South Indian Look Quotes

Tortolita, let me tell you a story,” Estevan said. “This is a South American, wild Indian story about heaven and hell.” Mrs. Parsons made a prudish face, and Estevan went on. “If you go visit hell, you will see a room like this kitchen. There is a pot of delicious stew on the table, with the most delicate aroma you can imagine. All around, people sit, like us. Only they are dying of starvation. They are jibbering and jabbering,” he looked extra hard at Mrs. Parsons, “but they cannot get a bit of this wonderful stew God has made for them. Now, why is that?” “Because they’re choking? For all eternity?” Lou Ann asked. Hell, for Lou Ann, would naturally be a place filled with sharp objects and small round foods. “No,” he said. “Good guess, but no. They are starving because they only have spoons with very long handles. As long as that.” He pointed to the mop, which I had forgotten to put away. “With these ridiculous, terrible spoons, the people in hell can reach into the pot but they cannot put the food in their mouths. Oh, how hungry they are! Oh, how they swear and curse each other!” he said, looking again at Virgie. He was enjoying this. “Now,” he went on, “you can go and visit heaven. What? You see a room just like the first one, the same table, the same pot of stew, the same spoons as long as a sponge mop. But these people are all happy and fat.” “Real fat, or do you mean just well-fed?” Lou Ann asked. “Just well-fed,” he said. “Perfectly, magnificently well-fed, and very happy. Why do you think?” He pinched up a chunk of pineapple in his chopsticks, neat as you please, and reached all the way across the table to offer it to Turtle. She took it like a newborn bird.

Like 90 percent of the television they watch, it comes from the south and is shown dubbed into Yiddish. It concerns the adventures of a pair of children with Jewish names who look like they might be part Indian and have no visible parents. They do have a crystalline magical dragon scale that they wish on in order to travel to a land of pastel dragons, each distinguished by its color and its particular brand of imbecility. Little by little, the children spend more and more time with their magical dragon scale until one day they travel off to the land of rainbow idiocy and never return; their bodies are found by the night manager of their cheap flop, each with a bullet in the back of the head. Maybe, Landsman thinks, something gets lost in the translation.

I discovered, while working on The Warmth of Other Suns, that I was not writing about geography and relocation, but about the American caste system, an artificial hierarchy in which most everything that you could and could not do was based upon what you looked like and that manifested itself north and south. I had been writing about a stigmatized people, six million of them, who were seeking freedom from the caste system in the South, only to discover that the hierarchy followed them wherever they went, much in the way that the shadow of caste, I would soon discover, follows Indians in their own global diaspora.

Call me Ishmael. Some years ago--never mind how long precisely--having little or no money in my purse, and nothing particular to interest me on shore, I thought I would sail about a little and see the watery part of the world. It is a way I have of driving off the spleen and regulating the circulation. Whenever I find myself growing grim about the mouth; whenever it is a damp, drizzly November in my soul; whenever I find myself involuntarily pausing before coffin warehouses, and bringing up the rear of every funeral I meet; and especially whenever my hypos get such an upper hand of me, that it requires a strong moral principle to prevent me from deliberately stepping into the street, and methodically knocking people's hats off--then, I account it high time to get to sea as soon as I can. This is my substitute for pistol and ball. With a philosophical flourish Cato throws himself upon his sword; I quietly take to the ship. There is nothing surprising in this. If they but knew it, almost all men in their degree, some time or other, cherish very nearly the same feelings towards the ocean with me. There now is your insular city of the Manhattoes, belted round by wharves as Indian isles by coral reefs--commerce surrounds it with her surf. Right and left, the streets take you waterward. Its extreme downtown is the battery, where that noble mole is washed by waves, and cooled by breezes, which a few hours previous were out of sight of land. Look at the crowds of water-gazers there. Circumambulate the city of a dreamy Sabbath afternoon. Go from Corlears Hook to Coenties Slip, and from thence, by Whitehall, northward. What do you see?--Posted like silent sentinels all around the town, stand thousands upon thousands of mortal men fixed in ocean reveries. Some leaning against the spiles; some seated upon the pier-heads; some looking over the bulwarks of ships from China; some high aloft in the rigging, as if striving to get a still better seaward peep. But these are all landsmen; of week days pent up in lath and plaster--tied to counters, nailed to benches, clinched to desks. How then is this? Are the green fields gone? What do they here? But look! here come more crowds, pacing straight for the water, and seemingly bound for a dive. Strange! Nothing will content them but the extremest limit of the land; loitering under the shady lee of yonder warehouses will not suffice. No. They must get just as nigh the water as they possibly can without falling in. And there they stand--miles of them--leagues. Inlanders all, they come from lanes and alleys, streets and avenues--north, east, south, and west. Yet here they all unite. Tell me, does the magnetic virtue of the needles of the compasses of all those ships attract them thither? Once more. Say you are in the country; in some high land of lakes. Take almost any path you please, and ten to one it carries you down in a dale, and leaves you there by a pool in the stream. There is magic in it. Let the most absent-minded of men be plunged in his deepest reveries--stand that man on his legs, set his feet a-going, and he will infallibly lead you to water, if water there be in all that region. Should you ever be athirst in the great American desert, try this experiment, if your caravan happen to be supplied with a metaphysical professor. Yes, as every one knows, meditation and water are wedded for ever.

