Slave I Remain Quotes

Without self knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave.

Happiness was never important. The problem is that we don't know what we really want. What makes us happy is not to get what we want. But to dream about it. Happiness is for opportunists. So I think that the only life of deep satisfaction is a life of eternal struggle, especially struggle with oneself. If you want to remain happy, just remain stupid. Authentic masters are never happy; happiness is a category of slaves.

I am master of my spoken words and slave to those which remain unspoken.

I am afraid that woman appreciate cruelty, downright cruelty, more than anything else. They have wonderfully primitive instincts. We have emancipated them, but they remain slaves looking for their masters, all the same. They love being dominated.

What I have learned so far had been an incredible journey and adventure. I remained in my own character even when I was not well liked. I now enter a room looking for people I may like rather than for those who will like me. There are people who change their demeanor between regular people and professional people. Just try to be who you are consistently and let those closest to you see your best, along with those you work with. People around you should not be the cause of change in your personal character.

Nox and Celaena remained by the table. His eyes were wide. “You were a slave in Endovier?” She couldn’t form the words to confirm it. Nox was too smart for his own good. “But you’re barely a woman—what did you do to . . .” His gaze fell on Chaol, and the guards who stood near him. “Would I have heard your name before? Would I have heard that you were shipped to Endovier?” “Yes. Everyone heard when I went,” she breathed, and watched as he sorted through every name he’d ever heard associated with the place, then put the pieces together. He took a step back. “You’re a girl?” “Surprising, I know. Everyone thinks I’m older.

You are not you--you have no body, no blood, no bones, you are but a thought. I myself have no existence; I am but a dream--your dream, a creature of your imagination. In a moment you will have realized this, then you will banish me from your visions and I shall dissolve into the nothingness out of which you made me. I am perishing already, I am failing, I am passing away. In a little while you will be alone in shoreless space, to wander its limitless solitudes without friend or comrade forever—for you will remain a thought, the only existent thought, and by your nature inextinguishable, indestructible. But I, your poor servant, have revealed you to yourself and set you free. Dream other dreams, and better! Strange! that you should not have suspected years ago—centuries, ages, eons, ago!—for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane—like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell—mouths mercy and invented hell—mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him! You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks—in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream—a grotesque and foolish dream. Nothing exists but you. And you are but a thought—a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!

My long-crushed spirit rose, cowardice departed, bold defiance took its place; and I now resolved that, however long I might remain a slave in form, the day had passed forever when I could be a slave in fact.

I had reached the point, at which I was not afraid to die. This spirit made me a Freeman in fact, while I remained a slave in form,

First, let no one rule your mind or body. Take special care that your thoughts remain unfettered. One may be a free man and yet be bound tighter than a slave. Give men your ear, but not your heart. Show respect for those in power, but don’t follow them blindly. Judge with logic and reason, but comment not. “Consider none your superior, whatever their rank or station in life. Treat all fairly or they will seek revenge. Be careful with your money. Hold fast to your beliefs and others will listen.” He continued at a slower pace, “Of the affairs of love . . . my only advice is to be honest. That’s your most powerful tool to unlock a heart or gain forgiveness. That is all I have to say.

I saw thee once - only once - years ago: I must not say how many - but not many. It was a July midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber, Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared stir, unless on tiptoe - Fell on the upturn'd faces of these roses That gave out, in return for the love-light, Their odorous souls in an ecstatic death - Fell on the upturn'd faces of these roses That smiled and died in the parterre, enchanted By thee, and by the poetry of thy presence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell upon the upturn'd faces of the roses, And on thine own, upturn'd - alas, in sorrow! Was it not Fate, that, on this July midnight - Was it not Fate, (whose name is also Sorrow,) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footsteps stirred: the hated world all slept, Save only thee and me. (Oh, Heaven! - oh, G**! How my heart beats in coupling those two words!) Save only thee and me. I paused - I looked - And in an instant all things disappeared. (Ah, bear in mind the garden was enchanted!) The pearly lustre of the moon went out: The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All - all expired save thee - save less than thou: Save only divine light in thine eyes - Save but the soul in thine uplifted eyes. I saw but them - they were the world to me. I saw but them - saw only them for hours - Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a wo! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition! yet how deep - How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into a western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go - they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me - they lead me through the years. They are my ministers - yet I their slave. Their office is to illumine and enkindle - My duty, to be saved by their bright fire, And purified in their electric fire, And sanctified in their elysian fire. They fill my soul with Beauty (which is Hope,) And are far up in Heaven - the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still - two sweetly scintillant Venuses, unextinguished by the sun!

But believe it or not, I really do like to read. I don't think anyone can ever pull the wool over your eyes if you stay prayed up and read. Frederick Douglass said that no man can be a slave if he has knowledge.

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

I remained abroad ten months, which was much longer than I had anticipated. During all that time, I never saw the slightest symptom of prejudice against color. Indeed, I entirely forgot it, till the time came for us to return to America.... We had a tedious winter passage, and from the distance spectres seemed to rise up on the shores of the United States. It is a sad feeling to be afraid of one's native country.

To Helen I saw thee once-once only-years ago; I must not say how many-but not many. It was a july midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared to stir, unless on tiptoe- Fell on the upturn'd faces of these roses That gave out, in return for the love-light Thier odorous souls in an ecstatic death- Fell on the upturn'd faces of these roses That smiled and died in this parterre, enchanted by thee, by the poetry of thy prescence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell on the upturn'd faces of the roses And on thine own, upturn'd-alas, in sorrow! Was it not Fate that, on this july midnight- Was it not Fate (whose name is also sorrow) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footstep stirred; the hated world all slept, Save only thee and me. (Oh Heaven- oh, God! How my heart beats in coupling those two worlds!) Save only thee and me. I paused- I looked- And in an instant all things disappeared. (Ah, bear in mind this garden was enchanted!) The pearly lustre of the moon went out; The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All- all expired save thee- save less than thou: Save only the divine light in thine eyes- Save but the soul in thine uplifted eyes. I saw but them- they were the world to me. I saw but them- saw only them for hours- Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a woe! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition!yet how deep- How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go- they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me- they lead me through the years. They are my ministers- yet I thier slave Thier office is to illumine and enkindle- My duty, to be saved by thier bright light, And purified in thier electric fire, And sanctified in thier Elysian fire. They fill my soul with Beauty (which is Hope), And are far up in heaven- the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still- two sweetly scintillant Venuses, unextinguished by the sun!

I say that ambition is absurd, and yet I remain in its thrall. It’s like being a slave all your life, then learning one day that you never had a master, and returning to work all the same.

Even that great poverty which had been and remains mine let up for a few days. I was not, as it happens, opposed to this poverty: I accepted to pay the price for not being a slave to life, to settle for the right I had assumed once and for all to not express any ideas but my own. We were not many in doing this… Poverty passed by in the distance, made lovelier and almost justified, a little like what has been called, in the case of a painter who was one of your first friends, the blue period. It seemed the almost inevitable consequence of my refusal to behave the way almost all the others did, whether on one side or another. This poverty, whether you had the time to dread it or not, imagine it was only the other side of the miraculous coin of your existence: the Night of the Sunflower would have been less radiant without it.

An erect building is a shackled slave. I hear the mutinous grumbling of vertical buildings. I hear the grinding frustration of those compelled against their will to remain standing. A building is energy crucified against space and time.

He bent his gaze sternly on them. "First, let no one rule your mind or body. Take special care that your thoughts remain unfettered. One may be a free man and yet be bound tighter than a slave. Give men your ear, but not your heart. Show respect for those in power, but don't follow them blindly. Judge with logic and reason, but comment not. "Consider none your superior, whatever their rank or station in life. Treat all fairly or they will seek revenge. Be careful with your money. Hold fast to your beliefs and others will listen." He continued at a slower pace, "Of the affairs of love... my only advice is to be honest. That's your most powerful took to unlock a heart or gain forgiveness. That's all I have to say." He seemed slightly self-conscious of his speech.

Each drop of my blood will be an immortal flame in your conscience and will uphold the sacred will to resist. To hatred I reply with pardon, and to those who think they have defeated me, I reply with my victory. I was a slave to the Brazilian people, and today I am freeing myself for eternal life. But this people, whose slave I was, will no longer be slave to anyone. My sacrifice will remain forever in their souls and my blood will be the price for their ransom. I fought against the exploitation of Brazil. I fought against the exploitation of her people. I have fought with my whole heart. Hatred, infamy and slander have not conquered my spirit.I have given you my life. Now I offer you my death. I fear nothing. Serenely I take my first step towards eternity and leave life to enter history.

From this time I was never again what might be called fairly whipped, though I remained a slave four years afterwards. I had several fights, but was never whipped.

I am afraid that women appreciate cruelty, downright cruelty, more than anything else. They have wonderfully primitive instincts. We have emancipated them, but they remain slaves looking for their masters, all the same. They love being dominated. I

The slave’s grin was hard with malice. ‘Damn you, Fear Sengar.’ ‘How did that offend you?’ ‘You just stated the central argument – both for and against the institution of slavery. I was wasted, was I? Or of necessity kept under firm heel. Too many people like me on the loose and no ruler, tyrant or otherwise, could sit assured on a throne. We would stir things up, again and again. We would challenge, we would protest, we would defy. By being enlightened, we would cause utter mayhem. So, Fear, kick another basket of fish over here, it’s better for everyone.’ ‘Except you.’ ‘No, even me. This way, all my brilliance remains ineffectual, harmless to anyone and therefore especially to myself, lest my lofty ideas loose a torrent of blood.’ Seren Pedac grunted, ‘You are frightened by your own ideas, Udinaas?’ ‘All the time, Acquitor. Aren’t you?

While a life like Frederick Douglas’s is remarkable, we must remember that not every person who lived through slavery was like Douglas. Most did not learn to read or write. Most did not engage in hand-to-hand combat with white slave brakers. Most did not live close enough to free states in the North to have any hope of escape. No one, enslaved or otherwise, was like Douglas. There were other brilliant, exceptional people who lived under slavery, and many resisted the institution in innumerable ways, but our country’s teachings about slavery, painfully limited, often focus singularly on heroic slave narratives, at the expense of millions of men and women whose stories might be less sensational but are no less worthy of being told. “I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like Douglas, Tubman, and Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy. It illuminates the exceptional in order to implicitly blame those who cannot, despite the most brutal circumstances, attain super-human heights. It does this instead of blaming the system, the people who built it, and the people who maintained it.

It is a fact that every American Negro bears a name that originally belonged to the white man whose chattel he was. I am called Baldwin because I was either sold by my African tribe or kidnapped out of it into the hands of a white Christian named Baldwin, who forced me to kneel at the foot of the cross. I am, then, both visibly and legally the descendant of slaves in a white, Protestant country, and this is what it means to be an American Negro, this is who he is—a kidnapped pagan, who was sold like an animal and treated like one, who was once defined by the American Constitution as “three-fifths” of a man, and who, according to the Dred Scott decision, had no rights that a white man was bound to respect. And today, a hundred years after his technical emancipation, he remains—with the possible exception of the American Indian—the most despised creature in his country.

Think you, dear reader, when that day comes, the most 'rapid abolitionist' will say-'Behold, I saw all this while on the earth?' Will he not rather say, 'Oh, who has conceived the breadth and depth of this moral malaria, this putrescent plague-spot?' Perhaps the pioneers in the slave's cause will be as much surprised as any to find that with all their looking, there remained so much unseen.

