Scholars Travel Quotes

We value virtue but do not discuss it. The honest bookkeeper, the faithful wife, the earnest scholar get little of our attention compared to the embezzler, the tramp, the cheat.

All men have stars, but they are not the same things for different people. For some, who are travelers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems... But all these stars are silent. You-You alone will have stars as no one else has them... In one of the stars I shall be living. In one of them I shall be laughing. And so it will be as if all the stars will be laughing when you look at the sky at night..You, only you, will have stars that can laugh! And when your sorrow is comforted (time soothes all sorrows) you will be content that you have known me... You will always be my friend. You will want to laugh with me. And you will sometimes open your window, so, for that pleasure... It will be as if, in place of the stars, I had given you a great number of little bells that knew how to laugh

People have stars, but they aren't the same. For travelers, the stars are guides. For other people, they're nothing but tiny lights. And for still others, for scholars, they're problems... But all those stars are silent stars. You, though, you'll have stars like nobody else... since I'll be laughing on one of them, for you it'll be as if all the stars are laughing. You'll have stars that can laugh!... and it'll be as if I had given you, instead of stars, a lot of tiny bells that know how to laugh ...

All men have the stars," he answered, "but they are not the same things for different people. For some, who are travellers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems. For my businessman they were wealth. But all the stars are silent. You--you alone--will have the stars as no one else has them--

The words burned on her tongue, but Minerva couldn’t give them voice. What a hopeless coward she was. She could pound on his door at midnight and demand to be respected as an individual. She could travel across the country in hopes of being appreciated for her scholarly achievements. But she still lacked the courage to ask for the one thing she wanted most. To be loved, just for herself.

What are you trying to say?" All men have the stars," he answered, "but they are not the same things for different people. For some, who are travelers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems. For my businessman they are wealth. But all these stars are silent. You - only you - will have stars that can laugh!" And he laughed again. And when your sorrow is comforted (time soothes all sorrows) you will be content that you have known me. You will always be my friend. You will want to laugh with me. And you will sometimes open your window, so, for that pleasure... And your friends will be properly astonished to see you laughing as you look up at the sky! Then you will say to them, "Yes, the stars always makes me laugh!" And they will think you are crazy. It will be a very shabby trick that I shall have played on you..." And he laughed again. It will be as if, in place of the stars, I have given you a great number of little bells that knew how to laugh..." And he laughed again.

And at night you will look up at the stars. It's too small, where I live, for me to show you where my stars is. It's better that way. My star will just be one of the stars, for you. So you'll like looking at all of them. They'll all be your friends. And, besides, I am going to make you a present...' He laughed again. 'Ah, little prince, dear little prince! I love to hear that laughter!' 'That is my present. Just that. It will be as it was when we drank the water...' 'What do you mean?' 'People have stars, but they aren't the same. For travelers, the stars are guides. For other people, they're nothing but tiny lights. And for still others, for scholars, they're problems. For my businessman, they were gold. But all those stars are silent stars. You, though, you'll have stars like nobody else.' 'What do you mean?' 'When you look up at the sky at night, since I'll be living on one of them, since I'll be laughing on one of them, for you it'll be as if all the stars are laughing. You'll have stars that can laugh!' And he laughed again. 'And when you're consoled (everyone eventually is consoled), you'll be glad you've known me. You'll always be my friend. You'll feel like laughing with me. And you'll open your window sometimes just for the fun of it...And your friends will be amazed to see you laughing while you're looking up at the sky. Then you'll tell them, "Yes, it's the stars; they always make me laugh!" And they'll think you're crazy. It'll be a nasty trick I played on you...' And he laughed again. 'And it'll be as if I had given you, instead of stars, a lot of tiny bells that know how to laugh...' And he laughed again.

I have neither the scholar's melancholy, which is emulation; nor the musician's, which is fantastical; nor the courtier's, which is proud; not the soldier's which is ambitious; nor the lawyer's, which is politic; nor the lady's, which is nice; nor the lover's, which is all these: but it is a melancholy of mine own, compounded of many simples, extracted from many objects, and indeed the sundry contemplation of my travels, which, by often rumination, wraps me in a most humorous sadness.

In England, coffeehouses were dubbed penny-universities, because for the admission price of one cent, a person could sit and be edified all day long by scholars, merchants, travelers, community leaders, gossips, and poets.

All men have the stars," he answered, "but they are not the same things for different people. For some, who are travelers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems. For my businessman they were wealth. But all these stars are silent. You--you alone--will have the stars as no one else has them--

The spirits can only travel in straight lines,” said the scholar.

I was seized at once with a profound fascination, a burning thirst to learn, to immerse myself totally, to melt away, to become as one with this foreign universe. To know it as if I had been born and raised there, begun life there. I wanted to learn the language, I wanted to read the books, I wanted to penetrate every nook and cranny. It was a kind of malady, a dangerous weakness, because I also realized that these civilizations are so enormous, so rich, complex, and varied, that getting to know even a fragment of one of them, a mere scrap, would require devoting one's whole life to the enterprise. Cultures are edifices with countless rooms, corridors, balconies, and attics, all arranged, furthermore, into such twisting, turning labyrinths, that if you enter one of them, there is no exit, no retreat, no turning back. To become a Hindu scholar, a Sinologist, an Arabist, or a Hebraist is a lofty all-consuming pursuit, leaving no space or time for anything else.

God of Gods. Destroyer of Evil. Passionate lover. Fierce warrior. Consummate dancer. Charismatic leader. All-powerful, yet incorruptible. A quick wit, accompanied by an equally quick and fearsome temper. Over the centuries, no foreigner who came to our land – conqueror, merchant, scholar, ruler, traveller – believed that such a great man could possibly have existed in reality. They assumed that he must have been a mythical God, whose

A thousand years from now" Leonidas declared, "two thousand, three thousand years hence, men a hundred generations yet unborn may, for their private purposes, make journey to our country. They will come, scholars perhaps, or travelers from beyond the sea, prompted by curiosity regarding the past, or appetite for knowledge of the ancients. They will peer out across our plain and probe among the stone and rubble of our nation. What will they learn about us? Their shovels will unearth neither brilliant palaces nor temples. Their picks will prize forth no everlasting architecture or art. What will remain of the Spartans? Not monuments of marble or bronze, but this......what we do here, today." Out beyond the narrows, the enemy trumpets sounded.

door. It was likewise ordered, that three hundred tailors should make me a suit of clothes, after the fashion of the country; that six of his majesty’s greatest scholars should be employed to instruct me in their language; and lastly, that the emperor’s horses, and those of the nobility and troops of guards, should be frequently exercised in my sight, to accustom themselves to me.

In this mortal frame of mine which is made of a hundred bones and nine orifices there is something, and this something is called a wind-swept spirit for lack of a better name, for it is much like a thin drapery that is torn and swept away at the slightest stir of the wind. This something in me took to writing poetry years ago, merely to amuse itself at first, but finally making it its lifelong business. It must be admitted, however, that there were times when it sank into such dejection that it was almost ready to drop its pursuit, or again times when it was so puffed up with pride that it exulted in vain victories over the others. Indeed, ever since it began to write poetry, it has never found peace with itself, always wavering between doubts of one kind and another. At one time it wanted to gain security by entering the service of a court, and at another it wished to measure the depth of its ignorance by trying to be a scholar, but it was prevented from either because of its unquenchable love of poetry. The fact is, it knows no other art than the art of writing poetry, and therefore, it hangs on to it more or less blindly.

I lack altogether patience to live. I cannot see the grass grow, but since I cannot I don’t feel at all inclined to. My views are the fleeting observations of a ‘travelling scholar’9 rushing through life in the greatest haste. People say the good Lord fills the stomach before the eyes. I haven’t noticed; my eyes have had enough and I am weary of everything, and yet I hunger.

My views are the fleeting observations of a ‘travelling scholar’9 rushing through life in the greatest haste. People say the good Lord fills the stomach before the eyes. I haven’t noticed; my eyes have had enough and I am weary of everything, and yet I hunger.

The development of objective thinking by the Greeks appears to have required a number of specific cultural factors. First was the assembly, where men first learned to persuade one another by means of rational debate. Second was a maritime economy that prevented isolation and parochialism. Third was the existence of a widespread Greek-speaking world around which travelers and scholars could wander. Fourth was the existence of an independent merchant class that could hire its own teachers. Fifth was the Iliad and the Odyssey, literary masterpieces that are themselves the epitome of liberal rational thinking. Sixth was a literary religion not dominated by priests. And seventh was the persistence of these factors for 1,000 years.