The premise of the Aryan Invasion Theory (AIT) was used as a perfect tool, especially by the British, to divide the Hindu society and the state of India. The North Indian “Aryans” were then pit against the South Indian “Dravidians,” along with high-caste against low-caste, mainstream Hindus against tribals, Vedic orthodoxy against the indigenous orthodox sects, and later to neutralize Hindu criticism of the forced Islamic occupation of India, since “Hindus themselves entered India in the same way as Muslims did.” Even today, the theory has still been used as the basis for the growth of secularist and even Marxist forces. The problem with all of this is that people of Indian descent, especially the youth, when they hear all of this Aryan Invasion theory nonsense, they begin to lose faith in their own country, culture and history, and especially in the Vedic tradition and epics. They think it is all just stories, fiction, or even a lie. But that is not the case at all, which is why it is important to show where this theory came from, what its purpose was, and why we should throw it away and take a second and much deeper look at what the Vedic tradition has to offer, and how it was actually the source of much of the world’s advancement in so many areas.

There are certain men who are sacrosanct in history; you touch on the truth of them at your peril. These are such men as Socrates and Plato, Pericles and Alexander, Caesar and Augustus, Marcus Aurelius and Trajan, Martel and Charlemagne, Edward the Confessor and William of Falaise, St. Louis and Richard and Tancred, Erasmus and Bacon, Galileo and Newton, Voltaire and Rousseau, Harvey and Darwin, Nelson and Wellington. In America, Penn and Franklin, Jefferson and Jackson and Lee. There are men better than these who are not sacrosanct, who may be challenged freely. But these men may not be. Albert Pike has been elevated to this sacrosanct company, though of course to a minor rank. To challenge his rank is to be overwhelmed by a torrent of abuse, and we challenge him completely. Looks are important to these elevated. Albert Pike looked like Michelangelo's Moses in contrived frontier costume. Who could distrust that big man with the great beard and flowing hair and godly glance? If you dislike the man and the type, then he was pompous, empty, provincial and temporal, dishonest, and murderous. But if you like the man and the type, then he was impressive, untrammeled, a man of the right place and moment, flexible or sophisticated, and firm. These are the two sides of the same handful of coins. He stole (diverted) Indian funds and used them to bribe doubtful Indian leaders. He ordered massacres of women and children (exemplary punitive operations). He lied like a trooper (he was a trooper). He effected assassinations (removal of semi-military obstructions). He forged names to treaties (astute frontier politics). He was part of a weird plot by men of both the North and South to extinguish the Indians whoever should win the war (devotion to the ideal of national growth ) . He personally arranged twelve separate civil wars among the Indians (the removal of the unfit) . After all, those were war years; and he did look like Moses, and perhaps he sounded like him.

Once there was and once there was not a devout, God-fearing man who lived his entire life according to stoic principles. He died on his fortieth birthday and woke up floating in nothing. Now, mind you, floating in nothing was comforting, light-less, airless, like a mother’s womb. This man was grateful. But then he decided he would love to have sturdy ground beneath his feet, so he would feel more solid himself. Lo and behold, he was standing on earth. He knew it to be earth, for he knew the feel of it. Yet he wanted to see. I desire light, he thought, and light appeared. I want sunlight, not any light, and at night it shall be moonlight. His desires were granted. Let there be grass. I love the feel of grass beneath my feet. And so it was. I no longer wish to be naked. Only robes of the finest silk must touch my skin. And shelter, I need a grand palace whose entrance has double-sided stairs, and the floors must be marble and the carpets Persian. And food, the finest of food. His breakfast was English; his midmorning snack French. His lunch was Chinese. His afternoon tea was Indian. His supper was Italian, and his late-night snack was Lebanese. Libation? He had the best of wines, of course, and champagne. And company, the finest of company. He demanded poets and writers, thinkers and philosophers, hakawatis and musicians, fools and clowns. And then he desired sex. He asked for light-skinned women and dark-skinned, blondes and brunettes, Chinese, South Asian, African, Scandinavian. He asked for them singly and two at a time, and in the evenings he had orgies. He asked for younger girls, after which he asked for older women, just to try. The he tried men, muscular men, skinny men. Then boys. Then boys and girls together. Then he got bored. He tried sex with food. Boys with Chinese, girls with Indian. Redheads with ice cream. Then he tried sex with company. He fucked the poet. Everybody fucked the poet. But again he got bored. The days were endless. Coming up with new ideas became tiring and tiresome. Every desire he could ever think of was satisfied. He had had enough. He walked out of his house, looked up at the glorious sky, and said, “Dear God. I thank You for Your abundance, but I cannot stand it here anymore. I would rather be anywhere else. I would rather be in hell.” And the booming voice from above replied, “And where do you think you are?