I am afraid that women appreciate cruelty, downright cruelty, more than anything else. They have wonderfully primitive instincts. We have emancipated them, but they remain slaves looking for their masters, all the same.

I will erase this world of yours with such magnificence of my presence that your vision will remain no more, your eyes fading to darkness and your soul barren before me, in my grasp that I shall corrupt to a slave of mine.

I wasn’t around, and I guess if I had been, I would have been part of the oppressor class and think it was the way things should be. But I have been told that things are a lot better now. I won’t say they’re perfect. Things don’t get perfect. But most of the women I know are happy. They don’t think there’s many battles left to fight.” “You’d better stop there,” Robin cautioned. “Most women have always been happy with the way things were, or at least they said so. That goes back to before peckish society allowed women to vote. Just because we of the Coven believe some things that I now know are overstated or incorrect, don’t draw the conclusion that we are foolish about everything. We know that the majority is always willing to let things remain as they are until they are led to something better. A slave may not be happy with her lot, but most do nothing to improve it. Most do not believe it can be improved.

But he remained absolutely convinced that his way of life was no worse than mine, only different, pointing out in the process certain inconsistencies: Why, he wondered, did rich people call it sushi while poor people called it bait? I

Men often become what they are told they are. If you repeatedly tell a man he is a slave, he will eventually forget how to think as a free man, although I am optimist enough to hope that there is something in a man that will always remain free.

I am afraid that women appreciate cruelty, downright cruelty, more than anything else. They have wonderfully primitive instincts. We have emancipated them, but they remain slaves looking for their masters, all the same. They love being dominated.

There was no politics in Persia because the great king was the master of slaves, not rulers of citizens. The point is beautifully made by Herodotus, the father of history and our own starting point. The exiled Spartan king, Demaratus, had taken refuge at the court of the great king of Persia, Darius I, in 491 BCE. Darius made him the ruler of Pergamum and some other cities. In 480 Darius's son and successor, Xerxes, took him to see the enormous army he had assembled to avenge his father's humiliation by the Athenians in an earlier attempt to conquer Greece. 'Surely,' he said to Demaratus, "the Greeks will not fight against such odds.' He was displeased when Demaratus assured him that they certainly would. 'How is it possible that a thousand men-- or ten thousand, or fifty thousand should stand up to an army as big as mine, especially if they were not under a single master but all perfectly free to do as they pleased?' He could understand that they might feign courage if they were whipped into battle as his Persian troops would be, but it was absurd to suppose that they would fight against such odds. Not a bit of it, said Demaratus. THey would fight and die to preserve their freedom. He added, 'They are free--yes--but they are not wholly free; for they have a master, and that master is Law, which they fear much more than your subjects fear you. Whatever this master commands they do; and his command never varies: it is never to retreat in battle, however great the odds, but always to remain in formation and to conquer or die.' They were Citizens, not subjects, and free men, not slaves; they were disciplined but self-disciplined. Free men were not whipped into battle.

Sorcery, Karsa Orlong, that is the heart of the problem.’ ‘What problem now, woman?’ ‘Magic obviates the need for invention, beyond certain basic requirements, of course. And so we remain eternally stifled—’ ‘To the Faces with stifled, witch. There is nothing wrong with where we are, how we are. You spit on satisfaction, leaving you always unsettled and miserable. I am a Teblor – we live simply enough, and we see the cruelty of your so-called progress. Slaves, children in chains, a thousand lies to make one person better than the next, a thousand lies telling you this is how things should be, and there’s no stopping it. Madness called sanity, slavery called freedom. I am done talking now.’ ‘Well, I’m not. You’re no different, calling ignorance wisdom, savagery noble. Without striving to make things better, we’re doomed to repeat our litany of injustices—’ Karsa reached the summit and turned to face her, his expression twisting. ‘Better is never what you think it is, Samar Dev.’ ‘What does that mean?

Go and let it be known to all lovers: I am the man who gave his heart to love. I turn into a wild duck of passion, I am the one who takes the swiftest dive. From the waves of the sea I take water And offer it all the way to the skies. In adoration, like a cloud, I soar I am the one who flies to heavens above. He who says he sees, doesn't, though he vows; That man doesn't know if he claims he knows. He alone is the One who knows and shows. I am the man who has become love's slave. For true lovers, this land is Paradise; Those who know find mansions and palaces; Wonder struck and adoring like Moses, I remain on Mount Sinai where I thrive. Yunus is my name, I'm out of my mind. Love serves as my guide to the very end. All alone, toward the majestic Friend I walk kissing the ground-and I arrive.

for the girl who survived the Seam and the Hunger Games, then turned a country of slaves into an army of freedom fighters. “Dead or alive, Katniss Everdeen will remain the face of this rebellion. If ever you waver in your resolve, think of the Mockingjay, and in her you will find the strength you need to rid Panem of its oppressors.” “I had no idea how much I meant to her,” I say, which brings a laugh

Hapiness was never important. The problem is that we don't know what we really want. What makes us happy is not to get what we want. But to dream about it. Hapiness is for opportunists. So I think the only life of deep satisfaction is a life of eternal struggle, specially struggle with oneself. If you want to be happy, just remain stupid. Authentic masters are never happy, hapiness is a category of slaves.

I suppose the truth is simply that it was possible for benefits like these to accrue only to a Negro lucky enough to remain in the poor but relatively benign atmosphere of Virginia. For here in this worn-out country with its decrepit little farms there was still an ebb and flow of human sympathy—no matter how strained and imperfect—between slave and master, even an understanding (if sometimes prickly) intimacy; and in this climate a black man had not yet become the cipher he would become in the steaming fastnesses of the far South but could get off in the woods by himself or with a friend, scratch his balls and relax and roast a stolen chicken over an open fire and brood upon women and the joys of the belly or the possibility of getting hold of a jug of brandy, or pleasure himself with thoughts of any of the countless tolerable features of human existence.

While a life like Frederick Douglas’s is remarkable, we must remember that not every person who lived through slavery was like Douglas. Most did not learn to read or write. Most did not engage in hand-to-hand combat with white slave brakers. Most did not live close enough to free states in the North to have any hope of escape. No one, enslaved or otherwise, was like Douglas. There were other brilliant, exceptional people who lived under slavery, and many resisted the institution in innumerable ways, but our country’s teachings about slavery, painfully limited, often focus singularly on heroic slave narratives, at the expense of millions of men and women whose stories might be less sensational but are no less worthy of being told. I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like Douglas, Tubman, and Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy. It illuminates the exceptional in order to implicitly blame those who cannot, despite the most brutal circumstances, attain super-human heights. It does this instead of blaming the system, the people who built it, and the people who maintained it.

and I now resolved that, however long I might remain a slave in form, the day had passed forever when I could be a slave in fact. I did not hesitate to let it be known of me, that the white man who expected to succeed in whipping, must also succeed in killing me. From this time I was never again what might be called fairly whipped, though I remained a slave four years afterwards. I had several fights, but was never whipped. It was for a long time a matter of surprise to me why Mr.

I thought of my primary and secondary education. I remembered feeling crippling guilt as I silently wondered why every enslaved person couldn’t simply escape like [Frederick] Douglass, [Harriet] Tubman, and [Harriet] Jacobs had. I found myself angered by the stories of those who did not escape. Had they not tried hard enough? Didn’t they care enough to do something? Did they choose to remain enslaved? This, I now realize, is part of the insidiousness of white supremacy; it illuminates the exceptional in order to implicitly blame those who cannot, in the most brutal circumstances, attain superhuman heights. It does this instead of blaming the system, the people who built it, the people who maintained it. In overly mythologizing our ancestors, we forget an all-too-important reality: the vast majority were ordinary people, which is to say they were people just like everyone else. This ordinariness is only shameful when used to legitimate oppression. This is its own quiet violence.

Me? I don’t read books!’ Irnerio says. ‘What do you read then?’ ‘Nothing. I’ve become so accustomed to not reading that I don’t even read what appears before my eyes. It’s not that easy: they teach us to read as children, and for the rest of our lives we remain slaves of all the written stuff they fling in front of us. I may have had to make some effort myself, at first, to learn not to read, but now it comes quite naturally to me. The secret is not refusing to look at written words. On the contrary, you must look at them, intensely, until they disappear.

The American Negro is a unique creation; he has no counterpart anywhere, and no predecessors. The Muslims react to this fact by referring to the Negro as “the so-called American Negro” and substituting for the names inherited from slavery the letter “X.” It is a fact that every American Negro bears a name that originally belonged to the white man whose chattel he was. I am called Baldwin because I was either sold by my African tribe or kidnapped out of it into the hands of a white Christian named Baldwin, who forced me to kneel at the foot of the cross. I am, then, both visibly and legally the descendant of slaves in a white, Protestant country, and this is what it means to be an American Negro, this is who he is—a kidnapped pagan, who was sold like an animal and treated like one, who was once defined by the American Constitution as “three-fifths” of a man, and who, according to the Dred Scott decision, had no rights that a white man was bound to respect. And today, a hundred years after his technical emancipation, he remains—with the possible exception of the American Indian—the most despised creature in his country.

For, as on the coloured canvas Subtle pencils softly blend Dark and light in such proportions That the dim perspectives end- Now perhaps like famous cities, Now like caves or misty capes, For remoteness ever formeth Monstrous or unreal shapes... So it was, while I alone, Saw their bulk and vast proportions But their form remained unknown. First they seemed to us uplifting High in heaven their pointed towers, Clouds that to the sea descended, To conceive in sapphire showers What they would bring forth in crystal. And this fancy seemed more true, As from their untold abundance They, methought, could drink the blue Drop by drop. Again sea monsters Seemed to us the wandering droves, Which, to from the train of Neptune, Issued from their green alcoves. For the sails, when lightly shaken, Fanned by zephyrs as by slaves, Seemed to us like outspread pinions Fluttering o'er the darkened waves; Then the mass, approaching nearer, Seemed a mighty Babylon, With its hanging gardens pictures By the streamers fluttering down. But at last our certain vision Undeceived, becoming true, Showed it was a great armada For I saw the prows cut through Foam....

I say that ambition is absurd, and yet I remain in its thrall. It’s like being a slave all your life, then learning one day that you never had a master, and returning to work all the same. Can you imagine a force in the universe greater than this? Not in my universe.You know, even from earliest childhood it dominated me. I longed for achievements, to be influential-that, in particular. To sway people. This has been my religion: the belief that I deserve attention, that they are wrong not to listen, that those who dispute me are fools. Yet, no matter what I achieve, the world lives on, impertinent, indifferent-I know all this, but I can’t get it through my head. It is why, I suppose, I agreed to talk to you. To this day, I’ll pursue any folly to make the rest of you shut up and listen to me, as you should have from the start!" She coughs and reaches for a fresh cigarette. "Here is a fact: nothing in all civilization has been as productive as ludicrous ambition. Whatever its ills, nothing has created more. Cathedrals, sonatas, encyclopedias: love of God was not behind them, nor love of life. But the love of man to be worshipped by man.

