Temperature Of Language Quotes

My temper was sometimes violent, and my passions vehement; but by some law in my temperature they were turned not towards childish pursuits but to an eager desire to learn, and not to learn all things indiscriminately. I confess that neither the structure of languages, nor the code of governments, nor the politics of various states possessed attractions for me. It was the secrets of heaven and earth that I desired to learn; and whether it was the outward substance of things or the inner spirit of nature and the mysterious soul of man that occupied me, still my inquiries were directed to the metaphysical, or in its highest sense, the physical secrets of the world.

Out here, the deadly shit seeking your blood and meat is not confined to snakes and bears and weather. Other forces resent your presence too. Ghosts of long-gone wolves and buffalo and Indians and pioneers, dead in the service of implacable history. If you stop and camp early, while it's still early, while it's still daylight--claim your space, plant your flag, build your fire--you push them back into the past. But alone in the dark, the minute you sit your ass down they circle close around. Lie on the ground, and the cold seeps up as they try to equalize your temperature with theirs. Get quiet, and you hear the voices. A few words in English, but mostly in other languages. The ones that came before the Indians. Words the long-gone animals thought to one another. Words flowing against you. Wishing you ill. Yet, somehow, all gentle as an outbreath.

There’s language to the woods and it’s speaking to those capable of listening, to ears taught to decode meanings mild or malignant. Geese flying, bees buzzing. Howl of a wolf, height of the clouds, face of the moon, colour of the night and the morning sky, movement of game, snowfall heavy or light — things mostly lost on most people. Where others heard the winds in the maples, the trapper smelled the sap on the breeze. A wind veered northerly and where another might think the evening cold, he knew frost was coming early and the temperatures would stay cold for a week and the bears would feed heavily before the berry bushes died and the deer would be more active at dusk, at dawn. Inflections of the forest, cadence of the wilderness, language of the North.

To make a tarte of strawberyes," wrote Margaret Parker in 1551, "take and strayne theym with the yolkes of four eggs, and a little whyte breade grated, then season it up with suger and swete butter and so bake it." And Jess, who had spent the past year struggling with Kant's Critiques, now luxuriated in language so concrete. Tudor cookbooks did not theorize, nor did they provide separate ingredient lists, or scientific cooking times or temperatures. Recipes were called receipts, and tallied materials and techniques together. Art and alchemy were their themes, instinct and invention. The grandest performed occult transformations: flora into fauna, where, for example, cooks crushed blanched almonds and beat them with sugar, milk, and rose water into a paste to "cast Rabbets, Pigeons, or any other little bird or beast." Or flour into gold, gilding marchpane and festive tarts. Or mutton into venison, or fish to meat, or pig to fawn, one species prepared to stand in for another.

Somatic Coaching is distinct from conversational coaching in that it includes the physical world of sensations, temperature, weight, movement, streamings, pulsation, and vibrations, as well as images, thoughts, attitudes, yearnings, dreams, and language. Somatic Coaching is also distinct from mind-body-spirit coaching in that it doesn’t see these three domains as separate but the human form as the unified space in which humans act, perceive, think, feel, sense, express emotions and moods, and live their spiritual longing.

been trying to reassemble these memories—if they can rightly claim provenance as such—in some kind of intelligible order, which they resist. On one level, I recall very little from that time, because I was slow to talk and lived in a world without language. That world, however, was rich in impressions and sensitive to shifts in emotional temperature and intensity. I was like a little planet, or a moon, orbiting around the greater masses of the grown-ups, eclipsed by their shadows and heated by their brilliance, always attached and dependent.

