Scattered All Over The Earth Quotes

if, in the beginning, there were so few people on the face of the earth, and now there are so many, where did all those new souls come from?" The answer is simple. In certain reincarnations, we divide into two. Our souls divide as do crystals and start, cells and plants." Our soul divides into two, and those souls are in turn transformed into two and so, within a few generations, we are scattered over a large part of the earth. We form part of what the Alchemists call the Anima Mundi, the sould of the world; the truth is that if the Anima Mundi were merely to keep dividing, it would keep growing, but it would also become gradually weaker. That is why, as well as dividing into two, we also find ourselves. And the process of finding ourselves is called love. Because when a sould divides, it always divides into a male part and a female part. In each life, we feel a mysterious boligation to find at least one of those soul mates. The greater love that seperated them feels pleased with the Love that brings them together again. But how will i know who my soul mate is? By taking risks. By rising failure, disappointment, disillusion, but never ceasing in your search for love. As long as you keep looking, you will triumph in the end.

Man is a rope stretched between the animal and the Superman--a rope over an abyss. A dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a dangerous trembling and halting. What is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an OVER-GOING and a DOWN-GOING. I love those that know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great adorers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the Superman may hereafter arrive. I love him who lives in order to know, and seeks to know in order that the Superman may hereafter live. Thus seeks he his own down-going. I love him who labors and invents, that he may build the house for the Superman, and prepare for him earth, animal, and plant: for thus seeks he his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no share of spirit for himself, but wants to be wholly the spirit of his virtue: thus walks he as spirit over the bridge. I love him who makes his virtue his inclination and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who desires not too many virtues. One virtue is more of a virtue than two, because it is more of a knot for one's destiny to cling to. I love him whose soul is lavish, who wants no thanks and does not give back: for he always bestows, and desires not to keep for himself. I love him who is ashamed when the dice fall in his favor, and who then asks: "Am I a dishonest player?"--for he is willing to succumb. I love him who scatters golden words in advance of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies the future ones, and redeems the past ones: for he is willing to succumb through the present ones. I love him who chastens his God, because he loves his God: for he must succumb through the wrath of his God. I love him whose soul is deep even in the wounding, and may succumb through a small matter: thus goes he willingly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things that are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causes his down-going. I love all who are like heavy drops falling one by one out of the dark cloud that lowers over man: they herald the coming of the lightning, and succumb as heralds. Lo, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is the SUPERMAN.--

I started off believing all men were equal. I now know that's the most unlikely thing ever to have been, because millions of years have passed over evolution, people have scattered across the face of this earth, been isolated from each other, developed independently, had different intermixtures between races, peoples, climates, soils... I didn't start off with that knowledge. But by observation, reading, watching, arguing, asking, and then bullying my way to the top, that is the conclusion I've come to.

First came bright Spirits, not the Spirits of men, who danced and scattered flowers. Then, on the left and right, at each side of the forest avenue, came youthful shapes, boys upon one hand, and girls upon the other. If I could remember their singing and write down the notes, no man who read that score would ever grow sick or old. Between them went musicians: and after these a lady in whose honour all this was being done. I cannot now remember whether she was naked or clothed. If she were naked, then it must have been the almost visible penumbra of her courtesy and joy which produces in my memory the illusion of a great and shining train that followed her across the happy grass. If she were clothed, then the illusion of nakedness is doubtless due to the clarity with which her inmost spirit shone through the clothes. For clothes in that country are not a disguise: the spiritual body lives along each thread and turns them into living organs. A robe or a crown is there as much one of the wearer's features as a lip or an eye. But I have forgotten. And only partly do I remember the unbearable beauty of her face. “Is it?...is it?” I whispered to my guide. “Not at all,” said he. “It's someone ye'll never have heard of. Her name on earth was Sarah Smith and she lived at Golders Green.” “She seems to be...well, a person of particular importance?” “Aye. She is one of the great ones. Ye have heard that fame in this country and fame on Earth are two quite different things.” “And who are these gigantic people...look! They're like emeralds...who are dancing and throwing flowers before here?” “Haven't ye read your Milton? A thousand liveried angels lackey her.” “And who are all these young men and women on each side?” “They are her sons and daughters.” “She must have had a very large family, Sir.” “Every young man or boy that met her became her son – even if it was only the boy that brought the meat to her back door. Every girl that met her was her daughter.” “Isn't that a bit hard on their own parents?” “No. There are those that steal other people's children. But her motherhood was of a different kind. Those on whom it fell went back to their natural parents loving them more. Few men looked on her without becoming, in a certain fashion, her lovers. But it was the kind of love that made them not less true, but truer, to their own wives.” “And how...but hullo! What are all these animals? A cat-two cats-dozens of cats. And all those dogs...why, I can't count them. And the birds. And the horses.” “They are her beasts.” “Did she keep a sort of zoo? I mean, this is a bit too much.” “Every beast and bird that came near her had its place in her love. In her they became themselves. And now the abundance of life she has in Christ from the Father flows over into them.” I looked at my Teacher in amazement. “Yes,” he said. “It is like when you throw a stone into a pool, and the concentric waves spread out further and further. Who knows where it will end? Redeemed humanity is still young, it has hardly come to its full strength. But already there is joy enough int the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life.

Remember parts of your body are scattered in water all over the earth. Know land is made from you.

Sunday had spread all over the city. It looked as if the sun had smacked into the earth and broken into pieces and chunks of wet light were scattered everywhere -- in the streets, on the window panes, on puddles and roofs. I remembered a day long ago when Grandmother had cleaned a big fish. Her forearms were splattered with shiny scales. It was as if she had Sunday in her whole body. When my father got angry, he had Tuesday.

God help me now!’ I murmured, sinking on my knees among the damp weeds and brushwood that surrounded me, and looking up at the moonlit sky, through the scant foliage above. It seemed all dim and quivering now to my darkened sight. My burning, bursting heart strove to pour forth its agony to God, but could not frame its anguish into prayer; until a gust of wind swept over me, which, while it scattered the dead leaves, like blighted hopes, around, cooled my forehead, and seemed a little to revive my sinking frame. Then, while I lifted up my soul in speechless, earnest supplication, some heavenly influence seemed to strengthen me within: I breathed more freely; my vision cleared; I saw distinctly the pure moon shining on, and the light clouds skimming the clear, dark sky; and then I saw the eternal stars twinkling down upon me; I knew their God was mine, and He was strong to save and swift to hear. ‘I will never leave thee, nor forsake thee,’ seemed whispered from above their myriad orbs. No, no; I felt He would not leave me comfortless: in spite of earth and hell I should have strength for all my trials, and win a glorious rest at last!

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the ocean bearing cargoes beneficial to man; in the water which God sends down from the sky and with which He revives the earth after its death, scattering over it all kinds of animals; in the courses of the winds, and in the clouds pressed into service between earth and sky, there are indeed signs for people who use their reason.

I've seen you up close, like this. I remember your eyes. They're the color of the sea -- just inside a coral reef and your freckles are like the stones of a volcanic island scattered along the sand. Your hair is like the sun setting over the water, shooting out orange rays in all directions

Now when I was a little chap I had a passion for maps. I would look for hours at South America, or Africa, or Australia, and lose myself in all the glories of exploration. At that time there were many blank spaces on the earth, and when I saw one that looked particularly inviting on a map (but they all look that) I would put my finger on it and say, 'When I grow up I will go there.' The North Pole was one of these places, I remember. Well, I haven't been there yet, and shall not try now. The glamour's off. Other places were scattered about the hemispheres. I have been in some of them, and ... well, we won't talk about that. But there was one yet — the biggest, the most blank, so to speak — that I had a hankering after. True, by this time it was not a blank space any more. It had got filled since my boyhood with rivers and lakes and names. It had ceased to be a blank space of delightful mystery — a white patch for a boy to dream gloriously over. It had become a place of darkness.

Consider the roads blocked up by robbers, the seas beset with pirates, wars scattered all over the earth with the bloody horror of camps. The whole world is wet with mutual blood; and murder, which in the case of an individual is admitted to be a crime, is called a virtue when it is committed wholesale. Impunity is claimed for the wicked deeds, not on the plea that they are guiltless, but because the cruelty is perpetrated on a grand scale.” - St. Cyprian, 250 AD

Almost Easter Shaking bone meal from my bare hands into the rose bed where only one bush grows, I feel as if I’m scattering my father’s ashes all over again. This month marks the seventh year my father has lain in my garden, his ashes in my hands still as palpable as bone meal or thorns. Easter Sunday, I will hide an egg behind his ear. Jesus will call down to him to get up and play. He won’t. But the rose bush that is turning green, this rose will sink its roots a little deeper in the earth and in a few months drop its petals like so many red tears. — Felicia Mitchell

Microphones made me feel as if I were speaking to the whole world. I had talked to only local TV stations and newspapers, but, still, I felt as if the wind would carry my words, the same way it scatters flower pollen in the spring, planting seeds all over the earth.

Once upon a time in the land of Shinar, God came down to see the city and the tower. People were united and spoke in one language. Then God confound their language and caused them scattered all over the planet earth. I believe, because of our technology, there will be one computer-based language on earth. Then God will come back again and make us all scattered all over the stars constellation.

A crease of disquiet snakes across his brow. 'Your father plays with fire to gather them together like that. They are too clever. They form alliances. They develop - ambitions.' He looks so solemn I wish to soothe his fears. 'You worry too much, I am sure,' I say lightly. 'After all, they are still rooted in the ground, are they not? They cannot pull themselves up and march around wrecking havoc, like an invading army.' 'Maybe,' he says, though he sounds unsure. 'I have never met their like before; that is all. It disturbs me.' He gestures around. 'And not only me. The forests, the fields, the moss that grows on the rocks - none of them are happy about that garden. Nature would have kept those plants safely apart, scattered over the continents, separated by oceans. But your father has summoned them from the corners of the earth and locked them together, side by side, hidden behind walls, where they can grow in secret. It is wrong, Jessamine - I fear it is dangerous -

So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth. Genesis 11:8–9, Revised Standard Version

This word natsukashii seemed to be made of mist, a mist I was wandering through with unsteady steps.

