Symbolic Elephant Quotes

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

And your students,” Sato demanded, “don’t find it unnerving that Masons meditate with skulls and scythes?” “No more unnerving than Christians praying at the feet of a man nailed to a cross, or Hindus chanting in front of a four-armed elephant named Ganesh. Misunderstanding a culture’s symbols is a common root of prejudice

The Hebrew word, qeren (#H7161 קֶ֣רֶן), is a horn of a bull, or is sometimes used to describe the tusk of an elephant. The English translation here is, “might.” In either case, the business-end of either animal is the symbol of its strength. pg 41

Psychologists say the best way to handle children at this stage of development is not to answer their questions directly but instead to tell them a story. As pediatrician Alan Greene explained, “After conversing with thousands of children, I’ve decided that what they really mean is, ‘That’s interesting to me. Let’s talk about that together. Tell me more, please?’ Questions are a child’s way of expressing love and trust. They are a child’s way of starting a conversation. So instead of simply insisting over and over again that the object of my son’s attention is, in fact, an elephant, I might tell him about how, in India, elephants are symbols of good luck, or about how some say elephants have the best memories of all the animals. I might tell him about the time I saw an elephant spin a basketball on the tip of his trunk, or about how once there was an elephant named Horton who heard a Who. I might tell him that once upon a time, there was an elephant and four blind men; each man felt a different part of the elephant’s body: the ears, the tail, the side, and the tusk . . .

No more unnerving than Christians praying at the feet of a man nailed to a cross, or Hindus chanting in front of a four-armed elephant named Ganesh. Misunderstanding a culture’s symbols is a common root of prejudice.

The giant stuffed animals all found homes quickly. A few days later, I learned that one of the animals had been taken by a Carnegie Mellon who, like me, has cancer. After the lecture, she walked up and selected the giant elephant. I love the symbolism of that. She got the elephant in the room.

The Republican Party spent the year of the liberal apotheosis enacting the most unlikely political epic ever told: a right-wing fringe took over the party from the ground up, nominating Barry Goldwater, the radical-right senator from Arizona, while a helpless Eastern establishment-that-was-now-a-fringe looked on in bafflement. Experts, claiming the Republican tradition of progressivism was as much a part of its identity as the elephant, began talking about a party committing suicide. The Goldwaterites didn’t see suicide. They saw redemption. This was part and parcel of their ideology—that Lyndon Johnson’s “consensus” was their enemy in a battle for the survival of civilization. For them, the idea that calamitous liberal nonsense—ready acceptance of federal interference in the economy; Negro “civil disobedience”; the doctrine of “containing” the mortal enemy Communism when conservatives insisted it must be beaten—could be described as a “consensus” at all was symbol and substance of America’s moral rot. They also believed the vast majority of ordinary Americans already agreed with them, whatever spake the polls—“crazy figures,” William F. Buckley harrumphed, doctored “to say, ‘Yes, Mr. President.’” It was their article of faith. And faith, and the uncompromising passions attending it, was key to their political makeup.

Questions are a child’s way of expressing love and trust. They are a child’s way of starting a conversation. So instead of simply insisting over and over again that the object of my son’s attention is, in fact, an elephant, I might tell him about how, in India, elephants are symbols of good luck, or about how some say elephants have the best memories of all the animals. I might tell him about the time I saw an elephant spin a basketball on the tip of his trunk, or about how once there was an elephant named Horton who heard a Who. I might tell him that once upon a time, there was an elephant and four blind men; each man felt a different part of the elephant’s body: the ears, the tail, the side, and the tusk . . . Sometimes, as I’m doing this, my son will crawl into my lap, put his head on my chest, and just listen to the story, his questions quieted, his body relaxed. And I realize this is all he wanted to begin with—to be near me, to hear the familiar cadence of my voice, to know he’s safe and not alone.