Adding carbon dioxide, or any other greenhouse gas, to the atmosphere by, say, burning fossil fuels or leveling forests is, in the language of climate science, an anthropogenic forcing. Since preindustrial times, the concentration of CO2 in the atmosphere has risen by roughly a third, from 280 to 378 parts per million. During the same period, the concentration of methane has more than doubled, from .78 to 1.76 parts per million. Scientists measure forcings in terms of watts per square meter, or w/m2, by which they mean that a certain number of watts have been added (or, in the case of a negative forcing, like aerosols, subtracted) for every single square meter of the earth’s surface. The size of the greenhouse forcing is estimated, at this point, to be 2.5 w/m2. A miniature Christmas light gives off about four tenths of a watt of energy, mostly in the form of heat, so that, in effect (as Sophie supposedly explained to Connor), we have covered the earth with tiny bulbs, six for every square meter. These bulbs are burning twenty-four hours a day, seven days a week, year in and year out. If greenhouse gases were held constant at today’s levels, it is estimated that it would take several decades for the full impact of the forcing that is already in place to be felt. This is because raising the earth’s temperature involves not only warming the air and the surface of the land but also melting sea ice, liquefying glaciers, and, most significant, heating the oceans, all processes that require tremendous amounts of energy. (Imagine trying to thaw a gallon of ice cream or warm a pot of water using an Easy-Bake oven.) The delay that is built into the system is, in a certain sense, fortunate. It enables us, with the help of climate models, to foresee what is coming and therefore to prepare for it. But in another sense it is clearly disastrous, because it allows us to keep adding CO2 to the atmosphere while fobbing the impacts off on our children and grandchildren.

What is the vril?” I asked. Therewith Zee began to enter into an explanation of which I understood very little, for there is no word in any language I know which is an exact synonym for vril. I should call it electricity, except that it comprehends in its manifold branches other forces of nature, to which, in our scientific nomenclature, differing names are assigned, such as magnetism, galvanism, &c. These people consider that in vril they have arrived at the unity in natural energetic agencies, which has been conjectured by many philosophers above ground, and which Faraday thus intimates under the more cautious term of correlation:— “I have long held an opinion,” says that illustrious experimentalist, “almost amounting to a conviction, in common, I believe, with many other lovers of natural knowledge, that the various forms under which the forces of matter are made manifest, have one common origin; or, in other words, are so directly related and mutually dependent that they are convertible, as it were into one another, and possess equivalents of power in their action. These subterranean philosophers assert that by one operation of vril, which Faraday would perhaps call ‘atmospheric magnetism,’ they can influence the variations of temperature—in plain words, the weather; that by operations, akin to those ascribed to mesmerism, electro-biology, odic force, &c., but applied scientifically, through vril conductors, they can exercise influence over minds, and bodies animal and vegetable, to an extent not surpassed in the romances of our mystics. To all such agencies they give the common name of vril.

Like Italian or Portuguese or Catalan, Spanish is a wordy language, bountiful and flamboyant, with a formidable emotional range. But for these same reasons, it is conceptually inexact. The work of our greatest prose writers, beginning with Cervantes, is like a splendid display of fireworks in which every idea marches past, preceded and surrounded by a sumptuous court of servants, suitors, and pages, whose function is purely decorative. In our prose, color, temperature, and music are as important as ideas and, in some cases-Lezama Lima or Valle Inclan, for example-more so. There is nothing objectionable about these typically Spanish rhetorical excesses. They express the profound nature of a people, a way of being in which the emotional and the concrete prevail over the intellectual and the abstract. This is why Valle Inclan, Alfonso Reyes, Alejo Carpentier, and Camilo Jose Cela, to cite four magnificent prose writers, are so verbose in their writing. This does not make their prose either less skillful or more superficial than that of Valery or T.S. Eliot. They are simply quite different, just as Latin Americans are different from the English and the French. To us, ideas are formulated and captured more effectively when fleshed out with emotion and sensation or in some way incorporated into concrete reality, into life-far more than they are in logical discourse. That perhaps is why we have such a rich literature and such a dearth of philosophers.