People are always saying the humanities are dead so it's strange how many conferences there are.

The travelers emerged into a spacious square. In the middle of this square were several dozen people on a wooden bandstand like in a public park. They were the members of a band, each of them as different from one another as their instruments. Some of them looked round at the approaching column. Then a grey-haired man in a colorful cloak called out and they reached for their instruments. There was a burst of something like cheeky, timid bird-song and the air – air that had been torn apart by the barbed wire and the howl of sirens, that stank of oily fumes and garbage – was filled with music. It was like a warm summer cloud-burst ignited by the sun, flashing as it crashed down to earth. People in camps, people in prisons, people who have escaped from prison, people going to their death, know the extraordinary power of music. No one else can experience music in quite the same way. What music resurrects in the soul of a man about to die is neither hope nor thought, but simply the blind, heart-breaking miracle of life itself. A sob passed down the column. Everything seemed transformed, everything had come together; everything scattered and fragmented -home, peace, the journey, the rumble of wheels, thirst, terror, the city rising out of the mist, the wan red dawn – fused together, not into a memory or a picture but into the blind, fierce ache of life itself. Here, in the glow of the gas ovens, people knew that life was more than happiness – it was also grief. And freedom was both painful and difficult; it was life itself. Music had the power to express the last turmoil of a soul in whose blind depths every experience, every moment of joy and grief, had fused with this misty morning, this glow hanging over their heads. Or perhaps it wasn't like that at all. Perhaps music was just the key to a man's feelings, not what filled him at this terrible moment, but the key that unlocked his innermost core. In the same way, a child's song can appear to make an old man cry. But it isn't the song itself he cries over; the song is simply a key to something in his soul.

So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.

Beside the great "currents" of the world there are still individuals who are rooted in terra firma. Generally speaking, they are unknown people who shun the spotlight of modern popularity and culture. They live on spiritual heights; they do not belong to this world. Though they are scattered over the earth and often ignorant of each other's existence, they are united by an invisible bond and form an unbreakable chain in the traditional spirit... by virtue of these people, Tradition is present despite all; the flame burns invisibly and something still connects the world to the superworld. They are those who are awake[.]

Elam is one of the ancient names of Iran, just like Persia. The passage tells us that in the last days, God will scatter the people of Iran all over the earth. For many centuries, this seemed impossible because we Persians are such a proud and nationalistic people. But as incredible as it was, this prophecy actually began to come to pass in 1979.

But they were now within sight of the low mound of Underhill, looking like a fresh squarish crater, its ejecta scattered around it. Nadia pointed at it. “I did that. You damned radicals—” she jabbed him in the ribs with her elbow, hard—“you hate liberalism because it works.” He snorted. “It does! It works in increments, over time, after hard labor, without fireworks or easy dramatics or people getting hurt. Without your sexy revolutions and all the pain and hatred they bring. It only works.” “Ah, Nadia.” He put his arm over her shoulders, and they started walking again toward base. “Earth is a perfectly liberal world. But half of it is starving, and always has been, and always will be. Very liberally.

In the distant past the British Isles were ruled by tribes of giants. In the north, in the highlands of Scotland, in what is now Ross-shire, lived such a tribe of giant beings. This primeval tribe was renowned for their strength, and was famous for its incredible kinsfolk, such as Gog-Magog and the Cailleach-Mhore (Great Cailleach). This Cailleach was famed for her strength, even amongst this mightily-hewed tribe. One day, Cailleach Mhore was walking over the hills with a pannier of earth and rocks on her back. Pausing for breath, she stopped and stood on the site of Ben-Vaichard. As she stood gazing around her, the pannier gave way and all its contents came pouring out. Amidst the noise and chaos the Cailleach-Mhore cursed as her load was scattered. When the dust had cleared her gaze passed over a completely new landscape, with new hills formed by the earth and rocks she had been carrying.

Just as a countless multitude of churches, of monasteries with cupolas, domes and crosses is scattered across holy, pious Rus, so countless multitudes of tribes, generations and peoples throng in motley diversity and rush over the face of the earth. And each people that bears within it the pledge of mighty powers, and is filled with the creative capacities of soul, with its own bright singularity and other gifts from God, each has marked itself in its own original way with its own word, through which, in giving expression to any subject at all, it reflects, in so expressing, a part of its own character. With a deep knowledge of the heart and a wise grasp of life will the word of the Briton resound; like a flippant fop will the ephemeral word of the Frenchman glitter and burst; ingeniously will the German contrive his shrewdly spare word, which is not accessible to all; but there is no word so sweeping, so bold, so torn from under the heart itself, so bubbling and quivering with life, as the aptly uttered Russian word.

Please,” they say, and their eyes glitter in the light. “Tell us what he found inside the goddess’s magical book.” “When Aethon peered into it,” she says, “he saw the heavens and the earth and all its lands scattered around the ocean, and all the animals and birds upon it. The cities were full of lanterns and gardens, and he could faintly hear music and singing, and he saw a wedding in one city with girls in bright linen robes, and boys with gold swords on silver belts, jumping through rings, doing handsprings and leaping and dancing in time. But on the next page he saw dark, flaming cities in which men were slaughtered in their fields, their wives enslaved in chains, and their children pitched over the walls onto pikes. He saw hounds eating corpses, and when he bent his ear low to the pages, he could hear the wailing. And as he looked, turning the leaf over and back, Aethon saw that the cities on both sides of the page, the dark ones and the bright ones, were one and the same, that there is no peace without war, no life without death, and he was afraid.

Ode to the West Wind I O wild West Wind, thou breath of Autumn’s being, Thou, from whose unseen presence the leaves dead Are driven, like ghosts from an enchanter fleeing, Yellow, and black, and pale, and hectic red, Pestilence-stricken multitudes: O thou, Who chariotest to their dark wintry bed The winged seeds, where they lie cold and low, Each like a corpse within its grave, until Thine azure sister of the Spring shall blow Her clarion o’er the dreaming earth, and fill (Driving sweet buds like flocks to feed in air) With living hues and odours plain and hill: Wild Spirit, which art moving everywhere; Destroyer and preserver; hear, oh hear! II Thou on whose stream, mid the steep sky’s commotion, Loose clouds like earth’s decaying leaves are shed, Shook from the tangled boughs of Heaven and Ocean, Angels of rain and lightning: there are spread On the blue surface of thine aëry surge, Like the bright hair uplifted from the head Of some fierce Maenad, even from the dim verge Of the horizon to the zenith’s height, The locks of the approaching storm. Thou dirge Of the dying year, to which this closing night Will be the dome of a vast sepulchre, Vaulted with all thy congregated might Of vapours, from whose solid atmosphere Black rain, and fire, and hail will burst: oh hear! III Thou who didst waken from his summer dreams The blue Mediterranean, where he lay, Lull’d by the coil of his crystàlline streams, Beside a pumice isle in Baiae’s bay, And saw in sleep old palaces and towers Quivering within the wave’s intenser day, All overgrown with azure moss and flowers So sweet, the sense faints picturing them! Thou For whose path the Atlantic’s level powers Cleave themselves into chasms, while far below The sea-blooms and the oozy woods which wear The sapless foliage of the ocean, know Thy voice, and suddenly grow gray with fear, And tremble and despoil themselves: oh hear! IV If I were a dead leaf thou mightest bear; If I were a swift cloud to fly with thee; A wave to pant beneath thy power, and share The impulse of thy strength, only less free Than thou, O uncontrollable! If even I were as in my boyhood, and could be The comrade of thy wanderings over Heaven, As then, when to outstrip thy skiey speed Scarce seem’d a vision; I would ne’er have striven As thus with thee in prayer in my sore need. Oh, lift me as a wave, a leaf, a cloud! I fall upon the thorns of life! I bleed! A heavy weight of hours has chain’d and bow’d One too like thee: tameless, and swift, and proud. V Make me thy lyre, even as the forest is: What if my leaves are falling like its own! The tumult of thy mighty harmonies Will take from both a deep, autumnal tone, Sweet though in sadness. Be thou, Spirit fierce, My spirit! Be thou me, impetuous one! Drive my dead thoughts over the universe Like wither’d leaves to quicken a new birth! And, by the incantation of this verse, Scatter, as from an unextinguish’d hearth Ashes and sparks, my words among mankind! Be through my lips to unawaken’d earth The trumpet of a prophecy! O Wind, If Winter comes, can Spring be far behind?