THE INFERNAL NAMES Abaddon - (Hebrew) the destroyer ... Asmodeus - Hebrew devil of sensuality and luxury, originally "creature of judgement" ... Azazel - (Hebrew) taught men to make weapons of war, introduced cosmetics ... Bast - Egyptian goddess of pleasure represented by the cat Beelzebub - (Hebrew) Lord of the Flies, taken from symbolism of the scarab Behemoth - Hebrew personification of Satan in the form of an elephant ... Coyote - American Indian Devil Dagon - Philistine avenging devil of the sea ... Dracula - Romanian name for devil ... Fenriz - Son of Loki, depicted as a wolf ... Hecate - Greek goddess of underworld and witchcraft ... Kali - (Hindu) daughter of Shiva, high priestess of Thuggees ... Lilith - Hebrew female devil, Adam's first wife who taught him the ropes Loki - Teutonic devil ... Mania - Etruscan goddess of Hell ... Midgard - son of Loki, depicted as a serpent ... Pluto - Greek god of the underworld Proserpine - Greek queen of the underworld ... Sammael - (Hebrew) "venom of God" ... Shiva - (Hindu) the destroyer ...

We might call this existential paradox the condition of individuality finitude. Man has a symbolic identity that brings him sharply out of nature. He is a symbolic self, a creature with a name, a life history. He is a creator with a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature, as the Renaissance thinkers knew. Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways-the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days-that's something else.

Though in many natural objects, whiteness refiningly enhances beauty, as if imparting some special virtue of its own, as in marbles, japonicas, and pearls; and though various nations have in some way recognised a certain royal preeminence in this hue; even the barbaric, grand old kings of Pegu placing the title “Lord of the White Elephants” above all their other magniloquent ascriptions of dominion; and the modern kings of Siam unfurling the same snow-white quadruped in the royal standard; and the Hanoverian flag bearing the one figure of a snow-white charger; and the great Austrian Empire, Caesarian, heir to overlording Rome, having for the imperial color the same imperial hue; and though this pre-eminence in it applies to the human race itself, giving the white man ideal mastership over every dusky tribe; and though, besides, all this, whiteness has been even made significant of gladness, for among the Romans a white stone marked a joyful day; and though in other mortal sympathies and symbolizings, this same hue is made the emblem of many touching, noble things— the innocence of brides, the benignity of age; though among the Red Men of America the giving of the white belt of wampum was the deepest pledge of honor; though in many climes, whiteness typifies the majesty of Justice in the ermine of the Judge, and contributes to the daily state of kings and queens drawn by milk-white steeds; though even in the higher mysteries of the most august religions it has been made the symbol of the divine spotlessness and power; by the Persian fire worshippers, the white forked flame being held the holiest on the altar; and in the Greek mythologies, Great Jove himself being made incarnate in a snow-white bull; and though to the noble Iroquois, the midwinter sacrifice of the sacred White Dog was by far the holiest festival of their theology, that spotless, faithful creature being held the purest envoy they could send to the Great Spirit with the annual tidings of their own fidelity; and though directly from the Latin word for white, all Christian priests derive the name of one part of their sacred vesture, the alb or tunic, worn beneath the cassock; and though among the holy pomps of the Romish faith, white is specially employed in the celebration of the Passion of our Lord; though in the Vision of St. John, white robes are given to the redeemed, and the four-and-twenty elders stand clothed in white before the great-white throne, and the Holy One that sitteth there white like wool; yet for all these accumulated associations, with whatever is sweet, and honorable, and sublime, there yet lurks an elusive something in the innermost idea of this hue, which strikes more of panic to the soul than that redness which affrights in blood.

No other animals have collective intentionality combined with words. A few other animal species do have symbolic communication of a sort. Elephants appear to communicate through low-frequency vocal rumblings that can travel over a mile. Certain great apes appear to use sign language in a limited way, on the order of a two-year-old human, usually linked in some way to securing a reward. But only human animals have both language and collective intentionality. The two abilities build on one another in complex ways, allowing a human infant to bootstrap a conceptual system into her brain, changing its wiring in the process. The combination also allows people to categorize cooperatively, which is the basis of communication and social influence.12

Siena From Assisi we took the bus to Siena, another walled medieval city. It is built on 3 hills and divided into 17 districts. Each district, known as a contrada, is represented by an animal, like a goose, eagle, or elephant. One district even has a dragon as its symbol! Each year 10 districts are chosen to compete in the Corsa del Palio (Parade of the Banner). It is held twice a year on July 2 and August 16. First there’s a procession with flag bearers, musicians, horses, and riders. Everyone dresses up in medieval costumes. The main event is a bareback horse race around the Piazza del Campo, a slanting, fan-shaped plaza. More than 40,000 spectators come to watch.

