Turin Quotes

Another image comes to mind: Nietzsche leaving his hotel in Turin. Seeing a horse and a coachman beating it with a whip, Nietzsche went up to the horse and, before the coachman’s very eyes, put his arms around the horse’s neck and burst into tears. That took place in 1889, when Nietzsche, too, had removed himself from the world of people. In other words, it was at the time when his mental illness had just erupted. But for that very reason I feel his gesture has broad implications: Nietzsche was trying to apologize to the horse of Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse.

This was the first of the sorrows of Turin.

We could try the Turin test," said Lobsang. "Oh, machines have been able to pass the Turing test for years." "No, the Turin test. We both pray for an hour, and see if God can tell the difference.

Lignin, the stuff that prevents all trees from adopting the weeping habit, is a polymer made up of units that are closely related to vanillin. When made into paper and stored for years, it breaks down and smells good. Which is how divine providence has arranged for secondhand bookstores to smell like good quality vanilla absolute, subliminally stoking a hunger for knowledge in all of us.

She might be dead, but she was on a plane out of Turin in mid-August.

As a lord was held for the strength of his body and stoutness of heart. Much lore he learned, and loved wisdom but fortune followed him in few desires; oft wrong and awry what he wrought turned; what he loved he lost, what he longed for he won not; and full friendship he found not easily, nor was lightly loved for his looks were sad. He was gloom-hearted, and glad seldom for the sundering sorrow that filled his youth... (On Turin Turambar - The Children of Hurin)

The landscape of Turin, the monumental squares, the promenades along the Po river, were bathed in a kind of 'Claude Lorraine' luminosity (Dostoyevsky's golden age), a diaphonousness that removed the weight of things and made them recede into a infinite distance. The stream of light here became a stream of laughter - the laughter from which truth emerges, the laughter in which identities explode, including Nietzsche's. What also exploded is the meaning that things can have or lose for other things, not in terms of limited linkage or narrow context, but in terms of variations of light

Wars don't end by deaths," Malcom added, "but because someone stops killing.

Such is the world as it appeared to Nietzsche under the monumental aspect of Turin: a discontinuity of intensities that are given names only through the interpretation of those who receive his messages; the latter still represent the fixity of signs, whereas in Nietzsche this fixity no longer exists. That the fluctuations of intensities were able to assume the opposite name to designate themselves - such is the miraculous irony. We must believe that this coincidence of the phantasm and the sign has existed for all time, and that the strength required to follow the detour through the intellect was 'superhuman

In this city, demons lurk under the ashes.

Chic, is first, when you don't have to prove you have money, either because you have a lot and it doesn't matter or because you don't have any and it doesn't matter. Chic is not aspirational. Chic is the most impossible thing to define. Luxury is a humorless thing, largely, and when humor happens in luxury it happens involuntarily. Chic is all about humor. Which means chic is about intelligence. And there has to be oddness-- most luxury is conformist, and chic cannot be. Chic must be polite and not incommode others, but within that it can be as weird as it wants.

Does it matter if they were from Kielce or Brno or Grodno or Brody or Lvov or Turin or Berlin? Or that the silverware or one linen tablecloth or the chipped enamel pot—the one with the red stripe, handed down by a mother to her daughter—were later used by a neighbour or someone they never knew? Or if one went first or last; or whether they were separated getting on the train or off the train; or whether they were taken from Athens or Amsterdam or Radom, from Paris or Bordeaux, Rome or Trieste, from Parczew or Bialystok or Salonika. Whether they were ripped from their dining-room tables or hospital beds or from the forest? Whether wedding rings were pried off their fingers or fillings from their mouths? None of that obsessed me; but—were they silent or did they speak? Were their eyes open or closed? I couldn't turn my anguish from the precise moment of death. I was focused on that historical split second: the tableau of the haunting trinity—perpetrator, victim, witness. But at what moment does wood become stone, peat become coal, limestone become marble? The gradual instant.

Tereza keeps appearing before my eyes. I see her sitting on the stump petting Karenin’s head and ruminating on mankind’s debacles. Another image also comes to mind: Nietzsche leaving his hotel in Turin. Seeing a horse and a coachman beating it with a whip, Nietzsche went up to the horse and, before the coachman’s very eyes, put his arms around the horse’s neck and burst into tears. That took place in 1889, when Nietzsche, too, had removed himself from the world of people. In other words, it was at the time when his mental illness had just erupted. But for that very reason I feel his gesture has broad implications: Nietzsche was trying to apologize to the horse for Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse. And that is the Nietzsche I love, just as I love Tereza with the mortally ill dog resting his head on her lap. I see them one next to the other: both stepping down from the road along which mankind, “the master and proprietor of nature,” marches onward.