But how…how am I a dragon? How are you a starman?” “I don’t think of myself as a starman, exactly,” he said soberly, though I sensed he wanted to smile. His hand released mine, the bridge broken; he moved to hang the lantern on a shiny new hook dug into the wall behind us. “I was born here, on earth. Not even far from here, in fact. Just over in Devon. My parents died young, when I was only five. Hastings is my great-uncle and he took me in, and I’ve lived here ever since. But I’ve always known what I am, as far back as I can remember. I’ve always been able to do the things I do. The stars have always spoken to me.” “And you…speak back to them?” “Yes,” he said simply. “But not to people.” “No. Just to Hastings, and to you.” A shiver took me; I crossed my arms over my chest. “What do the stars say?” “All manner of things. Amazing things. Secret things. Things great and small, things profound and insignificant. They told me that, throughout time, there’ve been only a scattering of people like me, folk of both flesh and star. That even the whisper of their magic in my blood could annihilate me if I didn’t learn to control it. That I’d crisp to ash without control. Or, worse, crisp someone else.” His smile broke through. “And they told me about you. That you were born and would come to me when the time was right.” “Did you summon me here?” The muted echo of my voice rebounded against the firefly walls: here-here-here. “To Iverson, I mean?” …mean-mean-mean… He didn’t answer at first. He looked at his feet, then walked to the edge of the embankment and squatted down, raking his fingers through the bright water near the toes of his boots. “We are such stuff as dreams are made on,” he said softly to the water. “Both infinite and finite, human and not. I’m of comet and clay and the sparks of sun across the ocean waves.” He sighed. “I know what it’s like to doubt yourself, to comprehend that you’re so unique you’re forced to wonder about…everything. But, yes, I called you to Iverson.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

In our day non-Christian mysticism attracts many who despair at the banality and emptiness of the contemporary scene. They are ignorant of the true essence of Christianity. Christianity entails suffering; but through suffering we penetrate the mysteries of Being. Suffering makes it possible to comprehend one’s own humanity and freedom. In times of distress the Christian remembers that ‘the whole creation groaneth and travaileth in pain’ (Rom. 8.22) and his spirit is conscious of the same life flowing through all of us. To extend the range of our consciousness makes us kin with millions of fellow-beings scattered over the face of the earth. An enhanced recognition of human suffering begets intense prayer which transfers all things into the realm of the spirit.

Paradiso, XXXI,108 Diodorus Siculus tells the story of a god that is cut into pieces and scattered over the earth. Which of us, walking through the twilight or retracing some day in our past, has never felt that we have lost some infinite thing? Mankind has lost a face, an irrecoverable face, and all men wish they could be that pilgrim (dreamed in the empyrean, under the Rose) who goes to Rome and looks upon the veil of St. Veronica and murmurs in belief: My Lord Jesus Christ, very God, is this, indeed, Thy likeness in such fashion wrought?* There is a face in stone beside a path, and an inscription that reads The True Portrait of the Holy Face of the Christ of Jaén. If we really knew what that face looked like, we would possess the key to the parables, and know whether the son of the carpenter was also the Son of God. Paul saw the face as a light that struck him to the ground; John, as the sun when it shines forth in all its strength; Teresa de Jesús, many times, bathed in serene light, although she could never say with certainty what the color of its eyes was. Those features are lost to us, as a magical number created from our customary digits can be lost, as the image in a kaleidoscope is lost forever. We can see them and yet not grasp them. A Jew's profile in the subway might be the profile of Christ; the hands that give us back change at a ticket booth may mirror those that soldiers nailed one day to the cross. Some feature of the crucified face may lurk in every mirror; perhaps the face died, faded away, so that God might be all faces. Who knows but that tonight we may see it in the labyrinths of dream, and not know tomorrow that we saw it.

. . . the Thunderhead screamed. It began with alarms everywhere in the world. Just a few at first, but more joined in the cacophony. Fire alarms, tornado sirens, buzzers, whistles, and millions upon millions of horns, all blaring a singular, anguished wail—and still it was not enough. Now every speaker on every electronic device in the world came to life, letting off a shrill feedback shriek, and around the world people fell to their knees, hands over their ears to shield themselves from the deafening din, but nothing could assuage the Thunderhead’s fury and despair. For ten minutes, the Thunderhead’s ear-rending squall filled the world. Echoing in the Grand Canyon; resounding in Antarctic ice shelves, causing glaciers to calve. It bellowed up the slopes of Mount Everest, and scattered herds on the Serengeti. There was not a being on Earth that did not hear it. And when it was done, and silence returned, everyone knew that something had changed.

In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!

Is there any finer phrase in the English language than Midsummer Day? There are no words to touch it for conjuring. It is the beginning of blooming roses and ripening corn, of days that stretch on, reaching for midnight until the spangled blue velvet of night descends and beginning again before cockcrow, when the dew jewels the grass like diamonds scattered while the earth slumbers. I, of course, expected rain. Not just rain, but torrential, heaving, biblical rain—the sort to set arks afloat. Everything else had gone awry, why not that? But when I awoke on Midsummer Day, the sun greeted me cordially, coaxing the dew from the grass and the early roses as a light breeze wafted the scent of charred chimney over the gardens. I stood at the window and breathed in deeply all the scents of summer, fresh grass and carp ponds and blossoming herb knots until the whole of it mingled in my head and made me dizzy. A bee floated lazily in the window and out again as if beckoning me to follow.

For most of the time, Musashi wasn’t really conscious of what he was doing. He was in a sort of trance, a murderous dream in which body and soul were concentrated in his three-foot sword. Unconsciously, his whole life experience—the knowledge his father had beaten into him, what he had learned at Sekigahara, the theories he had heard at the various schools of swordsmanship, the lessons taught him by the mountains and the trees—everything came into play in the rapid movements of his body. He became a disembodied whirlwind mowing down the herd of rōnin, who by their stunned bewilderment left themselves wide open to his sword. For the short duration of the battle, one of the priests counted the number of times he inhaled and exhaled. It was all over before he had taken his twentieth breath. Musashi was drenched with the blood of his victims. The few remaining rōnin were also covered with gore. The earth, the grass, even the air was bloody. One of their number let out a scream, and the surviving rōnin scattered in all directions.

Life is a hospital, in which every patient is possessed by the desire to change his bed. This one would prefer to suffer in front of the stove, and that one believes he would get well if he were placed by the window. It seems to me that I should always be happier elsewhere than where I happen to be, and this question of moving is one that I am continually talking over with my soul. "Tell me, my soul, poor chilled soul, what do you say to living in Lisbon? It must be very warm there, and you would bask merrily, like a lizard. It is by the sea; they say that it is built of marble, and that the people have such a horror of vegetation that they uproot all the trees. There is a landscape that would suit you -- made out of light and minerals, with water to reflect them." My soul does not answer. "Since you love tranquillity, and the sight of moving things, will you come and live in Holland, that heavenly land? Perhaps you could be happy in that country, for you have often admired pictures of Dutch life. What do you say to Rotterdam, you who love forests of masts, and ships anchored at the doors of houses?" My soul remains silent. Perhaps Batavia seems more attractive to you? There we would find the intellect of Europe married to the beauty of the tropics. Not a word. Can my soul be dead? "Have you sunk into so deep a stupor that only your own torment gives you pleasure? If that be so, let us flee to those lands constituted in the likeness of Death. I know just the place for us, poor soul! We will leave for Torneo. Or let us go even farther, to the last limits of the Baltic; and if possible, still farther from life. Let us go to the Pole. There the sun obliquely grazes the earth, and the slow alternations of light and obscurity make variety impossible, and increase that monotony which is almost death. There we shall be able to take baths of darkness, and for our diversion, from time to time the Aurora Borealis shall scatter its rosy sheaves before us, like reflections of the fireworks of Hell!" At last my soul bursts into speech, and wisely cries to me: "Anywhere, anywhere, as long as it be out of this world!

I never saw a sky like the sky over Dorrego - so vast, so black, with stars in an infinite array of size and brilliance. Maybe it seemed vast because the Earth didn’t get in the way: the countryside around Dorrego is flat, there are no big cities to blot out the stars with their own clouds of gas, their artificial starlight. (Cities have a terrible tendency to try and imitate starlight, you only have to see them from a plane.) … Before Dorrego, I had always thought of the sky as a black screen on which a handful of scattered stars twinkled vaguely, but were no more enthralling than the ceiling of the Cine Opera. Dorrego revealed the other sky, the boundless dome that sends you rushing to a dictionary for synonyms for ‘infinite’; stars that clustered, not into constellations, but into galaxies; stars like swarms of bees which suggested not stillness or permanence but movement, the trail of something, of someone that passed just now, a moment ago, when you weren’t looking. A sky that seemed to suddenly reveal the meaning of all things: Man’s need to create language to describe it, geography to explain his place within it, biology to remind him that he is a newcomer in this universe, and history, because everything is written in the sky above Dorrego.

In good truth he had started in London with some vague idea that as his life in it would not be of long continuance, the pace at which he elected to travel would be of little consequence; but the years since his first entry into the Metropolis were now piled one on top of another, his youth was behind him, his chances of longevity, spite of the way he had striven to injure his constitution, quite as good as ever. He had come to that period of existence, to that narrow strip of tableland, whence the ascent of youth and the descent of age are equally discernible - when, simply because he has lived for so many years, it strikes a man as possible he may have to live for just as many more, with the ability for hard work gone, with the boon companions scattered, with the capacity for enjoying convivial meetings a mere memory, with small means perhaps, with no bright hopes, with the pomp and the circumstance and the fairy carriages, and the glamour which youth flings over earthly objects, faded away like the pageant of yesterday, while the dreary ceremony of living has to be gone through today and tomorrow and the morrow after, as though the gay cavalcade and the martial music, and the glittering helmets and the prancing steeds were still accompanying the wayfarer to his journey's end. Ah! my friends, there comes a moment when we must all leave the coach with its four bright bays, its pleasant outside freight, its cheery company, its guard who blows the horn so merrily through villages and along lonely country roads. Long before we reach that final stage, where the black business claims us for its own speecial property, we have to bid goodbye to all easy, thoughtless journeying and betake ourselves, with what zest we may, to traversing the common of reality. There is no royal road across it that ever I heard of. From the king on his throne to the laborer who vaguely imagines what manner of being a king is, we have all to tramp across that desert at one period of our lives, at all events; and that period is usually when, as I have said, a man starts to find the hopes, and the strength, and the buoyancy of youth left behind, while years and years of life lie stretching out before him. The coach he has travelled by drops him here. There is no appeal, there is no help; therefore, let him take off his hat and wish the new passengers good speed without either envy or repining. Behld, he has had his turn, and let whosoever will, mount on the box-seat of life again, and tip the coachman and handle the ribbons - he shall take that journey no more, no more for ever. ("The Banshee's Warning")