First, let no one rule your mind or body. Take special care that your thoughts remain unfettered. One may be a free man and yet be bound tighter than a slave. Give men your ear, but not your heart. Show respect for those in power, but don’t follow them blindly. Judge with logic and reason, but comment not. Consider none your superior, whatever their rank or station in life. Treat all fairly or they will seek revenge. Be careful with your money. Hold fast to your beliefs and others will listen. Of the affairs of love…my only advice is to be honest. That’s your most powerful tool to unlock a heart or gain forgiveness. That is all I have to say.

That’s what we fought Hitler for, after all. If Hitler had had things his way, we’d just be slaves now. The whole world would be a few masters and millions upon millions of slaves. And I don’t need to remind anyone here, there’s no dignity to be had in being a slave. That’s what we fought for and that’s what we won. We won the right to be free citizens. And it’s one of the privileges of being born English that no matter who you are, no matter if you’re rich or poor, you’re born free and you’re born so that you can express your opinion freely, and vote in your member of parliament or vote him out. That’s what dignity’s really about, if you’ll excuse me, sir.

I wonder if all these bad things will change when I’m a high schooler…” “At the very least, they most certainly won’t change if you intend to remain the way you are.” Way to go, Yukinoshita-san! Not going easy on the young'un just after you finished apologizing to her! “But it’s enough if the people around you change,” I remarked. “There’s no need to force yourself to hang out with others.” “But things are hard on Rumi­-chan right now and if we don’t do something about it…” Yuigahama looked at Rumi with eyes full of concern. In response, Rumi winced slightly. “Hard, you say… I don’t like that. It makes me sound pathetic. It makes me feel inferior for being left out.” “Oh,” said Yuigahama. “I don’t like it, you know. But there’s nothing you can do about it.” “Why?” Yukinoshita questioned her. Rumi seemed to have some trouble speaking, but she still managed to form the right words. “I… got abandoned. I can’t get along with them anymore. Even if I did, I don’t know when it’ll start again. If the same thing were to happen, I guess I’m better off this way. I just­” She swallowed. “­don’t wanna be pathetic…” Oh. I get it. This girl was fed up. Of herself and of her surroundings. If you change yourself, your world will change, they say, but that’s a load of crap. When people already have an impression of you, it’s not easy to change your pre­existing relationships by adding something to the mix. When people evaluate each other, it’s not an addition or subtraction formula. They only perceive you through their preconceived notions. The truth is that people don’t see you as who you truly are. They only see what they want to see, the reality that they yearn for. If some disgusting guy on the low end of the caste works his arse off on something, the higher ones just snicker and say, “What’s he trying so hard for?” and that would be the end of it. If you stand out for the wrong reasons, you would just be fodder for criticism. That wouldn’t be the case in a perfect world, but for better or worse, that’s how things work with middle schoolers. Riajuu are sought for their actions as riajuu, loners are obligated to be loners, and otaku are forced to act like otaku. When the elites show their understanding of those beneath them, they are acknowledged for their open-mindedness and the depth of their benevolence, but the reverse is not tolerated. Those are the fetid rules of the Kingdom of Children. It truly is a sad state of affairs. "You can’t change the world, but you can change yourself". The hell was up with that? Adapting and conforming to a cruel and indifferent world you know you’ve already lost to – ultimately, that’s what a slave does. Wrapping it up in pretty words and deceiving even yourself is the highest form of falsehood.

The feud between Sherman and Stanton exposed a deep fissure that would shortly divide the country over Reconstruction. With the war ending, Sherman’s old fondness for the South became more apparent. His views on slavery had remained strictly reactionary. When teaching in Louisiana before the war, he had written, “I would not if I could abolish or modify slavery . . . Negroes in the great numbers that exist here must of necessity be slaves.” He also wrote: “Niggers won’t work unless they are owned, and white servants are not to be found in this parish.” Now he was flabbergasted that Stanton gave serious consideration to granting blacks the right to vote. In many ways, Sherman wanted to re-create the status quo ante

Good Little Gods (The Sonnet) A good person once said, to turn the other cheek. I ain't him, I don't approve of his kind of naivety. Hurt me all you want, I may still keep quiet but, Lay a finger on my loved ones, 'n you are history. Someone once ordered, sacrifice your child for me, And a spineless patriarch rushed to obey it all. If god commands to slaughter someone I love, That stoneage nitwit will return without his balls. Someone said, strike your partner if she denies coitus, To which countless bugs still remain obedient. I ask that moron of a god to come 'n say it to me, And he won't be left man enough to even get a head. Humankind ain't no slave to no prehistoric lords. We may spare them only if they're good little gods.

I have words for both of you. It's time I said them, as you are entering the world. Heed them and they will serve you well. First, let no one rule your mind or body. Take special care that your thoughts remain unfettered. One may be a free man and yet be bound tighter than a slave. Give men your ear, but not your heart. Show respect for those in power, but don't follow them blindly. Judge with logic and reason, but comment not. consider none of your superior, whatever their rank or station in life. Treat all fairly or they will seek revenge. Be careful with your money. Hold fast to your beliefs and others will listen. Of the affairs of Love...my only advice is to be honest. That's your most powerful tool to unlock a heart or gain forgiveness.

I lied often. It was just simpler that way. As a little kid, I remember being told repeatedly that lying was bad, lying never fixed anything, Abraham Lincoln freed the slaves and never lied. But no one ever told me how wonderful and easy it was to lie, how many conversations it would save me from and the stares it would avert—“Yeah, I’m fine!” “What? No, I’m not mad!” “Don’t worry, it’s okay!”—and did Abraham Lincoln really never, ever lie? In bed at night during the Civil War, did he toss and turn and soak his sheets with sweat and eventually wake Mary Todd to tell her, “Hold me, I’m scared, I think I fucked up,” or did he lie awake and sweat quietly, working his hardest to remain still, to keep his mouth shut, to let Mary Todd sleep soundly and unaware?

When I say that someone is being treated like a criminal, I mean that person is being treated like he broke the law or otherwise did something wrong. (When I want to say someone is being treated as less than human, I say that person is being treated like an animal, not a criminal.) Her chattel slavery and Jim Crow analogies are similarly tortured and yet another effort to explain away stark racial differences in criminality. But unlike prisons, those institutions punished people for being black, not for misbehaving. (A slave who never broke the law remained a slave.) Yet Alexander insists that we blame police and prosecutors and drug laws and societal failures—anything except individual behavior—and even urges the reader to reject the notion of black free will.

I believe my soul wasn’t with me during the time of abuse. My soul retreated into a protection mode. This soul loss saved my life and my sanity. Had my soul stayed and endured the years of torture, I would have been a broken person forever. I could have given in, turned my back on my family, and remained a sex slave, a full-time prostitute for the Chaldean ringleader’s benefit. Until they wearied of me and replaced me with a younger, fresher girl and disposed of me physically or threw me aside with nowhere to go. I could have ended up in a mental institution, driven crazy from the abuse, with no one to confide in. Though I felt empty, my body devoid of a soul, I also felt a protective bubble encircling my body, an energy that appeared when I was alone with my thoughts, my despair.

In Desperate Need of a Hero   Dear red, white, and blue Is there still hope for you? I wonder   Perhaps with someone in power Who slaves by the hour To remain true?   A person of dignity Who’s not a give-me Or quota-fill   No reek of greed No corruptive seed Growing unchecked   A leader who can inspire Who raises people higher Than themselves   A soul with grace Not colored by race Of any kind   A take-charge warrior An environmental voyeur Who loves this planet   A Hero to lead With only one creed: America   Where do we find such belief? When do we get the relief? Of being loved in return   We’d die for the President Would he pay the same rent? Of course not!   Your sacrifice we do not require We serve willingly, sire If you’re worthy If you will get your hands a bit dirty To further our lives And enrich our minds To earn our trust It’s all or bust And always America first!

Bill Clinton’s Mena Airport drug operation spawned more deaths than just the infamous murder of drug dealer Barry Seal1. Two teenage boys, Kevin Ives and Don Henry, were murdered after apparently stumbling onto the Mena drug operation2. Their remains were found on the railroad tracks in accordance with Wayne Cox’s m.o.3 At least six people investigating or attempting to expose this horrendous crime were murdered, still in accordance with Cox’s m.o.4 I had already reported to law enforcement that I had witnessed Cox murdering people on the same pivotal stretch of railroad tracks in the course of Bill Clinton’s Mena CIA drug ops. At great risk to his life, Arkansas Deputy Sheriff John Brown confirmed those murders and more around Mena. Few survived the Mena massacres until pertinent documentation circulated among the people5 thanks to the efforts of concerned civil servants like John Brown. Since then, John Brown has become an elected Sheriff.

He opposed slavery, but could not see blacks as equals, so a constant theme in his approach was to free the slaves and to send them back to Africa. In his 1858 campaign in Illinois for the Senate against Stephen Douglas, Lincoln spoke differently depending on the views of his listeners (and also perhaps depending on how close it was to the election). Speaking in northern Illinois in July (in Chicago), he said: Let us discard all this quibbling about this man and the other man, this race and that race and the other race being inferior, and therefore they must be placed in an inferior position. Let us discard all these things, and unite as one people throughout this land, until we shall once more stand up declaring that all men are created equal. Two months later in Charleston, in southern Illinois, Lincoln told his audience: And inasmuch as they cannot so live, while they do remain together there must be the position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race.

Once, on the road, Prim met a meditating sage who had spent most of his life on top of a flat rock. They had black bread and shared some ajash, as was custom. The sage was thankful, as the road was not very frequently traveled in those days and he was very near the point of starvation. During his conversation, he was delighted to learn of Prim’s extensive mastery of Empty Palms and the fifty five earthly purities. Delighted, and as payment for his meal, he taught Prim the meaning of watchfulness. This was the old breathing and cold-atum technique often used by warrior monks in those days. It ran through the following methodology: Build a tower, and make it impregnable. Make every stone so tightly sealed that no insect can squeeze through, no grain of sand can make it inside. Your tower must have no windows or doors. It must not accept passage by friend or foe. No weapon, no act of violence, and not one mote of love may penetrate its stony interior. “Why build the tower this way?” said Prim? “It will make you invincible,” said the sage, “This is the way of Ya-at slave monks. Their skin is like iron, and so are their hearts. They are inured to death and fear. Grief shall never find them, and neither shall weakness.” Prim thought a moment, and came upon a realization, for she was wise, obedient, and an excellent daughter. “If a man built a tower this way, he would quickly starve, no matter how strong he became.” The sage was even more delighted. “Yes,” he said, “There is a better way, and I will teach it to you: Once you have built your tower, you must deconstruct it, brick by brick, stone by stone. You must do it meticulously and carefully, so that while you leave no physical trace of it remaining, your tower is still built in your mind and your heart, ready to spring anew at a moment’s notice. You can enjoy the fresh air, and eat fine meals, and enjoy a good drink with your friends, but all the while your tower remains standing. You are both prisoner and warden. This is the hardest way, but the strongest.” Prim saw the wisdom in this, and quickly made to return to the road, but the sage stopped her before she left. “As you to your earlier remark,” the sage said, “The man who builds his tower but cannot take it apart again – that man is at the pinnacle of his strength. But that man will surely perish.” – Prim Masters the Road