Here is the voice of my main Character in my Talon book series, I’ll let her introduce herself to you: My name is Matica and I am a special needs child with a growth disability. I am stuck in the body of a two year old, even though I am ten years old when my story begins in the first book of the Talon series, TALON, COME FLY WITH ME. Because of that disability, (I am saying ‘that’ disability, not ‘my’ disability because it’s a thing that happens to me, nothing more and because I am not accepting it as something bad. I can say that now after I learned to cope with it.) I was rejected by the local Indians as they couldn’t understand that that condition is not a sickness and so it can’t be really cured. It’s just a disorder of my body. But I never gave up on life and so I had lots of adventures roaming around the plateau where we live in Peru, South America, with my mother’s blessings. But after I made friends with my condors I named Tamo and Tima, everything changed. It changed for the good. I was finally loved. And I am the hero and I embrace my problem. In better words: I had embraced my problem before I made friends with my condors Tamo and Tima. I held onto it and I felt sorry for myself and cried a lot, wanting to run away or something worse. But did it help me? Did it become better? Did I grow taller? No, nothing of that helped me. I didn’t have those questions when I was still in my sorrow, but all these questions came to me later, after I was loved and was cherished. One day I looked up into the sky and saw the majestic condors flying in the air. Here and now, I made up my mind. I wanted to become friends with them. I believed if I could achieve that, all my sorrow and rejection would be over. And true enough, it was over. I was loved. I even became famous. And so, if you are in a situation, with whatever your problem is, find something you could rely on and stick to it, love that and do with that what you were meant to do. And I never run from conflicts.

It is a mistake to suppose that, in a country where the usual evidences of civilization exist, the condition of a very large body of inhabitants may not be as degraded as that of savages. I refer to the degraded poor, not now to the degraded rich. To know this I should not need to look farther than to the shanties which everywhere border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood-pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked.... Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that people's rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization.

I like rainbows. We came back down to the meadow near the steaming terrace and sat in the river, just where one of the bigger hot streams poured into the cold water of the Ferris Fork. It is illegal – not to say suicidal – to bathe in any of the thermal features of the park. But when those features empty into the river, at what is called a hot pot, swimming and soaking are perfectly acceptable. So we were soaking off our long walk, talking about our favorite waterfalls, and discussing rainbows when it occurred to us that the moon was full. There wasn’t a hint of foul weather. And if you had a clear sky and a waterfall facing in just the right direction… Over the course of a couple of days we hked back down the canyon to the Boundary Creek Trail and followed it to Dunanda Falls, which is only about eight miles from the ranger station at the entrance to the park. Dunanda is a 150-foot-high plunge facing generally south, so that in the afternoons reliable rainbows dance over the rocks at its base. It is the archetype of all western waterfalls. Dunenda is an Indian name; in Shoshone it means “straight down,” which is a pretty good description of the plunge. ... …We had to walk three miles back toward the ranger station and our assigned campsite. We planned to set up our tents, eat, hang our food, and walk back to Dunanda Falls in the dark, using headlamps. We could be there by ten or eleven. At that time the full moon would clear the east ridge of the downriver canyon and would be shining directly on the fall. Walking at night is never a happy proposition, and this particular evening stroll involved five stream crossings, mostly on old logs, and took a lot longer than we’d anticipated. Still, we beat the moon to the fall. Most of us took up residence in one or another of the hot pots. Presently the moon, like a floodlight, rose over the canyon rim. The falling water took on a silver tinge, and the rock wall, which had looked gold under the sun, was now a slick black so the contrast of water and rock was incomparably stark. The pools below the lip of the fall were glowing, as from within, with a pale blue light. And then it started at the base of the fall: just a diagonal line in the spray that ran from the lower east to the upper west side of the wall. “It’s going to happen,” I told Kara, who was sitting beside me in one of the hot pots. Where falling water hit the rock at the base of the fall and exploded upward in vapor, the light was very bright. It concentrated itself in a shining ball. The diagonal line was above and slowly began to bend until, in the fullness of time (ten minutes, maybe), it formed a perfectly symmetrical bow, shining silver blue under the moon. The color was vaguely electrical. Kara said she could see colors in the moonbow, and when I looked very hard, I thought I could make out a faint line of reddish orange above, and some deep violet at the bottom. Both colors were very pale, flickering, like bad florescent light. In any case, it was exhilarating, the experience of a lifetime: an entirely perfect moonbow, silver and iridescent, all shining and spectral there at the base of Dunanda Falls. The hot pot itself was a luxury, and I considered myself a pretty swell fellow, doing all this for the sanity of city dwellers, who need such things more than anyone else. I even thought of naming the moonbow: Cahill’s Luminescence. Something like that. Otherwise, someone else might take credit for it.

I was most pleasantly surprised, with this chart, to see a Yod pointing at the Moon. After all, what other planet influences changeable behaviour and creates a strong magnetic pull? I am tempted to say that the problem of the Bermuda Triangle has been solved: it was the Moon all along! But it is obviously more complicated than that. For one thing, there is a theory that there is an energy vortex operating through the earth, with a corresponding ‘problem’ area on the other side of the world, based near the west coast of Australia in the Indian Ocean. I noticed when I was looking at my Atlas that these trouble spots are on, or near, the Tropic of Cancer in the north, and the Tropic of Capricorn in the south. Being that these circles are the northern-most and southern-most positions of the Sun as it passes over the earth at the summer and winter solstices, there must be a residue of magnetic energy along those lines. To create a vortex, another energy line must be intersecting each tropical line at a right angle (90°). We can see this energy line on the chart: the Pluto-Midheaven opposition would be operating at full strength, as the critical degree is within 45’ of true (meaning, that the difference between the position of Pluto and the Midheaven, directly overhead, is almost exactly 180°). Because Mars is conjunct to Pluto, also opposite to the Midheaven, stormy weather, previously noted in this book, was raging: a potent combination.