Astonishment: these women’s military professions—medical assistant, sniper, machine gunner, commander of an antiaircraft gun, sapper—and now they are accountants, lab technicians, museum guides, teachers…Discrepancy of the roles—here and there. Their memories are as if not about themselves, but some other girls. Now they are surprised at themselves. Before my eyes history “humanizes” itself, becomes like ordinary life. Acquires a different lighting. I’ve happened upon extraordinary storytellers. There are pages in their lives that can rival the best pages of the classics. The person sees herself so clearly from above—from heaven, and from below—from the ground. Before her is the whole path—up and down—from angel to beast. Remembering is not a passionate or dispassionate retelling of a reality that is no more, but a new birth of the past, when time goes in reverse. Above all it is creativity. As they narrate, people create, they “write” their life. Sometimes they also “write up” or “rewrite.” Here you have to be vigilant. On your guard. At the same time pain melts and destroys any falsehood. The temperature is too high! Simple people—nurses, cooks, laundresses—behave more sincerely, I became convinced of that…They, how shall I put it exactly, draw the words out of themselves and not from newspapers and books they have read—not from others. But only from their own sufferings and experiences. The feelings and language of educated people, strange as it may be, are often more subject to the working of time. Its general encrypting. They are infected by secondary knowledge. By myths. Often I have to go for a long time, by various roundabout ways, in order to hear a story of a “woman’s,” not a “man’s” war: not about how we retreated, how we advanced, at which sector of the front…It takes not one meeting, but many sessions. Like a persistent portrait painter. I sit for a long time, sometimes a whole day, in an unknown house or apartment. We drink tea, try on the recently bought blouses, discuss hairstyles and recipes. Look at photos of the grandchildren together. And then…After a certain time, you never know when or why, suddenly comes this long-awaited moment, when the person departs from the canon—plaster and reinforced concrete, like our monuments—and goes on to herself. Into herself. Begins to remember not the war but her youth. A piece of her life…I must seize that moment. Not miss it! But often, after a long day, filled with words, facts, tears, only one phrase remains in my memory (but what a phrase!): “I was so young when I left for the front, I even grew during the war.” I keep it in my notebook, although I have dozens of yards of tape in my tape recorder. Four or five cassettes… What helps me? That we are used to living together. Communally. We are communal people. With us everything is in common—both happiness and tears. We know how to suffer and how to tell about our suffering. Suffering justifies our hard and ungainly life.

When after a few days the party relocated to Kazakhstan on an ancient plane chartered by NASA, the mood became even more festive. Jet lag, frigid temperatures that shocked even Canadians and a complete absence of language skills were apparently remedied with wild nights in various Baikonur “hot spots.” When Helene and the kids trooped over from the hotel to see me for the hour or two we were allotted to be together each day, they brought increasingly colorful stories about sensible, hard-working relatives and friends who had, the night before, morphed into vodka-loving party animals with a taste for wearing other people’s bras draped on their heads like berets.

Rather than say anything, I stood up and put my foot in the water, testing it. Testing the water, that is, not my foot. Though maybe it was my foot I was testing - whether it could tolerate the water's temperature. Oh, God, I don't know what's more difficult, life or the English language.

Witty, intellectual polemicists are a vanishing breed today. Their role has been usurped by television boobs whose IQs measure just below their body temperatures. Some journalism schools even warn their students to shun words that may hurt. But sometimes words should hurt. That is why they are in the language. When terrorists slaughter innocents, when corporation executives betray the trust of shareholders, when lewd priests betray the trust of little children, it is time to mobilize the language and send it into battle.

Just as our hunger is not that feeling of missing a meal, so our way of being cold has need of a new word. We say 'hunger', we say 'tiredness', 'fear', 'pain', we say 'winter' and they are different things. They are free words, created and used by free men who lived in comfort and suffering in their homes. If the Lagers had lasted longer a new, harsh language would have been born; and only this language could express what it means to toil the whole day in the wind, with the temperature below freezing, wearing only a shirt, underpants, cloth jacket and trousers, and in one's body nothing but weakness, hunger, and knowledge of the end drawing nearer.

