Town Centre Quotes

I still don't get it" Coach Hedge muttered as they roamed the centre aisle. "They named a whole town after Leo's table?" "I think the town was here first, Coach" Nico said.

Today, suddenly, I reached an absurd but unerring conclusion. In a moment of enlightenment, I realized that I'm nobody, absolutely nobody. When the lightning flashed, I saw that what I had thought to be a city was in fact a deserted plain and, in the same sinister light that revealed me to myself, there seemed to be no sky above it. I was robbed of any possibility of having existed before the world. If I was ever reincarnated, I must have done so without myself, without a self to reincarnate. I am the outskirts of some non-existent town, the long-winded prologue to an unwritten book. I'm nobody, nobody. I don't know how to feel or think or love. I'm a character in a novel as yet unwritten, hovering in the air and undone before I've even existed, amongst the dreams of someone who never quite managed to breathe life into me. I'm always thinking, always feeling, but my thoughts lack all reason, my emotions all feeling. I'm falling through a trapdoor, through infinite, infinitous space, in a directionless, empty fall. My soul is a black maelstrom, a great madness spinning about a vacuum, the swirling of a vast ocean around a hole in the void, and in the waters, more like whirlwinds than waters, float images of all I ever saw or heard in the world: houses, faces, books, boxes, snatches of music and fragments of voices, all caught up in a sinister, bottomless whirlpool. And I, I myself, am the centre that exists only because the geometry of the abyss demands it; I am the nothing around which all this spins, I exist so that it can spin, I am a centre that exists only because every circle has one. I, I myself, am the well in which the walls have fallen away to leave only viscous slime. I am the centre of everything surrounded by the great nothing. And it is as if hell itself were laughing within me but, instead of the human touch of diabolical laughter, there's the mad croak of the dead universe, the circling cadaver of physical space, the end of all worlds drifting blackly in the wind, misshapen, anachronistic, without the God who created it, without God himself who spins in the dark of darks, impossible, unique, everything. If only I could think! If only I could feel!

Like a lot of London, Richmond town centre had been laid out back when town planning was something that happened to other people.

I simply argue that the cross be raised again, at the centre of the marketplace as well as on the steeple of the church. I am recovering the claim that Jesus was not crucified in a cathedral between two candles but on a cross between two thieves; on a town garbage heap; at a crossroad of politics so cosmopolitan that they had to write His title in Hebrew and in Latin and in Greek … and at the kind of place where cynics talk smut, and thieves curse, and soldiers gamble. Because that is where He died, And that is what He died about. And that is where Christ’s own ought to be, And that is what church people ought to be about.

The streets were full of destruction and rubble, and this town I'd never liked, with its stupid people, stupid streets, and stupid houses, was now unrecognisable, now it had a truly unique beauty, and scantily-clad women traversed it like ghosts. A twelve-storey building in the city centre had totally collapsed. Caught up in her bed sheets, a woman who had fallen from the top floor found herself alive and alone on the pavement. Her husband had been thrown out of bed. From now on she would sleep forever, since reality was now as extraordinary as dreams.

The Catholic Church built and ran hospitals, schools, and centres for the poor and unemployed generations before the secular state became involved, and even today a visit to almost any main street in the Western world or to a village or town in the developing world will show Catholic charities and outreach organizations operating in what are often the most challenging of conditions.

I ever retire, I’m going to buy a house in the centre of town somewhere and name it Sea View, just to give people something to worry about.

Malthus's school was in the centre of the town of Adrianople, and was not one of those monkish schools where education is miserably limited to the bread and water of the Holy Scriptures. Bread is good and water is good, but the bodily malnutrition that may be observed in prisoners or poor peasants who are reduced to this diet has its counterpart in the spiritual malnutrition of certain clerics. These can recite the genealogy of King David of the Jews as far back as Deucalion's Flood, and behind the Flood to Adam, without a mistake, or can repeat whole chapters of the Epistles of Saint Paul as fluently as if they were poems written in metre; but in all other respects are as ignorant as fish or birds.

Swansea is a town where art is alive. If it became a cultural centre or a resort where art was fashionable and where it was always being discussed but never being created, it would be a town where art was dead... There is no room in Swansea to be pompous without becoming ludicrous, and all the pompous aspects of Swansea are ludicrous; but the town itself, the town of windows between hills and the sea, is unforgettable. What should Swansea become? It should, I think, generate its own species and become what it is now, a town where art is alive.

Jamaica was the Ophir of the West of Scotland in those times. Upon its sugar fields and by the agency of its slave labour, Glasgow slowly emerged from its primeval state of small borough town, to be a business centre, rivalling and soon surpassing Bristol in its West India trade.

If we are inclined to forget how much there is in the world besides that which we anticipate, then works of art are perhaps a little to blame, for in them we find at work the same process of simplification or selection as in the imagination. Artistic accounts include severe abbreviations of what reality will force upon us. A travel book may tell us, for example, that the narrator journeyed through the afternoon to reach the hill town of X and after a night in its medieval monastery awoke to a misty dawn. But we never simply 'journey through an afternoon'. We sit in a train. Lunch digests awkwardly within us. The seat cloth is grey. We look out the window at a field. We look back inside. A drum of anxieties resolves in our consciousness. We notice a luggage label affixed to a suitcase in a rack above the seats opposite. We tap a finger on the window ledge. A broken nail on an index finger catches a thread. It starts to rain. A drop wends a muddy path down the dust-coated window. We wonder where our ticket might be. We look back at the field. It continues to rain. At last, the train starts to move. It passes an iron bridge, after which it inexplicably stops. A fly lands on the window And still we may have reached the end only of the first minute of a comprehensive account of the events lurking within the deceptive sentence 'He journeyed through the afternoon'. A storyteller who provides us with such a profusion of details would rapidly grow maddening. Unfortunately, life itself often subscribes to this mode of storytelling, wearking us out with repetitions, misleading emphases[,] and inconsequential plot lines. It insists on showing us Burdak Electronics, the safety handle in the car, a stray dog, a Christmas card[,] and a fly that lands first on the rim and then the centre of a laden ashtray. Which explains the curious phenomenon whereby valuable elements may be easier to experience in art and in anticipation than in reality. The anticipatory and artistic imaginations omit and compress; they cut away the periods of boredom and direct our attention to critical moments, and thus, without either lying or embellishing, they lend to life a vividness and a coherence that it may lack in the distracting woolliness of the present.

We were in the main dining-room, and there was a fine-dressed crowd there, all talking loud and enjoyable about the two St. Louis topics, the water supply and the colour line. They mix the two subjects so fast that strangers often think they are discussing water-colours; and that has given the old town something of a rep as an art centre.

One of the miracles of the airplane is that it plunges a man directly into the heart of mystery. You are a biologist studying, through your porthole, the human ant-hill, scrutinizing objectively those towns seated in their plain at the centre of their highways which go off like the spokes of a wheel and, like arteries, nourish them with the quintessence of the fields. A needle trembles on your manometer, and this green clump below you becomes a universe. You are the prisoner of a greensward in a slumbering park.

You have never been to Leningrad before?" "No, never." "Neither have I been there. But they say it is a famous town. A European centre.

If I ever retire, I’m going to buy a house in the centre of town somewhere and name it Sea View, just to give people something to worry about.

You big ugly. You too empty. You desert with your nothing nothing nothing. You scorched suntanned. Old too quickly. Acres of suburbs watching the telly. You bore me. Freckle silly children. You nothing much. With your big sea. Beach beach beach. I’ve seen enough already. You dumb dirty city with bar stools. You’re ugly. You silly shopping town. You copy. You too far everywhere. You laugh at me. When I came this woman gave me a box of biscuits. You try to be friendly but you’re not very friendly. You never ask me to your house. You insult me. You don’t know how to be with me. Road road tree tree. I came from crowded and many. I came from rich. You have nothing to offer. You’re poor and spread thin. You big. So what. I’m small. It’s what’s in. You silent on Sunday. Nobody on your streets. You dead at night. You go to sleep too early. You don’t excite me. You scare me with your hopeless. Asleep when you walk. Too hot to think. You big awful. You don’t match me. You burnt out. You too big sky. You make me a dot in the nowhere. You laugh with your big healthy. You want everyone to be the same. You’re dumb. You do like anybody else. You engaged Doreen. You big cow. You average average. Cold day at school playing around at lunchtime. Running around for nothing. You never accept me. For your own. You always ask me where I’m from. You always ask me. You tell me I look strange. Different. You don’t adopt me. You laugh at the way I speak. You think you’re better than me. You don’t like me. You don’t have any interest in another country. Idiot centre of your own self. You think the rest of the world walks around without shoes or electric light. You don’t go anywhere. You stay at home. You like one another. You go crazy on Saturday night. You get drunk. You don’t like me and you don’t like women. You put your arm around men in bars. You’re rough. I can’t speak to you. You burly burly. You’re just silly to me. You big man. Poor with all your money. You ugly furniture. You ugly house. You relaxed in your summer stupor. All year. Never fully awake. Dull at school. Wait for other people to tell you what to do. Follow the leader. Can’t imagine. Workhorse. Thick legs. You go to work in the morning. You shiver on a tram.