All men have the stars, but they are not the same things for different people. For some, who are travelers, the stars are guides. For others, who are scholars, they are problems. For my businessman they were wealth. But all these stars silent. You alone will have the stars as no one else has them

At night, you'll look up at the stars. It's too small, where I live, for me to show you where my star is. It's better that way. My star will be...one of the stars, for you. So you'll like looking at all of them. They'll all be your friends. And besides, I have a present for you. He laughed again. 'Ah, little fellow, little fellow, I love hearing that laugh.' 'That'll be my present. Just that...' People have stars, but they aren't the same. For travelers, the stars are guides. For other people they're nothing but tiny lights. And for still others, for scholars, they're problems. For my businessman, they were gold. But all those stars are silent stars. You though, you'll have stars like nobody else. 'What do you mean?' When you look up at the sky at night, sincle I'll be living on one of them, since I'll be laughing on one of them, for you it'll be as if all the stars are laughing. You'll have stars that can laugh! And he laughed again. ...And it'll be as if I had given you, instead of stars, a lot of little bells that know how to laugh.

Perhaps he even needs to have been a critic and a sceptic and a dogmatist and an historian, and in addition a poet and collector and traveller and puzzle-solver and moralist and seer and ‘free spirit’ and nearly all things, so that he can traverse the range of human values and value-feelings and be able to look with many kinds of eyes and consciences from the heights into every distance, from the depths into every height, from the corners into every wide expanse.

Those of us who make the sea our home carry libraries in our head, a fact I have tried to impress upon many a land-dwelling intellectual. The scholars who travel the world to study could learn just as much if they would speak to the sailors, porters, and caravan hands who ferry them and their books to such faraway lands.

For the early scholars of Islam, there would have been no conflict between religion and science. The early thinkers were quite clear abou their mission: the Qur'an required them to study alsamawat wal'arth (the skies and the earth) to find proof of their faith. The prophet himself had besought this discipline to seek knowledge 'from the cradle to the grave', no matter how far that search took them, for 'he who travels in search of knowledge, travels along Allah's path to paradise

There was religion, then there was God. Lianne wanted to disbelieve. Disbelief was the line of travel that led to clarity of thought and purpose. Or was this simply another form of superstition? She wanted to trust in the forces and processes of the natural world, this only, perceptible reality and scientific endeavor, men and women alone on earth. She knew there was no conflict between science and God. Take one with the other. But she didn't want to. There were the scholars and philosophers she'd studied in school, books she'd read at thrilling dispatches, personal, making her shake at times, and there was the sacred art she'd always loved. Doubters created this work, and ardent believers, and those who'd doubted and then believed, and she was free to think about doubt and believe simultaneously. But she didn't want to. God would crowd her, make her weaker. God would be a presence that remained unimaginable. She wanted this only, to snuff out the pulse of the shaky faith she'd held for much of her life.

Five hours sleepeth a traveller, seven a scholar, eight a merchant, and eleven every knave.' So

Self education is holy mission.

[Author's note:] When I decided to write this book, I worried that my privilege would make me blind to certain truths, that I would get things wrong, as I may well have. I worried that, as a non-immigrant and non-Mexican, I had no business writing a book set almost entirely in Mexico, set entirely among migrants. I wished someone slightly browner than me would write it. But then I thought, 'If you're a person who has the capacity to be a bridge, why not be a bridge?' So I began. In the early days of my research, before I'd fully convinced myself that I should undertake the telling of this story, I was interviewing a very generous scholar, a remarkable woman who was chair of the Chicana and Chicano studies Department at San Diego State University. Her name is Norma Iglesias Prieto, and I mentioned my doubts to her. I told her I felt compelled, but unqualified, to write this book. She said, "Jeanine. We need as many voices as we can get, telling this story." Her encouragement sustained me for the next four years. I was careful and deliberate in my research. I traveled extensively on both sides of the border and learned as much as I could about Mexico and migrants, about people living throughout the borderlands. The statistics in this book are all true, and though I changed some names, most of the places are real, too. But the characters, while representative of the folks I met during my travels, are fictional.

Perhaps I had missed a great deal, reading so continually and seeing the world through the windowpanes of books. But then, maybe not. If books had made up a large part of the experience of my youth, it only meant that what I’d missed in immediacy of experience, I’d gained in variety, looking so widely into the thought…s and dreams of others, of travelers and sages, of soldiers and scholars and all the mighty dead.

A charismatic bachelor, he traveled with two valets and a pet bulldog. Two tracks of silver hair flanked his wide bald crown. Wire-rimmed spectacles and a nearly lipless mouth lent his face a scholar’s intensity.

Here, then, is another proposition: The medium is not the message; the message becomes what the receiver makes of it, applying to it his own codes of reception, which are neither those of the sender nor those of the scholar of communications.

He lived in sight of both worlds, but he looked toward the unknown. And he was a scholar.... You can still live on that shimmering line between your old thinking and your new understanding, always in a state of learning. In the figurative sense, this is a border that is always moving-- as you advance forward in your studies and realizations, that mysterious forest of the unknown always stays a few feet ahead of you, so you have to travel light in order to keep following it. You have to stay mobile, movable, supple.

Tea first came to Japan in the sixth century by way of Japanese Buddhist monks, scholars, warriors, and merchants who traveled to China and brought back tea pressed into bricks. It was not until 1911, during the Song dynasty, that the Japanese Buddhist priest Eisai (also known as Yosai) carried home from China fine-quality tea seeds and the method for making matcha (powdered green tea). The tea seeds were cultivated on the grounds of several Kyoto temples and later in such areas as the Uji district just south of Kyoto. Following the Chinese traditional method, Japanese Zen monks would steam, dry, then grind the tiny green tea leaves into a fine powder and whip it with a bamboo whisk in boiling water to create a thick medicinal drink to stimulate the senses during long periods of meditation.

The development of objective thinking by the Greeks appears to have required a number of specific cultural factors. First was the assembly, where men first learned to persuade one another by means of rational debate. Second was a maritime economy that prevented isolation and parochialism. Third was the existence of a widespread Greek-speaking world around which travelers and scholars could wander. Fourth was the existence of an independent merchant class that could hire its own teachers. Fifth was the Iliad and the Odyssey, literary masterpieces that are themselves the epitome of liberal rational thinking. Sixth was a literary religion not dominated by priests. And seventh was the persistence of these factors for 1,000 years. That all these factors came together in one great civilization is quite fortuitous; it didn’t happen twice.

Let me advise you to study Greek, Mr Undershaft. Greek scholars are privileged men. Few of them know Greek; and none of them know anything else; but their position is unchallengeable. Other languages are the qualifications of waiters and commercial travellers: Greek is to a man of position what the hallmark is to silver.

I recognize that I’m on the fringe here, fellow traveling with only a handful of scholars (e.g., Gregg Caruso, Sam Harris, Derk Pereboom, Galen Strawson). I’ll settle for merely significantly challenging someone’s free-will faith. Sufficiently so that they will reframe their thinking about both our everyday lives and our most consequential moments.

Pastor Daniel, meanwhile, is sipping water on the balcony of a former sailing clubhouse, I ask if he can show me which parts of the Qur'an cause him concern. He tells me he's not the best person to ask. 'I can introduce you to a guy – I wouldn't call myself a scholarly person on Islam.' Strange response, considering his travelling roadshow routine.

This provision meant that dispossessed Arab owners could neither buy back nor lease what had once been their property, nor could any other non-Jew. Such moves were crucial to the transformation of Palestine from an Arab country to a Jewish state, since only about 6 percent of Palestinian land had been Jewish-owned prior to 1948. The Arab population inside Israel, isolated by military travel restrictions, was also cut off from other Palestinians and from the rest of the Arab world. Accustomed to being a substantial majority in their own country and region, they suddenly had to learn to make their way as a despised minority in a hostile environment as subjects of a Jewish polity that never defined itself as a state of all its citizens. In the words of one scholar, “by virtue of Israel’s definition of itself as a Jewish state and the state’s exclusionary policies and laws, what was conferred on Palestinians was in effect second-class citizenship.” Most significantly, the martial regime under which the Palestinians lived granted the Israeli military near-unlimited authority to control the minutiae of their lives.