Ronan was waiting for her beyond the estate’s guarded gate. From the looks of things, he had been waiting for some time. His horse was nosing brown grass as Ronan sat on a nearby boulder, throwing pebbles at the general’s stone wall. When he saw Kestrel ride through the gate on Javelin, he flung his handful of rocks to the path. He remained sitting, elbows propped on his bended knees as he stared at her, his face pinched and white. He said, “I have half a mind to tear you down from your horse.” “You got my message, then.” “And rode instantly here, where guards told me that the lady of the house gave strict orders not to let anyone--even me--inside.” His eyes raked over her, taking in the black fighting clothes. “I didn’t believe it. I still don’t believe it. After you vanished last night, everyone at the party was talking about the challenge, yet I was sure it was just a rumor started by Irex because of whatever has caused that ill will between you. Kestrel, how could you expose yourself like this?” Her hands tightened around the reins. She thought about how, when she let go, her palms would smell like leather and sweat. She concentrated on imagining that scent. This was easier than paying heed to the sick feeling swimming inside her. She knew what Ronan was going to say. She tried to deflect it. She tried to talk about the duel itself, which seemed straightforward next to her reasons for it. Lightly, she said, “No one seems to believe that I might win.” Ronan vaulted off the rock and strode toward her horse. He seized the saddle’s pommel. “You’ll get what you want. But what do you want? Whom do you want?” “Ronan.” Kestrel swallowed. “Think about what you are saying.” “Only what everyone has been saying. That Lady Kestrel has a lover.” “That’s not true.” “He is her shadow, skulking behind her, listening, watching.” “He isn’t,” Kestrel tried to say, and was horrified to hear her voice falter. She felt a stinging in her eyes. “He has a girl.” “Why do you even know that? So what if he does? It doesn’t matter. Not in the eyes of society.” Kestrel’s feelings were like banners in a storm, snapping at their ties. They tangled and wound around her. She focused, and when she spoke, she made her words disdainful. “He is a slave.” “He is a man, as I am.” Kestrel slipped from her saddle, stood face-to-face with Ronan, and lied. “He is nothing to me.

Busy in the business of day— my storming blood has just met a pair of eyes rainswept sand…. That face, again, that face like sunken sand— the sand, sunken, of a face that ancient…. More worn than my face unborn— contours I have known in the bones of her cheeks a recognition— a pair of orphans unmasked at morn…. Because only, only a girl borne of remembering could wear that countenance of mourning…. Across the wash pale soft of dawn float close weighty blossoms on thresholds unknown— for the fragile, delicate tenderness of her composure just-holding, achingly, on the edge of things…. A world of raindrops floating in her eyes— in her eyes sand grains softly settle…. Although to one another we are only a presence in the room and all's silence between us— still, hers is a presence I’ve known: of age more somehow than the day I was born a relation there remains nose kissed to nose…. Slaving in the sweat of the sun I’m back at it in the beds— as, over all the grounds, waxing with the sun personalities of sheds, tines, the animals, define themselves…. Heading now to the meal hall to eat and talk, after digging— when my momentum stalled: by hedges of the wall's the visage of her in the sunny landscape a teardrop of midnight…. Tearing's the flesh of my heart on my cheeks in tears— for her fragile chin and the wrinkles of her eyes when she smiles so glassy I could cry…. Commotion of knives and forks— today the commons are aloud with cups and conversation: a wisp here, a leap of voices there the day’s news bounces its way through the crowd…. Splashing up a laughter of glasses the guys devour their stories about girls at the party— and when we eat our fill glad in our stomachs there’s lots of chin in it we raise each other’s grins sitting in satisfaction and stimulating to the sun…. Tense in the laughter of friends and companions— lines of my age un-wrinkle: by portals of the door her expression there's more sober than smiling: for guile am I un-abled…. Not the friction of sticks, no, nor some feverish itch that must until exhaustion consume— but a long blue flame, slow and fluidly moving will our relation be: a translucent vein loose in the midnight river…. Now— into the doings of day: but to approach her my eyes can't meet my walkingʻs fallen dead at the knees and thoughts of my head now drown in blood— blackness and oblivion...

While I am free to speak my mind, Kelly, now 14, is not so fortunate. Kelly has yet to receive rehabilitation for her shattered personality and programmed young mind. The high tech sophistication of the Project Monarch trauma based mind-control procedures she endured, literally since birth, reportedly requires highly specialized, qualified care to aid her in eventually gaining control of her mind and life. Due to the political affluence of our abusers, all efforts to obtain her inalienable right to rehabilitation and seek justice have been blocked under the guise of so-called "National Security." As a result, Kelly remains warehoused in a mental institution in the custody of the state of Tennessee--a victim of the system—a system controlled and manipulated by our abusive government "leaders" a system where State Forms make no allowances to report military TOP SECRET abuses--a system that exists on federal funding directed by our perverse, corrupt abusers in Washington, D.C. She remains a political prisoner in a mental institution to this moment, waiting and hurting! Violations of laws and rights, Psychological Warfare intimidation tactics, threats to our lives, and various other forms of CIA Damage Containment practices thus far have remained unhindered and unchecked due to the National Security Act of 1947 AND the 1986 Reagan Amendment to same which allows those in control of our government to censor and/or cover up anything they choose.

Victorious in World War I, the ruling powers of France and the United Kingdom spent the 1920s rebuilding their economies and military strength, while Germany remained subordinate, its power stunted by the punitive conditions of the Treaty of Versailles. The treaty demanded severe economic reparations and imposed tight constraints on the German military, prohibiting it from having planes, tanks, and any more than 100,000 troops. Germany was forced to surrender its overseas colonies as well as 13 percent of its European territory (and 10 percent of its population), and to submit to Allied occupation of its industrial core, the Rhineland.125 Most damaging to German pride was the “war guilt” clause, which laid blame for the war squarely on Germany. While “bitterly resented by almost all Germans,”126 the so-called “slave treaty”127 nevertheless “left the Reich geographically and economically largely intact and preserved her political unity and her potential strength as a great nation.”128 Only twenty years after the Great War, Adolf Hitler would use that strength in a second attempt to overturn the European order. Hitler “focused relentlessly” on bringing about Germany’s rise.129 After his National Socialist Party won elections in 1933, Hitler moved to consolidate his power through extra-democratic means. He justified himself with a call to marshal “all German national energies” toward the singular objective of rearmament to secure his vision of Lebensraum for the German people: “He wanted the whole of central Europe and all of Russia, up to the Volga for German Lebensraum to secure Germany’s self-sufficiency and status as a great power,” as Paul Kennedy puts it.130

I work as fast as I can. Binah will come soon looking for me. It’s Mother, however, who descends the back steps into the yard. Binah and the other house slaves are clumped behind her, moving with cautious, synchronized steps as if they’re a single creature, a centipede crossing an unprotected space. I sense the shadow that hovers over them in the air, some devouring dread, and I crawl back into the green-black gloom of the tree. The slaves stare at Mother’s back, which is straight and without give. She turns and admonishes them. “You are lagging. Quickly now, let us be done with this.” As she speaks, an older slave, Rosetta, is dragged from the cow house, dragged by a man, a yard slave. She fights, clawing at his face. Mother watches, impassive. He ties Rosetta’s hands to the corner column of the kitchen house porch. She looks over her shoulder and begs. Missus, please. Missus. Missus. Please. She begs even as the man lashes her with his whip. Her dress is cotton, a pale yellow color. I stare transfixed as the back of it sprouts blood, blooms of red that open like petals. I cannot reconcile the savagery of the blows with the mellifluous way she keens or the beauty of the roses coiling along the trellis of her spine. Someone counts the lashes—is it Mother? Six, seven. The scourging continues, but Rosetta stops wailing and sinks against the porch rail. Nine, ten. My eyes look away. They follow a black ant traveling the far reaches beneath the tree—the mountainous roots and forested mosses, the endless perils—and in my head I say the words I fashioned earlier. Boy Run. Girl Jump. Sarah Go. Thirteen. Fourteen . . . I bolt from the shadows, past the man who now coils his whip, job well done, past Rosetta hanging by her hands in a heap. As I bound up the back steps into the house, Mother calls to me, and Binah reaches to scoop me up, but I escape them, thrashing along the main passage, out the front door, where I break blindly for the wharves. I don’t remember the rest with clarity, only that I find myself wandering across the gangplank of a sailing vessel, sobbing, stumbling over a turban of rope. A kind man with a beard and a dark cap asks what I want. I plead with him, Sarah Go. Binah chases me, though I’m unaware of her until she pulls me into her arms and coos, “Poor Miss Sarah, poor Miss Sarah.” Like a decree, a proclamation, a prophecy. When I arrive home, I am a muss of snot, tears, yard dirt, and harbor filth. Mother holds me against her, rears back and gives me an incensed shake, then clasps me again. “You must promise never to run away again. Promise me.” I want to. I try to. The words are on my tongue—the rounded lumps of them, shining like the marbles beneath the tree. “Sarah!” she demands. Nothing comes. Not a sound. I remained mute for a week. My words seemed sucked into the cleft between my collar bones. I rescued them by degrees, by praying, bullying and wooing. I came to speak again, but with an odd and mercurial form of stammer. I’d never been a fluid speaker, even my first spoken words had possessed a certain belligerent quality, but now there were ugly, halting gaps between my sentences, endless seconds when the words cowered against my lips and people averted their eyes. Eventually, these horrid pauses began to come and go according to their own mysterious whims. They might plague me for weeks and then remain away months, only to return again as abruptly as they left.

The anti-technological hysteria that holds broad sections of the Western world in its grip is a product of metaphysics’ decay: it is betrayed by the fact that it clings to false classifications of beings in order to revolt against processes in which the overcoming of these classifications has already been carried out. It is reactionary in the essential sense of the word, because it expresses the ressentiment of obsolete bivalence against a polyvalence that it does not understand. That holds above all for the habits of the critique of power, which are always still unconsciously motivated by metaphysics. Under the old metaphysical schema the division of beings into subject and object is mirrored in the descending grade between master and slave and between worker and material. Within this disposition the critique of power can only be articulated as the resistance of the oppressed object-slave-material side to the subject-master-worker side. But ever since the statement ‘There is information,’ alias ‘There are systems,’ has been in power this opposition has lost its meaning and develops more and more into a playground for pseudo-conflicts. In fact, the hysteria amounts to searching for a master so as to be able to rise up against him. One cannot rule out the possibility that the effect, i.e., the master, has long been on the verge of dissolving and for the most part remains alive as a postulate of the slave fixated on rebellion—as a historicized Left and as a museum humanism. In contrast, a living leftist principle would have to prove itself anew by a creative dissidence, just as the thinking of homo humanus asserts itself in the poetic resistance to the metaphysical and technocratic reflexes of humanolatry.

Ah, Lina Cerullo, you are beyond correction. Why did you make that list? You don’t want to be exploited? You want to improve your condition and the condition of these people? You’re convinced that you, and they, starting from here, from what you are now, will join the victorious march of the proletariat of the whole world? No way. March to become what? Now and forever workers? Workers who slave from morning to night but are empowered? Nonsense. Hot air to sweeten the pill of toil. You know that it’s a terrible condition, it shouldn’t be improved but eliminated, you’ve known it since you were a child. Improve, improve yourself? You, for example, are you improved, have you become like Nadia or Isabella? Is your brother improved, has he become like Armando? And your son, is he like Marco? No, we remain us and they are they. So why don’t you resign yourself? Blame the mind that can’t settle down, that is constantly seeking a way to function. Designing shoes. Getting busy setting up a shoe factory. Rewriting Nino’s articles, tormenting him until he did as you said. Using for your own purposes the installments from Zurich, with Enzo. And now demonstrating to Nadia that if she is making the revolution, you are even more. The mind, ah yes, the evil is there, it’s the mind’s discontent that causes the body to get sick. I’ve had it with myself, with everything. I’ve even had it with Gennaro: his fate, if all goes well, is to end up in a place like this, crawling to some boss for another five lire. So? So, Cerullo, take up your responsibilities and do what you have always had in mind: frighten Soccavo, eliminate his habit of fucking the workers in the drying room. Show the student with the wolf face what you’ve prepared...