As the conference continued it occurred to me finally that it wasn't really about Indian history as it was written, but really about rewriting it by taking a fresh look at race, ethnicity, gender, and a mix of sociocultural questions... I just couldn't believe how far along the desi scene was, not just socially but intellectually, how many people were out there thinking about it. This whole event so far rocked my world, muddled me still more, and delivered a series of tiny epiphanies, all at the same time. To be honest, I was quite intimidated by the dialogue going on, as well as by the passion and conviction of these people on so many subjects which I, frankly, had never really even thought about. ...A history of a people in transit -- what could that be card catalogued under? And the history of the ABCD. Everyone seemed to know about this ABCD thing -- that didn't seem very confused to me! And it was a relatively new phenomenon; it had never occurred to me that things going on now could have a history already. The moments that made up my life in the present tense seemed so fleetingly urgent and self-contained to me: I'd always felt my life had very little to do with my parents' and especially their parents' histories...and that it would have very little effect on anything to come. But the way these people were talking -- about desis in Hollywood; South Asian Studies departments; the relatively new Asian Indian slot on the census -- was hummingly sculpting the air, as if they were making history as they spoke. Making it, messily but surely, even simply by speaking. I was feeling it, too -- a sense of history in the making. But where did I fit in to any of it? And how come no one had told me?

The diversity of India is tremendous; it is obvious: it lies on the surface and anybody can see it. It concerns itself with physical appearances as well as with certain mental habits and traits. There is little in common, to outward seeming, between the Pathan of the Northwest and the Tamil in the far South. Their racial stocks are not the same, though there may be common strands running through them; they differ in face and figure, food and clothing, and, of course, language … The Pathan and Tamil are two extreme examples; the others lie somewhere in between. All of them have still more the distinguishing mark of India. It is fascinating to find how the Bengalis, the Marathas, the Gujaratis, the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis, the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs, and the great central block comprising the Hindustani-speaking people, have retained their peculiar characteristics for hundreds of years, have still more or less the same virtues and failings of which old tradition or record tells us, and yet have been throughout these ages distinctively Indian, with the same national heritage and the same set of moral and mental qualities.    There was something living and dynamic about this heritage, which showed itself in ways of living and a philosophical attitude to life and its problems. Ancient India, like ancient China, was a world in itself, a culture and a civilization which gave shape to all things. Foreign influences poured in and often influenced that culture and were absorbed. Disruptive tendencies gave rise immediately to an attempt to find a synthesis. Some kind of a dream of unity has occupied the mind of India since the dawn of civilization. That unity was not conceived as something imposed from outside, a standardization of externals or even of beliefs. It was something deeper and, within its fold, the widest tolerance of beliefs and customs was practiced and every variety acknowledged and even encouraged.    In ancient and medieval times, the idea of the modern nation was non-existent, and feudal, religious, racial, and cultural bonds had more importance. Yet I think that at almost any time in recorded history an Indian would have felt more or less at home in any part of India, and would have felt as a stranger and alien in any other country. He would certainly have felt less of a stranger in countries which had partly adopted his culture or religion. Those, such as Christians, Jews, Parsees, or Moslems, who professed a religion of non-Indian origin or, coming to India, settled down there, became distinctively Indian in the course of a few generations. Indian converts to some of these religions never ceased to be Indians on account of a change of their faith. They were looked upon in other countries as Indians and foreigners, even though there might have been a community of faith between them.6

With the first rays of dawn coming from a huge orange sun, rising out of the Indian Ocean from the East, the Dominion Monarch passed the Durban bluffs and entered the protected harbor. A police boat escorted the ship in and stood by as it was secured. Everybody crowded close to the railings and looked down onto the concrete dock. From the ship you could see that there were police cars blocking the entry to the wharf area and it became quite apparent that something was amiss. The reason was soon made clear when the loudspeakers announced that before clearing the ship, everyone on board would be required to get a smallpox vaccination or present their international immunization card, to verify that they were in compliance. There had been an outbreak of smallpox and yellow fever throughout Africa especially in the Cape Province and in tribal areas. During the previous year, nearby Northern Rhodesia had reported several thousand cases of these diseases. It took hours, however everyone was happy when the health officials finally came aboard to do the vaccinating. The police boat lay in wait, until every last one of the passengers was immunized. Finally the announcement came that the ship was cleared so that we could go ashore. Not until then did the band strike up and play “God Save the King.

With the first rays of dawn coming from a huge orange sun, rising out of the Indian Ocean from the East, the Dominion Monarch passed the Durban bluffs and entered the protected harbor. A police boat escorted the ship in and stood by as it was secured. Everybody crowded close to the railings and looked down onto the concrete dock. From the ship you could see that there were police cars blocking the entry to the wharf area and it became quite apparent that something was amiss. The reason was soon made clear when the loudspeakers announced that before clearing the ship, everyone on board would be required to get a smallpox vaccination or present their international immunization card, to verify that they were in compliance. There had been an outbreak of smallpox and yellow fever throughout Africa especially in the Cape Province and in tribal areas. During the previous year, nearby Northern Rhodesia had reported several thousand cases of these diseases. The police boat lay in wait, until every last one of the passengers was immunized. It took hours, however everyone was happy when the health officials finally came aboard to do the vaccinating. Finally the announcement came that the ship was cleared so that we could go ashore. Not until then did the band strike up and play “God Save the King.