All men have the stars,’ he answered, ‘but they are not the same things for different people. For some, who are travellers, the stars are guides. For others, they are no more than little lights in the sky. For others, who are scholars, they are problems. For my businessman they were wealth. But all these stars are silent. You—you alone—will have the stars as no one else has them—

People fear what they cannot categorize, which is another way of saying what they don’t understand. You will feel lost for a time without a solid category to belong to. Don’t let that fool you into choosing a premature identity. There is no single way to be a traveler, an artist, a scholar, a superhero, or a philosopher. You accept other people’s definitions when you are too weak to make your own.

In this mortal frame of mine, which is made of a hundred bones and nine orifices, there is something, and this something is called a wind-swept spirit, for lack of a better name, for it is much like a thin drapery that is torn and swept away at the slightest stir of the wind. This something in me took to writing poetry years ago, merely to amuse itself at first, but finally making it its lifelong business. It must be admitted, however, that there were times when it sank into such dejection that it was almost ready to drop its pursuit, or again times when it was so puffed up with pride that it exulted in vain victories over others. Indeed, ever since it began to write poetry, it has never found peace with itself, always wavering between doubts of one kind and another. At one time it wanted to gain security by entering the service of a court, and at another it wished to measure the depth of its ignorance by trying to be a scholar, but it was prevented from either because of its unquenchable love of poetry. The fact is, it knows no other art than the art of writing poetry, and therefore, it hangs on to it more or less blindly. Matsuo Bashō, Journal of a Travel-Worn Satchel (tr. Nobuyuki Yuasa)

I have neither the scholar’s melancholy, which is emulation; nor the musician’s, which is fantastical; nor the courtier’s, which is proud; nor the soldier’s, which is ambitious; nor the lawyer’s, which is politic; nor the lady’s, which is nice; nor the lover’s, which is all these, but it is a melancholy of mine own, compounded of many simples, extracted from many objects, and indeed the sundry contemplation of my travels, in which my often rumination wraps me in a most humorous sadness. My

People have stars, but they aren’t the same. For travelers, the stars are guides. For other people, they’re nothing but tiny lights. And for still others, for scholars, they’re problems. For my businessman, they were gold. But all those stars are silent stars. You, though, you’ll have stars like nobody else. [...] When you look up at the sky at night, since I’ll be living on one of them, since I’ll be laughing on one of them, for you it’ll be as if all the stars are laughing. You’ll have stars that can laugh.

The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The

One author, in writing of the Bible’s uniqueness, put it this way: Here is a book: 1. written over a 1500 year span; 2. written over 40 generations; 3. written by more than 40 authors, from every walk of life— including kings, peasants, philosophers, fishermen, poets, statesmen, scholars, etc.: Moses, a political leader, trained in the universities of Egypt Peter, a fisherman Amos, a herdsman Joshua, a military general Nehemiah, a cupbearer Daniel, a prime minister Luke, a doctor Solomon, a king Matthew, a tax collector Paul, a rabbi 4. written in different places: Moses in the wilderness Jeremiah in a dungeon Daniel on a hillside and in a palace Paul inside a prison Luke while traveling John on the isle of Patmos others in the rigors of a military campaign 5. written at different times: David in times of war Solomon in times of peace 6. written during different moods: some writing from the heights of joy and others from the depths of sorrow and despair 7. written on three continents: Asia, Africa, and Europe 8. written in three languages: Hebrew… , Aramaic… , and Greek… 9. Finally, its subject matter includes hundreds of controversial topics. Yet, the biblical authors spoke with harmony and continuity from Genesis to Revelation. There is one unfolding story…

The average Christian is not supposed to know that Jesus’ home town of Nazareth did not actually exist, or that key places mentioned in the Bible did not physically exist in the so-called “Holy Land.” He is not meant to know that scholars have had greater success matching Biblical events and places with events and places in Britain rather than in Palestine. It is a point of contention whether the settlement of Nazareth existed at all during Jesus' lifetime. It does not appear on contemporary maps, neither in any books, documents, chronicles or military records of the period, whether of Roman or Jewish compilation. The Jewish Encyclopedia identifies that Nazareth is not mentioned in the Old Testament, neither in the works of Josephus, nor in the Hebrew Talmud – Laurence Gardner (The Grail Enigma) As far back as 1640, the German traveller Korte, after a complete topographical examination of the present Jerusalem, decided that it failed to coincide in any way with the city described by Josephus and the Scriptures. Claims that the tombs of patriarchs Ab’Ram, Isaac, and Jacob are buried under a mosque in Hebron possess no shred of evidence. The rock-cut sepulchres in the valleys of Jehoshaphat and Hinnom are of Roman period with late Greek inscriptions, and there exists nothing in groups of ruins at Petra, Sebaste, Baalbec, Palmyra or Damascus, or among the stone cities of the Haran, that are pre-Roman. Nothing in Jerusalem itself can be related to the Jews – Comyns Beaumont (Britain: Key to World’s History) The Jerusalem of modern times is not the city of the Scriptures. Mt. Calvary, now nearly in the centre of the city, was without walls at the time of the Crucifixion, and the greater part of Mt. Zion, which is not without, was within the ancient city. The holy places are for the most part the fanciful dreams of monkish enthusiasts to increase the veneration of the pilgrims – Rev. J. P. Lawson (quoted in Beaumont’s Britain: Key to World’s History)

The Tang Dynasty has always held a special lure for me. This was a time when women rose to the highest ranks as warriors, courtesans and scholars. Anyone with the will and the perseverance to excel could make it. The imperial capital of Changan emerged as a cosmopolitan center of trade and culture. The most famous love stories, the most beautiful poetry and the most elegant fashions came from this era. The Silk Road which connected East to West was at its height during the eighth century and the empire embraced different cultures to a greater extent than ever before. I wanted to know what it was like to wear silk and travel to the edges of the empire during this golden age. And I wanted sword fights!

Most significantly, the Middle Ages laid the foundation for the greatest achievement of western civilisation, modern science. It is simply untrue to say that there was no science before the ‘Renaissance’. Once medieval scholars got their hands on the work of the classical Greeks, they developed systems of thought that allowed science to travel far further than it had in the ancient world. Universities, where academic freedom was guarded from royal interference, were first founded in the twelfth century. These institutions have always provided scientific research with a safe home. Even Christian theology turned out to be uniquely suited to encouraging the study of the natural world, because this was believed to be God’s creation.

All men have the stars but they are not the same things for different people. For some, who are travelers, the stars are guides. For others they are no more than little lights in the sky. For others, who are scholars, they are problems. For businessman they were wealth. But all these stars are silent. You–you alone–will have the stars as no one else has them–” “And at night you will look up at the stars. My star will just be one of the stars, for you. “In one of the stars I shall be living. In one of them I shall be laughing. And so it will be as if all the stars were laughing, when you look at the sky at night And so you will love to watch all the stars… You–only you–will have stars that can laugh. I shall not leave you” There is sweetness in the laughter of all the stars…. and in the memories of those we love.

The Bremen German literature conference was highly eventful. Pelletier, backed by Morini and Espinoza, went on the attack like Napoleon at Jena, assaulting the unsuspecting German Archimboldi scholars, and the downed flags of Pohl, Schwarz, and Borchmeyer were soon routed to the cafés and taverns of Bremen. The young German professors participating in the event were bewildered at first and then took the side of Pelletier and his friends, albeit cautiously. The audience, consisting mostly of university students who had traveled from Göttingen by train or in vans, was also won over by Pelletier’s fiery and uncompromising interpretations, throwing caution to the winds and enthusiastically yielding to the festive, Dionysian vision of ultimate carnival (or penultimate carnival) exegesis upheld by Pelletier and Espinoza.

All men have stars, but they are not the same things for different people. For some, who are travellers, the stars are guides. For others, they are no more than little lights in the sky. For others, who are scholars, they are problems... But all these stars are silent. You-You alone will have stars as no one else has them... In one of the stars I shall be living. In one of them I shall be laughing. And so it will be as if all the stars will be laughing when you look at the sky at night..You, only you, will have stars that can laugh! And when your sorrow is comforted (time soothes all sorrows) you will be content that you have known me... You will always be my friend. You will want to laugh with me. And you will sometimes open your window, so, for that pleasure... It will be as if, in place of the stars, I had given you a great number of little bells that knew how to laugh

In fact, it seems unlikely that any vessel had approached the North Island from open sea for six centuries or more. Most scholars believe that sailing canoes set off from the Society Isles, or the nearby Cook Islands, between A.D 800 and 1200, carrying pioneers as well as plants and animals. They landed on the unpopulated North Island and gradually spread out, making New Zealand the last major landmass on earth to be settled. Then, nothing—until Cook arrived, the first intruder on the North Island since roughly the time of the Crusades. To me, this was the most extraordinary and enviable facet of Cook’s travels: the moment of first contact between the “discoverer” and the “discovered.” No matter how far a man traveled today, he couldn’t hope to reach a land and society as untouched by the West as the North Island was in 1769. Cook, at least, anticipated first contact; finding new lands and peoples was part of his job description.