There is really one reason that, forty millennia ago, our human ancestors would spend time creating art in the form of therianthropes. It symbolized something. When we see therianthropes represented in art from the past few thousand years, it’s typically associated with religious symbolism: like Horace (the falcon-headed Egyptian god), Lucifer (often depicted as half-human, half-goat in Christian art), or Ganesh (the elephant-headed Hindu god). The Sulawesian therianthropes are “the world’s earliest known evidence for our ability to conceive of the existence of supernatural beings,” Dr. Adam Brumm told the New York Times after he and his research team discovered the Sulawesian therianthropes in 2017.13 What is a supernatural being? It is a creature that has abilities and knowledge beyond what humans have. Some experts suggest that these therianthropes might be spirit guides, creatures giving us aid, answers, or advice.

There is really one reason that, forty millennia ago, our human ancestors would spend time creating art in the form of therianthropes. It symbolized something. When we see therianthropes represented in art from the past few thousand years, it’s typically associated with religious symbolism: like Horace (the falcon-headed Egyptian god), Lucifer (often depicted as half-human, half-goat in Christian art), or Ganesh (the elephant-headed Hindu god). The Sulawesian therianthropes are “the world’s earliest known evidence for our ability to conceive of the existence of supernatural beings,” Dr. Adam Brumm told the New York Times after he and his research team discovered the Sulawesian therianthropes in 2017.13 What is a supernatural being? It is a creature that has abilities and knowledge beyond what humans have. Some experts suggest that these therianthropes might be spirit guides, creatures giving us aid, answers, or advice.14 This assumes, then, that our ancestors had been asking questions that required supernatural answers. And what could these questions possibly be other than those that underpin all religions: Why does the world exist? Why am I here? And why do I have to die? These ancient therianthropes are the best evidence we have of why specialist questions swimming about in our ancestors’ heads.

In the town of Taos, New Mexico, everyone who lives there (or even just visits) can hear an annoying hum which sounds much like a diesel engine running in the distance. However, despite multiple attempts, no sound recording or monitoring device can pick up the sound, and therefore it is impossible to tell where it is coming from. Could it be (as one actual explanation proposes) that the sound is transmitted directly into people’s brains, rather than being a physical noise? To this day, no-one knows for sure. Perhaps the strangest example of an object ‘out of its time’ appeared in Romania when in 1974 a group of workers discovered three objects buried ten metres deep in a sand trench. Two of the items were found to prehistoric elephant bones, dating back two million years. The third object was an aluminium wedge. Considering that the metal was not created until 1825, experts were - and remain to this day - astounded. Of course, many claim ‘hoax’, but if one doesn’t jump to that conclusion right away, the implications are extraordinary. In 1908 an Italian Archaeologist named Luigi Pernier discovered a fired clay disc in the ruins of the Minoan palace-site of Phaistos. Dating to the 2nd millennium BC, it is around 15 cm in diameter with each side covered by a spiral of symbols, comprising of 45 unique signs which appear to have been made by pressing hieroglyphic seals into the clay when it was soft. To date, the Phaistos Disc has eluded any attempt to translate it, as it has been generally concluded there is not enough context available to decipher the script.

Abu Ghraib is the symbol of American mistakes in Iraq, the place where the weird criminal perversions of bored, porn-surfing American teenagers clashed spectacularly with fastidious, sexually inviolate Islamic culture. It was also a most powerful symbol of our misguided perception of ourselves and our place in the world. We came into this war expecting to be treated like the GIs who went into France a half century ago—worshipped, instantly excused for the occasional excess or foible, and handed the keys to both the castle wine cellar and the nurses’ dormitory. Instead we were treated like unclean monsters by the people we liberated, and around the world our every move was viciously scrutinized not only by those same Europeans we rescued ages ago but by our own press. The failure of Abu Ghraib was the failure to accept the role we had created for ourselves as new masters of subject peoples. We wanted to rule absolutely and also to be liked, which was why our first reaction after the scandal broke was to issue profuse apologies, call for a self-flagellating round of investigations, and demand the prison’s closure. A hegemonic power more comfortable with ruling would have just shot the reporter who broke the story and moved on. But America has never been able to stomach that kind of thing, which is why, incidentally, this occupation of Iraq is probably not going to work. We are too civilized to make ourselves truly feared in public, but not civilized enough to properly restrain our power in private.