Beauty Void lay the world, in nothingness concealed, Without a trace of light or life revealed, Save one existence which second knew- Unknown the pleasant words of We and You. Then Beauty shone, from stranger glances free, Seen of herself, with naught beside to see, With garments pure of stain, the fairest flower Of virgin loveliness in bridal bower. No combing hand had smoothed a flowing tress, No mirror shown her eyes their loveliness No surma dust those cloudless orbs had known, To the bright rose her cheek no bulbul flown. No heightening hand had decked the rose with green, No patch or spot upon that cheek was seen. No zephyr from her brow had fliched a hair, No eye in thought had seen the splendour there. Her witching snares in solitude she laid, And love's sweet game without a partner played. But when bright Beauty reigns and knows her power She springs indignant from her curtained bower. She scorns seclusion and eludes the guard, And from the window looks if doors be barred. See how the tulip on the mountain grown Soon as the breath of genial Spring has blown, Bursts from the rock, impatient to display Her nascent beauty to the eye of day. When sudden to thy soul reflection brings The precious meaning of mysterious things, Thou canst not drive the thought from out thy brain; Speak, hear thou must, for silence is such pain. So beauty ne'er will quit the urgent claim Whose motive first from heavenly beauty came When from her blessed bower she fondly strayed, And to the world and man her charms displayed. In every mirror then her face was shown, Her praise in every place was heard and known. Touched by her light, the hearts of angels burned, And, like the circling spheres, their heads were turned, While saintly bands, whom purest at the sight of her, And those who bathe them in the ocean sky Cries out enraptured, "Laud to God on high!" Rays of her splendour lit the rose's breast And stirred the bulbul's heart with sweet unrest. From her bright glow its cheek the flambeau fired, And myriad moths around the flame expired. Her glory lent the very sun the ray Which wakes the lotus on the flood to-day. Her loveliness made Laila's face look fair To Majnún, fettered by her every hair. She opened Shírín's sugared lips, and stole From Parvíz' breast and brave Farhád's the soul. Through her his head the Moon of Canaan raised, And fond Zulaikha perished as she gazed. Yes, though she shrinks from earthly lovers' call, Eternal Beauty is the queen of all; In every curtained bower the screen she holds, About each captured heart her bonds enfolds. Through her sweet love the heart its life retains, The soul through love of her its object gains. The heart which maidens' gentle witcheries stir Is, though unconscious, fired with love of her. Refrain from idle speech; mistake no more: She brings her chains and we, her slaves, adore. Fair and approved of Love, thou still must own That gift of beauty comes from her alone. Thou art concealed: she meets all lifted eyes; Thou art the mirror which she beautifies. She is that mirror, if we closely view The truth- the treasure and the treasury too. But thou and I- our serious work is naught; We waste our days unmoved by earnest thought. Cease, or my task will never end, for her Sweet beauties lack a meet interpreter. Then let us still the slaves of love remain For without love we live in vain, in vain. Jámí, "Yúsuf and Zulaikha". trans. Ralph T. H. Griffith. Ballantyne Press 1882. London. p.19-22

Miryam,” Rhys continued, “was a half-Fae female born of a human mother. And as her mother was a slave, as the conception was … against her mother’s will, so, too, was Miryam born in shackles, and deemed human—denied any rights to her Fae heritage.” “Tell the full story another time,” Amren cut in. “The gist of it, girl,” she said to me, “is that Miryam was given as a wedding gift by the queen to her betrothed, a foreign Fae prince named Drakon. He was horrified, and let Miryam escape. Fearing the queen’s wrath, she fled through the desert, across the sea, into more desert … and was found by Jurian. She fell in with his rebel armies, became his lover, and was a healer amongst the warriors. Until a devastating battle found her tending to Jurian’s new Fae allies—including Prince Drakon. Turns out, Miryam had opened his eyes to the monster he planned to wed. He’d broken the engagement, allied his armies with the humans, and had been looking for the beautiful slave-girl for three years. Jurian had no idea that his new ally coveted his lover. He was too focused on winning the War, on destroying Amarantha in the North. As his obsession took over, he was blind to witnessing Miryam and Drakon falling in love behind his back.” “It wasn’t behind his back,” Mor snapped. “Miryam ended it with Jurian before she ever laid a finger on Drakon.” Amren shrugged. “Long story short, girl, when Jurian was slaughtered by Amarantha, and during the long centuries after, she told him what had happened to his lover. That she’d betrayed him for a Fae male. Everyone believed Miryam and Drakon perished while liberating her people from the Black Land at the end of the War—even Amarantha.” “And they didn’t,” I said. Rhys and Mor nodded. “It was all a way to escape, wasn’t it? To start over somewhere else, with both their peoples?” Another set of nods. “So why not show the queens that? You started to tell them—” “Because,” Rhys cut in, “in addition to it not proving a thing about my character, which seemed to be their biggest gripe, it would be a grave betrayal of our friends. Their only wish was to remain hidden—to live in peace with their peoples. They fought and bled and suffered enough for it. I will not bring them into this conflict.

Now, before you invade a foreign city. Here’s the law: Offer the fools a peace treaty. They can remain in their city as your slaves doing forced labor for you. And if they refuse your generosity? Kill every goddamned one of their men. And take their women, children, livestock, and wealth as plunder.” The same guy raised his hand and yelled, “Can we fuck these women, too?” It was a stupid question, but Moses replied patiently, “Of course. Fuck them—use them as footstools, punching bags, scarecrows—who cares? They’re slaves! Do whatever you want with them. “Just remember, all you have to do is obey Yahweh. Then you will have no worries and nothing to fear. He will take care of you. But be careful, because Yahweh will test you. He will send false prophets and phony dream interpreters. “If you encounter one? And his predictions come true? And he wants you to worship another god? Don’t be impressed! Beware! Yahweh sent him to tempt you. “So kill anyone who prophesies in the name of another god. “And kill anyone who pretends to be a prophet and is not! “And if you find a town worshipping another god—kill everyone in it! And kill their livestock! Plunder their homes! Burn that despicable town to the ground and never rebuild it! Make it a perpetual burnt offering to Yahweh. “And whatever you do, for god’s sake, do not imitate the detestable Canaanite religions! Do not incinerate your children, or practice sorcery, or witchcraft. And don’t interpret omens. These practices are detestable to Yahweh. “Above all, DO NOT worship their gods! Don’t worship the sun! Or the moon! Or the stars in the sky! Yahweh gave those to the suckers in other nations as their gods. If you worship just one of them—just one time…” Moses shuddered at the thought. “Well, let’s just say, Yahweh is jealous—real jealous! If he catches you worshipping another god, I have to tell you that the gigs up. He’ll kick your asses out of the Promised Land. And scatter you among the other nations like snake shit scattered about the desert.”   Obey Yahweh and you will live in paradise   “Just obey Yahweh. You hear me? Obey him, and you will live in paradise. He will protect you from your enemies. Send rain for your crops. Nurture your herds. You will have abundant food and wine. Maybe free dance lessons—who knows? There is no limit to Yahweh’s love! Obey him, and your lives will be perfect. Disobey him, and you are fucked! It’s just that simple.” Moses waited for the impact of this essential truth to resister in their brains. Regretfully, it did not. But he concluded, “Anyhow, I’m one-hundred and twenty years old. I cannot lead you into the Promised Land. Joshua will lead you.” He again found Joshua in the crowd. “Joshua, come on up here!” Joshua, startled awake, elbowed his way through the crowd and

What are the great poetical names of the last hundred years or so? Coleridge, Wordsworth, Byron, Shelley, Landor, Keats, Tennyson, Browning, Arnold, Morris, Rossetti, Swinburne—we may stop there. Of these, all but Keats, Browning, Rossetti were University men, and of these three, Keats, who died young, cut off in his prime, was the only one not fairly well to do. It may seem a brutal thing to say, and it is a sad thing to say: but, as a matter of hard fact, the theory that poetical genius bloweth where it listeth, and equally in poor and rich, holds little truth. As a matter of hard fact, nine out of those twelve were University men: which means that somehow or other they procured the means to get the best education England can give. As a matter of hard fact, of the remaining three you know that Browning was well to do, and I challenge you that, if he had not been well to do, he would no more have attained to write Saul or The Ring and the Book than Ruskin would have attained to writing Modern Painters if his father had not dealt prosperously in business. Rossetti had a small private income; and, moreover, he painted. There remains but Keats; whom Atropos slew young, as she slew John Clare in a mad-house, and James Thomson by the laudanum he took to drug disappointment. These are dreadful facts, but let us face them. It is—however dishonouring to us as a nation—certain that, by some fault in our commonwealth, the poor poet has not in these days, nor has had for two hundred years, a dog’s chance. Believe me—and I have spent a great part of ten years in watching some three hundred and twenty elementary schools, we may prate of democracy, but actually, a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ (cit. The Art of Writing, Sir Arthur Quiller-Couch) Nobody could put the point more plainly. ‘The poor poet has not in these days, nor has had for two hundred years, a dog’s chance . . . a poor child in England has little more hope than had the son of an Athenian slave to be emancipated into that intellectual freedom of which great writings are born.’ That is it. Intellectual freedom depends upon material things. Poetry depends upon intellectual freedom. And women have always been poor, not for two hundred years merely, but from the beginning of time. Women have had less intellectual freedom than the sons of Athenian slaves. Women, then, have not had a dog’s chance of writing poetry. That is why I have laid so much stress on money and a room of one’s own. However, thanks to the toils of those obscure women in the past, of whom I wish we knew more, thanks, curiously enough to two wars, the Crimean which let Florence Nightingale out of her drawing-room, and the European War which opened the doors to the average woman some sixty years later, these evils are in the way to be bettered. Otherwise you would not be here tonight, and your chance of earning five hundred pounds a year, precarious as I am afraid that it still is, would be minute in the extreme.