Lewis was also disturbed by the mobility which the masses were displaying, abetted by increasing leisure and access to travel. He saw that global tourism would become an increasingly urgent problem as world populations increased. People moved ‘in great herds’ to the seaside, only to find that a sea of people rather than of water awaited them. It was exhausting, and they did not enjoy it. If a travel permit were required before tickets could be bought, much congestion and wear and tear on the roads would be avoided. Most people are ‘born molluscs’ and would be much happier staying at home. Mass tourism is, in any case, an ‘absurdity’, since only scholars are really interested in cathedrals and artworks. The tourists who gawp at them are filled with boredom and self-reproach, and would never, Lewis contends, have dreamed of such a pastime had not holiday advertisements contrived to turn them into sham students and fake cosmopolitan aristocrats.

As al-Biruni (Alberuni), the great Islamic scholar of the eleventh century, would put it, ‘the Hindus believe that there is no country but theirs, no nation like theirs, no king like theirs, no religion like theirs, no science like theirs.’ He thought they should travel more and mix with other nations; ‘their antecedents were not as narrow-minded as the present generation,’ he added.8 While clearly disparaging eleventh-century attitudes, al-Biruni thus appears to confirm the impression given by earlier Muslim writers that in the eighth and ninth centuries India was considered anything but backward. Its scientific and mathematical discoveries, though buried amidst semantic dross and seldom released for practical application, were readily appreciated by Muslim scientists and then rapidly appropriated by them. Al-Biruni was a case in point: his scientific celebrity in the Arab world would owe much to his mastery of Sanskrit and access to Indian scholarship.

For the strange thing is that Scott-King was definitely blasé. Something of the kind has been hinted before, yet, seeing him cross the quadrangle to the chapel steps, middle-aged, shabby, unhonoured and unknown, his round and learned face puckered against the wind, you would have said: ‘There goes a man who has missed all the compensations of life—and knows it.’ But that is because you do not yet know Scott-King; no voluptuary surfeited by conquest, no colossus of the drama bruised and rent by doting adolescents, not Alexander, nor Talleyrand, was more blasé than Scott-King. He was an adult, an intellectual, a classical scholar, almost a poet; he was travel-worn in the large periphery of his own mind, jaded with accumulated experience of his imagination. He was older, it might have been written, than the rocks on which he sat; older, anyway, than his stall in chapel; he had died many times, had Scott-King, had dived deep, had trafficked for strange webs with Eastern merchants. And all this had been but the sound of lyres and flutes to him.

How can you say such things?!' demanded Kon Fiji. 'Our lives may have changed, but death has not. Respect for the elderly and honor given for a life well lived connect us to the accumulated wisdom of the past. When you die, do you wish to be buried as a common peasant instead of as a great scholar worthy of admiration?' 'In a hundred years, Master Kon Fiji, you and I will both be dust, and even the worms and birds who feast on our flesh will also have traveled through multiple revolutions of the wheel of life. Our lives are finite, but the universe is infinite. We are but flashes of lightning bugs on a summer night against the eternal stars. When I die, I wish to be laid out in the open so that the Big Island will act as my coffin, and the River of Heavenly Pearls my shroud; the cicadas will play my funeral possession, and the blooming flowers will be my incense burners; my flesh will feed ten thousand lives, and my bones will enrich the soil. I will return to the great Flow of the universe. Such honor can never be matched by mortal rites enacted by those obeying dead words copied out of a book.

However, as legal scholar David Cole has observed, “in practice, the drug-courier profile is a scattershot hodgepodge of traits and characteristics so expansive that it potentially justifies stopping anybody and everybody.”29 The profile can include traveling with luggage, traveling without luggage, driving an expensive car, driving a car that needs repairs, driving with out-of-state license plates, driving a rental car, driving with “mismatched occupants,” acting too calm, acting too nervous, dressing casually, wearing expensive clothing or jewelry, being one of the first to deplane, being one of the last to deplane, deplaning in the middle, paying for a ticket in cash, using large-denomination currency, using small-denomination currency, traveling alone, traveling with a companion, and so on. Even striving to obey the law fits the profile! The Florida Highway Patrol Drug Courier Profile cautioned troopers to be suspicious of “scrupulous obedience to traffic laws.”30 As Cole points out, “such profiles do not so much focus an investigation as provide law enforcement officials a ready-made excuse for stopping whomever they please.”31

Communism in America In the early 1920’s, fascism was undermining all vestiges of democracy in Europe and dictatorships were prevalent in most Latin American countries. Therefore, communism was considered by many as the best alternative for the working masses, and was embraced by many scholars, artists and authors, as a viable alternative form of political thinking. Many people in the Hollywood film industry became members of the “Communist Party of America,” or at least they agreed with the communistic views and became what was called “fellow travelers.” The Communist Party meetings were where people of like mind could gather and share ideas, as well as help each other with their budding careers. The United States Government had other ideas and some of the most serious attacks on personal rights took place during these early years. Constitutional rights were thrown out of the window as some government officials took unlawful actions against foreign immigrants and labor leaders. Being more tolerant politically, Mexico attracted many Americans who felt persecuted in the United States. Heading south of the border was a geographic cure that many of them embraced.

Soon enough, their expanding empire brought them into contact with another “technology” they’d never experienced before: walled cities. In the Tangut raids, Khan first learned the ins and outs of war against fortified cities and the strategies critical to laying siege, and quickly became an expert. Later, with help from Chinese engineers, he taught his soldiers how to build siege machines that could knock down city walls. In his campaigns against the Jurched, Khan learned the importance of winning hearts and minds. By working with the scholars and royal family of the lands he conquered, Khan was able to hold on to and manage these territories in ways that most empires could not. Afterward, in every country or city he held, Khan would call for the smartest astrologers, scribes, doctors, thinkers, and advisers—anyone who could aid his troops and their efforts. His troops traveled with interrogators and translators for precisely this purpose. It was a habit that would survive his death. While the Mongols themselves seemed dedicated almost solely to the art of war, they put to good use every craftsman, merchant, scholar, entertainer, cook, and skilled worker they came in contact with. The Mongol Empire was remarkable for its religious freedoms, and most of all, for its love of ideas and convergence of cultures.

One Hundred Jurists Humbled It is well known that the lectures of al-Ghawth al-A’zam (r.a) attracted scores of scholars to Baghdad from all over the world. Once, a hundred Jurists formed a group and each one chose a difficult question. They all decided to present themselves in the gathering of Sheikh Abdul Qadir Jilani (r.a) and each would ask his question during the lecture in an attempt to cause Sheikh Abdul Qadir Jilani (r.a) to be confused. The one hundred Jurists chose what they thought to be the most difficult question and travelled to Baghdad. They sat in the gathering of Sheikh Abdul Qadir Jilani (r.a) waiting for the appropriate time to ask their questions. It was during this gathering that a bright ray of light emerged from the blessed chest of al-Ghawth al-A'zam (r.a) and travelled into the heart of each of the one hundred Jurists. This light could only be seen by them and to those whom Almighty Allah desired to see. As this light entered their hearts, each one of them entered a state of spiritual ecstasy. Each one of them fell at the feet of al-Ghawth al-A'zam (r.a) and repented from their improper intentions. The great Saint, with great compassion, embraced each one of them, filling their hearts with Noor, and at the same time answering every one of their questions, even though they had not asked