Montreal November 1704 Temperature 34 degrees “Girl! English, eh? What is your name? Indians stole you, eh? I’ll send news to your people.” His excellent speech meant that he did a lot of trading with the English. It meant, Mercy prayed, that he liked the English. She found her tongue. “Will you take me to France, sir? Or anywhere at all? Wherever you are going--I can pay.” He raised his eyebrows. “You do not belong to an Indian?” She flushed and knew her red cheeks gave their own answer, but rather than speaking, she held out the cross. The sun was bright and the gemstones even brighter. The man sucked in his breath. He leaned very close to her to examine the cross. “Yes,” he said. “It is worth much.” He straightened up slowly, his eyes traveling from her waist to her breast to her throat to her hair. The other sailors also straightened, and they too left their work, drawn by the glittering cross. “So you want to sail with me, girl?” He stroked her cheek. His nails were yellow and thick like shingles, and filthy underneath. He twined her hair into a hank, circling it tighter and tighter, as if to scalp. “You are the jewel,” he said. “Come. I get a comb and fix this hair.” The other sailors slouched over. They pressed against her and she could not retreat. He continued to hold her by the hair, as if she were a rabbit to be skinned. She could see neither river nor sky, only the fierce grins of sailors leaning down. “Eh bien,” said the Frenchman, returning to his own tongue. “This little girl begs to sail with us,” he told his men. “What do you say, boys?” He began laughing. “Where should she sleep? What am I bid?” She did not have enough French to get every word, but it was the same in any language. The sailors laughed raucously. Indians had strong taboos about women. Men would not be with their women if they were going hunting or having important meetings, and certainly not when going off to war. She had never heard of an Indian man forcing himself on a woman. But these were not Indians. She let the cross fall on its chain and pushed the Frenchman away, but he caught both her wrists easily in his free hand and stretched her out by the wrists as well as by the hair. Tannhahorens pricked the white man’s hand with the tip of his scalping knife. White men loading barrels stood still. White sailors on deck ceased to move. White passersby froze where they walked. The bearded Frenchman drew back, holding his hands up in surrender. A little blood ran down his arm. “Of course,” he said, nodding. “She’s yours. I see.” The sailors edged away. Behind them now, Mercy could see two pirogues of Indians drifting by the floating dock. They looked like Sauk from the west. They were standing up in the deep wells of their sturdy boats, shifting their weapons to catch the sun. Tannhahorens did not look at Mercy. The tip of his knife advanced and the Frenchman backed away from it. He was a very strong man, possibly stronger than Tannhahorens. But behind Tannhahorens were twenty heavily armed braves. The Frenchman kept backing and Tannhahorens kept pressing. No sailor dared move a muscle, not outnumbered as they were. The Sauk let out a hideous wailing war cry. Mercy shuddered with the memory of other war cries. Even more terrified, all the French took another step back--and three of them fell into the St. Lawrence River. The Sauk burst into wild laughter. The voyageurs hooted and booed. The sailors threw ropes to their floundering comrades, because only Indians knew how to swim.

Montreal October 1704 Temperature 55 degrees “Remember how in Deerfield there was nobody to marry? Remember how Eliza married an Indian? Remember how Abigail even had to go and marry a French fur trader without teeth?” Mercy had to laugh again. It was such a treat to laugh with English friends. “Your man doesn’t have teeth?” “Pierre has all his teeth. In fact, he’s handsome, rich and an army officer. But what am I to do about the marriage?” Sarah was not laughing. She was shivering. “I do not want that life or that language, Mercy, and above all, I do not want that man. If I repeat wedding vows, they will count. If I have a wedding night, it will be real. I will have French babies and they will be Catholic and I will live here all my life.” Sarah rearranged her French scarf in a very French way and Mercy thought how much clothing mattered; how changed they were by what they put on their bodies. “The Catholic church won’t make you,” said Mercy. “You can refuse.” “How? Pierre has brought his fellow officers to see me. His family has met me and they like me. They know I have no dowry, but they are being very generous about their son’s choice. If I refuse to marry Pierre, he and the French family with whom I live will be publicly humiliated. I won’t get a second offer of marriage after mistreating this one. The French family will make me a servant. I will spend my life waiting on them, curtseying to them, and saying ‘Oui, madame.’” “But surely ransom will come,” said Mercy. “Maybe it will. But what if it does not?” Mercy stared at her feet. Her leggings. Her moccasins. What if it does not? she thought. What if I spend my life in Kahnawake? “What if I stay in Montreal all my life?” demanded Sarah. “A servant girl to enemies of England.” The world asks too much of us, thought Mercy. But because she was practical and because there seemed no way out, she said, “Would this Frenchman treat you well?” Sarah shrugged as Eben had over the gauntlet, except that when Eben shrugged, he looked Indian, and when Sarah shrugged, she looked French. “He thinks I am beautiful.” “You are beautiful,” said Eben. He drew a deep breath to say something else, but Nistenha and Snow Walker arrived beside them. How reproachfully they looked at the captives. “The language of the people,” said Nistenha in Mohawk, “is sweeter to the ear when it does not mix with the language of the English.” Mercy flushed. This was why she had not been taken to Montreal before. She would flee to the English and be homesick again. And it was so. How she wanted to stay with Eben and Sarah! They were older and would take care of her…but no. None of the captives possessed the freedom to choose anything or take care of anyone. It turned out that Eben Nims believed otherwise. Eben was looking at Sarah in the way every girl prays some boy will one day look at her. “I will marry you, Sarah,” said Eben. “I will be a good husband. A Puritan husband. Who will one day take us both back home.” Wind shifted the lace of Sarah’s gown and the auburn of one loose curl. “I love you, Sarah,” said Eben. “I’ve always loved you.” Tears came to Sarah’s eyes: she who had not wept over her own family. She stood as if it had not occurred to her that she could be loved; that an English boy could adore her. “Oh, Eben!” she whispered. “Oh, yes, oh, thank you, I will marry you. But will they let us, Eben? We will need permission.” “I’ll ask my father,” said Eben. “I’ll ask Father Meriel.” They were not touching. They were yearning to touch, they were leaning forward, but they were holding back. Because it is wrong? wondered Mercy. Or because they know they will never get permission? “My French family will put up a terrible fuss,” said Sarah anxiously. “Pierre might even summon his fellow officers and do something violent.” Eben grinned. “Not if I have Huron warriors behind me.