Benci yang bertepuk sebelah tangan sama sakitnya dengan cinta yang bertepuk sebelah tangan.

THE TABLECLOTH OF TURIN

Not fitting is it that the Elder Children of Ilúvatar should wed the Younger; nor is it wise, for they are brief, and soon pass, to leave us in widowhood while the world lasts. Neither will fate suffer it, unless it be once or twice only, for some high cause of doom that we do not perceive. But this man is not Beren, even if he be both as fair and as brave. A doom lies on him; a dark doom. Enter not into it! And if you will, your love shall betray you to bitterness and death.

We could try the Turin test,’ said Lobsang. ‘Oh, machines have been able to pass the Turing test for years.’ ‘No, the Turin test. We both pray for an hour, and see if God can tell the difference.’ And

I held my hand up, frowning. "Wait a minute. Where did you say this thing was stolen from?" "The Cathedral of Saint John the Baptist." Father Vincent said. "In Northern Italy." I said. He nodded. "In Turin, to be exact." "He nodded again, his expression reserved. "Someone stole the freaking Shroud of Turin?" I demanded. "Yes." I settled back in the chair, looking down at the photos again. This changed things. This changed things a lot.

There is no doubt that a little difficulty and plenty of variety keep you young, or at any rate amused, which may be nearly the same thing. I sometimes wonder whether science will one day establish that we die of boredom.

authoritative). In 1879, intermittently troubled by ill health including almost intolerable headaches, Nietzsche resigned his professorship and sought relief in the Swiss mountains (the little village of Sils Maria) and Italian cities like Turin—in vain. It was by and large a

The pilgrimage of Italy, which I now accomplished, had long been the object of my curious devotion. The passage of Mount Cenis, the regular streets of Turin, the Gothic cathedral of Milan, the scenery of the Boromean Islands, the marble palaces of Genoa, the beauties of Florence, the wonders of Rome, the curiosities of Naples, the galleries of Bologna, the singular aspect of Venice, the amphitheatre of Verona, and the Palladian architecture of Vicenza, are still present to my imagination. I read the Tuscan writers on the banks of the Arno; but my conversation was with the dead rather than the living, and the whole college of Cardinals was of less value in my eyes than the transfiguration of Raphael, the Apollo of the Vatican, or the massy greatness of the Coliseum. It was at Rome, on the fifteenth of October, 1764, as I sat musing amidst the ruins of the Capitol, while the barefooted fryars were singing Vespers in the temple of Jupiter, that the idea of writing the decline and fall of the City first started to my mind. After Rome has kindled and satisfied the enthusiasm of the Classic pilgrim, his curiosity for all meaner objects insensibly subsides.

According to Massimo Maffei from the University of Turin, plants-and that includes trees-are perfectly capable of distinguishing their own roots from the roots of other species and even from the roots of related individuals. But why are trees such social beings? Why do they share food with their own species and sometimes even go so far as to nourish their competitors? The reasons are the same as for human communities: there are advantages to working together. A tree is not a forest. On its own, a tree cannot establish a consistent local climate. It is at the mercy of wind and weather. But together, many trees create an ecosystem that moderates extremes of heat and cold, stores a great deal of water, and generates a great deal of humidity. And in this protected environment, trees can live to be very old. To get to this point, the community must remain intact no matter what. If every tree were looking out only for itself, then quite a few of them would never reach old age. Regular fatalities would result in many large gaps in the tree canopy, which would make it easier for storms to get inside the forest and uproot more trees. The heat of summer would reach teh forest floor and dry it out. Every tree would suffer.

The year had begun with the first protests in Milan against the Austrians, where citizens had stopped smoking to damage the revenues of the imperial government (those Milanese comrades, who stood firm when soldiers and police provoked them by blowing clouds of sweet-scented cigar smoke at them, were seen by my Turin companions as heroes).

Humiecki and Graef asked Laudamiel to create a perfume that captures the state of ‘how men cry’—eruptive and sensual. Pictures from Slavic culture, as well as how they deal with melancholia and happiness served as inspiration [sic]. The result is a perfume that combines raw eruption, sensual strength, melancholic warmth and deep mysticism.

Look, I'm here because we need to stop this killer. I'm somewhat on board with the craziness. But we've now got a priest stealing the Shroud of Turin from the Catholic Church so we can use the blood of Jesus to defeat the anti-Christ, who, by the way, is Newsweek's (sic) poster boy of the year, all at the urgings of an alcoholic priest. Do I have it right?