To have a child is like being a city with a mountain in the middle. Everyone sees the mountain. Everyone in the city is proud of the mountain. The city is built around it. A mountain, like a child, displays something real about the value of that town. In a life in which there is no child, no one knows anything about your life's meaning. They might suspect it doesn't have one - no centre it is built around. Your life's value is invisible, like the contexts of that young driver's friends. How wonderful to tread an invisible path, where what matters most can hardly be seen.

The mind is a current, very deep at the centre and very shallow at the periphery—like the river that has a strong current in the middle and quiet waters at its banks. But the deep current has the volume of memory behind it, and this memory is the continuity that passes the town, that gets sullied, that becomes clear again. The volume of memory gives the strength, the drive, the aggression and the refinement. It is this deep memory that knows itself to be ashes of the past, and it is this memory that has to come to an end.

Our first assigment was at a place the old maps called Telezon. A rare town not planted on a lake, it was surrounded by golden grassy plains crossed by a winding, twisting river in the centre of the largest land-mass. The grass had recently set seed in plumes of purple and white which scattered like dandelions puffs whenever the wind took a punch. And all of it was completely seething with small birds and massive dragonflies, as we discovered when we set down for the first time and ten million grass-gold birds took off in a storm of wings to give a Midas touch to the sky.

They are taking away all the nice things there because they are impractical, as if that were reason enough – the red phone-boxes, the pound note, those open London buses that you can leap on and off. There is almost no experience in life that makes you look and feel more suave than jumping on or off a moving London bus. But they aren’t practical. They require two men (one to drive and one to stop thugs from kicking the crap out of the Pakistani gentleman at the back) and that is uneconomical, so they have to go. And before long there will be no more milk in bottles delivered to the doorstep or sleepy rural pubs and the countryside will be mostly shopping centres and theme parks. Forgive me. I don’t mean to get upset. But you are taking my world away from me, piece by little piece, and sometimes it just pisses me off. Sorry.

one of the most strenuous centres of human industry and activity and the cradle of our great liberties. Such as it was yesterday—alas, that I cannot say, such as it is to-day!—this square, with the enormous but unspeakably harmonious mass of those market-buildings, at once powerful and graceful, wild, gloomy, proud, yet genial, was one of the most wonderful and perfect spectacles that could be seen in any town on this old earth of ours.

ref·u·gee noun: a person who flees for refuge or safety We are, each of us, refugees when we flee from burning buildings into the arms of loving families. When we flee from floods and earthquakes to sleep on blue mats in community centres. We are, each of us, refugees when we flee from abusive relationships, and shooters in cinemas and shopping centres. Sometimes it takes only a day for our countries to persecute us because of our creed, race, or sexual orientation. Sometimes it takes only a minute for the missiles to rain down and leave our towns in ruin and destitution. We are, each of us, refugees longing for that amniotic tranquillity dreaming of freedom and safety when fences and barbed wires spring into walled gardens. Lebanese, Sudanese, Libyan and Syrian, Yemeni, Somali, Palestinian, and Ethiopian, like our brothers and sisters, we are, each of us, refugees. The bombs fell in their cafés and squares where once poetry, dancing, and laughter prevailed. Only their olive trees remember music and merriment now as their cities wail for departed children without a funeral. We are, each of us, refugees. Don’t let stamped paper tell you differently. We’ve been fleeing for centuries because to stay means getting bullets in our heads because to stay means being hanged by our necks because to stay means being jailed, raped and left for dead. But we can, each of us, serve as one another’s refuge so we don't board dinghies when we can’t swim so we don’t climb walls with snipers aimed at our chest so we don’t choose to remain and die instead. When home turns into hell, you, too, will run with tears in your eyes screaming rescue me! and then you’ll know for certain: you've always been a refugee.

The largest wooden old town in the Nordic countries, Vanha Rauma deserves its Unesco World Heritage status. Its 600 houses might be museum pieces, but they also form a living centre: residents tend their flower boxes and chat to neighbours, while visitors meander in and out of the low-key cafes, shops, museums and artisans’ workshops. Rauman giäl, an old sailors’ lingo that mixes up a host of languages, is still spoken here, and the town’s medieval lace-making heritage is celebrated during Pitsiviikko (Rauma Lace Week).

GIVEN A CHOICE between death and the Buford Zippy Mart, Nico would’ve had a tough time deciding. At least he knew his way around the Land of the Dead. Plus the food was fresher. ‘I still don’t get it,’ Coach Hedge muttered as they roamed the centre aisle. ‘They named a whole town after Leo’s table?’ ‘I think the town was here first, Coach,’ Nico said. ‘Huh.’ The coach picked up a box of powdered doughnuts. ‘Maybe you’re right. These look at least a hundred years old. I miss those Portuguese farturas.’ Nico couldn’t think about Portugal without his arms hurting. Across his biceps, the werewolf claw marks were still swollen and red. The store clerk had asked Nico if he’d picked a fight with a bobcat. They bought a first-aid kit, a pad of paper (so Coach Hedge could write more paper aeroplane messages to his wife), some junk food and soda (since the banquet table in Reyna’s new magic tent only provided healthy food and fresh water) and some miscellaneous camping supplies for Coach Hedge’s useless but impressively complicated monster traps.

I noticed that as I drove through the defaced and suffering patches of country which still persist between Glasgow and Hamilton and Airdrie and Motherwell, no scents from hedges and fields streamed into the open car. ...it was as if in this region nature no longer breathed, or gave out at most the chill dank mineral breath of coal and iron. The air itself had a synthetic taste, the taste of a food substitute, and seemed to be merely an up-to-date by-product of local industry. The forlorn villages looked like dismembered bits of towns brutally hacked off, and with the raw edges left nakedly exposed. The towns themselves, on the other hand, were like villages on a nightmare scale, which after endless building had never managed to produce what looked like a street, and had no centre of any kind. One could not say that these places were flying asunder, for there was no sign of anything holding them together. They were merely a great number of houses jumbled together in a wilderness of grime, coal-dust and brick, under a blackish-grey synthetic sky.

Wallingford, six miles above Streatley, is a very ancient town, and has been an active centre for the making of English history.  It was a rude, mud-built town in the time of the Britons, who squatted there, until the Roman legions evicted them; and replaced their clay-baked walls by mighty fortifications, the trace of which Time has not yet succeeded in sweeping away, so well those old-world masons knew how to build. But Time, though he halted at Roman walls, soon crumbled Romans to dust; and on the ground, in later years, fought savage Saxons and huge Danes, until the Normans came.

In a town of moderate size, two men lived in neighbouring houses; but they had not been there very long before one man took such a hatred of the other, and envied him so bitterly, that the poor man determined to find another home, hoping that when they no longer met every day his enemy would forget all about him. So he sold his house and the little furniture it contained, and moved into the capital of the country, which was luckily at no great distance. About half a mile from this city he bought a nice little place, with a large garden and a fair-sized court, in the centre of which stood an old well.

We remember the old world as it had been for a thousand years, so beautiful and diverse, and which, in only thirty years, has crumbled away. When we were young every country still had its own architecture and customs and food. Can you ever forget the first sight of Italy? Those ochre houses, all different, each with such character, with their trompe l'oeil paintings on the stucco? Queer and fascinating and strange, even to a Provencal like me? Now the dreariness! The suburbs of every town uniform all over the world, while perhaps in the very centre a few old monuments sadly survive as though in a glass case.