You haven’t been to India in twenty years. We’ve read lifetimes’ worth of stories about the spiritual sojourns to your motherland, but it’s still rare to read the perspective of a Muslim, Dalit, non-Indian South Asian, who experiences this motherland as an outsider. Even getting my ten-year visa to go is a trip. I need documentation of my parents’ origins—photocopies of their decades-defunct Bangladeshi passports from before they became US citizens. I made sure that I looked as “Indian” as possible, so I wore a bindi, a kurta top, making sure nothing screamed too Muslim. I rode the train far out to Richmond Hill, Queens, to a mom-and-pop Punjabi-owned spot.

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The cave room faced south, and that night I looked out from its frame on the moonlit talus below and the pines beyond and thought that whether Indian or White one was fortunate indeed to live for a time in a world of such beauty.

Columbus on his fourth and last voyage, in 1502, left the Southern coast of Cuba, and sailing in a South-westerly direction reached Guanaja, an island now called Bonacca, one of a group thirty miles distant from Honduras, and the shores of the western continent. From this island he sailed southward as far as Panama, and thence returned to Cuba on his way to Spain, after passing six months on the Northern coasts of Panama. In 1506 two of Columbus’ companions, De Solis and Pinzon, were again in the Gulf of Honduras, and examined the coast westward as far as the Gulf of Dulce, still looking for a passage to the Indian Ocean. Hence they sailed northward, and discovered a great part of Yucatan, though that country was not then explored, nor was any landing made. The first actual exploration was made by Francisco Hernandez de Cordova in 1517, who landed on the Island Las Mugeres. Here he found stone towers, and chapels thatched with straw, in which were arranged in order several idols resembling women—whence the name which the Island received. The Spaniards were astonished to see, for the first time in the new world, stone edifices of architectural beauty, and also to perceive the dress of the natives, who wore shirts and cloaks of white and colored cotton, with head-dresses of

In 1511, Diego Velázquez de Cuéllar, following the orders of Columbus’ son Diego, took a group of 300 men to the island of Cuba, or Caobana as it was called, looking for gold. He conquered and governed Cuba on behalf of the Spanish Crown and moved Havana from Santiago de Cuba on the south-eastern coast to the north coast. Soon Many settlers seeking new beginnings followed his example and although not much gold was discovered on the island, land was available for the taking and the soil was fertile. As the settlers arrived, the Spaniards continued to be overbearing and cruel in their relationship with the Indians, causing the become hostile between them. Chief Hatuey was the Cacique or Chief of 400 Taíno Indians that had fled from the Spaniards in Hispaniola for Cuba. Hatuey resented the ruthless Spaniards and encouraged the Arawakan-speaking people to rise up against them. Seeing the malice of these new intruders, they had no other option but to engage them in guerrilla warfare. Hatuey rallied the local Taínos, telling them that the Spaniards were merciless and that their god was gold. A number of the local Indians actually joined him in the fight. When the Chief was ultimately captured, the Spaniards tortured him, and when he refused to tell them the location of the gold, they burnt him at the stake. A bust on top of a monument honoring Chief Hatuey is located in the town of Baracoa, Cuba. It reads “Primer Rebelde De America Immolado En Yara De Baracoa”, “First rebel of America, Sacrificed in the town of Yara in Baracoa.” He is considered by many to be the first hero of Cuba. His last words were that he did not want to go to Heaven, if that is where Christians go when they die.

The Connecticut River March 2, 1704 Temperature 10 degrees The Indians, it seemed, had paused here on their journey south from Canada to go hunting before the battle. Under the snow were stored the carcasses of twenty moose. Twenty! Eben had to count them himself before he could believe it, and even then, he could not believe it. Eben was no hunter. If he’d gotten one moose, it would have been pure luck. But for this war party to have killed twenty, dragged every huge carcass here so there would be feasting on the journey home--Eben was filled with respect as much as hunger. The Indians made several bonfires and built spits to cook entire haunches. They chopped the frozen moose meat, and Thorakwaneken and Tannhahorens sharpened dozens of thin sticks and shoved small cubes of moose meat onto these skewers. The women and children were each handed a stick to cook. The men were kept under watch, but at last their hands were freed and they too were allowed to eat. The prisoners were too hungry to wait for the meat to cook through and wolfed it down half raw. They ripped off strips for the littlest ones, who ate like baby birds: open mouths turned up, bolting one morsel, calling loudly for the next. When the captives had eaten until their stomachs ached, they dried stockings and moccasins and turned themselves in front of the flames, warming each side, while the Indians not on watch gathered around the largest bonfire, squatting to smoke their pipes and talk. The smell of their tobacco was rich and comforting. The wounded were put closest to the warmth, and hurt English found themselves sharing flames with hurt Mohawk and Abenaki and Huron. One of the Sheldon boys had frozen his toes. His Indian came over to look but shook his head. There was nothing to be done. Ebenezer Sheldon could limp to Canada or give up. “Guess I’ll limp,” said Ebenezer, grinning.