Even if I wanted to kill myself, I wouldn't find the space to die!

you seldom hear, at a funeral, a friend of the deceased saying, “What do you expect, she wore L’Heure Bleue,

Here in Turin you can write because past and future have greater prominence than the present, the force of past history and the anticipation of the future give a concreteness and sense to the discrete, ordered images of today. Turin is a city which entices the reader towards vigour, linearity, style. It encourages logic, and through logic it opens the way toward madness.

The first is that I firmly believe that much of the quality we call intelligence is quantitative: he who finds the correct solution to a problem has simply tried out more things that he who does not.

Lagrange was born in Turin (now Italy), but his family was partly French ancestry on his father's side, who was originally wealthy, managed to squander all the family's fortune in speculations, leaving his son with no inheritance. Later in life, Lagrange described this economic catastrophe as the best thing that had ever happened to him: "Had I inherited a fortune I would probably not have cast my lot with mathematics.

Left London, Wednesday, October 2nd, at 8.45 p.m. "Reached Paris, Thursday, October 3rd, at 7.20 a.m. "Left Paris, Thursday, at 8.40 a.m. "Reached Turin by Mont Cenis, Friday, October 4th, at 6.35 a.m. "Left Turin, Friday, at 7.20 a.m. "Arrived at Brindisi, Saturday, October 5th, at 4 p.m. "Sailed on the Mongolia, Saturday, at 5 p.m. "Reached Suez, Wednesday, October 9th, at 11 a.m. "Total of hours spent, 158+; or, in days, six days and a half.

After an eventful journey - it was even life-threatening because of flooding in Como, which I only reached late at night - I arrived in Turin on the afternoon of the 21st, my proven place, my residence from then on. I took the same apartment that I had in the spring, via Carlo Alberto 6, III, across from the enormous Palazzo Carignano where Vittore Emanuele was born, with a view of the Piazza Carlo Alberto and the hills beyond. I went back to work without delay: only the last quarter of the work was left to be done. Great victory on 30 September; the conclusion of the Revaluation; the leisure of a god walking along the river Po. That same day, I wrote the Preface to Twilight of the Idols: I had corrected the manuscript for it in September, as my recuperation. - I never experienced an autumn like this before, I never thought anything like this could happen on earth, - a Claude Lorrain projected out to infinity, every day having the same tremendous perfection.

Tea Rose (Perfumer's Workshop) **** green rose $ Composed in 1972, Tea Rose was the first fragrance signed by the great Annie Buzantian (Pleasures), and was in many ways the first niche fragrance: the Perfumer's Workshop did nothing but fragrances, had a small range, was fairly hard to find, and had a devoted following. Tea Rose was and is a rose soliflore that illustrates how complex a composition must be before it can actually claim to smell of rose. The rose it depicts is huge, painted in watercolor, and has the species name written below it in cursive. LT

Though all the Protestant denominations have historically condemned the veneration of holy objects (relics) and their use in healing, the Catholic church - until recently - preferred to depend entirely upon the magical qualities attributed to the possessions or actual physical parts of various saints and biblical characters for healing. The Vatican not only permitted but encouraged this practice, which entered history in the third century. Catholic churches and private collections still overflow with hundreds of thousands of items. Included are pieces of the True Cross (enough to build a few log cabins), bones of the children slain by King Herod, the toenails and bones of St. Peter, the bones of the Three Wise Kings and of St. Stephen (as well as his complete corpse, including another complete skeleton!), jars of the Virgin Mary’s milk, the bones and several entire heads and pieces thereof that were allegedly once atop John the Baptist, 16 foreskins of Christ, Mary Magdalene’s entire skeleton (with two right feet), scraps of bread and fish left over from feeding the 5,000, a crust of bread from the Last Supper, and a hair from Christ’s beard - not to mention a few shrouds, including the one at Turin.

In 1902, Marcellin P. Berthelot, often called the founder of modern organic chemistry, was one of France's most celebrated scientists—if not the world's. He was permanent secretary of the French Academy, having succeeded the giant Louis Pasteur, the renowned microbiologist. Unlike Delage, an agnostic, Berthelot was an atheist—and militantly so.

I dashed to the library at the first opportunity; I refer to the venerable library of the University of Turin's Chemical Institute, at that time, like Mecca, impenetrable to infidels and even hard to penetrate for such faithful as I. One had to think that the administration followed the wise principle according to which it is good to discourage the arts and sciences: only someone impelled by absolute necessity, or by an overwhelming passion, would willingly subject himself to the trials of abnegation that were demanded of him in order to consult the volumes. The library's schedule was brief and irrational, the lighting dim, the file cards in disorder; in the winter, no heat; no chairs but uncomfortable and noisy metal stools; and finally, the librarian was an incompetent, insolent boor of exceeding ugliness.