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

Gallic walls are always built more or less on the following plan. Balks of timber are laid on the ground at regular intervals of two feet along the whole line on which the wall is to be built, at right angles to it. These are made fast to one another by long beams running across them at their centre points, and are covered with a quantity of rubble; and the two-foot intervals between them are faced with large stones fitted tightly in. When this first course has been placed in position and fastened together, another course is laid on top. The same interval of two feet is kept between the balks of the second course, but they are not in contact with those of the first course, being separated from them by a course of stones two feet high; thus every balk is separated from each of its neighbours by one large stone, and so held firmly in position. By the addition of further courses the fabric is raised to the required height. This style of building presents a diversified appearance that is not unsightly, with its alternation of balks and stones each preserving their own straight lines. It is also very serviceable and well adapted for defending a town: the masonry protects it from fire, the timber from destruction by the battering-ram, which cannot either pierce or knock to pieces a structure braced internally by beams running generally to a length of forty feet in one piece.

Mestre. Say the word without hissing the conurbated villain, and pitying its citizens. As quickly as they can, two million tourists pass through, or by, Mestre each year, and each one will be struck by the same thought as they wonder at the aesthetic opposition that it represents. Mestre is an ugly town but ugly only in the same way that Michael Jackson might be desccribed as eccentric or a Tabasco Vindaloo flambéed in rocket fuel might be described as warm. Mestre is almost excremental in its hideousness: a fetid, fly-blown, festering, industrial urbanization, scarred with varicose motorways, flyovers, rusting railway sidings and the rubbish of a billion holidaymakers gradually burning, spewing thick black clouds into the Mediterranean sky. A town with apparently no centre, a utilitarian ever-expandable wasteland adapted to house the displaced poor, the shorebound, outpriced, domicile-deprived exiles from its neighbouring city. For, just beyond the condom- and polystyrene-washed, black-stained, mud shores of Marghera, Mestre's very own oil refinery, less than a mile away across the waters of the lagoon in full sight of its own dispossessed citizens, is the Jewel of Adriatic. Close enough for all to feel the magnetism, there stands the most beautiful icon of Renaissance glory and, like so much that can attract tourism, a place too lovely to be left in the hands of its natives, the Serenissima itself, Venice.

The exchangeability that is expressed in money must inevitably have repercussions upon the quality of commodities themselves, or must interact with it. The disparagement of the interest in the individuality of a commodity leads to a disparagement of individuality itself. If the two sides to a commodity are its quality and it s price, then it seems logically impossible for the interest to be focused on only one of these sides: for cheapness is an empty word if it does not imply a low price for a relative good quality, and good quality is an economic attraction only for a correspondingly fair price. And yet this conceptual impossibility is psychologically real and effective. The interest in the one side can be so great that its logically necessary counterpart completely disappears. The typical instance of one of these case s is the ‘fifty cents bazaar’. The principle of valuation in the mode rn money economy finds its clearest expression here. It is not the commodity that is the centre of interest here but the price—a principle that in former times not only would have appeared shameless but would have been absolutely impossible. It has been rightly pointed out that the medieval town, despite all the progress it embodied, still lacked the extensive capital economy, and that this was the reason for seeking the ideal of the economy not so much in the expansion (which is possibly only through cheapness) but rather in the quality of the goods offered; hence the great contributions of the applied arts, the rigorous control of production, the strict policing of basic necessities, etc. Such is one extreme pole of the series, whose other pole is characterized by the slogan, ‘cheap and bad’—a synthesis that is possibly only if we are hypnotized by cheapness and are not aware of anything else. The levelling of objects to that of money reduces the subjective interest first in their specific qualities and then, as a further consequence, in the objects themselves. The production of cheap trash is, as it were, the vengeance of the objects for the fact that they have been ousted from the focal point of interest by a merely indifferent means.

[...] 'Imagine a town of scholars, all researching the most marvelous, fascinating things. Science. Mathematics. Languages. Literature. Imagine building after building filled with more books than you've seen in your entire life. Imagine quiet, solitude and a serene place to think.' He sighed. 'London is a blathering mess. It's impossible to get anything done here; the city's too loud, and it demands too much from you. You can escape out to places like Hampstead, but the screaming core draws you back in wether you like it or not. But Oxford gives you all the toold you need for your work – food, clothes, books, tea – and then it leaves you alone. It is the centre of all knowledge and innovation in the civilized world. And, should you progress sufficiently well in your studies here, you might one day be lucky enough to call it home.

In those days, Alice had a population of 4,000 and hardly any visitors. Today it’s a thriving little city with a population of 25,000 and it is full of visitors – 350,000 of them a year – which is of course the whole problem. These days you can jet in from Adelaide in two hours, from Melbourne and Sydney in less than three. You can have a latte and buy some opals and then climb on a tour bus and travel down the highway to Ayers Rock. The town has not only become accessible, it’s become a destination. It’s so full of motels, hotels, conference centres, campgrounds and desert resorts that you can’t pretend even for a moment that you have achieved something exceptional by getting yourself there. It’s crazy really. A community that was once famous for being remote now attracts thousands of visitors who come to see how remote it no longer is. Nearly all guidebooks and travel articles indulge the gentle conceit that Alice retains some irreproducible outback charm – some away-from-it-all quality that you must come here to see – but in fact it is Anywhere, Australia. Actually, it is Anywhere, Planet Earth. On our way into town we passed strip malls, car dealerships, McDonald’s and Kentucky Fried Chicken outlets, banks and petrol stations.

Just so surely as we tend to disintegrate these nuclei of nationalistic culture do we tend to create hordes of men and women without a spiritual country, cultural outlaws, without taste, without standards but those of the mob. We sentence them to live on the most rudimentary planes of American life. The influences at the centre of the nuclei are centripetal. They make for the intelligence and the social values which mean an enhancement of life. And just because the foreign-born retains this expressiveness is he likely to be a better citizen of the American community. The influences at the fringe, however, are centrifugal, anarchical. They make for detached fragments of peoples. Those who came to find liberty achieve only license. They become the flotsam and jetsam of American life, the downward undertow of our civilization with its leering cheapness and falseness of taste and spiritual outlook, the absence of mind and sincere feeling which we see in our slovenly towns, our vapid moving pictures, our popular novels, and in the vacuous faces of the crowds on the city street. This is the cultural wreckage of our time, and it is from the fringes of the Anglo-Saxon as well as the other stocks that it falls. America has as yet no impelling integrating force. It makes too easily for this detritus of cultures. In our loose, free country, no constraining national purpose, no tenacious folk-tradition and folk-style hold the people to a line.

At the sight of Ruth, singing and crying in the moonlight, they say Jacob Wyld crouched wordlessly and planted seeds at her feet, in the earth between the roots of the gum tree. What grew from that night, where Ruth's tears fell to the earth, was a heath of wild vanilla lilies, and an equally heady love affair between Ruth and Jacob. They met at the river whenever Ruth could get away. He brought her flower seeds and she brought him whatever meager food scraps she could sneak from the house. Soon Ruth had enough seeds to till a small, shaded corner of dirt near the house, where a nearly dead, lone wattle tree stood. The dirt was so dry it took her a month to soften it with whatever water she could carry from the river. Eventually, the wattle tree exploded into flower, a winter blaze of sweet yellow. Ruth fell to her knees at the sight. The scent floated all the way into town. Bees droned around the tree, drunk on its nectar. Beneath the wattle were circles of green shoots. Ruth sketched each one in her small notebook. As they bloomed, so different to the foxgloves and snowdrops of her mother's songs, Ruth noted down what they meant to her, adapting the Victorian language of flowers. The strange and beautiful native flowers, able to flourish in the harshest conditions, enchanted Ruth; none more so than the deep scarlet flowers with red centres the color of the darkest blood. Meaning, Ruth wrote in her notebook, have courage, take heart.