Ever watched the crew aboard a commercial airliner discriminate between well-dressed, well-schooled in the English language, passengers and ones that don’t appear as well-heeled? I have, time and again. I particularly remember this one Air India flight from India to Kuala Lumpur via Chennai. When the aircraft stopped over at Chennai, a horde of typical South Indian passengers boarded the plane. Not well-versed in the Western style of living, these passengers were ill-treated by the crew on that flight. I saw at least one crew member openly grimace with distaste at the way an old man (dressed in the South Indian veshti) was eating his meal with his fingers, ignoring the cutlery on his tray. Yes, I know that such eating habits on an aircraft can cause a mess and a cleanliness issue but I doubt that the crew member in question was grimacing for that reason. She was looking down on that old man.

Another celebrated building that we saw inside the Fort was the Diwan-i-Khas. Here can be seen in Persian characters the famous inscription, “If a paradise be on the face of the earth, it is this, it is this, it is this.” At the time of the Delhi Durbar in 1903 to celebrate the proclamation of Edward VII as Emperor of India, this exquisite building was used as a supper room. “This is the Chandni Chauk [Silver Street],” said our driver as we passed along Delhi’s main street. “It is the richest street in the world.” “Used to be,” corrected Sam. “It was sacked at least four times and most of its riches carried away.” Nowadays it is the abode of the jewelers and ivory workers of Delhi. Ten miles south of Delhi, amid the ruins of another ancient Delhi, stands the Kutb Minar, which is said to be the most perfect tower in the world and one of the seven architectural wonders of India. Built of marble and sandstone which is dark red at the base, pink in the middle, and orange on the top story, this remarkable structure, 238 feet high, looks almost brand new, yet it was built in A.D. 1200. Close by is another Indian wonder, the Iron Pillar, dating from A.D. 400. A remarkable tribute to Hindu knowledge of metallurgy and engineering, this pillar, some sixteen inches in diameter and twenty-three feet eight inches in height, is made of pure rustless malleable iron and is estimated to weigh more than six tons. Overlooking both the Fort and the city, and approached by a magnificent flight of stone steps, is the Great Mosque, also erected by Emperor Shah Jehan. It has three domes of white marble, two tall minarets, and a front court measuring 450 feet square, paved with granite and inlaid with marble. “Sight-seeing in Delhi is as tiring as doing the Mediterranean,” I

Don’t shoot,” Tom cautioned again. “That brave in the lead has a crooked lance with a white flag. Whatever it is they’re wantin’, it ain’t a fight. You speak any Comanch’?” “Not a word,” Henry replied. “I don’t know much. If they do a lot of tradin’, they can probably talk English, but if they don’t--all we can do is hope my Injun will get us by.” Tom spat a glob of chew onto Rachel’s bleached floor. Then he bellowed, “What do you want?” Loretta’s nerves were strung so taut, she leaped. Nausea surged into her throat as the brown tobacco juice soaked into the floor. Was she losing her mind? Who cared if the puncheon got stained? Before this was over, the house might be burned to the ground. She heard Rachel crying, a soft, irregular whimpering. Terror. The metallic taste of it shriveled her tongue. “What brings you here?” Tom cried again. “Hites!” a deep voice called back. “We come as friends, White-Eyes.” The lead warrior moved some twenty feet in front of his comrades, holding the crooked lance high so the dusty white rag was clearly visible. He sat proudly on his black stallion, gleaming brown shoulders straight, leather-sheathed legs pressed snugly to his mount. A rush of wind lifted his mahogany hair, wisping it across his bronzed, sharply chiseled face. Loretta’s first thought when she saw him was that he seemed different from the others. A closer look told her why. He was unquestionably a half-breed, taller on horseback than the rest, lighter-skinned. If not for his sun-darkened complexion and long hair, he might have passed for a white man. Everything else about him was savage, though, from the cruel sneer on his mouth to the expert way he balanced on his horse, as if he and the animal were one entity. Tom Weaver stiffened. “Son of a--Henry, you know who that is?” “I was hopin’ I was wrong.” Loretta inched closer to get a better look. Then it hit her. Hunter. She had heard his name whispered with dread, heard tales. But until this moment she hadn’t believed he existed. A blue-eyed half-breed, one of the most cunning and treacherous adversaries the U.S. Army had run across. Now that the war had pitted North against South, the homesteaders had no cavalry to keep Hunter and his marauders at bay, and his raiders struck ever deeper into settled country, advancing east. Some claimed he was far more dangerous than a full-blooded Comanche because he had a white man’s intelligence. As vicious as he was, there were stories that he spared women and children. Whether that was coincidence, design, or a lie some Indian lover had dreamed up, no one knew. Loretta opted for the latter.