St. Lawrence River May 1705 Temperature 48 degrees During the march, when Mercy was finding the Mohawk language such a challenge and a pleasure to learn, Ruth had said to Eben, “I know why the powwow’s magic is successful. The children arrive ready.” The ceremony took place at the edge of the St. Francis river, smaller than the St. Lawrence but still impressive. The spray of river against rock, of ice met smashing into shore, leaped up to meet the rain. Sacraments must occur in the presence of water, under the sky and in the arms of the wind. There was no Catholic priest. There were no French. Only the language of the people was spoken, and the powwow and the chief preceded each prayer and cry with the rocking refrain Listen, listen, listen. Joanna tugged at Mercy’s clothes. “Can you see yet?” she whispered. “Who is it? Is he from Deerfield?” They were leading the boy forward. Mercy blinked away her tears and looked hard. “I don’t recognize him,” she said finally. “He looks about fourteen. Light red hair. Freckles. He’s tall, but thin.” “Hungry thin?” worried Joanna. “No. I think he hasn’t got his growth yet. He looks to be in good health. He’s handsomely made. He is not looking in our direction. He’s holding himself very still. It isn’t natural for him, the way it is for the Indians. He has to work at it.” “He’s scared then, isn’t he?” said Joanna. “I will pray for him.” In Mercy’s mind, the Lord’s Prayer formed, and she had the odd experience of feeling the words doubly: “Our Father” in English, “Pater Noster” in Latin. But Joanna prayed in Mohawk. Mercy climbed up out of the prayers, saying only to the Lord that she trusted Him; that He must be present for John. Then she listened. This tribe spoke Abenaki, not Mohawk, and she could follow little of it. But often at Mass, when Father Meriel spoke Latin, she could follow none of it. It was no less meaningful for that. The magic of the powwow’s chants seeped through Mercy’s soul. When the prayers ended, the women of John’s family scrubbed him in sand so clean and pale that they must have put it through sieves to remove mud and shells and impurities. They scoured him until his skin was raw, pushing him under the rough water to rinse off his whiteness. He tried to grab a lungful of air before they dunked him, but more than once he rose sputtering and gasping. The watchers were smiling tenderly, as one smiles at a new baby or a newly married couple. At last his mother and aunts and sisters hauled him to shore, where they painted his face and put new clothing, embroidered and heavily fringed, on his body. As every piece touched his new Indian skin, the people cheered. They have forgiven him for being white, thought Mercy. But has he forgiven them for being red? The rain came down harder. Most people lowered their faces or pulled up their blankets and cloaks for protection, but Mercy lifted her face into the rain, so it pounded on her closed eyes and matched the pounding of her heart. O Ruth! she thought. O Mother. Father. God. I have forgiven.