And indeed at the hotel where I was to meet Saint-Loup and his friends the beginning of the festive season was attracting a great many people from near and far; as I hastened across the courtyard with its glimpses of glowing kitchens in which chickens were turning on spits, pigs were roasting, and lobsters were being flung alive into what the landlord called the ‘everlasting fire’, I discovered an influx of new arrivals (worthy of some Census of the People at Bethlehem such as the Old Flemish Masters painted), gathering there in groups, asking the landlord or one of his staff (who, if they did not like the look of them; would recommend accommodation elsewhere in the town) for board and lodging, while a kitchen-boy passed by holding a struggling fowl by its neck. Similarly, in the big dining-room, which I had passed through on my first day here on my way to the small room where my friend awaited me, one was again reminded of some Biblical feast, portrayed with the naïvety of former times and with Flemish exaggeration, because of the quantity of fish, chickens, grouse, woodcock, pigeons, brought in garnished and piping hot by breathless waiters who slid along the floor in their haste to set them down on the huge sideboard where they were carved immediately, but where – for many of the diners were finishing their meal as I arrived – they piled up untouched; it was as if their profusion and the haste of those who carried them in were prompted far less by the demands of those eating than by respect for the sacred text, scrupulously followed to the letter but naïvely illustrated by real details taken from local custom, and by a concern, both aesthetic and devotional, to make visible the splendour of the feast through the profusion of its victuals and the bustling attentiveness of those who served it. One of them stood lost in thought by a sideboard at the end of the room; and in order to find out from him, who alone appeared calm enough to give me an answer, where our table had been laid, I made my way forward through the various chafing-dishes that had been lit to keep warm the plates of latecomers (which did not prevent the desserts, in the centre of the room, from being displayed in the hands of a huge mannikin, sometimes supported on the wings of a duck, apparently made of crystal but actually of ice, carved each day with a hot iron by a sculptor-cook, in a truly Flemish manner), and, at the risk of being knocked down by the other waiters, went straight towards the calm one in whom I seemed to recognize a character traditionally present in these sacred subjects, since he reproduced with scrupulous accuracy the snub-nosed features, simple and badly drawn, and the dreamy expression of such a figure, already dimly aware of the miracle of a divine presence which the others have not yet begun to suspect. In addition, and doubtless in view of the approaching festive season, the tableau was reinforced by a celestial element recruited entirely from a personnel of cherubim and seraphim. A young angel musician, his fair hair framing a fourteen-year-old face, was not playing any instrument, it is true, but stood dreaming in front of a gong or a stack of plates, while less infantile angels were dancing attendance through the boundless expanse of the room, beating the air with the ceaseless flutter of the napkins, which hung from their bodies like the wings in primitive paintings, with pointed ends. Taking flight from these ill-defined regions, screened by a curtain of palms, from which the angelic waiters looked, from a distance, as if they had descended from the empyrean, I squeezed my way through to the small dining-room and to Saint-Loup’s table.

Slowly crossing the deck from the scuttle, Ahab leaned over the side, and watched how his shadow in the water sank and sank to his gaze, the more and the more that he strove to pierce the profundity. But the lovely aromas in that enchanted air did at last seem to dispel, for a moment, the cankerous thing in his soul. That glad, happy air, that winsome sky, did at last stroke and caress him; the step-mother world, so long cruel - forbidding - now threw affectionate arms round his stubborn neck, and did seem to joyously sob over him, as if over one, that however wilful and erring, she could yet find it in her heart to save and to bless. From beneath his slouched hat Ahab dropped a tear into the sea; nor did all the pacific contain such wealth as that one wee drop. Starbuck saw the old man; saw him, how he heavily leaned over the side; and he seemed to hear in his own true heart the measureless sobbing that stole out of the centre of the serenity around. Careful not to touch him, or be noticed by him, he yet drew near to him, and stood there. Ahab turned. "Starbuck!" "Sir." "Oh, Starbuck! it is a mild, mild wind, and a mild looking sky. On such a day - very much such a sweetness as this - I struck my first whale - a boy-harpooneer of eighteen! Forty - forty - forty years ago! - ago! Forty years of continual whaling! forty years of privation, and peril, and storm-time! forty years on the pitiless sea! for forty years has Ahab forsaken the peaceful land, for forty years to make war on the horrors of the deep! Aye and yes, Starbuck, out of those forty years I have not spent three ashore. When I think of this life I have led; the desolation of solitude it has been; the masoned, walled-town of a Captain's exclusiveness, which admits but small entrance to any sympathy from the green country without - oh, weariness! heaviness! Guinea-coast slavery of solitary command! - when I think of all this; only half-suspected, not so keenly known to me before - and how for forty years I have fed upon dry salted fare - fit emblem of the dry nourishment of my soul - when the poorest landsman has had fresh fruit to his daily hand, and broken the world's fresh bread to my mouldy crusts - away, whole oceans away, from that young girl-wife I wedded past fifty, and sailed for Cape Horn the next day, leaving but one dent in my marriage pillow - wife? wife? - rather a widow with her husband alive! Aye, I widowed that poor girl when I married her, Starbuck; and then, the madness, the frenzy, the boiling blood and the smoking brow, with which, for a thousand lowerings old Ahab has furiously, foamingly chased his prey - more a demon than a man! - aye, aye! what a forty years' fool - fool - old fool, has old Ahab been! Why this strife of the chase? why weary, and palsy the arm at the oar, and the iron, and the lance? how the richer or better is Ahab now? Behold. Oh, Starbuck! is it not hard, that with this weary load I bear, one poor leg should have been snatched from under me? Here, brush this old hair aside; it blinds me, that I seem to weep. Locks so grey did never grow but from out some ashes! But do I look very old, so very, very old, Starbuck? I feel deadly faint, bowed, and humped, as though I were Adam, staggering beneath the piled centuries since Paradise. God! God! God! - crack my heart! - stave my brain! - mockery! mockery! bitter, biting mockery of grey hairs, have I lived enough joy to wear ye; and seem and feel thus intolerably old? Close! stand close to me, Starbuck; let me look into a human eye; it is better than to gaze into sea or sky; better than to gaze upon God. By the green land; by the bright hearth-stone! this is the magic glass, man; I see my wife and my child in thine eye. No, no; stay on board, on board! - lower not when I do; when branded Ahab gives chase to Moby Dick. That hazard shall not be thine. No, no! not with the far away home I see in that eye!

No. I suspect the reason we choose to visit a supermarket rather than flog around a town that was designed by King Alfred is that it’s so much more convenient. And that, I think, is where a solution to the problem of urban decay can be found. Realistically, we can never do anything to reverse the spread of supermarkets, but we can level the playing field. We just have to make town-centre shopping easier. And that can be achieved by getting rid of traffic wardens. Or civil enforcement officers, as they are now called.

Hey I want to go to Heaven how can I get there do you know the way The man said on the bus well I don’t know how to get there but I think its this way Driving a long the word I see the trees the cars the ducks in the river the buildings in the town centre I don’t see the sign saying going to heaven Hey can you let me off I don’t see the sign going to heaven I need to get to go to heaven so I can see Jesus in heaven I understand he is up there and I want to see him so I can see what he really looks like I get off the bus and I get a train ….I say to the train driver do you know the way to heaven I need to go to heaven as I need to see what heaven is really like my mum has told me my dad has told me but I believe but I want to see for myself so I know they are not lying to me can you take me there Well the train driver says if you stay on the train that says the holy train this train is definitely going to heaven but there is something you have to do first What do I need to do Mr train driver well you need to say that Jesus is the way to heaven first then you will get a ticket in return that will take you straight up to heaven… Oh ok no problem This train journey is so long I fall asleep wake up and where is heaven I get off the train and I decide to get on a plane well I ask the pilot will you take me to a place call heaven do you know where it is the pilot says hey no problem I can take you to all over heaven I am your pilot Jesus but it not time to go through the gates yet so you have to wait until your name is called but yes I am Jesus I will take you to heaven when I am ready to take you there. Oh ok well shall I get on a boat then and see well you can if you want to but I think you will be better with me I will let you know when the time is right my clock says not now I have work for you to do first Ok then Jesus I will do what you say because I want to see heaven and be with you one day…good night Jesus love you thank you for talking to me today it was good chatting to you on your line prayer bells of heaven. True Inspirations - Happy New year 2015

The year 845 was a fateful one. The region around the Seine was plundered. Paris, including the town’s fortified centre on the Île de la Cité, was conquered and looted on Easter Sunday, 28 March; Charles the Bald paid the Vikings 7,000 lbs of silver to withdraw – the first of many payments to them. The Vikings did not get much joy from their ‘heavy-laden ships’, however. Their leader Ragnar (who brought back a bar from the city-gate of Paris

Sunny Mildura is a real riviera oasis town – it’s as isolated as anywhere you’ll find in Victoria, but after driving for hours past parched farmlands, you’re greeted by miles of fertile vineyards and citrus orchards and a prosperous riverside city centre.