THE DEMANDS MADE by a work of this nature upon the generosity of specialists are very numerous, and the Editor would be wanting in all title to the generous treatment he has received were he not willing to make the fullest possible acknowledgment of his indebtedness. His thanks are due in the first place to the scholarly and accomplished Bahadur Shah, baggage elephant 174 on the Indian Register, who, with his amiable sister Pudmini, most courteously supplied the history of ‘Toomai of the Elephants’ and much of the information contained in ‘Servants of the Queen’. The adventures of Mowgli were collected at various times and in various places from a multitude of informants, most of whom desire to preserve the strictest anonymity. Yet, at this distance, the Editor feels at liberty to thank a Hindu gentleman of the old rock, an esteemed resident of the upper slopes of Jakko, for his convincing if somewhat caustic estimate of the national characteristics of his caste–the Presbytes. Sahi, a savant of infinite research and industry, a member of the recently disbanded Seeonee Pack, and an artist well known at most of the local fairs of Southern India, where his muzzled dance with his master attracts the youth, beauty, and culture of many villages, have contributed most valuable data on people, manners, and customs. These have been freely drawn upon, in the stories of ‘Tiger-Tiger!’ ‘Kaa’s Hunting’, and ‘Mowgli’s Brothers’. For the outlines of ‘Rikki-tikki-tavi’ the Editor stands indebted to one of the leading herpetologists of Upper India, a fearless and independent investigator who, resolving ‘not to live but know’, lately sacrificed his life through over-application to the study of our Eastern Thanatophidia. A happy accident of travel enabled the Editor, when a passenger on the Empress of India, to be of some slight assistance to a fellow-voyager. How richly his poor services were repaid, readers of the ‘White Seal’ may judge for themselves.

Franklin also combined science and mechanical practicality by devising the first urinary catheter used in America, which was a modification of a European invention. His brother John in Boston was gravely ill and wrote Franklin of his desire for a flexible tube to help him urinate. Franklin came up with a design, and instead of simply describing it he went to a Philadelphia silversmith and oversaw its construction. The tube was thin enough to be flexible, and Franklin included a wire that could be stuck inside to stiffen it while it was inserted and then be gradually withdrawn as the tube reached the point where it needed to bend. His catheter also had a screw component that allowed it to be inserted by turning, and he made it collapsible so that it would be easier to withdraw. “Experience is necessary for the right using of all new tools or instruments, and that will perhaps suggest some improvements,” Franklin told his brother. The study of nature also continued to interest Franklin. Among his most noteworthy discoveries was that the big East Coast storms known as northeasters, whose winds come from the northeast, actually move in the opposite direction from their winds, traveling up the coast from the south. On the evening of October 21, 1743, Franklin looked forward to observing a lunar eclipse he knew was to occur at 8:30. A violent storm, however, hit Philadelphia and blackened the sky. Over the next few weeks, he read accounts of how the storm caused damage from Virginia to Boston. “But what surprised me,” he later told his friend Jared Eliot, “was to find in the Boston newspapers an account of the observation of that eclipse.” So Franklin wrote his brother in Boston, who confirmed that the storm did not hit until an hour after the eclipse was finished. Further inquiries into the timing of this and other storms up and down the coast led him to “the very singular opinion,” he told Eliot, “that, though the course of the wind is from the northeast to the southwest, yet the course of the storm is from the southwest to the northeast.” He further surmised, correctly, that rising air heated in the south created low-pressure systems that drew winds from the north. More than 150 years later, the great scholar William Morris Davis proclaimed, “With this began the science of weather prediction.”4 Dozens of other scientific phenomena also engaged Franklin’s interest during this period. For example, he exchanged letters with his friend Cadwallader Colden on comets, the circulation of blood, perspiration, inertia, and the earth’s rotation. But it was a parlor-trick show in 1743 that launched him on what would be by far his most celebrated scientific endeavor. ELECTRICITY On a visit to Boston in the summer of 1743, Franklin happened to be entertained one evening by

The earliest attempt to form an independent Zen group in Japan seems to have been led by Nōnin, who taught his form of Zen at Sanbōji (a Tendai temple in Settsu) during the latter part of the twelfth century. Because Nōnin's following, which styled itself the Darumashū (after Daruma, i.e., Bodhidharma, the semilegendary founder of the Chinese Ch'an school), failed to secure a permanent institutional base, scholars had not fully realized Nōnin's importance until recently. As early as 1272, however, less than eighty years after Nōnin's death, Nichiren had correctly identified Nōnin as the pioneer leader of the new Zen groups. Eisai, a contemporary of Nōnin, also founded several new centers for Zen practice, the most important of which was Kenninji in Kyoto. In contrast to Nōnin, who had never left Japan, Eisai had the benefit of two extended trips to China during which he could observe Chinese Ch'an (Jpn. Zen) teachers first hand. The third important early Zen leader in Japan was Dōgen, the founder of Japan's Sōtō school. Dōgen had entered Eisai's Kenninji in 1217 and, like Eisai, also traveled to China for firsthand study. Unlike Eisai (or Nōnin), after his return to Japan Dōgen attempted to establish the monastic structures he found in China. Dōgen's monasteries, Kōshōji (Dōgen's residence during 1230–1243) and Eiheiji (1244–1253), were the first in Japan to include a monks' hall (sōdō) within which Zen monks lived and meditated according to Chinese-style monastic regulations.

The Sixteen Conclusions of Reverend Kirk In the last half of the seventeenth century, a Scottish scholar gathered all the accounts he could find about the Sleagh Maith and, in 1691, wrote an amazing manuscript entitled The Secret Commonwealth of Elves, Fauns and Fairies. It was the first systematic attempt to describe the methods and organization of the strange creatures that plagued the farmers of Scotland. The author, Reverend Kirk, of Aberfoyle, studied theology at St. Andrews and took his degree of professor at Edinburgh. Later he served as minister for the parishes of Balquedder and Aberfoyle and died in 1692. Kirk invented the name "the Secret Commonwealth" to describe the organization of the elves. It is impossible to quote the entire text of his treatise, but we can summarize his findings about elves and other aerial creatures in the following way: 1. They have a nature that is intermediate between man and the angels. 2. Physically, they have very light and fluid bodies, which are comparable to a condensed cloud. They are particularly visible at dusk. They can appear and vanish at will. 3. Intellectually, they are intelligent and curious. 4. They have the power to carry away anything they like. 5. They live inside the earth in caves, which they can reach through any crevice or opening where air passes. 6. When men did not inhabit most of the world, the creatures used to live there and had their own agriculture. Their civilization has left traces on the high mountains; it was flourishing at a time when the whole countryside was nothing but woods and forests. 7. At the beginning of each three-month period, they change quarters because they are unable to stay in one place. Besides, they like to travel. It is then that men have terrible encounters with them, even on the great highways. 8. Their chameleon-like bodies allow them to swim through the air with all their household. 9. They are divided into tribes. Like us, they have children, nurses, marriages, burials, etc., unless they just do this to mock our own customsor to predict terrestrial events. 10. Their houses are said to be wonderfully large and beautiful, but under most circumstances they are invisible to human eyes. Kirk compares them to enchanted islands. The houses are equipped with lamps that burn forever and fires that need no fuel. 11. They speak very little. When they do talk among themselves, their language is a kind of whistling sound. 12. Their habits and their language when they talk to humans are similar to those of local people. 13. Their philosophical system is based on the following ideas: nothing dies; all things evolve cyclically in such a way that at every cycle they are renewed and improved. Motion is the universal law. 14. They are said to have a hierarchy of leaders, but they have no visible devotion to God, no religion. 15. They have many pleasant and light books, but also serious and complex books dealing with abstract matters. 16. They can be made to appear at will before us through magic. The similarities between these observations and the story related by Facius Cardan, which antedates Kirk's manuscript by exactly two hundred years, are clear. Both Cardan and Paracelsus write, like Kirk, that a pact can be made with these creatures and that they can be made to appear and answer questions at will. Paracelsus did not care to reveal what that pact was "because of the ills that might befall those who would try it." Kirk is equally discreet on this point. And, of course, to go deeper into this matter would open the whole field of witchcraft and ceremonial magic, which is beyond my purpose in the present book.

She was heading to the Palais-Royal, armed with the piecemeal knowledge she had collected from travelers through Aveyon who told her Philippe, the duc d'Orléans, had opened the gardens to the public some years before. Belle had heard tell of the exchange of ideas that occurred there, and of the bookshops and cafés tucked into the covered arcades that surrounded the gardens. She had spent long nights imagining herself there, attending salons and taking part in lively debates with a more open-minded crowd than she could find in Aveyon. Each step she took was like walking through both a memory and a dream.