St. Lawrence River May 1705 Temperature 48 degrees They stayed in St. Francis for several days. Mercy was careful not to be around Ebenezer Sheldon again, and careful not to examine the reasons why. Minutes before the Kahnawake Indians stepped into their canoes to paddle home, Mercy spotted the adopted boy walking alone. She darted between buildings to catch his arm. “Forgive me,” she said in English. The language felt awkward and slippery, as though she might say the wrong thing. “I know you’re not supposed to talk to us. But please. I need to know about your adoption.” Annisquam’s look was friendly and his smile was pleasant. “You’re one of the Deerfield captives, aren’t you? I’m from Maine. Caught a few years before you.” She ached to know his English name, but he did not offer it. She must not dishonor whatever he had achieved. If he had become Indian, she must not encroach upon that. “Please, I need to know what happened when you were left alone inside the powwow’s longhouse.” His freckles and his pale red hair were so unlikely above his Indian clothing. “Nothing happened. I just sat there.” Mercy was as disappointed as if he had forgotten his English. “I thought you would have been given answers.” Her voice trembled. “Or been sure.” Annisquam looked at her for a long moment. “Nothing happened. But they did scrub away my past. I was born once more. I was one person when they pushed me under the water and another person when I left the powwow’s. I’m not sure my white blood is gone. I will never forget my family in Maine. But I have set them down.” Mercy’s head rocked with the size of that decision. He set them down. How had he done that? Every captive carried both: both worlds, both languages, both Gods, both families. Listen, listen, listen, the powwows and the chieftains cried. But so many voices spoke. How had Annisquam known which voice told the truth? How had he been sure what to set down and what to keep? “But your parents,” she said. “What would they think? Would they forgive you?” His smile was lopsided and did not last long. “My parents,” he said gently, “are waiting for me.” They stared at each other. “Go with God,” he whispered, and he walked away from her to join the man who had put the wampum belt around his neck and the woman who had washed him in the river.

St. Lawrence River May 1705 Temperature 48 degrees But am I lost? And am I Mercy Carter? I will remember, she had promised Uncle Nathaniel. I will remember my family, my God and my home. I have not broken my promise. I remember my family with love. I honor my God in every way…and in every language. And my home--oh, my home. Is it here? It seemed to Mercy that she needed more time--weeks, months, even years--to know the answer to that question. She had been thinking about it since May of 1704, and yet she did not know. Annisquam had set it down. Mercy carried it all, the burden strap of memory still cutting her forehead. The French priest asked the deacon if he would like to enter the French church and see where the children of Deerfield worshiped, but Deacon Sheldon shook his head in horror and walked back to the boat. Mercy Carter closed her eyes. Lord, Lord, Lord. Latin slipped into her prayer, and Mohawk, and French, and she felt herself swept away by so many languages. So many fears and hopes were the same, so many answers as hard to find, in every language. When she finished speaking to the Lord, Deacon Sheldon was gone. And so was Mercy Carter.

The Connecticut River March 2, 1704 Temperature 10 degrees “Munnonock,” said Mercy’s Indian. Eben did not know the word or any of the syllables in it. Mercy frowned, trying to work it out. She shook her head at Tannhahorens. He pointed at her. “Munnonock,” he said again. His voice lingered on the m’s and n’s humming like a bee, and then, hand on his chest, he repeated his name, “Tannhahorens,” and pointed at Mercy. “Munnonock.” Mercy had been given an Indian name. Even shivered. Names had power. It occurred to him that the real name of this eleven-year-old had a terrible power: Mercy. The Indians might show mercy to her and she, in turn, might show mercy to them. Ruth said sharply, “Do not answer. You are English. Your name is Mercy Carter. Scorn him.” “Ruth, that isn’t fair,” said Sarah. “Tannhahorens owns her. She has to do as he says. Mercy, ignore Ruth.” Mercy had not even heard Ruth. She heard only the syllables meant to drag her, or tempt her, into another language and another life. Munnonock.

Here’s what I thought: what if randomly, gratuitously stimulating our senses through detail and description could generate emotions that would help make the reader feel inside the imagined worlds we create? Whenever I offer, by way of written language, a sight, a sound, a smell, a texture, a taste, a temperature, a pleasing or painful sensation, I might be activating emotion and feeling at some level in the brain, regardless of the specificity or function of that detail to the novel’s plot, or the character’s psychology et cetera. If that’s the case, exuberant description, even when apparently unnecessary, becomes a tool of immersion.

Coach Beckner of Boise State explains the power of body language through the “thermostat” effect of the game changer: “When playmakers walk into a gym, they are thermometers. They take the temperature of the environment (competitiveness level, talent level, energy/emotion) and they adjust to it. They conform to the temperature. The game changer is a thermostat. He walks in the gym and sets the temperature. If the competitiveness level, talent level, or energy/emotion isn't where he likes it…he sets it. He demands, insists, and fights to have the gym and environment the way he wants them” (Phil Beckner, pers. comm.).