In December of each year the Tolowa people gathered together at the Axis Mundi to celebrate the creation of the earth. It’s a ten day celebration beginning at the winter solstice, the shortest day of the year ... It would take days for people to arrive and as the population grew, the new Anglo settlement in Crescent City became a little worried, they thought that the Indians were maybe gathering to ... wipe them out or something. Since they had only been in the area less than a year, the settlers didn’t realize that this was a normal annual thing. So the Tolowa people all across the area and the Yurok further south gathered together at the centre of the world, to dance and celebrate ... They danced all night until morning, and then they rested during the day and prepared food and so forth and then in the evening the dance started again ... And each night the dance became a little more elaborate than the night before ... On about the sixth night ... the local militiamen got together, and they drank some whisky and got a good buzz going, and then they got on their horses and went out and surrounded the village, which was one of the larger towns in the area. And of course we all lived in plankhouses made from redwood then. They lined up along a slough which lies in front of the village and then they began to set the buildings on fire, and as the people were trying to escape they were killed. Anybody who jumped into the slough to get away was gunned down into the water. And it happens that I have a great-great-uncle who survived, he was in the sweat house and he slid out and went into the slough and got away, and then he pushed himself southward in the slough. In the morning the entire village was set aflame, and hundreds of people were burned and killed outright. He said the slough was literally red with the blood of the people, and the babies that were found crying were just tossed into the flames to destroy them as well. So several hundred people perished there at ... Yan’daak’$$$$t, and later the place was called Burnt Ranch. And the local people still know where Burnt Ranch is ... The next year, because Axis Mundi was destroyed, the dance was moved to ‘Eechuulet, and they started to dance there and they were attacked again and my great-grandmother said that there were seven layers of bodies in the dance house when they burned it. They just stacked them in and torched the house down and ... burned them up there. The next year, 1855, there was ... a battle at the mouth of the Smith River, where about seventy of our people were killed. But by this time our numbers were drastically reduced...

It was one of the things you put up with: that every Saturday young males trashed your trains, broke the windows of your pubs, destroyed your cars, wreaked havoc on your town centres. I didn't buy it, but it seemed to be so.

the idea of a crusade against social modernity was to be found not only in the market towns of north-central Castile, or in the remote rural north (most obviously among the theocratic and pugnacious Carlists of Navarre) but also in larger urban centres and the big cities, where Catholic youth became activists in the new mass organizations of the right.

In the precolonial period, however, Ouidah was the principal commercial centre in the region and the second town of the Dahomey kingdom, exceeded in size only by the capital Abomey, 100 km inland. In particular, it served as a major outlet for the export of slaves for the trans-Atlantic trade. The section of the African coast on which Ouidah is situated, in geographical terms the Bight (or Gulf) of Benin, was known to Europeans between the seventeenth and nineteenth centuries as the ‘Slave Coast’, from its prominence as a source of supply for the Atlantic slave trade; and within this region Ouidah was by far the most important point of embarkation for slaves, far outshadowing its nearest rival, Lagos, 150 km to the east (in modern Nigeria). Ouidah was a leading slaving port for almost two centuries, from the 1670s to the 1860s. During this period, the Bight of Benin is thought to have accounted for around 22 per cent of all slaves exported to the Americas, and Ouidah for around 51 per cent of exports from the Bight.3 Given the current consensual estimate of between 10 and 11 million slaves exported from Africa in this period, this suggests that Ouidah supplied well over a million slaves, making it the second most important point of embarkation of slaves in the whole of Africa (behind only Luanda, in Angola).

The study of African coastal communities such as Ouidah also has a relevance for the currently fashionable project of ‘Atlantic history’, i.e. the attempt to treat the Atlantic as a historical unit, stressing interactions among the various states and communities that participated in the construction and operation of the trans-Atlantic trading system.18 Although proponents of Atlantic history have tended to concentrate on links between Europe and the Americas, it needs to be recognized that African societies were also active participants in the making of the Atlantic world.19 If there was an ‘Atlantic community’, the African coastal towns which served as embarkation points for the trans-Atlantic slave trade were part of it, their commercial and ruling elites being involved in political, social and cultural networks, as well as purely business linkages, which spanned the ocean.20 The study of such African towns, moreover, adds an important comparative dimension to our understanding of the growth and functioning of port cities in the Atlantic world in the era of the slave trade, since previous studies of Atlantic port towns in this period have concentrated on ports in the Americas.21 But such American ports were European colonial creations, which functioned as enclaves or centres of European power, a model that is not applicable to Atlantic ports in Africa, which remained under indigenous sovereignty (apart from the exceptional case of Luanda in Angola, which uniquely had already become a Portuguese colony in the sixteenth century).

African coastal entrepôts such as Ouidah played a critical role in the operation of the Atlantic slave trade, by helping to coordinate exchanges between hinterland suppliers and European ships, thereby accelerating their turn-round, and also by supplying them with provisions to feed the slaves on their voyage.14 In addition to extending and deepening understanding of the working of the slave trade, a study of Ouidah also represents a contribution to a second area of growing interest recently within African historical studies, urban history. Studies of urban history in Africa have tended to concentrate on the growth of towns during the colonial and post-colonial periods;15 but in West Africa especially, substantial towns existed already in the pre-colonial period, and Ouidah offers an exceptionally well-documented case-study of this earlier tradition of urbanism.16 Within southern Bénin, Ouidah provides the premier example of the ‘second generation’ of precolonial towns, which served as centres for European maritime trade: what have been termed, although somewhat infelicitously, ‘fort towns [villes-forts]’, in distinction from the ‘first generation’ of ‘palace-cities [cités-palais]’, which served as capitals of indigenous African states, such as Abomey.

The reason women are more likely to have to transfer is because, like most cities around the world, London’s public transport system is radial.29 What this means is that a single ‘downtown’ area has been identified and the majority of routes lead there. There will be some circular routes, concentrated in the centre. The whole thing looks rather like a spider’s web, and it is incredibly useful for commuters, who just want to get in and out of the centre of town. It is, however, less useful for everything else. And this useful/not so useful binary falls rather neatly onto the male/female binary. But while solutions like London’s hopper fare are an improvement, they are by no means standard practice worldwide. In the US, while some cities have abandoned charging for transfers (LA stopped doing this in 2014), others are sticking with it.30 Chicago for example, still charges for public transport connections.31 These charges seem particularly egregious in light of a 2016 study which revealed quite how much Chicago’s transport system is biased against typical female travel patterns.32 The study, which compared Uberpool (the car-sharing version of the popular taxi app) with public transport in Chicago, revealed that for trips downtown, the difference in time between Uberpool and public transport was negligible – around six minutes on average. But for trips between neighbourhoods, i.e. the type of travel women are likely to be making for informal work or care-giving responsibilities, Uberpool took twenty-eight minutes to make a trip that took forty-seven minutes on public transport.

When we got married, in the spring of 2007, the wedding had been as minimal as it was possible to make it. Linda’s maid of honour Helena, my best man Geir and his girlfriend Christina, Linda’s mother Ingrid and my mother Sissel. Five people attended our wedding in the town hall, lasting two minutes, plus Vanja and Heidi. An hour later only five people sat around the table we had booked in Västra Hammen and ate with us. No speeches, no dancing, no fuss. That was how I wanted it, I hated being the centre of attention, even with people I knew.

Lomas’s house and shop were half a mile from the city centre, standing cheek by jowl on the long straight road that led from Burnham to Desborough, a borough and market town. They were remnants of an older Burnham, shabby in appearance, like two bemittened old ladies of reduced means, and like two old ladies of another age they stood hand in hand, bewildered by the evidence of modernity about them and yet determined to ignore their surroundings for the sake of the traditions they held dear.

I didn’t need to pull out my press pass in order to make my way to the centre of things – everyone in town knew by now that, if there was anything exciting or horrific going on, I was the person most likely to butt right on in and make it my business.

More important in aggregate population were about two hundred castle towns (Jōkamachi), distributed throughout the breadth of the archipelago, which ranged in population from one or two thousand to over a hundred thousand (Hall 1968; Rozman 1986). There was also a range of other urban settlements, most of which were smaller than the castle towns, such as the post towns (shukubamachi) along the main trunk highways, port towns (minato), market towns (ichibamachi), and religious centres (monzenmachi).

It’s hardly a wonder that they call London the most elusive city in the world. Its character changes from one street to the next. There’s no rhyme or reason, no pattern to the place. You could take six people at random from the centre of town, ask them to write down all the places they visit regularly and find that their circles of movement don’t overlap at more than one or two points. Each of them would see a different city.

A weak competitor may resort to dropping prices because it is the only available action for increasing its volume in the short term to stave off disaster. By the late 1970s, Tesco had been suffering because of their legacy of small, town-centre sites but succeeded in taking the industry by storm with their ‘check-out’ campaign. The whole UK retail market became price-driven for several years, before it swung once again towards a market orientation with the battle being fought on location, format and service.