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

You are claiming that the Soviet authorities began and influenced the existence of the Democratic Party [in Iran]. That is the basis of all your statements. The simplest way to discredit your absurd claim si to tell you about Iran, of which you are apparently ignorant. The people of Iran are oppressed, poverty-stricken, and miserable with hunger and disease. Their death rate is among the highest in the world, and their infant mortality rate threatens Iran with complete extinction. They are ruled without choice by feudalistic landowners, ruthless Khans, and venal industrialists. The peasants are slaves and the workers are paid a few pennies for a twelve hour day--not enough to keep their families in food. I can quote you all the figures you like to support these statements, quote them if necessary from British sources. I can also quote you the figures of wealth which is taken out of Iran yearly by the Anglo-Iranian Oil Company, of which the British Governemtn is the largest shareholder. 200 million pounds sterling have been taken out of Iran by your Oil company: a hundred times the total amount of Iran's national income and ten thousand times the total national income of the working people of Iran. By such natural resources as oil, Iran is by nature one of the wealthiest countries on earth. That wealth goes to Britain, while Iran remains poverty-ridden and without economic stability at all. It has no wage policies, no real trade unions, few hospitals, no sanitation and drainage, no irrigation, no proper housing, and no adequate road system. Its people have no rights before the law; their franchise in non-existent, and their parliamentary rights are destroyed by the corrupt method of election and political choice. The Iranian people suffer the terrors of a police regime, and they are prey to the manipulations of the grain speculators and the money operators. The racial minorities suffer discrimination and intolerance, and religious minorities are persecuted for political ends. Banditry threatens the mountain districts, and British arms have been used to support one tribe against another. I could go on indefinitely, painting you a picture of misery and starvation and imprisonment and subjection which must shame any human being capable of hearing it. Yet you say that the existence of a Democratic Party in Iran has been created by the Soviet authorities. You underestimate the Iranian people, Lord Essex! The Democratic Party has arisen out of all this misery and subjection as a force against corruption and oppression. Until now the Iranian people have been unable to create a political party because the police system prevented by terror and assassination. Any attempt to organize the workers and peasants was quickly halted by the execution of party leaders and the vast imprisonment of its followers. The Iranian people, however, have a long record of struggle and persistence, and they do not have to be told by the Soviet Union where their interests lie. They are not stupid and they are not utterly destroyed. They still posses the will to organize a democratic body and follow it into paths of Government. The Soviet Union has simply made sure that the police assassins did not interfere.... To talk of our part in 'creating' the democratic movement is an insult to the people and a sign of ignorance. We do not underestimate the Iranian people, and as far as we are concerned the Democratic Party...belongs to the people. It is their creation and their right, and it cannot be broken by wild charges which accuse the Soviet Union of its birth. We did not create it, and we have not interfered in the affairs of Iran. On the contrary, it is the British Government which has interfered continuously and viciously in Iran's affairs.

Why are you talking about Milo and me as if I weren’t here?” I asked angrily. “What are you afraid will happen between us? Half the Argonauts believe it already did, but that doesn’t make it so.” “Not yet,” Castor said. “People change, especially on a long voyage.” “Why does this matter so much to you?” “Because now, Helen, you can have a child,” Polydeuces replied. He lifted my chin gently. “You are the next ruler of Sparta. The man you marry will be Sparta’s king, and your children will rule our land after you. If you have a baby now, that child could grow up to challenge your other children for the throne. Sparta’s enemies would be only too happy to help that child raise an army, then swoop down on our lands in the wake of the war and devour anything that remains. When you’re dead, do you want to leave your people peace or chaos?” I didn’t have to give him an answer. We both knew it. “Now, Polydeuces, let her be,” Castor said, hugging me again. “Look at that face! Her brow’s all creased with worry, and for nothing. As if our little sister would ever give her heart to anyone less than a prince! As if a slave’s child could ever raise an army to take Sparta!” I whirled out from under Castor’s arm. “Milo is no slave, and he’s worth ten princes!” Castor sucked in his breath sharply and looked to Polydeuces. “All right, now I’m worried,” he said. “Either you trust me or you don’t,” I said. “That’s your only worry. I’ve made my decision. I’m going to the waterfront, I’m praying to Poseidon that I’ll find the ship I need, and I’m going home. As a boy. With Milo.” My brothers smiled. “It’s good to see you so confident again.” Polydeuces said. “But not too confident to reject some help from your devoted brothers?” I threw my arms around their necks. “Never.

So long as I perceive the world as hostile, I remain linked to it: *I am not crazy*. But sometimes, once my bad temper is exhausted, I have no language left at all: the world is not "unreal" (I could then utter it: there are arts of the unreal, among them the greatest arts of all), but disreal: reality has fled from it, is nowhere, so that I no longer have any meaning (any paradigm) available to me; *I do not manage* to define my relations with Coluche, the restaurant, the painter, the Piazza del Popolo. What relation can I have with a system of power if I am neither its slave nor its accomplice nor its witness." —from_A Lover's Discourse: Fragments_

We may say that the great Greek ideal was to have no use for useful things. The Slave was he who learned useful things; the Freeman was he who learned useless things. This still remains the ideal of many noble men of science, in the sense that they do desire truth as the great Greeks desired it; and their attitude is an eternal protest against the vulgarity of utilitarianism.

In 1931, Japan went broke—i.e., it was forced to draw down its gold reserves, abandon the gold standard, and float its currency, which depreciated it so greatly that Japan ran out of buying power. These terrible conditions and large wealth gaps led to fighting between the left and the right. By 1932, there was a massive upsurge in right-wing nationalism and militarism, in the hope that order and economic stability could be forcibly restored. Japan set out to get the natural resources (e.g., oil, iron, coal, and rubber) and human resources (i.e., slave labor) it needed by seizing them from other countries, invading Manchuria in 1931 and spreading out through China and Asia. As with Germany, it could be argued that Japan’s path of military aggression to get needed resources was more cost-effective than relying on classic trading and economic practices. In 1934, there was severe famine in parts of Japan, causing even more political turbulence and reinforcing the right-wing, militaristic, nationalistic, and expansionistic movement. In the years that followed, Japan’s top-down fascist command economy grew stronger, building a military-industrial complex to protect its existing bases in East Asia and northern China and support its excursions into other countries. As was also the case in Germany, while most Japanese companies remained privately held, their production was controlled by the government. What is fascism? Consider the following three big choices that a country has to make when selecting its approach to governance: 1) bottom-up (democratic) or top-down (autocratic) decision making, 2) capitalist or communist (with socialist in the middle) ownership of production, and 3) individualistic (which treats the well-being of the individual with paramount importance) or collectivist (which treats the well-being of the whole with paramount importance). Pick the one from each category that you believe is optimal for your nation’s values and ambitions and you have your preferred approach. Fascism is autocratic, capitalist, and collectivist. Fascists believe that top-down autocratic leadership, in which the government directs the production of privately held companies such that individual gratification is subordinated to national success, is the best way to make the country and its people wealthier and more powerful.

Elizabeth Keckley, who had worked as a maid for Davis, thought singling him out for punishment was simply irrelevant to the noble cause that had prompted her to leave his service. “The years have brought many changes,” she reflected; “and in view of these terrible changes even I, who was once a slave, who have been punished with the cruel lash, who have experienced the heart and soul tortures of a slave’s life, can say to Mr. Jefferson Davis, ‘Peace! you have suffered! Go in peace.’ ” Regardless of how blacks had viewed the war, most of them could concur with the idea of amnesty for Jefferson Davis, if only because they intended to remain in a society made up largely of people of his color and outlook.

Cicero - Good even, Casca. Brought you Cæsar home? Why are you breathless and why stare you so? Casca - Are not you moved, when all the sway of earth shakes like a thing unfirm? O Cicero, I have seen tempests, when the scolding winds have rived the knotty oaks, and I have seen the ambitious ocean swell and rage and foam, to be exalted with the threatening clouds. But, never till tonight, never till now, did I go through a tempest dropping fire. Either there is a civil strife in heaven, or else the world, too saucy with the gods, incenses them to send destruction. Cicero - Why, saw you anything more wonderful? Casca - A common slave—you know him well by sight—held up his left hand, which did flame and burn like twenty torches joined. And yet his hand, not sensible of fire, remained unscorched. Besides, I had not since put up my sword 'gainst the Capitol I met a lion, who glared upon me, and went surly by, without annoying me. And there were drawn upon a heap a hundred ghastly women, transformed with their fear who swore they saw men all in fire walk up and down the streets. And yesterday the bird of night did sit even at noon-day upon the marketplace, hooting and shrieking. When these prodigies do so conjointly meet, let not men say "These are their reasons; they are natural," for I believe they are portentous things unto the climate that they point upon. Cicero - Indeed, it is a strange-disposed time, but men may construe things after their fashion, clean from the purpose of the things themselves. Come Cæsar to the Capitol tomorrow? Casca - He doth, for he did bid Antonius send word to you he would be there tomorrow. Cicero - Good night then, Casca. This disturbed sky is not to walk in. Casca - Farewell, Cicero.

Cicero: Good even, Casca. Brought you Caesar home? Why are you breathless, and why stare you so? Casca: Are not you moved, when all the sway of earth shakes like a thing unfirm? O Cicero, I have seen tempests when the scolding winds have rived the knotty oaks, and I have seen the ambitious ocean swell, and rage, and foam, to be exalted with the threat'ning clouds. But never till tonight, never till now, Did I go through a tempest dropping fire. Either there is a civil strife in heaven, Or else the world, too saucy with the gods, Incenses them to send destruction. Cicero: Why, saw you any thing more wonderful? Casca: A common slave — you know him well by sight — held up his left hand, which did flame and burn like twenty torches joined, and yet his hand, Not sensible of fire, remained unscorched. Besides — I ha' not since put up my sword — Against the Capitol I met a lion, Who glared upon me, and went surly by, Without annoying me. And there were drawn Upon a heap a hundred ghastly women, Transformèd with their fear, who swore they saw Men, all in fire, walk up and down the streets. And yesterday the bird of night did sit, Even at noonday, upon the market-place, Hooting and shrieking. When these prodigiesFor I believe they are portentous things Unto the climate that they point upon. Cicero Indeed, it is a strange-disposèd time. But men may construe things after their fashion, Clean from the purpose of the things themselves. Come Caesar to the Capitol tomorrow? Casca He doth, for he did bid Antonius Send word to you he would be there tomorrow. Cicero Good night then, Casca; this disturbèd sky Is not to walk in.

I think Misrost will always have those willing to give their lives for the welfare of their nation. They don’t think much of politics and its debates, and they surely don’t want anything in return. Their highest hope is to achieve freedom for the countries in our region, and then return to live normal lives: work to earn a living, find love, and raise good families. They want to live, but as free honourable men, not slaves. This is why they postpone their personal dreams and accept living like strangers and outcasts. Regardless of all debates, opinions, political analysis, and empty talks, those persons will always form the cornerstone upon which all traitors break. They are the stone that shall grind the reasons behind your fears and concerns to dust. That’s because such persons never stop until they make what’s right prevail or die trying. Unlike what their enemies think, their death is never the end, but it’s always the beginning of something bigger, something stronger. Their legacy is like a candlewick, it dies, but the candle’s light remains. Otherwise, why do you think we are all here at this moment?

Prince Wei of the Ch’u State, hearing of Chuang Tzŭ’s good report, sent messengers to him, bearing costly gifts, and inviting him to become Prime Minister. At this Chuang Tzŭ smiled and said to the messengers, “You offer me great wealth and a proud position indeed; but have you never seen a sacrificial ox?When after being fattened up for several years, it is decked with embroidered trappings and led to the altar, would it not willingly then change places with some uncared-for pigling? …… Begone! Defile me not! I would rather disport myself to my own enjoyment in the mire than be slave to the ruler of a State. I will never take office. Thus I shall remain free to follow my own inclinations.