The street sprinkler went past and, as its rasping rotary broom spread water over the tarmac, half the pavement looked as if it had been painted with a dark stain. A big yellow dog had mounted a tiny white bitch who stood quite still. In the fashion of colonials the old gentleman wore a light jacket, almost white, and a straw hat. Everything held its position in space as if prepared for an apotheosis. In the sky the towers of Notre-Dame gathered about themselves a nimbus of heat, and the sparrows – minor actors almost invisible from the street – made themselves at home high up among the gargoyles. A string of barges drawn by a tug with a white and red pennant had crossed the breadth of Paris and the tug lowered its funnel, either in salute or to pass under the Pont Saint-Louis. Sunlight poured down rich and luxuriant, fluid and gilded as oil, picking out highlights on the Seine, on the pavement dampened by the sprinkler, on a dormer window, and on a tile roof on the Île Saint-Louis. A mute, overbrimming life flowed from each inanimate thing, shadows were violet as in impressionist canvases, taxis redder on the white bridge, buses greener. A faint breeze set the leaves of a chestnut tree trembling, and all down the length of the quai there rose a palpitation which drew voluptuously nearer and nearer to become a refreshing breath fluttering the engravings pinned to the booksellers’ stalls. People had come from far away, from the four corners of the earth, to live that one moment. Sightseeing cars were lined up on the parvis of Notre-Dame, and an agitated little man was talking through a megaphone. Nearer to the old gentleman, to the bookseller dressed in black, an American student contemplated the universe through the view-finder of his Leica. Paris was immense and calm, almost silent, with her sheaves of light, her expanses of shadow in just the right places, her sounds which penetrated the silence at just the right moment. The old gentleman with the light-coloured jacket had opened a portfolio filled with coloured prints and, the better to look at them, propped up the portfolio on the stone parapet. The American student wore a red checked shirt and was coatless. The bookseller on her folding chair moved her lips without looking at her customer, to whom she was speaking in a tireless stream. That was all doubtless part of the symphony. She was knitting. Red wool slipped through her fingers. The white bitch’s spine sagged beneath the weight of the big male, whose tongue was hanging out. And then when everything was in its place, when the perfection of that particular morning reached an almost frightening point, the old gentleman died without saying a word, without a cry, without a contortion while he was looking at his coloured prints, listening to the voice of the bookseller as it ran on and on, to the cheeping of the sparrows, the occasional horns of taxis. He must have died standing up, one elbow on the stone ledge, a total lack of astonishment in his blue eyes. He swayed and fell to the pavement, dragging along with him the portfolio with all its prints scattered about him. The male dog wasn’t at all frightened, never stopped. The woman let her ball of wool fall from her lap and stood up suddenly, crying out: ‘Monsieur Bouvet!

The Master's Eyes Shining with Secrets Those bells ringing on the mist-covered mountain signify that the Master of the Temple is dead. The fact of the matter is that the monks there finally killed him. It seems that a few years ago the Master of the Temple began to exhibit some odd and very unpleasant forms of behavior. He apparently lost all sense of earthly decorum, even losing control over his own body. At one point an extra head sprouted from the side of the Master's neck, and this ugly little thing started to issue all sorts of commands and instructions to the monks which only their lofty sense of decency and order prevented them from carrying out. Eventually the Master of the Temple was confined to a small room in an isolated part of the monastery. There, this once wise and beloved teacher was looked after like an animal. For several years the monks put up with the noises he made, the diverse shapes he took. Finally, they killed him. It is whispered among students of enlightenment that one may achieve a state of being in which enlightenment itself loses all meaning, with the consequence that one thereby becomes subject to all manner of strange destinies. And the monks? After the assassination they scattered in all directions. Some hid out in other monasteries, while others went back to live among the everyday inhabitants of this earth. But it was not as if they could escape their past by fleeing it, no more than they could rid themselves of their old master by killing him. For even after the death of his material self, the Master of the Temple sought out those who were once under his guidance; and upon these unhappy disciples he now bestowed, somewhat insistently, his terrible illumination.

Spring was a long time unfolding. During the last weeks of Lent the weather was clear and frosty. In the daytime it thawed in the sun, but at night it went down to seven below; there was such a crust that carts could go over it where there was no road. There was still snow at Easter. Then suddenly, on Easter Monday, a warm wind began to blow, dark clouds gathered, and for three days and nights warm, heavy rain poured down. On Thursday the wind dropped, and a thick grey mist gathered, as if concealing the mysteries of the changes taking place in nature. Under the mist waters flowed, ice blocks cracked and moved off, the muddy, foaming streams ran quicker, and on the eve of Krasnaya Gorka the mist scattered, the dark clouds broke up into fleecy white ones, the sky cleared, and real spring unfolded. In the morning the bright sun rose and quickly ate up the thin ice covering the water, and the warm air was all atremble, filled with the vapours of the reviving earth. The old grass and the sprouting needles of new grass greened, the buds on the guelder-rose, the currants and the sticky, spiritous birches swelled, and on the willow, all sprinkled with golden catkins, the flitting, newly hatched bee buzzed. Invisible larks poured trills over the velvety green fields and the ice-covered stubble, the peewit wept over the hollows and marshes still filled with brown water; high up the cranes and geese flew with their spring honking. Cattle, patchy, moulted in all but a few places, lowed in the meadows, bow-legged lambs played around their bleating, shedding mothers, fleet-footed children ran over the drying paths covered with the prints of bare feet, the merry voices of women with their linen chattered by the pond, and from the yards came the knock of the peasants’ axes, repairing ploughs and harrows. The real spring had come.

robbery by European nations of each other's territories has never been a sin, is not a sin to-day. To the several cabinets the several political establishments of the world are clotheslines; and a large part of the official duty of these cabinets is to keep an eye on each other's wash and grab what they can of it as opportunity offers. All the territorial possessions of all the political establishments in the earth—including America, of course—consist of pilferings from other people's wash. No tribe, howsoever insignificant, and no nation, howsoever mighty, occupies a foot of land that was not stolen. When the English, the French, and the Spaniards reached America, the Indian tribes had been raiding each other's territorial clothes-lines for ages, and every acre of ground in the continent had been stolen and re-stolen 500 times. The English, the French, and the Spaniards went to work and stole it all over again; and when that was satisfactorily accomplished they went diligently to work and stole it from each other. In Europe and Asia and Africa every acre of ground has been stolen several millions of times. A crime persevered in a thousand centuries ceases to be a crime, and becomes a virtue. This is the law of custom, and custom supersedes all other forms of law. Christian governments are as frank to-day, as open and above-board, in discussing projects for raiding each other's clothes-lines as ever they were before the Golden Rule came smiling into this inhospitable world and couldn't get a night's lodging anywhere. In 150 years England has beneficently retired garment after garment from the Indian lines, until there is hardly a rag of the original wash left dangling anywhere. In 800 years an obscure tribe of Muscovite savages has risen to the dazzling position of Land-Robber-in-Chief; she found a quarter of the world hanging out to dry on a hundred parallels of latitude, and she scooped in the whole wash. She keeps a sharp eye on a multitude of little lines that stretch along the northern boundaries of India, and every now and then she snatches a hip-rag or a pair of pyjamas. It is England's prospective property, and Russia knows it; but Russia cares nothing for that. In fact, in our day land-robbery, claim-jumping, is become a European governmental frenzy. Some have been hard at it in the borders of China, in Burma, in Siam, and the islands of the sea; and all have been at it in Africa. Africa has been as coolly divided up and portioned out among the gang as if they had bought it and paid for it. And now straightway they are beginning the old game again—to steal each other's grabbings. Germany found a vast slice of Central Africa with the English flag and the English missionary and the English trader scattered all over it, but with certain formalities neglected—no signs up, "Keep off the grass," "Trespassers-forbidden," etc.—and she stepped in with a cold calm smile and put up the signs herself, and swept those English pioneers promptly out of the country. There is a tremendous point there. It can be put into the form of a maxim: Get your formalities right—never mind about the moralities. It was an impudent thing; but England had to put up with it. Now, in the case of Madagascar, the formalities had originally been observed, but by neglect they had fallen into desuetude ages ago. England should have snatched Madagascar from the French clothes-line. Without an effort she could have saved those harmless natives from the calamity of French civilization, and she did not do it. Now it is too late. The signs of the times show plainly enough what is going to happen. All the savage lands in the world are going to be brought under subjection to the Christian governments of Europe. I am

Then, at last, with the spark of life came the creation of humanity. Such was the explosive force of this creation that the light and its shadow were split apart and, once separated for long enough to forget it was ever whole, one half became the personification of good and the other half of evil. When this happened, the forces of good and evil fought a battle to see who’d win influence over humanity. But since both sides were always perfectly matched, no victor ever emerged. Eventually, the powers that be invented the game of chess to decide the fate of humankind, since this method would be both less bloody and over far quicker. However, it didn’t help, since every game still ended in a stalemate. Eventually it was decided, by an extremely lengthy and infinitely tedious board meeting, that the influence over humanity would be shared: the forces of good would influence their hearts; the forces of evil would influence their minds. Angels and demons were scattered throughout Earth and Everwhere to exert their influence by these means. So humanity was left with a choice: to follow their hearts or their heads. But, once the agreement was made, it soon became clear that humans found it far easier to listen to their heads than their hearts, thus ensuring the demonic influence was far stronger than the angelic. It was widely believed, at least among the angels, that the demons had cheated. However, since they could never prove how, and since the terms of the deal, being sealed by both spirit and soul, were irreversible, there was nothing to be done. Thus, the whole of humanity was subjected to a terrible fate, fighting to feel the influence of good, to know fulfilment, contentment, and joy, while all too often being drawn into fear, sorrow, and despair. Being cursed with perpetual free will, humans struggled on, often being thrown back and forth between one and the other a dozen times a day. Many descended into madness.