Then came the day Maia had dreaded. The last of the provisions were loaded onto the Arabella--manioc flour and dried beans and oil for the Primus stove and gifts for the Indians. That night Finn came to say good-bye to Furo and the others. “You’re to look after Maia,” he told them. “Promise me you will not let any harm come to her.” And Furo, who had been sulking because he, too, wanted to go with Finn, gave his promise, as did Tapi and Conchita. Only old Lila was inconsolable, weeping and rocking back and forth and declaring that she would be dead before he returned. Watching from her window, Maia saw him come out of Lila’s hurt, and for a moment she thought he was going to leave without saying good-bye. Then he walked across the compound and stood under her window and she heard him whistle the tune that he had whistled on the night she came. Blow the wind southerly, southerly, southerly, Blow the wind south o’er the bonny blue sea… She ran outside then and hugged him and wished him luck, and she did not cry. “You’re not to spoil it for him,” Minty had said, and she didn’t. But when he had gone, she stood for a long time by the window, trying to remember the words of the song. It was a song begging the wind to bring back someone who had gone away in a ship, but she did not think it ended happily. Well, why should it? Why should the wind care if she never saw Finn again?

them entertained and supplied with a surfeit of horseflesh. But none to really worry about. Their source of food and sustenance, the buffalo, roamed the plains in record numbers and still ranged into every corner of Comancheria. The tribe’s low birth rates virtually guaranteed that their nomadic life following buffalo herds was infinitely sustainable. Their world was thus suspended in what seemed to be a perfect equilibrium, a balance of earth and wind and sun and sky that would endure forever. An empire under the bright summer moon. For those who witnessed the change at a very intimate and personal level, including Cynthia Ann and her husband, the speed with which that ideal world was dismantled must have seemed scarcely believable. She herself, the daughter of pioneers who were hammering violently at the age-old Comanche barrier that had defeated all other comers, now adopted into a culture that was beginning to die, was the emblem of the change. Somehow she and her husband, Peta Nocona, survived the cataclysm. As nomads, they moved constantly. One imagines her on one of these migrations, on horseback, moving slowly across the open grassy plain with hundreds of others, warriors in the vanguard, toward a wide, hazy horizon that would have looked to white men like unalloyed emptiness. There were the long trains of heavily packed mules and horses and the ubiquitous Comanche dogs. There were horses dragging travois that carried the huge tent poles and piled buffalo hides and scored the earth as they went along—perfectly parallel lines drawn on the prairie, merging and vanishing into the pale-blue Texas sky. All trailed by the enormous horse remuda, the source of their wealth. It must have been something to behold. Cynthia Ann lived a hard life. Women did all of the brutally hard work, including most of the work that went into moving camp. They did it from dawn till dark, led brief difficult lives, and did not complain about it; they did everything except hunt and fight. Her camp locations show just how far she roamed. Pah-hah-yuco’s camps were found in 1843 north of the Red River and south of modern-day Lawton, Oklahoma, on Cache Creek (the encampment was on a creek bank on the open prairie and stretched for half a mile).25 In 1844 he was camped on the Salt Plains of present-day north-central Oklahoma, on the Salt Fork of the Arkansas River,26 well north of the Washita, where Williams found him in 1846. In 1847 his band was spotted a hundred miles north of Austin, in rolling, lightly timbered prairie, camped in a village of one hundred fifty lodges,27 and again that same year in a village in the limestone hills and mesas west of Austin. She was identified as being with the Tennawish band in 1847, who often camped with the Penateka (with whom Pah-hah-yuco was often

The shops of Palo Alto's Sorcerer Square are in plain sight, but this ordinary-seeming plaza has a secret side. My favorite is my parents' shop, of course, where they sell the most energizing, freshly made tea in the city---with a hint of a joy charm. Plus there's Ana's bakery, where her just-baked cinnamon streusel cupcakes brighten up her customers' days and give them a shot of courage. We've also got what looks like a pharmacy (but it is truly an apothecary for everything from bottled charms to elixirs that fix spells that go wrong); a clothing store (useful when you need jeans that have real pockets---and magical ones to hide charms and enchanted vials); an ensorcelled vegetarian South Indian restaurant with the most fragrant spice mixes ever; a cozy gem store filled with healing crystals and magic-gathering mood rings; and an enchanted fruit shop with dragon fruit that burns with a sugary fire.

the Cottonwood Creek one, or maybe it was Indian Creek—so that I could park near the broken-down van that had given up one of its occupants that cold night. I parked and got out, walking toward whatever damn creek it was, and looked up at the makeshift poster still stapled to the power pole. The snow was falling steadily, very much like the night Jeanie One Moon had gone missing, almost as if the fates were toying with me, laughing in my face. I reached up and tore the now brittle plastic from the tree, having been fastened there for over a year, and studied the photo of the missing girl with half her face faded away, as if she were lying in a snowdrift somewhere, waiting to be discovered. Carefully folding the notice, I slipped it into the inside pocket of my jacket just as a pair of headlights appeared in the distance from the south, roiling the snow in their wake. I watched, fully expecting it to continue on I-90 up to Billings, but instead it slowed, turned in, and pulled up behind my truck. The big, full-ton turbo diesel dually engine rattled to a stop and the lights shut off. A large man extricated himself from the driver’s seat and lumbered toward me. “How did you know I would be here?” Lyndon Iron Bull stomped through the couple of inches of snow and pulled up the collar on his blanket-lined coat, his glasses steaming with his breath. “This is my land;