There had to be something near racial parity in the early stages because setting up the infernal machine required at least as many Europeans as Africans. Consequently, the original contact language had to be not too far from the language of the slave owners. Because at this stage Europeans were teaching Africans what they had to do, the contact language had to be intelligible to native speakers of the European language. Because so many interactions were between Europeans and Africans, the latter would have much better access to that European language than at any later stage in plantation history. We should remember that Africans, unlike modern Americans, do not regard monolingualism as a natural state, but expect to have to use several languages in the course of their lives. (In Ghana, our house-boy, Attinga, spoke six languages-two European, four African-and this was nothing out of the ordinary.) But as soon as the infrastructure was in place, the slave population of sugar colonies had to be increased both massively and very rapidly. If not, the plantation owners, who had invested significant amounts of capital, would have gone bankrupt and the economies of those colonies would have collapsed. When the slave population ballooned in this way, new hands heavily outnumbered old hands. No longer did Europeans instruct Africans; now it was the older hands among the Africans instructing the new ones, and the vast majority of interactions were no longer European to African, the were African to African. Since this was the case, there was no longer any need for the contact language to remain mutually intelligible with the European language. Africans in positions of authority could become bilingual, using one language with Europeans, another with fellow Africans. The code-switching I found in Guyana, which I had assumed was a relatively recent development, had been there, like most other things, from the very beginning. In any case, Africans in authority could not have gone on using the original contact language even if they'd wanted to. As we saw, it would have been as opaque to the new arrivals as undiluted French or English. The old hands had to use a primitive pidgin to communicate with the new hands. And, needless to add, the new hands had to use a primitive pidgin to communicate with one another. Since new hands now constituted a large majority of the total population, the primitive pidgin soon became the lingua franca of that population. A minority of relatively privileged slaves (house slaves and artisans) may have kept the original contact language alive among themselves, thus giving rise to the intermediate varieties in the continuum that confronted me when I first arrived in Guyana. (For reasons still unknown, this process seems to have happened more often in English than in French colonies.) But it was the primitive, unstructured pidgin that formed the input to the children of the expansion phase. Therefore it was the children of the expansion phase-not the relatively few children of the establishment phase, the first locally born generation, as I had originally thought-who were the creators of the Creole. They were the ones who encountered the pidgin in its most basic and rudimentary form, and consequently they were the ones who had to draw most heavily on the inborn knowledge of language that formed as much a part of their biological heritage as wisdom teeth or prehensile hands.

I do not understand a man who does not want to know all that he can know. Why would anyone choose ignorance? If he chooses ignorance because he is lay, then he is a fool, for the ignorant are put to hard labor digging and hauling stones for masters who tell them they need no knowledge. If a man must labor from dawn to dusk to avoid a blow on the head and to earn a cup of grain, he has no time to gain knowledge and remains a slave to masters. I think, therefore, that is is a worthy vocation to free a man enough that he can learn who he is and what he is capable of, where he came from and what philosophies steer his life.

My lover’s alluring propensities took on a vivacity I had difficulty conceding. His passion magnified a thousand-fold within my consciousness as I closed my eyes to this wanton dexterity. I desired him, and he wanted me. Under this euphoric ecstasy, I relinquished my person to his coveted demands.               My Apollo, my Phoebus, who never failed to brighten my person and radiate my soul, had coiled me into his solicitous web of ardent devotion. My coverings fell away with every inhalation of his loving elixir. My lover had exposed my nakedness to the gazing eyes of the unseen voyeur and stalker. They alone were granted dispensation to witness the audacity between my lover and me.               Our fiery gazes never left or strayed from each other. Bewitched by his blueish-green eyes, my soul was bare to him. His oral stimulation had fostered me to arch my back in a balletic pose as his hands supported the small of my back. Watched through the submerged glass, we felt like Poseidon’s pleasure slaves, performing solely for his gratification. I was awed by our agility and reminded of a supple aquatic dance performance I had witnessed during my extensive travels. My former ballet training surged through me as I saw myself swirling and pirouetting across the room, and Andy’s thickness gyrated within the core of my being. The ecstasy and the agony of my dance pedagogy had transformed into the art of intercourse. The grace of movement and the beauty of love had merged into a seraphic epiphany – a unity of the Godhead within and without.               At the precise moment of our orgasmic exultations, I finally grasped my chaperone’s universal knowledge: that the divine and I are but one and the same. It was then I comprehended my guardian’s god-like comportment. Andy knew his birth-right, and he wore his divinity with pride and honour. All of that I saw in him as it came gushing to the forefront. He was indeed a Phoebus Apollo, a sun god beheld in a darkened chamber. There and then, I made a secret covenant to myself, like an apostle to the Son of God - I would follow in his footsteps.               My Valet’s sanctity swirled within me, flooding my kernel with beatific sows of celestial grace. Overjoyed by his tokens of affection, I too released my passion into his garnering gulf. Streams of my succulent splendour oozed from his enticing lips. It was only when we shared the final droplets of my luscious deposits that he liberated his engorgement from my sopping honeycomb. I supped at his dripping remains before sharing my fill with him, so we could both partake in this sexual liturgy of heavenly Eucharist.               We did not relinquish our performance after the lights and music had disappeared, but remained entwined in darkness, savouring the inseparable devotion that had once been the domain of Apollo and his beloved Hyacinth.

The assumption that the slave is in a better condition than the hired laborer, includes the further assumption that he who is once a hired laborer always remains a hired laborer; that there is a certain class of men who remain through life in a dependent condition…. In point of fact that is a false assumption. There is no such thing as a man who is a hired laborer, of a necessity, always remaining in his early condition. The general rule is otherwise. I know it is so, and I will tell you why. When at an early age, I was myself a hired laborer, at twelve dollars per month…. A young man…works industriously, he behaves soberly, and the result of a year or two’s labor is a surplus account. Now he buys land on his own hook…. There is no such thing as a man being bound down in a free country through his life as a laborer…. Improvement in condition…is the great principle

You will all be free. You won’t be slaves,” she said. Cries went up from the entire family, but Kadir, who had more discernment than the others, was watching Rahab. “What about you, Rahab?” “I will be a …” She tried to say the word, but it was hard. “I will have to remain in Shalmanezer’s house.” “In a brothel?” Romar cried out. “You can’t do that!” “I have to—otherwise, all of us will be slaves.” Romar turned to her father and slapped him across the face with all her might. The blow drove him backward, and he stumbled. She came to stand over him and when he tried to get up, she struck him again. “This is all your doing, you old fool!” she screamed. “I don’t ever want to hear another word from you as long as I live. You sold your own daughter into harlotry!

Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge. Remember that you were slaves in Egypt and the Lord your God redeemed you from there. That is why I command you to do this. “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the Lord your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.” “God bless the reading of his Word.

The first speech, at the all-white but liberal University of Cape Town, remains one of Bobby’s most memorable, beginning with one of his favorite devices of leading listeners in one direction and then taking them somewhere else entirely. “I came here,” he said, “because of my deep interest [in] and affection for a land settled by the Dutch in the mid-seventeenth century, then taken over by the British, and at last independent; a land in which the native inhabitants were at first subdued, but relations with whom remain a problem to this day; a land which defined itself on a hostile frontier…a land which once imported slaves, and now must struggle to wipe out the last traces of that former bondage. I refer, of course, to the United States of America.” His audience understood instinctively their speaker’s point: that he had not come as a pious missionary but as someone struggling with his own country’s racial shame.

This is why you come? To ask this favor?” “Please, Hunter, don’t say no. I’ll do anything, anything you ask.” All trace of warmth left his eyes. Loretta stared up at him. She had come so far. She couldn’t bear it if he said no. Amy was out there. “Please, Hunter, I’ll do anything.” He said nothing, just studied her, his expression stony. Exhaustion and defeat sent Loretta to her knees. Still clinging to his hand, she bowed her head. “Please, Hunter, please, I wouldn’t ask if I had anyone else to turn to. I thought you were my friend.” Hunter studied her blond hair, braided and coiled like a snake around her crown, long curls escaping the combs to trail halfway down her back. He had walked to meet her believing she had returned to him. Now he realized she had come only to ask his aid, that she had no intention of remaining beside him. He felt like a foolish young boy, humiliated and angry. But not so angry that he wanted her on her knees. It was the first time he had seen her surrender her pride. By that alone he knew how deeply she loved the child that had been lost to her. I thought you were my friend. The words cut deep. Perhaps he should feel honored. She had traveled a great distance into his land, trusting him with her life and with the life of the child she loved. “Stand, Blue Eyes,” he told her gently. She tipped her head back. Tears shimmered on her cheeks. “I’ll do anything, Hunter. I’ll serve you on my knees. I’ll be your loyal slave forever. I’ll kiss the ground you walk on, anything.” He disengaged his hand from hers and grasped her shoulders, hauling her to her feet. “I want you in my buffalo robes, not making kisses in the dirt.

Please, Hunter, please, I wouldn’t ask if I had anyone else to turn to. I thought you were my friend.” Hunter studied her blond hair, braided and coiled like a snake around her crown, long curls escaping the combs to trail halfway down her back. He had walked to meet her believing she had returned to him. Now he realized she had come only to ask his aid, that she had no intention of remaining beside him. He felt like a foolish young boy, humiliated and angry. But not so angry that he wanted her on her knees. It was the first time he had seen her surrender her pride. By that alone he knew how deeply she loved the child that had been lost to her. I thought you were my friend. The words cut deep. Perhaps he should feel honored. She had traveled a great distance into his land, trusting him with her life and with the life of the child she loved. “Stand, Blue Eyes,” he told her gently. She tipped her head back. Tears shimmered on her cheeks. “I’ll do anything, Hunter. I’ll serve you on my knees. I’ll be your loyal slave forever. I’ll kiss the ground you walk on, anything.” He disengaged his hand from hers and grasped her shoulders, hauling her to her feet. “I want you in my buffalo robes, not making kisses in the dirt.” Her eyes darkened. “I’ll do anything.” Hunter was about to tell her he would find Amy, that she need not beg, but her last words stopped him. He was not a stupid man. He searched her pale face. “I’ll be your woman. That’s what you want, isn’t it? I’ll stay with you. Freely. If you’ll find Amy and bring her back to me. I promise, Hunter.” Her desperation made him feel ashamed. She had come to him for help; he couldn’t turn her away. He needed no reward for finding her sister. Yet he wanted this woman. And she was here, offering herself to him.

I heard the screams of Tereea. I could not grasp what was happening. She was with us; then she was gone. A time passed. Then they attacked me. Tools bit into my cocoon, splitting it open while it was still thick and heavy, strong with my memories. Then…” He became perplexed. “They threw my soul out onto the cold stone. It died there. But the memories remained, trapped in the layers of the cocoon. They sawed me into planks and from them created a new body. They made me anew in their own image, gouging away until they had shaped me a face and head and body such as they wear. And they drenched me in their own memories, until one day I awoke as someone else. Ringsgold they named me, and so I became. A liveship. A slave.