The original audience of the book would have read such symbolism “as fluently as any modern reader of the daily papers reads the conventional symbols of a political cartoon.”10 (For example, American readers of a political cartoon featuring an elephant and a donkey immediately know that the elephant symbolizes the Republican party and that the donkey symbolizes the Democrats.)

When some of the post-Soviet societies developed in unexpected ways, language impaired our ability to understand the process. We talked about whether they had a free press, for example, or free and fair elections. But noting that they did not, as Magyar has said, is akin to saying that the elephant cannot swim or fly: it doesn’t tell us much about what the elephant is. Now the same thing was happening in the United States; we were using the language of political disagreement, judicial procedure, or partisan discussion to describe something that was crushing the system that such terminology was invented to describe. Magyar spent about a decade devising a new model, and a new language, to describe what was happening in his country. He coined the term “mafia state,” and described it as a specific, clan-like system in which one man distributes money and power to all other members. He then developed the concept of autocratic transformation, which proceeds in three stages: autocratic attempt, autocratic breakthrough, and autocratic consolidation. It occurred to me that these were words that American culture could now borrow, in an appropriate symbolic reversal of 1989: these terms appear to describe our reality better than any words in the standard American political lexicon. Magyar had analyzed the signs and circumstances of this process in post-Communist countries and proposed a detailed taxonomy. But how it might happen in the United States was uncharted territory.

In my life I've done more suffering than thinking— though I believe one understands better that way. You see, dogs aren't enough any more. People feel so damned lonely, they need company, they need something bigger, stronger, to lean on, something that can really stand up to it all. Dogs aren't enough; what we need is elephants. . . It seems that the elephants Morel was trying to save were purely imaginary and symbolic, a parable, as they say, and that the poor bastard was really defending the old human rights, the rights of man, those noble, clumsy, gigantic, anachronistic survivals of another age - another geological epoch. . . you announce this salvation as coming *soon’— though I suppose that in the language of paleontology, which is not exactly that of human suffering, the word soon’ means a few trifling hun- dred thousands of years. Earth was his kingdom, his place, his field— he belonged. . The lorry was literally stuffed with ‘trophies’: tusks, tails, heads, skins— an orgy of butch- ery. De Vries, was certainly not collecting for museums, because most of them had been so riddled with shot as to be unrecognizable and in any case unsuitable for the pleasure of the eye. I suppose there are things that nothing can kill and that remain forever intact. It’s as if nothing could ever j^ppen to human beings. They’re a species over which it’s not easy to triumph. They’ve a way of rising from the ashes, smiling and holding hands. "Well, I finally got an idea. When he fails, do like me: think about free elephant ride through Africa for hundreds and hundreds of wonderful animals that nothing could be built—either a wall or a fence of barbed wire—passing large open spaces and crush everything in its path, and destroying everything—while they live, nothing is able to stop them—what freedom! And even when they are no longer alive, who knows, perhaps continue to race elsewhere still free. So you begin to torment your claustrophobia, barbed wire, reinforced concrete, complete materialism imagine herds of elephants of freedom, follow them with his eyes never left them on their run and will see you soon feel better ... " years of isolation in the depths of the jungle have no power against a tenacious hope, and that a hundred acres of land at the height of the rainy season are easier to clear than are certain little intimate nooks of our soul. she understood perfectly well how unconvincing this sounded, but she couldn’t help it: it was the truth. He felt that, at his age, patience was ceasing to be a virtue and was becoming a luxury he could less and less afford. He strove for one last time to look at the affair with all the detachment and all the serenity suitable to a man of science. the immense sky, filled with absence. with the impassive face of a man who feels perfectly sure of having the last word. Of course to the pure all things are pure.