I had decided to take a walk by the famous Thames River; the stretch that ran alongside Woolwich town centre, not very far from the Woolwich ferry landing. It’s interesting that at that time, Woolwich was referred to as the “Naija” capital in Britain

I took a cab into the centre of town and listened to the driver’s running commentary on all that ailed his beloved city, on the good old days when he could have a beer and a dance, and how he had escaped to America to study engineering but couldn’t afford the university fees and was forced to return home after a year. ‘Now, drive taxi in Tehran. No beer. No fun.’ He shrugged, resigned to his fate. After about twenty minutes, once his English vocabulary had been depleted, his analysis of Tehran’s problems was distilled down to two descriptions as he pointed at buildings in turn as we passed by. ‘Reza Shah!’ he would shout triumphantly at anything remotely grand or old. ‘Islamic Republic!’ he spat at each shoddy concrete office block.

Sometimes brands make a stand more quietly. Deep inside one of the world’s most famous factories, located in the tiny town of Billund, Denmark, more than a hundred engineers and scientists are collaborating to redesign a product that has worked perfectly for more than eighty years. The LEGO Sustainable Materials Centre, a well-funded group within LEGO, is dedicated to finding more sustainable materials within the next decade to make the company’s iconic bricks. In 2018 the group launched its first innovation, making flexible pieces such as leaves and palm trees from a plant-based plastic sourced from sugar cane. This sense of commitment to the environment is deeply felt at LEGO. Its efforts may inspire more such initiatives across the toy industry, especially if consumers take note of LEGO’s efforts and demand similar forward-looking commitments from other companies as well.

Finding a fine British International school can be a challenge if you live in a place like Dubai. Known as a melting pot of cultures, Dubai offers many choices when it comes to curriculum preferences. Digging the web for valuable options can leave in you bind as well. But, to find the right and affordable British school in Dubai you must have a clear picture of the options available. To make your work easier, here is a list to help you pick the best British curriculum school in Dubai. The best British International schools in Dubai Listed below are the top picks of English Schools in Dubai: The Winchester School This English school in Dubai is the right example of high-quality education at affordable rates. The Winchester School is an ideal pick as it maintains the desired level of British curriculum standards and has a KHDA rating as ‘good’. Admission: This school is fully inclusive for kids aged 1-13 and it conducts no entrance exam for foundation level. However, for other phases, necessary entrance tests are taken according to the standard. Also, admissions here do not follow the concept of waiting lists, which can depend on the vacant seats and disability criteria. Fees: AED 12,996- AED 22,996 Curriculum: National Curriculum of England-EYFS(Early Years Foundation Stage), IGCSE, International A-Level, and International AS Level. Location: The Gardens, Jebel Ali Village, Jebel Ali Contact: +971 (0)4 8820444, principal_win@gemsedu.com Website: The Winchester School - Jebel Ali GEMS Wellington Internation School GEMS Wellington Internation School is yet another renowned institute titled the best British curriculum school in Dubai. It has set a record of holding this title for nine years straight which reveals its commendable standards. Admission: For entrance into this school, an online registration process must be completed. A non-refundable fee of AED 500 is applicable for registration. Students of all gender and all stages can enroll in any class from Preschool to 12th Grade. Fees: AED 43,050- AED 93,658 Curriculum: GCSE, IB, IGCSE, BTEC, and IB DP Location: Al South Area Contact: +971 (0)4 3073000, reception_wis@gemsedu.com Website: Outstanding British School in Dubai - GEMS Wellington International School Dubai British School Dubai British School is yet another prestigious institute that is also a member of the ‘Taaleem’ group. It is also one of the first English schools to open and get a KHDA rating of ‘Outstanding’. Thus, it can be easily relied on to provide the curriculum of guaranteed quality. Admission: Here, the application here can be initiated by filling up an online form. Next, the verification requires documents such as copies of UAE Residence Visa, Identification card, Medical Form, Educational Psychologist’s reports, Vaccination report, and TC. Also, students of all genders and ages between 3-18 can apply here. Fees: AED 46,096- AED 69,145 Curriculum: UK National Curriculum, BTEC, GCSE, A LEVEL Location: Behind Spinneys, Springs Town Centre, near Jumeirah Islands. Contact: +971 (0)4 3619361 Website: Dubai British School Emirates Hills | Taaleem School Final takeaways The above-listed schools are some of the best English schools in Dubai that you can find. Apart from these, you can also check King’s School Dubai, Dubai College School, Dubai English Speaking School, etc. These offer the best British curriculum school in Dubai and can be the right picks for you. So, go on and find the right school for your kid.

It was obvious that the violence was a protest. It made sense that it would be: that football matches were providing an outlet for frustrations of a powerful nature. So many young people were out of work or had never been able to find any. The violence, it followed, was a rebellion of some kind—social rebellion, class rebellion, something. I wanted to know more. I had read about the violence and, to the extent that I thought about it, had assumed that it was an isolated thing or mysterious in the way that crowd violence is meant to be mysterious: unpredictable, spontaneous, the mob. My journey from Wales suggested that it might be more intended, more willed. It offered up a vision of the English Saturday, the shopping day, that was different from the one I had known: that in the towns and cities, you might find hundreds of police, military in their comprehensiveness, out to contain young, male sports fans who, after attending an athletic contest, were determined to break or destroy the things that were in their way. It was hard to believe. I repeated the story of my journey to friends, but I was surprised by how unsurprised they were. Some acted as if they were disgusted; others were amused; no one thought it was anything extraordinary. It was one of the things you put up with: that every Saturday young males trashed your trains, broke the windows of your pubs, destroyed your cars, wreaked havoc on your town centres. I didn’t buy it, but it seemed to be so. In fact the only time I felt that I had said something surprising was when I revealed that, although I had now seen a football crowd, I had never been to an English football match. This, it seemed, was shocking.

The streets of Chesham’s town centre (UK) feature Smart Wi-Fi Pavements, providing free internet since 2015.

Faerie exists beside and below mortal towns, in the shadows of mortal cities, and at their rotten, derelict, worm-eaten centres. Faeries live in hills and valleys and barrows, in alleys and abandoned mortal buildings.

« Imagine a town of scholars, all researching the most marvelous,, fascinating things. Science. Mathematics. Languages. Literature. Imagine building after building filled with more books than you’ve ever seen in your entire life. Imagine quiet, solitude, and a serene place to think. «  He sighed. « London is a blathering mess. It’s impossible to get anything done here; the city’s too loud, and it demands too much of you. You can escape out to places like Hampstead, but the screaming core draws you back in whether you like it or not. But Oxford gives you all the tools you need for your work - food, clothes, books, tea - and then it leaves you alone. It is the centre of all knowledge and innovation in the civilized world. » - Professor Lovell to Robin, page 23, Babel - R.F Kuang

The prime example of a small town centred on a religious sanctuary is Bath (Aquae Sulis).

During the long winters, when all around is white, geothermal energy keeps many of the mini-pitches green. In Reykjavík 99.9 per cent of properties are heated by scalding water that rises from the earth. Most of the waste water – that which is unused by houses – heats the streets in the centre of town. The rest keeps mini-pitches around the capital free from snow.

