco under the beadle's very nose, although each whiff would have cost a townsman a shilling; and quaffing at their pleasure, draughts of wine or aqua-vitae from pocket flasks, which they freely tendered to the gaping crowd around them. It remarkably characterised the incomplete morality of the age, rigid as we call it, that a licence was allowed the seafaring class, not merely for their freaks on shore, but for far more desperate deeds on their proper element. The sailor of that day would go near to be arraigned as a pirate in our own. There could be little doubt, for instance, that this very ship's crew, though no unfavourable specimens of the nautical brotherhood, had been guilty, as we should phrase it, of depredations on the Spanish commerce, such as would have perilled all their necks in a modern court of justice. But the sea in those old times heaved, swelled, and foamed very much at its own will, or subject only to the tempestuous wind, with hardly any attempts at regulation by human law. The buccaneer on the wave might relinquish his calling and become at once if he chose, a man of probity and piety on land; nor, even in the full career of his reckless life, was he regarded as a personage with whom it was disreputable to traffic or casually associate. Thus the Puritan elders in their black cloaks, starched bands, and steeple-crowned hats, smiled not unbenignantly at the clamour and rude deportment of these jolly seafaring men; and it excited neither surprise nor animadversion when so reputable a citizen as old Roger Chillingworth, the physician, was seen to enter the market-place in close and familiar talk with the commander of the questionable vessel.

When we are young, we yearn for battle. In the firelit halls we listen to the songs of heroes; how they broke the foemen, splintered the shield wall, and soaked their swords in the blood of enemies. As youngsters we listen to the boast of warriors, hear their laughter as they recall battle, and their bellows of pride when their lord reminds them of some hard-won victory. And those youngsters who have not fought, who have yet to hold their shield against a neighbour's shield in the wall, are despised and disparaged. So we practise. Day after day we practise, with spear, sword, and shield. We begin as children, learning blade-craft with wooden weapons, and hour after hour we hit and are hit. We fight against men who hurt us in order to teach us, we learn not to cry when the blood from a split skull sheets across the eyes, and slowly the skill of the sword-craft builds. Then the day comes when we are ordered to march with the men, not as children to hold the horses and to scavenge weapons after the battle, but as men. If we are lucky we have a battered old helmet and a leather jerkin, maybe even a coat of mail that hangs like a sack. We have a sword with a dented edge and a shield that is scored by enemy blades. We are almost men, not quite warriors, and on some fateful day we meet an enemy for the first time and we hear the chants of battle, the threatening clash of blades on shields, and we begin to learn that the poets are wrong and that the proud songs lie. Even before the shield walls meet, some men shit themselves. They shiver with fear. They drink mead and ale. Some boast, but most are quiet unless they join a chant of hate. Some men tell jokes, and the laughter is nervous. Others vomit. Our battle leaders harangue us, tell us of the deeds of our ancestors, of the filth that is the enemy, of the fate our women and children face unless we win, and between the shield walls the heroes strut, challenging us to single combat, and you look at the enemy's champions and they seem invincible. They are big men; grim-faced, gold hung, shining in mail, confident, scornful, savage. The shield wall reeks of shit, and all a man wants is to be home, to be anywhere but on this field that prepares for battle, but none of us will turn and run or else we will be despised for ever. We pretend we want to be there, and then the wall at last advances, step by step, and the heart is thumping fast as a bird's wing beating, the world seems unreal. Thought flies, fear rules, and then the order to quicken the charge is shouted, and you run, or stumble, but stay in your rank because this is the moment you have spent a lifetime preparing for, and then, for the first time, you hear the thunder of shield walls meeting, the clangour of battle swords, and the screaming begins. It will never end. Till the world ends in the chaos of Ragnarok, we will fight for our women, for our land, and for our homes. Some Christians speak of peace, of the evil of war, and who does not want peace? But then some crazed warrior comes screaming his god's filthy name into your face and his only ambitions are to kill you, to rape your wife, to enslave your daughters, and take your home, and so you must fight.