He was convinced that if the attack on Omando had caused such interest in the world it was not so much because of the victim’s importance, but because fear, resentment and repeated disillusion in the age of slavery and radiation death had in the end branded the hearts of millions of human beings with an edge of misanthropy, which made them follow with sympathy, and perhaps some feeling of personal re- venge, the story of '‘the man who had changed species.” He turned toward Laurent with sympathy. It was difficult not to like that generous, slightly sing-song voice, not to like that black giant who spoke so frankly about himself when he thought he was speaking only of the African fauna. inclined to a gentle skepticism which usually sufficed to protect him both against excessive illusions about human nature and against excessive doubt of it a sort of Saint Francis of Assisi, only more energetic, more dashing, more muscular he had the greatest respect for humor, because it was one of the best weapons ever forged by man for the struggle against himself. devoured by some ravenous dream of hygiene and universal health who desperately pursue a certain ideal of human decency, call it tolerance, justice or liberty The idea, too, that people who have suffered too much aren’t any longer capable of ... of complicity with you, for that’s what it amounts to. That they aren’t any longer capable of playing ball with us. The idea that they’ve somehow been spoiled once for all. It was partly on account of this idea that the German theorists of racialism preached the extermination of the Jews; they had been made to suffer too much, and therefore they could not be anything after that but enemies of the human race. A man can’t spend his life in Africa without acquiring something pretty close to a great affection for the elephants. Those great herds are, after all, the last symbol of liberty left among us. It s something that’s fast disappearing, from more points of view than one. Every time you come upon them in the open, moving their trunks and their great ears, an irresistible smile rises to your lips. I defy anyone to look upon elephants without a sense of wonder. Their very enormity, their, clumsiness, their giant stature, represent a mass of liberty that sets you dreaming. They’re . . . yes, they’re the last individuals. a trace of superiority, of condescension toward me, as though to point out to me that this was obviously something I could not understand, a private and secret world which I was not permitted to enter. Yes, there are some among us who are fighting for the independence of Africa. But why? To protect the elephants. To take the protection of African fauna into their own hands. Perhaps for them elephants are only an image of their own liberty. That suits me: liberty always suits me. Personally, I have no patience with nationalism: the new or the old, the white or the black, the red or the yellow. They aim between the eyes, just because it’s big, free and beautiful. That’s what they call a fine shot. A trophy. people have been seized by such a need for friendship and company that the dogs can’t manage it. We’ve been asking too much of them. The job has broken them down— they’ve had it. Just think how long they’ve been doing their damnedest for us, wagging their tails and holding out their paws— they’ve had enough . . .’ It’s natural: they’ve seen too much. And the people feel lonely and deserted, and they need something bigger that can really take the strain. Dogs aren’t enough any more; men need elephants. ‘Look here, my friend, for three years I was a bus conductor in Paris. I recommend it during rush hours; it gave me what you might call a knowledge of human nature— a good, solid knowledge which prompted me to change sides and go over to the elephants. there was around him an air of authenticity impossible to disregard: the authenticity of sheer physical nobility

The earth satisfies all our needs. But sometimes man forgets that he is the beneficiary of the earth's goodness. He deludes himself that he is the master of the earth. That is when Durga rises with her trident and impales the demon who assumes he can control her.

Shiva’s world-destroying dance is another potent symbol that can be understood both cosmologically and psychologically. From a yogic perspective, the dance disentangles all the mental webs by which we have imprisoned ourselves through our incessant karmic activities or volitions. Shiva, as Natarāja (“Lord of Dance”), is the destroyer of our delusions and illusions. He is an inner force that undermines our laboriously created conceptualizations of the world, so that we may see reality “as it is” (yathā-bhūta). The Goddess Mohinī (“She who deludes”) is thought to tempt us with misconceptions and delusional fantasies, so that only serious spiritual seekers can find their way to Reality. The elephant-headed, pot-bellied God Ganesha, again, is traditionally called upon to remove all such obstacles. Each deity represents a particular symbolic function whose depth we can plumb only when we delve into our own psyche by means of Yoga. The artistic representations of the numerous deities of Hinduism, Buddhism, and Jainism all are full of yogic symbolism. That symbolism is most prominent in the profound teachings of Tantra. To appreciate this fact, we just need to look at the esoteric meaning of hatha—as in Hatha-Yoga, a branch of Tantra. The dictionary meaning of the term hatha is simply “force” or “power,” and the commonly used ablative hathāt means “by force of.” Esoterically, however, the syllables ha and tha—quite meaningless in themselves—are said to symbolize “Sun” and “Moon” respectively. Specifically, they refer to the inner luminaries: the “sun” or solar energy coursing through the right energetic pathway (i.e., the pingalānādī) and the “moon” or lunar energy traveling through the left pathway (i.e., the idā-nādī). Hatha-Yoga utilizes these two currents—corresponding to the sympathetic and parasympathetic nervous systems respectively—in order to achieve a psychoenergetic balance and mental tranquillity. When this energetic harmony is achieved, the central channel (i.e., the sushumnā-nādī) is activated. As soon as the life force (prāna) flows into and up the central channel, it awakens the serpent power (kundalinī-shakti) and pulls it into the central channel as well. Thereafter the kundalinī rises to the crown of the head, leading to a sublime state of mind-transcending unified consciousness (or nirvikalpa-samādhi, “formless ecstasy”).