In 1965, Daniel Patrick Moynihan, then an official in the U.S. Department of Labor, called the inner cities after the arrival of the southern migrants “a tangle of pathology.” He argued that what had attracted southerners like Ida Mae, George, and Robert was welfare: “the differential in payments between jurisdictions has to encourage some migration toward urban centers in the North,” he wrote, adding his own italics. Their reputation had preceded them. It had not been good. Neither was it accurate. The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The South had erected some of the highest barriers to migration of any people seeking to leave one place for another in this country. By the time the migrants made it out, they were likely willing to do whatever it took to make it, so as not to have to return south and admit defeat. It would be decades before census data could be further analyzed and bear out these observations. One myth they had to overcome was that they were bedraggled hayseeds just off the plantation. Census figures paint a different picture. By the 1930s, nearly two out of every three colored migrants to the big cities of the North and West were coming from towns or cities in the South, as did George Starling and Robert Foster, rather than straight from the field. “The move to northern cities was dominated by urban southerners,” wrote the scholar J. Trent Alexander. Thus the latter wave of migrants brought a higher level of sophistication than was assumed at the time. “Most Negro migrants to northern metropolitan areas have had considerable previous experience with urban living,” the Taeuber study observed. Overall, southern migrants represented the most educated segment of the southern black population they left, the sociologist Stewart Tolnay wrote in 1998. In 1940 and 1950, colored people who left the South “averaged nearly two more years of completed schooling than those who remained in the South.” That middle wave of migrants found themselves, on average, more than two years behind the blacks they encountered

The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.

Son, brother, grandson, activist, friend, scholar, athlete, reader, thinker, lover, and all of this by twenty-one; oh, my prodigious boy, where are you going so fast without your mother?

The Insular Cases are far less well-known. Until very recently, it was not unusual for constitutional scholars to have never heard of them. But they are nevertheless still on the books, and they are still cited as good law. The court has repeatedly upheld the principle that the Constitution applies to some parts of the country but not others. That’s why a citizen on the mainland has a constitutional right to trial by jury, but when that citizen travels to Puerto Rico, the right vanishes.

BOOKS RECOMMENDED BY KATHLEEN MCGOWAN The Brother of Jesus and the Lost Teachings of Christianity, Jeffrey J. Butz Excellent account of early Christianity and its factions. Rev. Jeff’s understanding of Greek translations was a revelation for me. A rare scholarly work that is entirely readable and entertaining. The Woman with the Alabaster Jar, Margaret Starbird A pioneering book in Magdalene research, Starbird was one of the first to assert the theory of Magdalene as bride. Mary Magdalen, Myth and Metaphor, Susan Haskins The definitive Magdalene reference book. Massacre at Montsegur, Zoé Oldenbourg Classic, scholarly account of the final days of the Cathars. The Perfect Heresy, by Stephen O’Shea A very readable book on Cathar history. Chasing the Heretics, Rion Klawinski A history-filled memoir of traveling through Cathar country. Key to the Sacred Pattern, Henry Lincoln Fascinating theories on the sacred geometry of Rennes-le-Château and the Languedoc by one of the authors of Holy Blood, Holy Grail. Relics of Repentance, James F. Forcucci Contains the letters of Claudia Procula, the wife of Pontius Pilate. The Church of Mary Magdalene, Jean Markale Poet and philosopher Jean Markale’s quest for the sacred feminine in Rennes-le-Château. The Gospel of Mary Magdalene and The Gospel of Philip, Jean-Yves Leloup Highly readable French scholarly analyses of important Gnostic material. Nostradamus and the Lost Templar Legacy, Rudy Cambier Professor Cambier explores the prophecies of the Expected One from another angle. Who Wrote the Gospels?, Randel McCraw Helms Fascinating theories from a noted scholar on the authorship of the Gospels. Jesus and the Lost Goddess, Timothy Freke and Peter Gandy Well-researched alternative theories, also provides excellent resource list. Botticelli, Frank Zollner The ultimate coffee table book, with gorgeous reproductions of the art and great analysis of Sandro’s life and career.

Now, whenever she smelled the gums, the balsams, and the special aromatics that arrived with merchants from afar, her head reeled with images of temples, shrines, palaces, fortresses, mysterious walls, tapestries, paintings, jewels, liquors, icons, drugs, dyes, meats, sweets, sweetmeats, silks, bolts and bolts of cotton cloth, ores, shiny metals, foodstuffs, spices, musical instruments, ivory daggers and ivory dolls, masks, bells, carvings, statues (ten times as tall as she!), lumber, leopards on leashes, peacocks, monkeys, white elephants with tattooed ears, horses, camels, princes, maharajah, conquerors, travelers (Turks with threatening mustaches and Greeks with skin as pale as the stranger who had befriended her at the funeral grounds), singers, fakirs, magicians, acrobats, prophets, scholars, monks, madmen, sages, saints, mystics, dreamers, prostitutes, dancers, fanatics, avatars, poets, thieves, warriors, snake charmers, pageants, parades, rituals, executions, weddings, seductions, concerts, new religions, strange philosophies, fevers, diseases, splendors and magnificences and things too fearsome to be recounted, all writhing, cascading, jumbling, mixing, splashing, and spinning; vast, complex, inexhaustible, forever.

On the ferry back from Büyükada the setting sun’s soft rays scarcely light the faces of my fellow weary travellers sons joke with their fathers daughters sleep on mothers’ laps friends play faded playing cards with an envelope for the missing jack here a toddler’s hand under his chin like a scholar there a family roars with laughter eating sunflower seeds from a pink plastic bag we breathe the crisp marmara sea together suddenly i loved you despite your carnival of violence i love you Humanity! with all your many ifs and your many thens

Theatre and tourism are kindred practices. Both are experiences of temporary escape to different, sometimes distant, places and times. Both immerse you in other lives or other ways of living. Both mix fantasy, pleasure, and play with the promise of authentic cultural knowledge. Whether you travel by plane or bus, or whether it is only your imagination that is transported, in both tourism and theatre, embodied presence—being there—is of the essence. Tourism and theatre are alike in other ways. They are both leisure industries, bound up with global economic and political processes, such as colonization or nation-building, and more local ones, such as rural revitalization or city planning. As the example of the Guthrie shows, they share imagery and ideologies, techniques and technologies. Since the advent of commercial leisure travel in the eighteenth century, tourism and theatre have ridden on the coattails of each other’s commercial success. It is remarkable then that scholars have rarely attempted to look at the relationship between them. But it is also telling. Contemporary critics routinely berate tourist attractions for being overly theatrical or theatrical productions for being too touristic, as if the conjunction of the two was supercharged with cultural danger. Where does our discomfort with seeing theatre in tourism and tourism in theatre come from? What if we were to take touristic theatre and theatrical tourism seriously, as aesthetically dynamic practices? As sites of public culture with social, economic, and political significance?

In the absence of contradicting evidence, I opted to maintain some representation of each event as the Crafts’ described it—first, because this is how they chose to tell their story, and then because, whether or not the episodes unfolded exactly as described (a question that may be asked of any autobiography or historical source), they are emblematic of larger, or what scholars have called “symbolic,” truths. In every case, the episode either depicted or typified real dangers particular to that stage of their travel.

The one area in which some women can claim a degree of parity is in literature. The educated ladies of Elizabethan England are making their biggest impression through translations, for noble and gentry families choose to educate their daughters in languages and music above all other things. The daughters of Sir Anthony Cooke are foremost among these. The formidable Anne, who marries Sir Nicholas Bacon, publishes a translation from the Latin of no less a work than John Jewel’s Apologie of the Church of England in 1564. Her sister, Mildred, the wife of Sir William Cecil, can speak Greek as fluently as English and translates several works. Another of Sir Anthony’s daughters, Elizabeth, Lady Russell, publishes her translation from the French of A Way of Reconciliation touching the true nature and substance of the body and blood of Christ in the Sacrament; and a fourth daughter, Katherine, is renowned for her ability to translate from the Greek, Latin and Hebrew. Other families also produce female scholars. Mary Bassett, granddaughter of Sir Thomas More, is well-versed in the classics and translates works by Eusebius, Socrates and several other ancient writers, not to mention a book by her grandfather. Jane, Lady Lumley, publishes a translation of Euripides. Margaret Tyler publishes The Mirror of Princely deeds and Knighthood (1578), translated from the Spanish. And so on. The educated ladies of Elizabethan England are far freer to reveal the fruits of their intellect than their mothers and grandmothers.