The Dutch East India Company, which was headquartered in Batavia (now the Indonesian capital of Jakarta), was the great mercantile engine of the seventeenth century, and all the major geographic discoveries in the Pacific during this period were made by Dutch captains in search of new markets and new goods for trade. One of these was a commander named Abel Janszoon Tasman, who, in 1642, set out with a pair of ships bound for the southern Pacific Ocean. Tasman followed what looks, on the face of it, like the most unlikely route imaginable. Departing from the island of Java, he sailed west across the Indian Ocean to Mauritius, a small island off the coast of Madagascar, which itself is a large island off the coast of southeastern Africa. There, he turned south and continued until he reached the band of powerful westerlies that would sweep him back eastward, all the way across the Indian Ocean, until he finally reached the Pacific. Tasman followed this lengthy and unintuitive route—sailing nearly ten thousand miles to reach an ocean that was less than twenty-five hundred miles from where he had begun—because the winds and currents in the Indian Ocean operate the same way they do in the Pacific, circling counterclockwise in a similar gyre.

The Pāli canon that the Buddhist tradition of Ceylon and South East Asia presents us with appears to be basically the Tipiṭaka that the compilers of the commentaries had before them in the fifth and sixth centuries CE. The Pāli tradition itself records that the texts of the canon at first existed only orally and were committed to writing at a relatively late date, some time during the first century BCE. On the basis of this tradition – and scholars have generally looked upon it quite favourably – we may be justified in concluding that the Pāli canon as we have it is substantially as it was written down at that time. Presumably this canon was brought to Ceylon from India at some earlier date, possibly by Mahinda, who, according to the Pāli tradition, came to Ceylon some time during the reign of Asoka. This tradition may have a kind of corroboration in the form of Asoka's thirteenth rock edict. Certainly the language of the canon appears to be entirely consonant with a north Indian provenance, and any evidence for significant additions to the canon after its arrival in Ceylon is at best inconclusive.

Director: Saravana Rajan Producer: Dayanidhi Azhagiri Written : Saravana Rajan Starring: Jai,Swati Reddy Music: Yuvan Shankar Raja Cinematography: Venkatesh S. Release Date: Jan 24, 2014 Editing: Praveen K. L, N. B. Srikanth Director Saravana Rajan’s debut comedy thriller ‘Vadacurry’ features actors Swati Reddy and Jai in lead role. ‘Vadacurry’ is produced by Dhayanidhi Alagiri with Yuvan Shankar Raja’s music. Bollywood actress Sunny Leone has shaken her legs for ‘Vadacurry’ Tamil film’s dream song with actor Jai in Bangkok. The shooting of the song was held in December 2013. It’s a dream sequence of Jai’s character in the ‘Vadacurry’ where, Sunny will be grooving with him. Sunny was given half-sari, bangles and anklets to portray a typical south Indian look in this song. However, the hot diva loved trying these accessories to shake her legs for her debut film in Kollywood ‘Vadacurry’. ‘Vadacurry’ Tamil movie’s cinematography is handled by Venkatesh. ‘Vadacurry’ team started rolling on floors from August 19, 2013. Interestingly, ‘Vadacurry’ Tamil movie’s music composer Yuvan Shankar Raja is cousin of director Saravana Rajan. Director Saravana Rajan has followed the steps of his tutor Venkat Prabhu in coining food names as title for his movie ‘Vadacurry’ that matched with Venkat Prabhu’s recent release ‘Biriyani’. The charming beauty Anusha Dhayanidhi has made a debut as costume designer in ‘Vadacurry’. Anusha Dhayanidhi has transformed the looks of female lead Swathi in ‘Vadacurry’ Tamil film. It should be noted that ‘Subramaniyapuram’ pairs, who had portrayed good chemistry have joined this comedy entertainer ‘Vadacurry’. However, ‘Vadacurry’ Tamil film is ready to be served on 24January, 2014 to give a punch of full-on comedy with its taste and essence.

On May 30, 1539, Hernando De Soto landed his private army near Tampa Bay in Florida. De Soto was a novel figure: half warrior, half venture capitalist. He grew very rich very young in Spanish America by becoming a market leader in the nascent slave trade. The profits helped to fund the conquest of the Inka, which made De Soto wealthier still. He accompanied Pizarro to Tawantinsuyu (aka, The Inka Empire), burnishing his reputation for brutality - he personally tortured Challcochima (a leading Inka general of the north) before his execution. Literally looking for new worlds to conquer, De Soto returned to Spain soon after his exploits in Peru. In Charles V's court he persuaded the bored monarch to let him loose in North America with an expedition of his own. He sailed to Florida with six hundred soldiers, two hundred horses, and three hundred pigs. From today's perspective, it is difficult to imagine the ethical system that culd justify De Soto's subsequent actions. For four years his force wandered through what are now Florida, Georgia, North and South Carolina, Tennessee, Alabama, Mississippi, Arkansas, Texas and Louisiana, looking for gold and wrecking most everything it touched. The inhabitants often fought back viorously, but they were baffled by the Spaniards' motives. De Soto and his soldiers managed to rape, torture, enslave, and kill countless Indians. But the worst thing he did, some researchers say, was entirely without malice - he brought pigs.

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