Max grinned triumphantly and grabbed a chair, turning it so that he could sit on it backwards as he leaned close to me. “Tell me about the boyfriend who left you to drown in that car,” he urged, reaching out to touch my cheek. “Did you give him your V-card too?” A flicker of fear shuddered through me as I remembered sinking to the bottom of that river. But he’d been wrong about the V-card guess. I’d given my virginity to a wholly different asshole. “No,” I breathed. “I didn’t.” “You wanna tell the group who did then?” Max asked with a grin, his power wrapping me in thick cords and refusing to let go. In place of the fear that had been pulling at me, I felt lust building in my veins and my flesh heated at the memory of a dark room, roaming hands- Oh hell no, you psychotic asshole! I shoved all of my will into fighting off the pull of his gift and my fist snapped out with every inch of rage I was harbouring against this douchebag. My knuckles collided directly with the centre of his throat. Max fell back off of the chair with a cry of pain and hit the floor with the chair on top of him. The Siren spell was broken and I was on my feet half a second later, flames springing to life in my hands. I spared half a glance at the other Heirs but they only looked on in surprise. This was between me and Max and they weren’t going to get involved for once. “You crazy bitch,” Max wheezed, his voice strangled with pain. “I am a crazy bitch,” I agreed, glaring down at him. “And if you try that screwed up Siren shit on me ever again you’ll find out just how much of a bitch I can be.” He hissed a curse and raised a palm, throwing a wave of water at me. I unleashed the fire in my hands, throwing a torrent of power into the blow and the two Elements collided in the space between us, cancelling each other out with a hiss of steam. Max scrambled backwards, preparing a second blow and adrenaline shot through my limbs. I was outmatched here and he knew it. I may not have been able to fight him with magic but I’d grown up in the shittiest part of town and I sure as hell knew how to brawl like a cornered alley cat. Before he could cast another spell at me, I aimed a kick at his balls. Max grunted a curse as he doubled in on himself, clutching his manhood. I leaned down to speak to him in a low tone. “I’d think long and hard about trying to pull any more secrets from my lips,” I hissed. “Because some of the ones I’m keeping aren’t my own.” His eyes widened in surprise as he looked up at me. “If you tell anyone what I said when you were Song-Spelled then I’ll-” I interrupted him before he could threaten me with anything, my voice low and cold. “It won’t matter what you do to me after. Your secret will be out there. So I think you were just about to agree to keeping your leech powers to yourself.” Max scowled as he propped himself up on one arm, the pain in his balls obviously easing off. “Fine,” he spat, as if he was going to get up but I wanted to really make sure he got the point. I lifted my palms at Max as Darcy cried out in encouragement and I sent a wave of air crashing into him. It caught him in its grip and sent him flying into the air and tumbling away from me across the room. (Tory)

On this particular day, the family had planned to take a walk along Lord Street, which was the main shopping boulevard in the centre of town. Della loved the buzz of the town centre and watched in awe as the horse-drawn carriages flew by with men hanging off all sides. The smell of sweet pastries and freshly baked bread from the boulangerie mixed with the stench of oil, hot dirt and horses from the street, and Della was intoxicated. She tilted her chin up towards the sun and felt its warm kisses glaze over her cheeks. After a deep breath, she overheard her mother complaining. "Where is that girl?" Della heard a few sharp footsteps heading in her direction before a firm grip took hold of her arm. "Off in fantasy land again, I see!" her mother huffed as she dragged her into Mr Lacey's shoe store. Della day-dreamed as she was forced to try on basically every pair of shoes in the shop, even ones that weren't in her size. It seemed her mother was aware of how painfully insufferable she found shoe shopping and wanted to drag it out as long as possible. After leaving the store, each with a pair of shoes they didn't like, Della and Mabel were instructed by their mother to collect everything else on the shopping list. She had bumped into a friend and made it clear that she favoured spending the day gossiping and tittle-tattling, over trudging her unruly daughters through town. She handed them a small leather purse that jingled with coins and sent them on their way. Della perked up with this request since, like her mother, she much preferred their time apart. Spending time with Mabel, on the other hand, was at the top of her list of favourite things to do. Together, the two sisters flew out of their mother's sight and headed towards the most central point in town.

The mid-sixth century (close to 550) was the time when bubonic plague entered Britain, along trade routes from the Mediterranean. Significantly, it would have been Britain (the west and centre of the island) which it hit, rather than England (the south-east), because only Britain maintained trade links with the empire. And it would be less likely to spread to the Saxons since they did not consort with Britons and, living outside the established Roman towns and cities, may have lived at a lower density. It would have been virtually simultaneous with the mortālitās magna that hit Ireland, according to the Annals of Ulster, devastating the aristocracy (and no doubt every other class). Maelgwn, king of Gwynedd in Wales, also died of plague in 547 or 549, according to the Annales Cambriae. A folk memory of this dreadful disease, and the depopulation it caused, would remain in the Arthurian legend of the Waste Land, combining famine with military defeat, and a mysterious wound (to the king) in the groin area—one of the characteristics of bubonic plague. There is even a little genetic evidence that strikingly bears this out. Comparing the pattern of Y-chromosome DNA from samples in a line across from Anglesey to Friesland, a recent study found that the Welshmen were to this day clearly distinct from those in central England, but that the English and Frisian samples were so similar that they pointed to a common origin of 50–100 per cent of the (male) population; this could have resulted from a mass migration from Friesland.50 On the usual assumption that the Roman-period population of the island had reached 3 to 4 million, it seems hardly possible that anything other than an epidemic could have so eliminated the Britons from the ancestry of central England. So English supervened.

you thought you could have prevented it? I totally understand why they don’t want to talk to us.’ Nikki took a deep breath and then let out a long sigh. ‘I don’t know. How the hell are we expected to get people to cooperate when they are terrified out of their wits? There has to be someone who will stand up to Stephen Cox and just give us something we can use against him. He’s back in the area with a vengeance, and he’s into everything! Not just drugs, but money laundering, people trafficking. You name it and if it’s illegal, Cox crawls to the surface.’ Joseph was perplexed. ‘I cannot understand why he’d want to come within a hundred miles of this place. Police and villains throughout Greenborough want him gone. And considering the Leonard family has a contract out on him, well, it beats me.’ ‘I’m beginning to think that monster is superhuman. We knock him down, and he gets up again.’ ‘And if he really is back, he’s stronger than ever.’ ‘But can we bloody nail him? Can we . . . ?’ Her next words were torn away from her as an earth-jarring thump shook the car. ‘What the hell was that?’ Joseph gripped the steering wheel. He stared, open-mouthed, at a dust cloud that was beginning to rise up from behind the buildings at the end of the narrow cul-de-sac. ‘Oh my God! That’s the main road! The dual carriageway through the centre of town!

The most striking phenomenon connected with the progress of technology is the development of cultural centres into large cities in the modern sense; these form the soil in which the new art is rooted. Impressionism is an urban art, and not only because it discovers the landscape quality of the city and brings painting back from the country into the town, but because it sees the world through the eyes of the townsman and reacts to external impressions with the overstrained nerves of modern technical man. It is an urban style, because it describes the changeability, the nervous rhythm, the sudden, sharp but always ephemeral impressions of city life. And precisely as such, it implies an enormous expansion of sensual perception, a new sharpening of sensibility, a new irritability, and, with the Gothic and romanticism, it signifies one of the most important turning points in the history of Western art. In the dialectical process represented by the history of painting, the alternation of the static and the dynamic, of design and colour, abstract order and organic life, impressionism forms the climax of the development in which recognition is given to the dynamic and organic elements of experience and which completely dissolves the static world-view of the Middle Ages. A continuous line can be traced from the Gothic to impressionism comparable to the line leading from late medieval economy to high capitalism, and modern man, who regards his whole existence as a struggle and a competition, who translates all being into motion and change, for whom experience of the world increasingly becomes experience of time, is the product of this bilateral, but fundamentally uniform development.

The derelict station, like most of the old downtown section, was fixed in a rigor mortis of past usefulness; shapes flitted among the shadows here and there but it couldn't be said the place was inhabited. The impression that people no longer wanted to live in this part of town was reinforced by the new tall buildings to the east: orthogonal Venusian World's Fair constructions, a giant mega-globe and the expensive hotels thrown up to host a transient population. A freeway loop on stilts cut across the city like the dreadful scar from a dangerous necessary operation. Knoxville had recently undergone some major surgery; its vital organs had been replaced by artificial replicas. It had been transformed into a Conference Centre, one of those places that depends for its prosperity on cartel-constructed hotels that guarantee a standard minimum-quality accommodation for businessmen siphoning off the wealth of other richer cities. Where local industry had declined the franchise commodity and service companies had moved in: Hilton, McDonald's, Texaco. If you had ever wondered how it was you could cross the United States without ever encountering the family hotel, the home-made hamburger or locally-brewed beer, in Knoxville, Tennessee, you can see the reason with your own eyes: the miracle of capitalism regenerating itself on its own corpse.

Why bother with the hassle of visiting the town centre when you can have all manner of goods delivered to your door in as little as two hours? Some people just can’t accept change and want to cling on to the supposed good old days. Fools.

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The Chav is a strange sort of creature. The male of the species is often fond of wearing sportswear, and from the number of them meandering aimlessly around the town centre on a Saturday night, you could be forgiven for thinking that you had suddenly been transported to the Olympic village.

We can now see, for example, that more than any other single influence a growing abundance of commodities has recently shattered what was for millions – still not long ago – a world of stable expectations. This is still happening, most strikingly in some of the poorest countries. Cheap consumer goods and the images of them increasingly available in advertisements, especially on television, bring major social changes in their train. Such goods confer status; they generate envy and ambition, provide incentives to work for wages with which to buy them, and often encourage movement towards towns and centres where those wages are to be had. This severs ties with former ways and with the disciplines of ordered, stable life, and forms one of many currents feeding the hastening onrush of what is new.