Most modern scholars now insist that he merely imagined Italy, and that the details he imagined are inaccurate, proof that Shakespeare was never actually there. In The Two Gentlemen of Verona, for instance, he sends the character Valentine from Verona to Milan—two inland cities—by boat. How silly! In fact, the cities of northern Italy were once linked by a network of canals and rivers used frequently by Renaissance merchants and travelers.

I think that Franco-American writers interact with this narrative by signifying their ethnic identity in class terms. Alan Bérubé in his autobiographical essay, “Intellectual Desire” finds his father’s ethnic agency in the active identification with a working class status: “my father was offered a low-level management position at work, which he turned down… But there was more to his refusal than class panic over becoming ‘one of them.’’ The distance he had traveled – away from his French working-class family, their farm, their land – was now so far from where he’d started that he began to lose the ground beneath his feet. He wanted to go home”). In many Franco-American texts, ethnic identity is signified through the intentional identification with a working class status; the refusal of upward mobility signifies an active embrace of an ethnic past and creation of an ethnic present. As a literary scholar, I focus on the way these issues are explored in literature, and I believe that literature offers insight into the interplay between the social and the personal not available through other means.

This is not the only surviving clue that the Khmers were in close intellectual touch with the kings and scholars of southern India. Indravarman I’s chief Brahmin, Sivasoma, claimed to have studied under ‘Shankara, the nectar of whose lotus feet is lapped by the bee-like tongues of all scholars’, possibly a reference to the great eighth-century south Indian Hindu revivalist, Adi Shankara. This would seem to indicate that Khmer scholars were travelling to study Hindu scriptures and Indic philosophy in India itself.82

A few years ago Stan was studying the Mayan codices in the British Museum Library when he spotted a glyph that a Christian scholar had identified as a “night light” (i.e., the artificial light of candles or paraffin), but which he believed was actually a cross section of the yage vine, a component of ayahuasca. Finding it curious that there were carvings of kings from separate generations sitting together eating, he translated a codex that gave what he interpreted as a recipe for time travel, using the yage.

Any acquaintance with recent history made nonsense of any claim that God was on the side of Christian states. As one scholar suggests, what turned Christians to Islam was “the common acceptance by Muslim and Christian alike of the error that the favor of God is shown by worldly success.”22 Self-evidently, Islam represented growth, expansion, and success, in contrast to the tattered shreds of Christianity. Any traveler could see the splendid mosques rising amid the landscape of ruined churches and deserted monasteries. The heart-breaking consistency of defeats, generation after generation, carried a deadly message.23

Al-Askarî gives examples of the high esteem shown to scholars and the important position in society they occupy, often in spite of their lowly origins which ordinarily would not have allowed them to advance far beyond their fathers’ menial situations. Much more numerous, and more interesting, are the anecdotes and remarks on the diffi culties that must be overcome on the road to knowledge. He cites the statement concerning the six qualities needed: a penetrating mind, much time, ability, hard work, a skilful teacher, and desire (or, in the parlance of our own time, “motivation,” shahwah). On his own, he adds the very elementary need for “nature,” that is, an inherited physical endowment, such as Muslim philologians of al-Askarî’s type always claimed as essential for their intellectual pursuits. The search for knowledge must be unselfi sh. As the author repeats over and over again, it is a never ending process. Persistent study sharpens the natural faculties. The hunger for knowledge is never stilled, as proclaimed by traditions ascribed to the Prophet. Stationariness means ultimate failure, according to the widely quoted saying that “man does not cease knowing as long as he studies, but once he gives up studying, he is the most ignorant of men.” Constant travel in search of knowledge and regular attendance at the teacher’s lectures are mandatory. The prospect of learning something not known before should make a man forget his home and his family and endure all possible hardships, as illustrated by an anecdote about al-Asmaî. Scholars refrain at times from certain foods as too luxurious or as harmful to the powers of memory. They study all night long.

Verse 3:1 seems to be an anachronism. It describes Moses traveling to the “mountain of God.” Mount Sinai did not become the “mountain of God” until the Ten Commandments were revealed there. Ehrlich: Even before the Decalogue was revealed, the Israelites thought that this was God’s mountain because God lived there. (This is similar to the Greek notion that the gods dwelt on Olympus. Similarly, some scholars translate God’s name El Shaddai as “Mountain God,” referring to Sinai. El Shaddai was also the name of a Mesopotamian god.) Rashi writes: The Torah calls it “mountain of God” even though this name was only appropriate later, because it would be called so later. (By using the name now, Bible readers would understand the events better. Anachronistic usages are not unusual in the Bible.)

While browsing through the Seattle Art Museum in 1945, a scholar discovered a 5-inch jade seal, missing from China since the Boxer Rebellion, as a priceless Imperial seal. “My spectacles fell off my nose and I started to yell,” said Hugh Alexander Matier, 62-year-old scholar and traveler.

The Book of Enoch is an ancient Jewish text, which indeed elaborates on the cryptic verse from Genesis 6:4: “The Nephilim were on the earth in those days—and also afterwards—when the sons of God went into the daughters of men.” While scholars disagree about when the book was actually written (with some putting it at ca. 300 B.C.), the book is cited in the New Testament Letter of Jude and the First Letter of Peter, and copies of it were found among the Dead Sea Scrolls. The book was clearly known to first-century Jews and Christians but was considered apocryphal by St. Augustine, among others, and disappeared for more than a thousand years. By the tenth century, the Book of Enoch would have been considered a lost work of scripture, only to be rediscovered centuries later, in 1773, by the Scottish explorer James Bruce during his travels in Abyssinia (Ethiopia).

The 21-year-old set off for his journey the year before he died in 1324. Yet even though he traveled three times as far as Polo, crossing Africa, Asia, and China, Ibn Battuta has not received the same recognition. His memoirs, the Rihla (The Journey) was not translated into European languages until the nineteenth century and was unknown to Westerners except for the occasional Oriental scholar. Its full title is A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Traveling. Despite its lofty appellation, his work lives up

Literary scholar Hamid Dabashi notes the curious case of the English language novel The Adventures of Hajji Baba of Ispahan, written by a traveler named James Morier, who pretended he had merely translated a Persian original. Morier used a ridiculous diction in his novel to lampoon Persian speech and depicted Iranians as dishonest scoundrels and buffoons. Then, in the 1880s, an astounding thing happened. Iranian grammarian Mirza Habib translated Hajji Baba into Persian. Remarkably, what in English was offensive racist trash became, in translation, a literary masterpiece that laid the groundwork for a modernist Persian literary voice and “a seminal text in the course of the constitutional movement.” The ridicule that Morier directed against Iranians in an Orientalist manner, the translator redirected against clerical and courtly corruption in Iranian society, thereby transforming Hajji Baba into an incendiary political critique.2

scholar and alchemist named Johann Georg Faustus travels the country offering to conjure up demons, if not Lucifer himself.” I

By the fourteenth century, Romance dialects belonged to two broad categories. Those in which “yes” was pronounced oc—mostly south of the Loire River—were called langues d’oc (oc languages). Those in which speakers said oïl for “yes”—in the north—were called langues d’oïl, a term which came to be used interchangeably with Françoys. Oïl and oc are both derivatives of the Latin hoc (this, that), which at the time was used to say yes. In the south they simply chopped off the h. In the north, for some reason, hoc was reduced to a simple o, and qualifiers were added—o-je, o-nos, o-vos for “yes for me,” “yes for us” and “yes for you.” This was complicated, so speakers eventually settled for the neutral o-il—“yes for that.” The term was used in the dialects of Picardy, Normandy, Champagne and Orléans. Other important langues d’oïl were Angevin, Poitevin and Bourguignon, spoken in Anjou, Poitiers and Burgundy, which were considerably farther south of Paris. Scholars debate who created the designations langues d’oïl and langues d’oc. The poet Dante Alighieri, in his De vulgari eloquentia of 1304, was one of the first to introduce the term langue d’oc, opposing it to the langue d’oïl and the langue de si (Romance from Italy). A fifth important langue d’oïl was Walloon, the dialect of the future Belgium. The langues d’oc attained their golden age in the eleventh and twelfth centuries, when groups of wandering musicians, or troubadours, travelled from city to city spreading a new form of sung poem that extolled the ideal of courtly love, or fin’amor. This new poetry was very different from the cruder epic poems of the north, the chansons de geste, and it enjoyed great literary prestige that boosted the influence of two southern rulers, the Count of Toulouse and the Duke of Aquitaine. Even many Italian courts adopted the langue d’oc, which is also known today as Occitan. Wandering poets of the north, the trouvères of Champagne, also borrowed and popularized the song-poems of the south.