In Memory of W. B. Yeats I He disappeared in the dead of winter: The brooks were frozen, the airports almost deserted, And snow disfigured the public statues; The mercury sank in the mouth of the dying day. What instruments we have agree The day of his death was a dark cold day. Far from his illness The wolves ran on through the evergreen forests, The peasant river was untempted by the fashionable quays; By mourning tongues The death of the poet was kept from his poems. But for him it was his last afternoon as himself, An afternoon of nurses and rumours; The provinces of his body revolted, The squares of his mind were empty, Silence invaded the suburbs, The current of his feeling failed; he became his admirers. Now he is scattered among a hundred cities And wholly given over to unfamiliar affections, To find his happiness in another kind of wood And be punished under a foreign code of conscience. The words of a dead man Are modified in the guts of the living. But in the importance and noise of to-morrow When the brokers are roaring like beasts on the floor of the bourse, And the poor have the sufferings to which they are fairly accustomed And each in the cell of himself is almost convinced of his freedom A few thousand will think of this day As one thinks of a day when one did something slightly unusual. What instruments we have agree The day of his death was a dark cold day. II You were silly like us; your gift survived it all: The parish of rich women, physical decay, Yourself. Mad Ireland hurt you into poetry. Now Ireland has her madness and her weather still, For poetry makes nothing happen: it survives In the valley of its making where executives Would never want to tamper, flows on south From ranches of isolation and the busy griefs, Raw towns that we believe and die in; it survives, A way of happening, a mouth. III Earth, receive an honoured guest: William Yeats is laid to rest. Let the Irish vessel lie Emptied of its poetry. In the nightmare of the dark All the dogs of Europe bark, And the living nations wait, Each sequestered in its hate; Intellectual disgrace Stares from every human face, And the seas of pity lie Locked and frozen in each eye. Follow, poet, follow right To the bottom of the night, With your unconstraining voice Still persuade us to rejoice; With the farming of a verse Make a vineyard of the curse, Sing of human unsuccess In a rapture of distress; In the deserts of the heart Let the healing fountain start, In the prison of his days Teach the free man how to praise.

The masses of dense foliage all round became prison walls, impassable circular green ice-walls, surging towards her; just before they closed in, I caught the terrified glint of her eyes. On a winter day she was in the studio, posing for him in the nude, her arms raised in a graceful position. To hold it for any length of time must have been a strain, I wondered how she managed to keep so still; until I saw the cords attached to her wrists and ankles. Instead of the darkness, she faced a stupendous sky-conflagration, an incredible glacial dream-scene. Cold coruscations of rainbow fire pulsed overhead, shot through by shafts of pure incandescence thrown out by mountains of solid ice towering all round. Closer, the trees round the house, sheathed in ice, dripped and sparkled with weird prismatic jewels, reflecting the vivid changing cascades above. Instead of the familiar night sky, the aurora borealis formed a blazing, vibrating roof of intense cold and colour, beneath which the earth was trapped with all its inhabitants, walled in by those impassable glittering ice-cliffs. The world had become an arctic prison from which no escape was possible, all its creatures trapped as securely as were the trees, already lifeless inside their deadly resplendent armour. Frozen by the deathly cold emanating from the ice, dazzled by the blaze of crystalline ice-light, she felt herself becoming part of the polar vision, her structure becoming one with the structure of ice and snow. As her fate, she accepted the world of ice, shining, shimmering, dead; she resigned herself to the triumph of glaciers and the death of her world. Fear was the climate she lived in; if she had ever known kindness it would have been different. The trees seemed to obstruct her with deliberate malice. All her life she had thought of herself as a foredoomed victim, and now the forest had become the malign force that would destroy her. In desperation she tried to run, but a hidden root tripped her, she almost fell. Branches caught in her hair, tugged her back, lashed out viciously when they were disentangled. The silver hairs torn from her head glittered among black needles; they were the clues her pursuers would follow, leading them to their victim. She escaped from the forest at length only to see the fjord waiting for her. An evil effluence rose from the water, something primitive, savage, demanding victims, hungry for a human victim. It had been night overhead all along, but below it was still daylight. There were no clouds. I saw islands scattered over the sea, a normal aerial view. Then something extraordinary, out of this world: a wall of rainbow ice jutting up from the sea, cutting right across, pushing a ridge of water ahead of it as it moved, as if the flat pale surface of sea was a carpet being rolled up. It was a sinister, fascinating sight, which did not seem intended for human eyes. I stared down at it, seeing other things at the same time. The ice world spreading over our world. Mountainous walls of ice surrounding the girl. Her moonwhite skin, her hair sparkling with diamond prisms under the moon. The moon’s dead eye watching the death of our world.

Successful con men are treated with considerable respect in the South. A good slice of the settler population of that region were men who’d been given a choice between being shipped off to the New World in leg-irons and spending the rest of their lives in English prisons. The Crown saw no point in feeding them year after year, and they were far too dangerous to be turned loose on the streets of London—so, rather than overload the public hanging schedule, the King’s Minister of Gaol decided to put this scum to work on the other side of the Atlantic, in The Colonies, where cheap labor was much in demand. Most of these poor bastards wound up in what is now the Deep South because of the wretched climate. No settler with good sense and a few dollars in his pocket would venture south of Richmond. There was plenty of opportunity around Boston, New York, and Philadelphia—and by British standards the climate in places like South Carolina and Georgia was close to Hell on Earth: swamps, alligators, mosquitoes, tropical disease... all this plus a boiling sun all day long and no way to make money unless you had a land grant from the King... So the South was sparsely settled at first, and the shortage of skilled labor was a serious problem to the scattered aristocracy of would-be cotton barons who’d been granted huge tracts of good land that would make them all rich if they could only get people to work it. The slave-trade was one answer, but Africa in 1699 was not a fertile breeding ground for middle-management types... and the planters said it was damn near impossible for one white man to establish any kind of control over a boatload of black primitives. The bastards couldn’t even speak English. How could a man get the crop in, with brutes like that for help? There would have to be managers, keepers, overseers: white men who spoke the language, and had a sense of purpose in life. But where would they come from? There was no middle class in the South: only masters and slaves... and all that rich land lying fallow. The King was quick to grasp the financial implications of the problem: The crops must be planted and harvested, in order to sell them for gold—and if all those lazy bastards needed was a few thousand half-bright English-speaking lackeys in order to bring the crops in... hell, that was easy: Clean out the jails, cut back on the Crown’s grocery bill, jolt the liberals off balance by announcing a new “Progressive Amnesty” program for hardened criminals.... Wonderful. Dispatch royal messengers to spread the good word in every corner of the kingdom; and after that send out professional pollsters to record an amazing 66 percent jump in the King’s popularity... then wait a few weeks before announcing the new 10 percent sales tax on ale. That’s how the South got settled. Not the whole story, perhaps, but it goes a long way toward explaining why George Wallace is the Governor of Alabama. He has the same smile as his great-grandfather—a thrice-convicted pig thief from somewhere near Nottingham, who made a small reputation, they say, as a jailhouse lawyer, before he got shipped out. With a bit of imagination you can almost hear the cranky little bastard haranguing his fellow prisoners in London jail, urging them on to revolt: “Lissen here, you poor fools! There’s not much time! Even now—up there in the tower—they’re cookin up some kind of cruel new punishment for us! How much longer will we stand for it? And now they want to ship us across the ocean to work like slaves in a swamp with a bunch of goddamn Hottentots! “We won’t go! It’s asinine! We’ll tear this place apart before we’ll let that thieving old faggot of a king send us off to work next to Africans! “How much more of this misery can we stand, boys? I know you’re fed right up to here with it. I can see it in your eyes— pure misery! And I’m tellin’ you, we don’t have to stand for it!...

In the early 1680s, at just about the time that Edmond Halley and his friends Christopher Wren and Robert Hooke were settling down in a London coffee house and embarking on the casual wager that would result eventually in Isaac Newton’s Principia, Hemy Cavendish’s weighing of the Earth, and many of the other inspired and commendable undertakings that have occupied us for much of the past four hundred pages, a rather less desirable milestone was being passed on the island of Mauritius, far out in the Indian Ocean some eight hundred miles off the east coast of Madagascar. There, some forgotten sailor or sailor’s pet was harrying to death the last of the dodos, the famously flightless bird whose dim but trusting nature and lack of leggy zip made it a rather irresistible target for bored young tars on shore leave. Millions of years of peaceful isolation had not prepared it for the erratic and deeply unnerving behavior of human beings. We don’t know precisely the circumstances, or even year, attending the last moments of the last dodo, so we don’t know which arrived first a world that contained a Principia or one that had no dodos, but we do know that they happened at more or less the same time. You would be hard pressed, I would submit to find a better pairing of occurrences to illustrate the divine and felonious nature of the human being-a species of organism that is capable of unpicking the deepest secrets of the heavens while at the same time pounding into extinction, for no purpose at all, a creature that never did us any harm and wasn’t even remotely capable of understanding what we were doing to it as we did it. Indeed, dodos were so spectacularly short on insight it is reported, that if you wished to find all the dodos in a vicinity you had only to catch one and set it to squawking, and all the others would waddle along to see what was up. The indignities to the poor dodo didn’t end quite there. In 1755, some seventy years after the last dodo’s death, the director of the Ashmolean Museum in Oxford decided that the institution’s stuffed dodo was becoming unpleasantly musty and ordered it tossed on a bonfire. This was a surprising decision as it was by this time the only dodo in existence, stuffed or otherwise. A passing employee, aghast tried to rescue the bird but could save only its head and part of one limb. As a result of this and other departures from common sense, we are not now entirely sure what a living dodo was like. We possess much less information than most people suppose-a handful of crude descriptions by "unscientific voyagers, three or four oil paintings, and a few scattered osseous fragments," in the somewhat aggrieved words of the nineteenth century naturalist H. E. Strickland. As Strickland wistfully observed, we have more physical evidence of some ancient sea monsters and lumbering saurapods than we do of a bird that lived into modern times and required nothing of us to survive except our absence. So what is known of the dodo is this: it lived on Mauritius, was plump but not tasty, and was the biggest-ever member of the pigeon family, though by quite what margin is unknown as its weight was never accurately recorded. Extrapolations from Strickland’s "osseous fragments" and the Ashmolean’s modest remains show that it was a little over two and a half feet tall and about the same distance from beak tip to backside. Being flightless, it nested on the ground, leaving its eggs and chicks tragically easy prey for pigs, dogs, and monkeys brought to the island by outsiders. It was probably extinct by 1683 and was most certainly gone by 1693. Beyond that we know almost nothing except of course that we will not see its like again. We know nothing of its reproductive habits and diet, where it ranged, what sounds it made in tranquility or alarm. We don’t possess a single dodo egg. From beginning to end our acquaintance with animate dodos lasted just seventy years.