magic procedure. And instinct is usually represented by an animal - a dog, a horse, an elephant for instance. In this case,

What is the real issue then, according to you?' Scholscher was on the point of replying that men needed another company than their own kind, that they craved it desperately, like an almost physical presence, and that nothing on earth seemed big enough to satisfy that urge, those roots of heaven, as Islam called them, which were forever gripping and torturing man's heart, but he felt that this sort of talk, and indeed of thinking, ill became the Army uniform he was wearing. The feeling dated probably from the time when, as a young cadet at Saint-Cyr, the thin stripe of a sub-lieutenant had been all the horizon to which he aspired. He smiled faintly at the memory of his youth. For a long time the Army uniform had remained for him the very symbol of what he had most fervently desired from the first metaphysical stirrings of adolescence: fidelity to a rule. This forbade certain attitudes, certain states of mind. So he kept his reflections to himself — all the more so since, these last years, he felt less and less need to exchange ideas with other men, because essentially they no longer came to him as questions, but as certainties. He had thus nothing left but minor curiosities. Sucking at his pipe, he gave the Dutchman a very friendly glance. 'What is the issue, according to you, if it isn't elephants?' Haas repeated, in a slightly menacing tone. 'Loneliness, I suppose,' said Scholscher vaguely.

You see, if I simply told them that they're disgusting, that it's time to change, to respect nature at long last, to leave a margin of humanity in which there would be room even for all elephants in Africa, that wouldn't worry them much. They’d shrug their shoulders and say that I’m a visionary, a fanatic, just about fit to be locked up. So one’s got to outwit them. That’s why I’m quite willing to let them think that the elephants are only a pretext, a symbol, and that what’s underneath it is a terroristic movement for African independence, and that the defense of the elephants is merely a method of protest against the exploitation of Africa’s natural wealth by white men. That — there’s no doubt about it — has a good chance of waking them up, alarming them, making them do something, making them take me seriously; and the cleverest, most astute thing to do is obviously to deprive us of the pretext — that is to say, to ban elephant hunting completely.

But because ivory was the first thing we were after when we came here at the turn of the century and because we’re the only ones to hunt with modem weapons, you’ve thought it smart to make elephant hunting the symbol of capitalist exploitation. [...] As long as the protection of the elephants was only a humanitarian idea, only a question of decency, of generosity, a margin of freedom to be preserved at all costs, his campaign had no chance of going very far with the governments concerned. But as soon as it threatened to turn into a political movement, it became explosive, and the authorities had to do something about it, take a real and active interest in the protection of the African fauna, forbid elephant hunting in all its ugly forms, ensure the threatened giants with all the protection and friendship they needed so much. He was convinced that some clever strategists among the governments concerned would do precisely this — and it was all he asked.

One evening in Toronto, the gods Apollo and Hermes were at the Wheat Sheaf Tavern. Apollo had allowed his beard to grow until it reached his clavicle. Hermes, more fastidious, was clean-shaven, but his clothes were distinctly terrestrial: black jeans, a black leather jacket, a blue shirt. They had been drinking, but it wasn’t the alcohol that intoxicated them. It was the worship their presence elicited. The Wheat Sheaf felt like a temple, and the gods were gratified. In the men’s washroom, Apollo allowed parts of himself to be touched by an older man in a business suit. This pleasure, more intense than any the man had known or would ever know again, cost him eight years of his life. While at the tavern, the gods began a desultory conversation about the nature of humanity. For amusement, they spoke ancient Greek, and Apollo argued that, as creatures go, humans were neither better nor worse than any other, neither better nor worse than fleas or elephants, say. Humans, said Apollo, have no special merit, though they think themselves superior. Hermes took the opposing view, arguing that, for one thing, the human way of creating and using symbols, is more interesting than, say, the complex dancing done by bees. – Human languages are too vague, said Apollo.

An office full of software engineers soon morphed, under the flickering fluorescent lights, into a tribe of chattering primates. All-hands meetings, shared meals, and team outings became elaborate social grooming sessions. Interviews began to look like thinly veiled initiation rituals. The company logo took on the character of a tribal totem or religious symbol.