Whether it be in the Latrobe Valley or anywhere else impacted by economic change, our message needs to be clear: we do not expect one town or one group of workers to bear the burden of economic transition. The mantra of the pandemic has been: 'We are all in this together.' The same concept needs to be at the centre of our compact with the Australian people. (pp.120-21)

Stirring the fractious air, smiling, smiling, now reaching forward. One irrepressible hand coming to rest first of all on a jar of pickled cucumber then moving impishly along to a jar of pickled cucumber containing dill and the Russian man is very fond of dill especially in his pickled cucumber because he likes to eat pickled cucumber as an accompaniment to red salmon and red salmon and dill are natural bedfellows and it is this very jar of pickled cucumber containing dill in fact that the Russian man is settling into his basket when I enter the condiment aisle with a pen in my hand and my hair twisted back into a french plait on my way to checkout 19 where I will sit myself down upon a lopsided swivel chair and commence yet another nine-hour shift because these are the summer months and in the summer I work all the hours the devil sends so I have a sizeable wedge squirreled away for when I return to the college equidistant from the woeful library and the marooned casino slap-bang in the centre of the fastest-growing town in Europe in order to resume my studies in three subjects pertaining to the humanities come September.

The result is that most banks will eventually rationalise down to just one store for every 250,000 people—or one store for every large town, city and shopping centre—rather than the current structure which allocates about one store for every 20,000 people. The question then is this: What do you do with the 80 per cent of stores that are no longer needed? The ones in the suburbs and smaller high streets? The answer is that you replace them with satellite self-service hub stations, which allow people to self-serve with ATMs and deposit machines.

Our Lady knew that Jesus’ birth was about to take place and she set out on that journey with her thoughts centred on the Child who was to be born of her in the town of David.

Environmental planning has been too scientific, too man-centred, too past-fixated and two-dimensional.

Pagoda are the centre of Burmese spiritual life, and every town and village has one. People visit the pagoda daily or weekly to pay respect to the Buddha relics which are often enshrined there, to meditate, to give alms, or to attend the festivals held on religious holidays. The pagoda is considered a place of spirituality and learning. The stairways leading up to the platform are decorated with educational paintings from Buddhist legend, often depicting the moral lessons in the Jataka tales about the Buddha’s previous incarnations. The peaceful principles of Buddhism, which encourage wisdom and compassion, are instilled through these teachings. The

Suzdal was gorgeous. It was sunny but not too warm and the centre of the town was crammed with beautifully coloured onion-shaped churches, blue and gold and yellow, and at first I thought it could have been the setting for one of Chekhov’s short stories, perhaps an unnamed provincial town, a town called simply S., where life passed without much drama. But as Lena and I walked around the centre, it occurred to me that Suzdal was more spiritual, more mysterious, more Dostoyevskian, and it wouldn’t have surprised me to see one of the Karamazov brothers, Alyosha maybe, turning a corner and walking towards me.

Edinburgh For those who like walking, Edinburgh reigns supreme. The Royal Mile runs through the centre of the tourist area connecting Edinburgh Castle with Holyrood Palace. It’s a little over a mile and, in addition to passing old Edinburgh historic sites, it is lined with independent shops, cafes and pubs along the way. For this is Edinburgh’s Old Town, all cobbled streets beneath the lofty castle. The New Town is less than ten minutes walk away and it’s far from new. Instead New Town is Georgian, built by the wealthy residents in the 18th century. Its wide streets and perfect proportions create a visual joy for walking. It’s tough to name Edinburgh’s main sites, but here goes: the castle, continuously occupied for more than 1000 years; Holyrood Palace, the Queen’s official residence in Scotland; Mary King’s Close, a preserved 18th century tenement on the Royal Mile and; the Grassmarket, a network of cobbled lanes with independent shops and cafes. I could go on. Edinburgh is particularly busy during the festival that takes place from August to early September. It began as a military tattoo, developed into a fairly high brow arts festival and has expanded to host off‐stage events from the clever to the bizarre. Edinburgh also hosts a massive Hogmanay, or New Year, celebration with music and dancing in the streets all through the night and often into the next day. The city is at its busiest during the August festival and again at New Year. Public transport by bus and tram is available from the airport to the city centre. Downside: It is an expensive place to visit at peak periods and it can be tough to find a place to stay. Your first visit should be at quieter times. To read: Edinburgh is a literary city and so many novels have

There was no longer the simple preaching of Christ and founding of churches as in the early days, but, with a measure of the truth there was also insistence on ritual and on legal observances; and when kings came to confess Christianity, the principle of Church and State led to the forcible outward conversion of multitudes of their subjects to the new State religion. Instead of churches being founded in the different towns and countries, independent of any central organisation and having direct relations with the Lord, as in Apostolic days, all were drawn into one of the great organizations which had its centre in Rome or Constantinople or elsewhere.

Here is perhaps the one man in the world whom you might leave alone without a penny, in the centre of an unknown town of a million inhabitants, and he would not come to harm, he would not die of cold and hunger, for he would be fed and sheltered at once; and if he were not, he would find a shelter for himself, and it would cost him no effort or humiliation. And to shelter him would be no burden, but, on the contrary, would probably be looked on as a pleasure.

The first commercial banks appeared in the late 13th century in Italian towns like Siena. The word comes from banco – Italian for bench – since at first banking services were provided on benches at the town’s centre. But banking does not begin with the Italian merchants – its origins lie with the Knights Templar, an order of warrior monks founded in 1096 to ensure the safe passage of European pilgrims heading to Jerusalem in the aftermath of the First Crusade.

and you’re a good match.’ ‘You have a very precise memory.’ ‘It was yesterday.’ ‘I should have told you he keeps a mistress and ignores me.’ Reacher smiled. He said, ‘Good night, Mrs Mackenzie.’ She left him there, the same as the night before, alone in the dark, on the concrete bench, looking at the stars. At that moment a mile away, Stackley clicked off a phone call and parked his beat-up old pick-up truck in a lot behind an out-of-business retail enterprise three blocks from the centre of town. Earlier in his life he had favoured expensive haircuts, and one time when waiting in the salon he had read a magazine that said success in business depended entirely on ruthless control of costs. Thus wherever possible he slept in his truck. Hence the camper shell. A motel would take what he made on two pills. Why give it away? The old gal across the Snowy Range had bought a box of fentanyl patches, but he had given her one he had already opened, an hour before, very carefully, so he could skim out a patch all his own, for his pocket, for later. The old gal would never notice. If she did, she would assume she was too stoned to count right. A natural reaction. Addicts learned to blame themselves. The same the world over. He took scissors from his glove box, and he cut a quarter-inch strip off the patch, and he slipped it under his tongue. Sublingual, it was called. Another magazine in the same salon said it was the best method of all. Stackley couldn’t argue. At that moment sixty miles away, in the low hills west of town, Rose Sanderson was putting herself to bed. She had pulled down her hood, and taken off her silver track suit top. Under it was a T-shirt, which she took off, and a bra, likewise. She peeled the foil off her face. She used her toothbrush handle to scrape excess ointment off her skin. She buttered it back on the foil. With luck she might get one more day out of it. She ran her sink full of cool water. She took a breath, and held her face under the surface. Her record was four minutes. She came up and shook her head. Her

Contrast that with an exemplary piece of civic far-sightedness: the large open space that sits in the centre of town opposite the Victoria-Jungfrau. Known as the Höhematte, this was once on the edge of the village and had belonged to Canton Bern since the Reformation, but in 1863–64 the state was selling off its property. With Interlaken expanding, the plan was to parcel it up and sell it to developers cashing in on the hotel boom. That would have meant an end to the unspoilt views of the Jungfrau and made Interlaken a much more urban place, possibly ruining the very reason it was so popular. Luckily, that never happened. Not everyone saw development as the answer and, after much wrangling, the Bernese parliament eventually approved Plan B: the Höhematte was bought by a group of shareholders who vowed never to build on it. And they never have. It remains a green and pleasant patch of land, where it’s not unusual to see a farmer out harvesting his hay.

For these Islamic invaders were patrons of learning who transformed the part of the peninsula they inhabited, ushering in advanced agriculture, huge sophisticated towns, and seventeen universities (by way of comparison, there were two universities elsewhere in Europe). Their main towns, such as Toledo, became centres of excellence for medicine, architecture, agronomy, astrology and mathematics.