38 Then the Lord spoke to Job out of the storm. He said: 2 “Who is this that obscures my plans with words without knowledge? 3 Brace yourself like a man; I will question you, and you shall answer me. 4 “Where were you when I laid the earth’s foundation? Tell me, if you understand. 5 Who marked off its dimensions? Surely you know! Who stretched a measuring line across it? 6 On what were its footings set, or who laid its cornerstone— 7 while the morning stars sang together and all the angels[a] shouted for joy? 8 “Who shut up the sea behind doors when it burst forth from the womb, 9 when I made the clouds its garment and wrapped it in thick darkness, 10 when I fixed limits for it and set its doors and bars in place, 11 when I said, ‘This far you may come and no farther; here is where your proud waves halt’? 12 “Have you ever given orders to the morning, or shown the dawn its place, 13 that it might take the earth by the edges and shake the wicked out of it? 14 The earth takes shape like clay under a seal; its features stand out like those of a garment. 15 The wicked are denied their light, and their upraised arm is broken. 16 “Have you journeyed to the springs of the sea or walked in the recesses of the deep? 17 Have the gates of death been shown to you? Have you seen the gates of the deepest darkness? 18 Have you comprehended the vast expanses of the earth? Tell me, if you know all this. 19 “What is the way to the abode of light? And where does darkness reside? 20 Can you take them to their places? Do you know the paths to their dwellings? 21 Surely you know, for you were already born! You have lived so many years! 22 “Have you entered the storehouses of the snow or seen the storehouses of the hail, 23 which I reserve for times of trouble, for days of war and battle? 24 What is the way to the place where the lightning is dispersed, or the place where the east winds are scattered over the earth? 25 Who cuts a channel for the torrents of rain, and a path for the thunderstorm, 26 to water a land where no one lives, an uninhabited desert, 27 to satisfy a desolate wasteland and make it sprout with grass? 28 Does the rain have a father? Who fathers the drops of dew? 29 From whose womb comes the ice? Who gives birth to the frost from the heavens 30 when the waters become hard as stone, when the surface of the deep is frozen? 31 “Can you bind the chains[b] of the Pleiades? Can you loosen Orion’s belt? 32 Can you bring forth the constellations in their seasons[c] or lead out the Bear[d] with its cubs? 33 Do you know the laws of the heavens? Can you set up God’s[e] dominion over the earth? 34 “Can you raise your voice to the clouds and cover yourself with a flood of water? 35 Do you send the lightning bolts on their way? Do they report to you, ‘Here we are’? 36 Who gives the ibis wisdom[f] or gives the rooster understanding?[g] 37 Who has the wisdom to count the clouds? Who can tip over the water jars of the heavens 38 when the dust becomes hard and the clods of earth stick together? 39 “Do you hunt the prey for the lioness and satisfy the hunger of the lions 40 when they crouch in their dens or lie in wait in a thicket? 41 Who provides food for the raven when its young cry out to God and wander about for lack of food?

Oh, Julia! Oh dear!” Mrs. Windham tottered down the stone pathway, holding scissors aloft. Beneath the crook of one elbow she clutched an oversized basket, and with her free hand, she clutched an apron full of clippings. Breathless, she reached over the wooden gate and unlatched it. Scatterings of rosemary and lavender fell about her feet, scenting the air. “Julia dear, what on earth? Tomorrow, tomorrow, not today. Depend upon you to come early. Oh, and I had such a lovely dinner of stewed pigeon planned, too. Now we shall have to eat rabbit pie and cold beef. Oh, it’s all been ruined.

The Branch From Jesse 11 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord— 3 and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist. 6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling[f] together; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. 9 They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea. 10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious. 11 In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt, from Cush,[g] from Elam, from Babylonia,[h] from Hamath and from the islands of the Mediterranean. 12 He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth. 13 Ephraim’s jealousy will vanish, and Judah’s enemies[i] will be destroyed; Ephraim will not be jealous of Judah, nor Judah hostile toward Ephraim. 14 They will swoop down on the slopes of Philistia to the west; together they will plunder the people to the east. They will subdue Edom and Moab, and the Ammonites will be subject to them. 15 The Lord will dry up the gulf of the Egyptian sea; with a scorching wind he will sweep his hand over the Euphrates River. He will break it up into seven streams so that anyone can cross over in sandals. 16 There will be a highway for the remnant of his people that is left from Assyria, as there was for Israel when they came up from Egypt. Songs of Praise 12 In that day you will say: “I will praise you, Lord. Although you were angry with me, your anger has turned away and you have comforted me. 2 Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord himself, is my strength and my defense[j]; he has become my salvation.” 3 With joy you will draw water from the wells of salvation. 4 In that day you will say: “Give praise to the Lord, proclaim his name; make known among the nations what he has done, and proclaim that his name is exalted. 5 Sing to the Lord, for he has done glorious things; let this be known to all the world. 6 Shout aloud and sing for joy, people of Zion, for great is the Holy One of Israel among you.

How pleasant they were, those jolly college days! As I think of them, many kindly faces and joyous voices rise before me! Where are they all? Some lying with the colours on their breast beside the Euxine Sea, and along the line of the Pacific; some struck down by the assassin’s knife in the temples at Cawnpore; some sleeping beneath the sighing of the Delhi palms, or of the sad Atlantic waves; some wasting classic eloquence on country hinds, in moss-grown village churches; some fighting the great fight, between science and death, in the crowded hospital-wards of London; some wearing honour, and honesty, and truth from their hearts, in the breathless, up-hill press of the great world; — all of them, living or dead, scattered far away over the earth, since those old days, in the shadow of the academic walls!

Chapter 28 The Lamanites are defeated in a tremendous battle—Tens of thousands are slain—The wicked are consigned to a state of endless woe; the righteous attain a never-ending happiness. About 77–76 B.C. 1 And now it came to pass that after the people of Ammon were established in the land of Jershon, and a church also established in the land of Jershon, and the armies of the Nephites were set round about the land of Jershon, yea, in all the borders round about the land of Zarahemla; behold the armies of the Lamanites had followed their brethren into the wilderness. 2 And thus there was a tremendous battle; yea, even such an one as never had been known among all the people in the land from the time Lehi left Jerusalem; yea, and tens of thousands of the Lamanites were slain and scattered abroad. 3 Yea, and also there was a tremendous slaughter among the people of Nephi; nevertheless, the Lamanites were driven and scattered, and the people of Nephi returned again to their land. 4 And now this was a time that there was a great mourning and lamentation heard throughout all the land, among all the people of Nephi— 5 Yea, the cry of widows mourning for their husbands, and also of fathers mourning for their sons, and the daughter for the brother, yea, the brother for the father; and thus the cry of mourning was heard among all of them, mourning for their kindred who had been slain. 6 And now surely this was a sorrowful day; yea, a time of solemnity, and a time of much fasting and prayer. 7 And thus endeth the fifteenth year of the reign of the judges over the people of Nephi; 8 And this is the account of Ammon and his brethren, their journeyings in the land of Nephi, their sufferings in the land, their sorrows, and their afflictions, and their incomprehensible joy, and the reception and safety of the brethren in the land of Jershon. And now may the Lord, the Redeemer of all men, bless their souls forever. 9 And this is the account of the wars and contentions among the Nephites, and also the wars between the Nephites and the Lamanites; and the fifteenth year of the reign of the judges is ended. 10 And from the first year to the fifteenth has brought to pass the destruction of many thousand lives; yea, it has brought to pass an awful scene of bloodshed. 11 And the bodies of many thousands are laid low in the earth, while the bodies of many thousands are moldering in heaps upon the face of the earth; yea, and many thousands are mourning for the loss of their kindred, because they have reason to fear, according to the promises of the Lord, that they are consigned to a state of endless wo. 12 While many thousands of others truly mourn for the loss of their kindred, yet they rejoice and exult in the hope, and even know, according to the promises of the Lord, that they are raised to dwell at the right hand of God, in a state of never-ending happiness. 13 And thus we see how great the inequality of man is because of sin and transgression, and the power of the devil, which comes by the cunning plans which he hath devised to ensnare the hearts of men.

All the world she needs is here, under this canopy—the densest biomass anywhere on Earth. Steep, steely streams scour through rickles of rock where salmon spawn—water cold enough to kill all pain. Falls flash over ridges turned jade by moss and tumbled with shed branches. In the scattered openings, shot here and there through the understory, sit secret congregations of salmonberry, elderberry, huckleberry, snowberry, devil’s club, ocean spray, and kinnikinnick. Great straight conifer monoliths fifteen stories high and a car-length thick hold a roof above all. The air around her resounds with the noise of life getting on with it. Cheebee of invisible winter wrens. Industrial pock from jackhammering woodpeckers. Warbler buzz. Thrush flutter. The scatterings of beeping grouse across the forest floor. At night, the cool hoot of owls chills her blood. And, always, the tree frogs’ song of eternity.