According to scientists who study avalanches for a living, snow has the widest range of physical properties of any known substance. What’s amazing is that the Eskimo language doesn’t have more words for it. Powder snow, corn snow, sugar snow, windpack. Neve, slab, spring powder, spit, and fluff. Thawing and freezing it changes with every degree of temperature, every passing second. Goose down, ball bearings, broken styrofoam. Then there are the properties of snow that are not physical, or not exactly physical: its lethal whims, its harmlessness, its delicacy, its power, its relentlessness, its flirtatious disregard, its sublime beauty.

We can find better adjectives than cool, and not glorify someone's temperature setting. There is a wise tenderness that will find the empathetic, not through expectation or demand. The lameness and weakness no longer feared, and the feminine hygiene products (douche) not used to describe a man's character or likeness. A douche is used before a surgery, a device born of dire necessity. The word neurotic has it's net, and perhaps soon all these disturbing word-nets will be retired, and the hurt and disturbance will be forgotten through bliss and peace. All language and all pain stops, no words there to cause pain. Sweet forgetfulness.

The lexis is a measure of shared experience, which comes from interconnectedness. The number of users of the language forms only the first part of the equation jumping in four centuries from 5 million English speakers to a billion. The driving factor is the number of connections between and among those speakers. A mathematician might say that messaging grows not geometrically, but combinatorially, which is much, much faster. "I think of a saucepan under which the temperature has been turned up," Gilliver said. "Any word, because of the interconnectedness of the English-speaking world, can spring from the backwater. And they are still backwaters, but they have this instant connection to ordinary, everyday discourse.

His father curled a finger toward him. “I have need of your gift.” “Why?” His Starborn abilities were little more than a sparkle of starlight in his palm. His shadow talents were the more interesting gift. Even the temperature monitors on the high-tech cameras in this city couldn’t detect him when he shadow-walked. His father held up the prism. “Direct a beam of your starlight through this.” Not waiting for an answer, his father again put an eye to the metal viewing contraption atop the prism. It ordinarily took Ruhn a good amount of concentration to summon his starlight, and it usually left him with a headache for hours afterward, but … He was intrigued enough to try. Setting his index finger onto the crystal of the prism, Ruhn closed his eyes and focused upon his breathing. Let the clicking metal of the orrery guide him down, down, down into the black pit within himself, past the churning well of his shadows, to the little hollow beneath them. There, curled upon itself like some hibernating creature, lay the single seed of iridescent light. He gently cupped it with a mental palm, stirring it awake as he carefully brought it upward, as if he were carrying water in his hands. Up through himself, the power shimmering with anticipation, warm and lovely and just about the only part of himself he liked. Ruhn opened his eyes to find the starlight dancing at his fingertip, refracting through the prism. His father adjusted a few dials on the device, jotting down notes with his other hand. The starlight seed became slippery, disintegrating into the air around them. “Just another moment,” the king ordered. Ruhn gritted his teeth, as if it’d somehow keep the starlight from dissolving. Another click of the device, and another jotted note in an ancient, rigid hand. The Old Language of the Fae—his father recorded everything in the half-forgotten language their people had used when they had first come to Midgard through the Northern Rift. The starlight shivered, flared, and faded into nothing. The Autumn King grunted in annoyance, but Ruhn barely heard it over his pounding head. He’d mastered himself enough to pay attention as his father finished his notes. “What are you even doing with that thing?” “Studying how light moves through the world. How it can be shaped.” “Don’t we have scientists over at CCU doing this shit?” “Their interests are not the same as mine.” His father

In Helmholtzian language, perception and action serve to optimize the likelihood of the animal’s theory that it is alive. If certain “experiments” don’t give the right answer, the animal will switch to performing new “experiments” that do give the right answer: I change the temperature of the shower and not the hypothesis about the kind of being that I am.

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One image that doesn’t exist in my computer but that I will always remember is the view from the Soyuz window as Sergey, Misha, and I backed away from the International Space Station. As well as I know the inside of the station, I’ve only seen the outside a handful of times. It’s a strange sight, glinting in the reflected sunlight, as long as a football field, its solar arrays spread out more than half an acre. It’s a completely unique structure, assembled by spacewalkers flying around the Earth at 17,500 miles per hour in a vacuum, in extremes of temperature of plus and minus 270 degrees, the work of fifteen different nations over eighteen years, thousands of people speaking different languages and using different engineering methods and standards. In some cases the station’s modules never touched one another while on Earth, but they all fit together perfectly in space.