But in 1947, an American working in Japan turned that thinking on its head. His name was W. Edwards Deming, and he was a statistician who was known for his expertise in quality control. At the request of the U.S. Army, he had traveled to Asia to assist with planning the 1951 Japanese census. Once he arrived, he became deeply involved with the country’s reconstruction effort and ended up teaching hundreds of Japanese engineers, managers, and scholars his theories about improving productivity. Among those who came to hear his ideas was Akio Morita, the co-founder of Sony Corp.—one of many Japanese companies that would apply his ideas and reap their rewards. Around this time, Toyota also instituted radical new ways of thinking about production that jibed with Deming’s philosophies.

A good historian of science will note that laypeople and scholars present at the birth of electricity, the railroad, the telephone, the television, and most of the other major innovations uttered similar pronouncements. But, as it inevitably turns out, our theories and techniques almost always can accommodate the new phenomena, be they global air travel or digital avatars in virtual worlds. In fact, shedding light on the similarities and differences with what has gone before – theoretically and substantively – is very often our objective as scholars and scientific thinkers.

In Middle Earth a motley crew assembles to save the world as we know it. Four hobbits, two men, a dwaft, an elf, and a wizard, too. They rambled to destroy the ring in the mountains of Mordor. Now it is you time. Dare you join this fellowship? The rules are simple. Twelve more clues will be hidden. One for each month. You have a month to solve each riddle. Plenty of time. On the full moon of each month, the next clue will be hidden. Seek it. Leave each where you found it for the next traveler. Where does this quest lead? What is the endgame? Follow and you shall find out. You must be wise, learned, disciplined, and above all, not a FROG. If you agree to join this fellowship, proceed with your first clue: MY WORDS are legend. Legends are HISTORY, My field of study. ONE BOOK only in your shire. With your strength, the book has been found, and now you must climb to the Scholar's Shrine. Four travelers begin this talle: Hlaf Elf, Troll, Halfling, and Thief. To make it to the end, you will need to build a motley crew. Find a wizard to see you through. You walk a long and winding path to find your next clue. Shall the Half Elf teache you his songs to pass the time? Perhaps that will draw an elf lord into your presence. The road is long, and the leaves do change color. You have demonstrated your strength, and your intelligence: now you must go boldly into battle. Be wise with your strategy: though it my seem like a game, there is more to the story.

My own experiences in the wild rank in value just behind the birth of my children, my wedding, and the memorial services and graduations I’ve attended. I am permanently affected by those solitary encounters with land, sky, and water, and all that’s contained within. I don’t really know if I am a better person because of them, but I am happier for them." Letters, The American Scholar, Autumn 2016

Douglass was the most photographed American of the nineteenth century, explained in this book and especially by the intrepid research of three other scholars I rely upon.2 Although it can never really be measured, he may also have been, along with Mark Twain, the most widely traveled American public figure of his century. By the 1890s, in sheer miles and countless numbers of speeches, he had few rivals as a lecturer in the golden age of oratory. It is likely that more Americans heard Douglass speak than any other public figure of his times. Indeed, to see or hear Douglass became a kind of wonder of the American world. He struggled as well, with the pleasures and perils of fame as much as anyone else in his century, with the possible exceptions of General Ulysses S. Grant or P. T. Barnum. Douglass’s dilemma with fame was a matter of decades, not merely of moments, and fraught with racism.

The Taoist Zhuangzi classic offers a fascinating story on this topic. A scholar named Zigong, while traveling, notices an old man working in a garden digging trenches, repeatedly going over to a well and returning with a jug full of water. “There's a machine,” Zigong tells the farmer, “which could irrigate a hundred plots like yours in a day. Would you, good sir, like to try one?” The farmer shows some initial interest, and Zigong explains to him how it works. Suddenly, the farmer's face flushes, and he retorts: “I've heard that where there are machines, there are bound to be machine worries; where there are machine worries, there are bound to be machine hearts. With a machine heart in your breast, you've lost what was pure and simple; and the loss of the pure and simple leads to restlessness of the spirit. Where there is restlessness of the spirit, the Tao no longer dwells. It's not that I don't know about your machine—I would be ashamed to use it!” This colorful story highlights a deep-rooted mistrust of technology, driven not necessarily by a reactionary fear of change but by a worldview that values, above all else, harmonization with the Tao in all one's activities.30 This ingrained distrust of technology permeated the mind-set of traditional Chinese peasantry throughout its history.

The Days stared down at his mug, knowing he’d said too much, needing to say one thing more. ‘Your Lordship, perhaps it is well that you do not value virtue in your friends. You will know not to trust them. And if you are wise, you will not trust yourself.’ ‘How so?’ Gabon asked wondering. With each Days twinned to another, they were never alone, never had the luxury of trusting themselves. Gabon wondered if this pairing was really an advantage. ‘Men who believe themselves to be good, who do not search their own souls, most often commit the worst atrocities. A man who sees himself as evil will restrain himself. It is only when we do evil in the belief that we do good that we pursue wholeheartedly.’ Gabon grunted, considering. ‘If I may be so bold, Your Lordship, I’m glad you question yourself. Men don’t become good by practicing an occasional good deed. You must constantly reexamine your thoughts and acts, question your virtue.’ Gabon stared at the thin scholar. The man’s eyes were getting glassy, and he could barely hold his head up. His thinking seemed somewhat clearer than the common drunk’s and he offered his advice in a kind tone. No Days had ever offered Gabon advice before. It was a singular experience. At that moment, the inn door opened. Two more men entered, both with dark complexions, both with brown eyes. They were dressed as merchants fresh off the road, but both wore rapiers at their side, and both had long knives strapped at their knees. One man smiled, the other frowned. Gabon remembered something his father had taught him as a child. ‘In the land of Muyyatin, assassins always travel in pairs. They talk with gestures.’ The Gabon’s father had taught him the assassins’ codes. One man smiling, one man frowning – No news, either good or bad. Gabon’s eyes flicked across the room, to the two dark man in the far corner. Like himself, they had chosen a secure position, had put their backs to the wall. One man in the corner scratched his left ear. We have heard nothing. The newcomers sat at a table on the far side of the room from their compatriots. One man put his hands on the table, palms down. We wait.

Odin remains at the core of staggering. His Óðr, the force that inspires people to perform or to prophesize; to produce scholarly works or to enter a frenzy in battle, is vital for travelling within the trees. Óðr overwhelms and infuses us, blankets our consciousness and brings us ecstasy: Odin, if you will, takes our hand and guides us through the greenways. “Here, on Midgard, Karl found first one, then many candidates for what he called heartwoods, the oldest of groves. Yew trees that were gnarled and twisted when Sumeria was young. Pines as old as the Pyramids. Old trees, like antenna, catching unworldly signals. Trees that resonated and thrummed with Óðr when sung to, songs from the beginning of days. Entities that took your embrace and danced you to somewhere entirely different, continents away—worlds away for those of us who are particularly adept. We have accepted this way of life as we have always embraced Yggdrasil: as a benefactor and a guardian. Those favoured by Odin ride his steed, those blessed by other gods still ride on wagons.

Daniel Dennett, a consciousness theorist, famously said that scholars are a library’s way of making another library.

Women scholars taught judges and imams, issued fatwas, and traveled to distant cities on horse- or camelback to study with scholars. Some particularly learned ones made lecture tours across the Middle East,

Crane, succeeding Senator Hoar in the Senate, would be congenitally the foe of Lodge. Lodge was of the Brahmin caste in Massachusetts, and Harvardian of the deepest die, a Cabot by inheritance who liked to be known as the scholar in politics; the author of several books, the friend of the literati in America and England, a travelled man, meticulous of dress, of deportment and of speech, intellectually mediocre, emotional, highly charged but heavily suppressed, capable of hatreds and friendly loyalties that were deeply affectionate

As it happens, I have a terrible weakness for books." "What kinds of books?" "All kinds." Her white shoulders lifted in a charming little shrug, momentarily fascinating him. "History, science, natural philosophy." "Really?" Born and bred for action, he had never been much of a scholar himself. "Oh, yes. The ancients. Traveler's tales. And... Gothic novels," she admitted, biting her lip with an impish twinkle in her eyes. "Ghosts and curses and such.