Why should I discuss it with you?” she said, turning her gaze on Sax. “It’s clear what you all think about this, we’ve gone over it many times before, and nothing I’ve said makes any difference to you. Here you sit in your little holes running your little experiments, making things like kids with a chemistry set in a basement, while the whole time an entire world sits outside your door. A world where the landforms are a hundred times larger than their equivalents on Earth, and a thousand times older, with evidence concerning the beginning of the solar system scattered all over, as well as the whole history of a planet, scarcely changed in the last billion years. And you’re going to wreck it all. And without ever honestly admitting what you’re doing, either. Because we could live here and study the planet without changing it— we could do that with very little harm or even inconvenience to ourselves. All this talk of radiation is bullshit and you know it. There’s simply not a high enough level of it to justify this mass alteration of the environment. You want to do that because you think you can. You want to try it out and see— as if this were some big playground sandbox for you to build castles in. A big Mars jar! You find your justifications where you can, but it’s bad faith, and it’s not science.

Little by little I was starting to like Hiruko, which surprised me. “And are you a Buddhist?” I asked her. “No, I’m not a Buddhist. I’m a linguist.” “Is that a religion?” “Not really, but languages can make people happy, and show them what’s beyond death.

Nevertheless, to any employee, work is to some degree a place where strangers pull at you from right, left, above and below, pinching, rubbing, and generally making a mess of you from morning to night.

It must be the same for you. Living in Arles is probably like living under the sea, in the Ryügü Palace. You have exotic women to dance for you, and you get all dreamy, smelling flowers you never knew existed, and drinking in the colors of foreign roof tiles, so you never get bored, but then one day you suddenly realise you're outside the current of time, and you want to go home.

We Eskimos never hunted because we liked it; we killed only as many animals as we needed to live, then preserved the meat and ate it slowly, never wasting it, and used the skins to make our clothes and shoes,” I explained. “Then foreign fur traders came to trick us, threatening us until soon we were killing as many sea otters as we could because their fur could be sold at high prices. After many years there were no more sea otters nearby, so we started making long trips in search of new hunting grounds.

Since I didn’t have a contract I could show him to make him stay, if Tenzo suddenly vanished I would be left with nothing. Tenzo had given me no words, not “lover,” or even “relationship.

All nations have unfortunate histories riddled with deceit, imperialism of one kind or another, racism, and other problems. But our holy nation has a king over it named Jesus! Although his people of every race and ethnicity are scattered over the whole earth, we alone make up the one holy nation God is building, the nation he cherishes.

Have you not noticed how magnificently peace winneth its reprisals at the hand of war? Look through this country. Methinks if the angel of peace should go with us, as we journey through it, and stop at the various ancient towns where there are dismantled castles, and high mounds from which every vestige of a building has long been swept, the angel would look us in the face, and say, “I have done all this: war scattered my peaceful subjects, burned down my cottages, ravaged my temples, and laid my mansions with the dust. But I have attacked war in his own strongholds and I have routed him. Walk through his halls. Can you hear now the tramp of the warrior? Where now the sound of the clarion and the drum?” The sheep is feeding from the cannon’s mouth, and the bird builds his nest where once the warrior did hang his helmet. As rare curiosities we dig up the swords and spears of our forefathers, and little do we reck that in this we are doing tribute to peace. For peace is the conqueror. It hath been a long duel, and much blood hath been shed, but peace hath been the victor. War, after all, has but spasmodic triumphs; and again it sinks — it dies, but peace ever reigneth. If she be driven from one part of the earth, yet she dwelleth in another; and while war, with busy hand, is piling up here a wall, and there a rampart, and there a tower, peace with her gentle finger, is covering over the castle with the mees and the ivy, and eating the stone from the top, and letting it lie level with the earth. . . . I think this is a fine thought for the lover of peace; and who among us is not? Who among us ought not to be? Is not the gospel all peace?

Dad never praised my cooking or complained about it, either. So I always thought cooking was like putting on your socks, say, or opening a window - nothing special. But now that I had a girlfriend I realized that if you fed a woman good food she'd be yours forever, and was kind of upset with Dad for not telling me something so important.

You don't talk. You are silent. Have you decided not to say anything? I'm not trying to force you. I don't mean to criticize you, either. If someone asked me, 'Why do people have to talk, anyway?' I'm not sure how I would answer. But if your silence keeps on this way, don't you think it might lead to death? Imagine tens of thousands of people who never talk, living on an island. They have enough to eat and clothes to wear. They have games and porn, too. But without language, they decay and die.

I wanted to stroll around town, wrapped in loose, warm cloth.

if you sincerely loved someone, believing him to be Norwegian, then found out one day that he'd been lying to you, and was actually Danish, would you be able to not go on loving him?

Irenaeus, writing even earlier, puts it more beautifully still: “By the wood of the Cross the work of the Word of God was made manifest to all: his hands are stretched out to gather all men together. Two hands out-stretched, for there are two peoples scattered over the whole earth. One sole head in the midst, for there is but one God over all, among all, and in all.” This is

Beaumont's views are confirmed by an important and well known mythic anecdote - the dismemberment of Osiris. Osiris represented the earth itself. His conflict with Set (god of wastelands), and subsequent dismemberment, are mythic allusions commemorating the tearing to pieces of the planet by Phaeton. The story of a god or hero torn apart, with body parts scattered over the land, retells the story of terrestrial disaster. The resurrection of the god involved the methodical piecing together of body parts; a motif that represented the lands and hemispheres of earth reemerging from receding waters and ice sheets. The Egyptians preserved the entire saga of destruction followed by renewal in their earliest mythological motifs, particularly those of the Primordial Mound and conflict between Osiris, Horus and Set. Whether a mythic hero is wounded, blinded or pierced by a spear or lance - as is the case with Jesus, Esus, Tiresius, Odin, and so on - the allusion is to terrestrial catastrophe. Of all places in the British

Tower of Babylon 11 At one time the whole earth had the same language and vocabulary. 2 As people migrated from the east, they found a valley in the land of •Shinar and settled there. 3 They said to each other, “Come, let us make oven-fired bricks.” They used brick for stone and asphalt for mortar. 4 And they said, “Come, let us build ourselves a city and a tower with its top in the sky. Let us make a name for ourselves; otherwise, we will be scattered over the face of the whole earth.” 5 Then the LORD came down to look over the city and the tower that the •men were building. 6 The LORD said, “If they have begun to do this as one people all having the same language, then nothing they plan

7Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” 8So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. 9Therefore its name is called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.

The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.” The sorrows for the appointed feasts I will remove from you; they are a burden and a reproach to you. At that time I will deal with all who oppressed you; I will rescue the lame and gather those who have been scattered. I will give them praise and honor in every land where they were put to shame. At that time I will gather you; at that time I will bring you home. I will give you honor and praise among all the peoples of the earth when I restore your fortunes before your very eyes,” says the LORD.

Failures as people: millions of Americans felt that this description fit them to a T. Seeking a solution, any solution, they eagerly forked over their cash to any huckster who promised release, the quicker and more effortlessly the better: therapies like “bioenergetics” (“The Revolutionary Therapy That Uses the Language of the Body to Heal the Problems of the Mind”); Primal Scream (which held that when patients shrieked in a therapist’s office, childhood trauma could be reexperienced, then released; John Lennon and James Earl Jones were fans); or Transcendental Meditation, which promised that deliverance could come if you merely closed your eyes and chanted a mantra (the “TM” organization sold personal mantras, each supposedly “unique,” to hundreds of thousands of devotees). Or “religions” like the Church Universal and Triumphant, or the Reverend Sun Myung Moon’s Unification Church, or “Scientology”—this last one invented by a science fiction writer, reportedly on a bet. Devotees paid cash to be “audited” by practitioners who claimed the power—if, naturally, you paid for enough sessions—to remove “trauma patterns” accreted over the 75 million years that had passed since Xenu, tyrant of the Galactic Confederacy, deposited billions of people on earth next to volcanoes and detonated hydrogen bombs inside those volcanos, thus scattering harming “body thetans” to attach to the souls of the living, which once unlatched allowed practitioners to cross the “bridge to total freedom” and “unlimited creativity.” Another religion, the story had it, promised “perfect knowledge”—though its adherents’ public meeting was held up several hours because none of them knew how to run the movie projector. Gallup reported that six million Americans had tried TM, five million had twisted themselves into yoga poses, and two million had sampled some sort of Oriental religion. And hundreds of thousands of Americans in eleven cities had plunked down $250 for the privilege being screamed at as “assholes.” “est”—Erhard Seminars Training, named after the only-in-America hustler who invented it, Werner Erhard, originally Jack Rosenberg, a former used-car and encyclopedia salesman who had tried and failed to join the Marines (this was not incidental) at the age of seventeen, and experienced a spiritual rebirth one morning while driving across the Golden Gate Bridge (“I realized that I knew nothing. . . . In the next instant—after I realized that I knew nothing—I realized that I knew everything”)—promised “to transform one’s ability to experience living so that the situations one had been trying to change or had been putting up with, clear up just in the process of life itself,” all that in just sixty hours, courtesy of a for-profit corporation whose president had been general manager of the Coca-Cola Bottling Company of California and a former member of the Harvard Business School faculty. A

The people of God are His representatives upon the earth, and He intends that they shall be lights in the moral darkness of this world. Scattered all over the country, in the towns, cities, and villages, they are God’s witnesses, the channels through which He will communicate to an unbelieving world the knowledge of His will and the wonders of His grace. It

Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Jesus is coming to earth again; what if it were today? Coming in power and love to reign; what if it were today? Coming to claim His chosen Bride, all the redeemed and purified, Over this whole earth scattered wide; what if it were today?