In Zen there are fortunately none of those marvellously incomprehensible words as in Indian cults. Neither does Zen play about with complicated Hatha-yoha techniques which delude the physiologically thinking European with the false hope that the spirit can e obtained by sitting and by breathing. On the contrary, Zen demands intelligence and will power, as do all the greater things which desire to become real. Personal experience is everything in Zen. To get the clearest and most efficient understanding of a thing, it must be experienced personally. In the working of the Eastern mind there is something calm, quiet, silent, undisturbable, which appears as if always looking into eternity. The spirit of Buddhism has left its highly metaphysical superstructure in order to become a practical discipline of life. The result is Zen. In Zen are found systematized, or rather crystallized, all the philosophy, religion and life itself of the Far-Eastern people, especially of the Japanese. If I am asked, then, what Zen teaches, I would answer, Zen teaches nothing. Whatever teachings there are in Zen, they come out of one's own mind. We teach ourselves; Zen merely points the way. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. The truth is, Zen is extremely elusive as far as its outward aspects are concerned. Unless you devote some years of earnest study to the understanding of its primary principles, it is not to be expected that you will begin to have a fair grasp of Zen. Anything that has the semblance of an external authority is rejected by Zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in Zen, all comes from within. When Zen is thoroughly understood, absolute peace of mind is attained and a man lives as he ought to live. What more may we hope? What makes Zen unique as it is practiced in Japan is its systematic training of the mind. The great truth of Zen is possessed by everybody. Look into your own being and seek it not through others. The question: How can one always be with Buddha? called forth the following answer from a master: Have no stirrings in your mind, be perfectly serene toward the objective world. To remain thus all the time in absolute emptiness and calmness is the way to be with the Buddha. Zen thinks we are too much of slaves to words and logic. A quiet, self-confident and trustful existence of your own - this is the truth of Zen. The desire to possess is considered by Buddhism to be one of the worst passions with which mortals are apt to be obsessed. What in fact causes so much misery in the world is the universal impulse of acquisition.

Was Jean-Jacques Rousseau right? Are humans noble by nature, and were we all doing fine until civilisation came along? I was certainly starting to get that impression. Take the following account recorded in 1492 by a traveller on coming ashore in the Bahamas. He was astonished at how peaceful the inhabitants were. ‘They do not bear arms, and do not know them, for I showed them a sword… and [they] cut themselves out of ignorance.’ This gave him an idea. ‘They would make fine servants… With fifty men we could subjugate them all and make them do whatever we want.’1 Christopher Columbus–the traveller in question–lost no time putting his plan into action. The following year he returned with seventeen ships and fifteen hundred men, and started the transatlantic slave trade. Half a century later, less than 1 per cent of the original Carib population remained; the rest had succumbed to the horrors of disease and enslavement. It must have been quite a shock for these so-called savages to encounter such ‘civilised’ colonists. To some, the very notion that one human being might kidnap or kill another may even have seemed alien. If that sounds like a stretch, consider that there are still places today where murder is inconceivable. In the vast reaches of the Pacific Ocean, for example, lies a tiny atoll called Ifalik. After the Second World War, the US Navy screened a few Hollywood films on Ifalik to foster goodwill with the Ifalik people. It turned out to be the most appalling thing the islanders had ever seen. The violence on screen so distressed the unsuspecting natives that some fell ill for days. When years later an anthropologist came to do fieldwork on Ifalik, the natives repeatedly asked her: was it true? Were there really people in America who had killed another person?

Almost like a waterfall gushing in-between my legs at this moment at this time. Kissing, loving, and creasing me like, as my mud-covered toes, as I sink them in the dirt. My legs are so weakly holding me upright, after standing so long.' 'Ultimately, the pounding rains get more powerful. Making me fall to the ground with a soft thud, now covered by the clay. Where I will remain until I feel that I can get up and over what has transpired from the day of hell I had and what has happened to me. That's if I can, like if I can accept this all, as I look down at me. I feel the dropping rain is weeping for me, like 'God’s tears, even after this I still believe in.' 'The pain triples within me also like the thoughts all at the same time, I start rolling around, like a pig in mud. I have the sensation like I have been ripped in two parts in my centered hips and vagina.' 'However, it is like it is all pounding down on me at once. I look, up to the sky, lying on my backside. It jostles me, the thought of what it is that I want to do… with myself to escape.' 'Even with all this rain. I feel that my vagina will surely never feel the same, or like it's clean again. It's all because of them!' 'No!' I scream. 'The rainwater can only wash away somewhat of what they have done to me. Never all of it… never- ever! It cannot wash away all my fears that I have. They have sucked my bean above the hole! Tugged on the hood, until I thought they would bite it off me completely. That is why I'm bleeding! Nevertheless, the school would not do anything about this, over I was the one that started it all; as the instigator.' 'They rubbed and touched me in all the places, yet this one the most. They ripped my black hole wide open, with their hateful fingernails and slashing teeth.' 'I cannot run away from them. They always find me! Always, I have nowhere to run or to hide!' 'I cannot stop them from fingering, stabbing, and sucking on me! My nipples are raw! They beat me up for enjoyment. Pledging with 'God' saying this has to stop. Yet it goes on every school day.' 'I must get away from them. I need to getaway! ('I just need to okay!') It is like these visions of what my life's existence about comes and goes away from me.' I see my life before I live it out in its entirety.' 'Sometimes, it's like I am black, I am not biased, bigoted, discriminatory, prejudiced, antiblack, and racialist, let's get that clear; yet this is the category, I was placed in, as a girl owned by man, that think I should never do anything more than be something like a worker in a field, as a slave to pay back my debts to be who I am to them in their hate.' 'The air that is around me now, is making my slit labia skin hurt with burn and sting. Burning hotter than a flame, before snuffed out! I know how a candle feels, struggling not to be blown out by the rushing air, or being snuffed out.' 'It's like they have a new addiction and that is the hole in my body that makes me a lady.' 'Just if you are wondering, I put my teddy in my backpack right after getting off the bus, after getting hazed by having him. after all, he is very significant to me.' 'I walk over to my bookbag, and see him down in their look at me, and find my one pink notebook. I open it to that one page I penned, the one that I have dogeared. 'There it is!' I say as I rip it out, it recollects the day.' 'The paper is jagged and wet, but I have an adieu note in my hand. I made it earlier in school, at lunch, when I was sitting alone; on this wrinkled up pink notebook paper. The black ink is running like a watercolor all over all my trembling, quivering, shivering, and childlike penmanship handwriting. All it has on it are all words that need to be said, about my existence in life, not living! Decidedly not.

To Robert P. Howell, a North Carolina planter who had lost a number of slaves, the behavior of Lovet “disappointed” him the most. “He was about my age and I had always treated him more as a companion than a slave. When I left I put everything in his charge, told him that he was free, but to remain on the place and take care of things. He promised me faithfully that he would, but he was the first one to leave … and I did not see him for several years.” To the wife of a prominent Louisiana slaveholder, the most troubling defection was that of “a colored woman born in the same house with me, always treated as well as me, always till my marriage slept in the same bed with me, and now, she is the first to leave.

With the appearance of the Yankees, the restlessness and reluctance to work he had observed during the past several months suddenly flared into “wild confusion” and “a general stampede.” In less than six weeks, more than twenty slaves left him (he estimated his loss at nearly $22,000), and those who remained might as well have gone, “they being totally demoralized & ungovernable.” Like the field hands, the servants worked erratically if at all: “the females have quit entirely or nearly so, four of the men come & go when & where they please.… I talk to them Earnestly but fear it will do no good.” Some six months later, “a wretched state of idleness” prevailed, and Bills found himself unable to exert any control. After still another six months, he conceded that slavery on his plantations was “about played out.”69

But a Tennessee slave, named Jule, who claimed not to fear the Union soldiers, had some different ideas. As the Yankees neared the plantation, the mistress commanded the slaves to remain loyal. “If they find that trunk o’ money or silver plate,” she asked Jule, “you’ll say it’s your’n, won’t you?” The slave stood there, obviously unmoved by her mistress’s plea. “Mistress,” she replied, “I can’t lie over that; you bo’t that

You write about the people you owe your discomfort to, and no one reads you, you denounce the conditions you work in and no one notices, you scream and no one hears, everything remains as it is, unresolved, in your lecture hall and in the world, so that exhaustion sets in and you say who gives a fuck, bring on the catastrophe, let everything go to hell, when we hit rock bottom we'll feel the impact, and then the sparks will finally fly, iron to iron, and everything will go up in flames, and then we'll rebuild the right way. But, meanwhile, as we wait for that to happen, life goes by, and goes by ever more debased, ours and those of the children who parade past us year after year, and we never really hit rock bottom, debasement yes, old age yes, death yes, but never the bottom, no, it can always get worse. Therefore, I concluded, I'll tell you how I see it. I don't want to feel like I have to declare that the best would still be the best even if I weren't their teacher, and the worst are still the worst even though I'm their teacher. Shitty pay or not, forthcoming apocalypse or not, I want to say, here, quietly, that I feel less sad - yes, less sad - if I work like a slave because the ones who would do well anyway do better thanks to my work, and because those who would, in any case, do poorly learn to do better thanks to me.

But if I am certain of anything, it is that it is well within our power as citizens to return to a more civic and more confident democratic life, if we so choose. We do not have to remain slaves to our anger and our fears. We do not have to destroy our own traditions and institutions out of rage and resentment. We do not have to live this way. That is why I wrote this book.

In the dance of life we sway, Here and now, come what may, See the threads of fate unwind, In eyes that seek, but do not find. Yes, come closer, look within, See the whispers of the soul's chagrin, Together and apart we dwell, Is it so easy to foretell? Where do my intentions lay? As yours once had, but now betray, Foolish I am, and beauty's slave, Beyond my looks, my heart, I crave. Oh, in a moment, let me melt, But now, don't let our hearts be dealt, To be shattered by your words untold, I am enough for you to behold. Look, see how weary from the world I come, Why come to me, innocently, as if there's some, What am I to you in this grand play? Oh, come back, why do you stray? Let the rain fall in my eyes, Stay now, and don't disguise, And ask me too, just once, please do, About the stories in my day, true. In this, I'll manage, just the same, Yes, one day when someone reads your name, I'll feel my own won't be so near, Yes, I'll be here, my eyes see clear. Stay and gaze into my eyes, See the story my heart belies, No words can explain what lies within, Just see the fate that I am in. Look into my eyes and know, What destined paths, they do bestow, Even after our meeting's embrace, I remain untouched, a fleeting trace. Look, see the lines that fate has drawn, Though my heart is weary and worn, In this race, somehow I refrain, From this era, I do not gain.

Once the defenses fall and we let go of faith, we are overcome by a sobering clarity: Of course, a religion that ever failed so miserably must be the product of humans, not divinity. There is no way that a god would sit back and watch for 600 years while his highest priests tortured thousands of innocents via the likes of anal vice until they denounced him. Something truly holy would never have been subjected to such gross misunderstanding and atrocious implementation in the past. It would be timeless, not a work in progress; otherwise it reduces the billions of people who have lived before us to some sort of experiments for our own well-being today, us living in much better times. What a horrifically narcissistic and insensitive attitude this would be, to disregard the past in order to soothe our own existential fears about our own deaths, most of which will be quite pampered relative to theirs. Again, I did it, too. And now I’m ashamed. In fact, it makes me wonder if some of the hostility I have towards people who remain faithful is projected, that is, I’m mad at myself for ever having been in so much denial, too. The truth is that we have come a long way so that religion is more civilized than ever before. But this is not because God cares more about us today than he did those living in the Middle Ages; it’s simply because we’re smarter than we were back then. And, despite how far we’ve come, we’re far from out of the woods. There’s still much more divinely inspired torture and murder in the world today than there ever should have been, and religious-based oppression of a less lethal nature remains quite rampant, even in the progressive and privileged West. Overall, we are still in a state of progress, meaning that we are actually an ongoing experiment for the people of the future who will have even better religious lives than us, one where there is even less murder of heretics and less oppression of slaves, women, and homosexuals.