FEBRUARY 24 MY POWER AND MIGHT WILL SCATTER THE ENEMY MY POWER AND might will deliver you from your enemies. I will be a fortress for you against brutal people who attack you and want to kill you. Do not fear when they are ready to attack. I am the Lord God All-Powerful, and I will be your protection. Why are you so frightened when they plan their nighttime attacks with curses and confidence that no one can hear them? Have I not told you that My mighty power will make them tremble and fall? Don’t you know? Haven’t you heard? I am your eternal God, Creator of the earth, and I never get weary or tired. I give strength to those who are weary, so that you will be strong like an eagle soaring upward on wings. PSALM 59:1–12; ISAIAH 40:10–11, 28–31 Prayer Declaration Father, You have given to me the same great and mighty power that You used to defeat my enemies. Your power raised up Your Son from the dead, and I have access to that power to overcome all my enemies and live victoriously through You. Your glorious power will give me patience and strength to be victorious over Satan’s evil intentions.

Then you repeat. The thing that goes badly wrong means that the someone we like has to take another step to get around the bad wrongness and back toward the something he wants VERY BADLY. He takes the next step, and everything goes even more badly wrong. Then he loses his map. Then his flashlight falls into a storm drain and he has an asthma attack and his seeing eye dog dies. Then the cop who pulls him over for speeding while driving drunk in the nude turns out to be the short-tempered father of the bride he is marrying tomorrow. Then it goes more badly wrong for the someone we like, much more badly. Then the party is attacked and scattered by a band of goblins, and then the Gollum is on his trail, and the lure of the Ring is slowly destroying his mind. Then he finds the blasted corpses of his foster parents killed by Imperial Storm Troopers, and his house burnt to the ground. Then Lex Luthor chains a lump of Kryptonite around his neck and pushes him into a swimming pool and fires twin stealth atomic rockets at the San Andreas Fault in California and at Hackensack, New Jersey. And the spunky but beautiful girl reporter falls into a crack in the earth and dies. Then he is stung by Shelob and dies. Then he is maimed by Darth Vader and discovers his arch foe is his very own father, and he loses his grip and falls. Then he steps out unarmed to confront Lord Voldemort and dies. Then Judas Iscariot kisses him, Peter denounces him, he is humiliated, spat upon, whipped, betrayed by the crowd, tortured, sees his weeping mother, and dies a painful, horrible death and dies. Then he is thrown overboard and swallowed by a whale and dies. Then he gets help, gets better, arises from his swoon, is raised from the dead, the stone rolls back, the lucky shot hits the thermal exhaust port, and the Death Star blows up, the Dark Tower falls, the spunky but beautiful girl reporter is alive again due to a time paradox, and he is given all power under heaven and earth and either rides off into the sunset, or goes back to the bat-cave, or ascends into heaven, and we roll the credits.

Ibrahim found the passage and began to read it. “‘Thus says the Lord of hosts, “Behold, I am going to break the bow of Elam, the finest of their might. I will bring upon Elam the four winds from the four ends of heaven, and will scatter them to all these winds; and there will be no nation to which the outcasts of Elam will not go. So I will shatter Elam before their enemies and before those who seek their lives; and I will bring calamity upon them, even My fierce anger,” declares the Lord, “and I will send out the sword after them until I have consumed them. Then I will set My throne in Elam and destroy out of it king and princes,” declares the Lord. “But it will come about in the last days that I will restore the fortunes of Elam,” declares the Lord.’” “Elam is Iran?” Ali asked. “Yes,” said Birjandi, still leaning back, eyes still closed. “Elam is one of the ancient names of Iran, just like Persia. The passage tells us that in the last days, God will scatter the people of Iran all over the earth. For many centuries, this seemed impossible because we Persians are such a proud and nationalistic people. But as incredible as it was, this prophecy actually began to come to pass in 1979. In that year, for the first time in history, our people were scattered all over the globe. When the Shah’s regime fell and Ayatollah Khomeini came to power, Iran went into upheaval. Many were overjoyed, myself included. We were deceived. Our eyes were blinded. But many others understood the evil Khomeini represented. They understood Islam was not the answer and jihad was not the way, which is why many fled Iran as soon as they could. Guess how many Iranians now live outside our country.” “Half a million?” Ibrahim guessed.

Arkady sighed. “Yeah yeah.” “Well, aren’t you?” “You damned liberals.” “I don’t know what that means.” “It means you’re too soft-hearted to ever actually do anything.” But they were now within sight of the low mound of Underhill, looking like a fresh squarish crater, its ejecta scattered around it. Nadia pointed at it. “I did that. You damned radicals—” she jabbed him in the ribs with her elbow, hard—“you hate liberalism because it works.” He snorted. “It does! It works in increments, over time, after hard labor, without fireworks or easy dramatics or people getting hurt. Without your sexy revolutions and all the pain and hatred they bring. It only works.” “Ah, Nadia.” He put his arm over her shoulders, and they started walking again toward base. “Earth is a perfectly liberal world. But half of it is starving, and always has been, and always will be. Very liberally.

Forget you were born a Hindu, and don’t be an American. Take the best of them both,” Master said in his calm way of wisdom. “Be your true self, a child of God. Seek and incorporate into your being the best qualities of all your brothers, scattered over the earth in various races.

Basalt is the result of basaltic magma that has flowed onto the Earth’s surface, and so has cooled and frozen rapidly. When this happens, there is little time for the atoms and molecules in the magma to make their way, by diffusion, to the surfaces of growing crystals. Hence, basalt is made of a mass of tiny crystals, which can only be really seen using a microscope—geologists say it is ‘fine-grained’. If cooling is exceptionally rapid (as at the chilled surface of basaltic magma that has come into contact with water) then there is no time at all for crystals to grow, and volcanic glass forms instead. Such glass is inherently unstable, or more precisely metastable, because the atoms and molecules are in higher energy states than they would be if they were locked into the ordered molecular structures of crystals. Hence, over millions of years—and even in the solid state—the atoms and molecules diffuse, very slowly, the tiny distances necessary to lock onto other atoms and molecules, and they begin to form incipient crystals. The rock thus devitrifies and turns from clear to opaque, as a myriad submicroscopic crystal boundaries scatter the light.

And yet the line was there, drawn on all the maps. Or rather, it was the upper edge of all the maps, with nothing shown beyond it. Since people—at least, before Google Earth came along—could not actually hover miles above the ground and see the world as birds and gods did, they had to make do with maps, which substituted for actually seeing things; and, in that way, the imaginary figments of surveyors and the conventions of cartographers could become every bit as real as rocks and rivers. Perhaps even more so, since you could look at the map any time you wanted, whereas going to look at the physical border involved a lot of effort. So perhaps it might as well be the end of the world, as far as some of the locals were concerned, and might affect the way they thought accordingly. But now that they were actually riding up into those hills she found that human beings, and what they thought and did and built, were the least part of the place. It didn’t matter how odd the locals were when there were so few of them, scattered over so much space that was so difficult to move around in.

Since the Industrial Revolution, we have scattered soot across the planet and relentlessly stirred in radioactive elements, inconceivable mounds of plastic, pesticides, excess nitrogen and phosphorus, billions of skeletons from livestock, and enough concrete to spread a kilogram over every square metre of the Earth. Each year mining shifts three times more rock and dirt than all the world’s rivers, and humans are reconfiguring the course of evolution as we rearrange species across continents and eliminate many more.

THE SAME BIBLE that taught me that all humans descended from the first pair also argued for immutable human difference, the result of a divine curse. “The people who were scattered over the earth came from Noah’s three sons,” according to the story of the biblical Great Flood in the ninth chapter of Genesis. Noah planted a vineyard, drank some of its wine, and fell asleep, naked and drunk, in his tent. Ham saw his father’s nakedness and alerted his brothers. Shem and Japheth refused to look at Noah’s nakedness, walked backward into his tent, and covered him. When Noah awoke, he learned that Ham, the father of Canaan, had viewed him in all his nakedness. “May a curse be put on Canaan,” Noah raged. “May Canaan be the slave of Shem.

Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

The time is ripe for confronting consumption. Not only are ecological problems like climate change more pressing than ever, consumerism has lost some of its allure in its North American epicenter. A majority of Americans already feel that their quality of life is suffering because of overemphasis on work and material gain. Encroachment of work and shopping on leisure time has millions of people searching for ways to restore balance in their lives—through lifestyles that trade money for time, commercialism for community, and things for joy. These people—”downshifters” or practitioners of “voluntary simplicity”—may one day attract the majority to their way of life by demonstrating that less stuff can mean more happiness. A North America that prospers without overusing the Earth—a sustainable North America—is entirely possible. All the pieces of the puzzle—from bike- and transit-friendly cities to sustainable farms to low-impact lifestyles—exist, scattered all over the continent. All that remains is for us to do the work of putting the pieces together.

A blonde girl is bent over a poem. With a pencil sharp as a lancet she transfers the words to a blank page and changes them into strokes, accents, caesuras. The lament of a fallen poet now looks like a salamander eaten away by ants. When we carried him away under machine-gun fire, I believed that his still warm body would be resurrected in the word. Now as I watch the death of the words, I know there is no limit to decay. All that will be left after us in the black earth will be scattered syllables. Accents over nothingness and dust. — Zbigniew Herbert, “Episode in a Library,” Selected Poems. Trans. Czeslaw Milosz. (Ecco 1986) Originally published 1977.

163Your God is the one God: there is no god except Him, the Lord of Mercy, the Giver of Mercy. 164In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds. 165Even so, there are some who choose to worship others besides God as rivals to Him, loving them with the love due to God, but the believers have greater love for God. If only the idolaters could see—as they will see when they face the torment—that all power belongs to God, and that God punishes severely.