Odo in fact owed his first acquaintance with the French writers to Alfieri, who, in the intervals of his wandering over Europe, now and then reappeared in Turin laden with the latest novelties in Transalpine literature and haberdashery. What his eccentric friend failed to provide, Odo had little difficulty in obtaining for himself; for though most of the new writers were on the Index, and the Sardinian censorship was notoriously severe, there was never yet a barrier that could keep out books, and Cantapresto was a skilled purveyor of contraband dainties. Odo had thus acquainted himself with the lighter literature of England and France; and though he had read but few philosophical treatises, was yet dimly aware of the new standpoint from which, north of the Alps, men were beginning to test the accepted forms of thought. The

Small wonder, then, that an institution like the Library found space to take root. It was presented as a good cause, created in the hope of encouraging people to be more open with one another. Its creators were little more than boys: perky, smiling youngsters, well groomed and well dressed, without a trace of facial hair. They looked designed to win people's trust. And who wouldn't trust a cheerful, articulate young man who came calling at your door, inviting you to chat with him about this and that, about the meaning of life, about all the hunger and suffering in the world? It's true; it was whispered that dark forces acted behind them, national and international groups hungry for vengeance after certain recent defeats. But who could believe such things in front of polite young lads who always looked you in the eyes and shook your hand.

Nietzsche leaving his hotel in Turin. Seeing a horse and a coachman beating it with a whip, Nietzsche went up to the horse and, before the coachman's very eyes, put his arms around the horse's neck and burst into tears. That took place in 1889, when Nietzsche, too, had re-moved himself from the world of people. In other words, it was at the time when his mental illness had just erupted. But for that very reason I feel his gesture has broad implications: Nietzsche was trying to apologize to the horse for Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse. And that is the Nietzsche I love, just as I love Tereza with the mortally ill dog resting his head in her lap. I see them one next to the other: both stepping down from the road along which mankind, the master and proprietor of nature, marches onward.

not if Shannon is over her illness.  Come, Dytyna.  We discuss your performance now." "When will we know if I'll be competing?" "We will not know until Monday when we check in at the Olympic arena.  Coach Taylor will know then." "I'm going back to the hotel to call your father, Kerri.  We plan on meeting for lunch then will head on over to the hockey arena.  Two kids in the Olympics!  Whoa.  I'll see you later."  She leaned down and gave Kerri a hug before she kissed her forehead.  "Stay out of trouble." "I can hardly get into any trouble in the Olympic village, Mom."  At almost seventeen, Kerri was still able to feel embarrassed at receiving her mother's counsel, and she thought that her mother's advice was unfounded.  The village was closed off, after all, from the rest of Turin and from the fray of the crowds that converged upon the venues.  She watched her mother walk away before she stood up and adjusted the strap

Then Turin sprang about, and strode against him, and the edges of Gurthang shone as with flame; but Glaurung withheld his blast, and opened wide his serpent-eyes and gazed upon Turin. Without fear Turin looked into them as he raised upon the sword; and straightway he fell under the binding spell of the lidless eyes of the dragon, and was halted moveless. Then for a long time he stood as one graven of stone; and they two were alone, silent before the doors of Nargothrond. But Glaurund spoke again, taunting Turin, and he said: 'Evil have been all they ways, son of Hurin. Thankless fosterling, outlaw, slayer of thy friend, thief of love, usurper of Nargothrond, captain foolhardy, and deserter of thy kin. As thralls thy mother and thy sister live in Dor-lomin, in misery and want. Thou art arrayed as a prince, but they go in rags; and for thee they yearn, but tho carest not for that. Glad may thy father be to learn that he hath such a son; as learn he shall.' And Turin being under the spell of Glaurung hearkened to his words, and he say himself as in a mirror misshapen by malice, and loathed that which he saw.

I am escalating higher above the horizon while you are still busy digging your turin. I am a blithe, remember! No point comparing us

Fuel for Life Men (Diesel) ★ ★ ★ ★ modern fougère The name sounds like a lottery for guys trying to ignore Prius ads, and the bottle, wrapped in a zippered, stitched distressed-canvas bag, conjures up third-world labor making frivolous objects for the idle rich. After all that, the fragrance comes as a pleasant surprise: it is none other than a brilliantly inventive variation on the purest, most classical fougère theme as seen in Brut and Canoe, enlivened with a sweet-woody-amber accord that somehow overlaps perfectly with the original structure without masking it. Nice work. LT

Renowned for never giving a damn, Antonio Spalagetti was an arrogant, confident bastardo.

I leaned against the nearby olive tree.  I dragged a cigarette from my robe pocket, struck a match on my shoe, and cupped my hand over my face.  The cigarette glowed.  I flicked the match to my side and watched the three men.  I could hear smatterings of their mumbled conversation.

The essay that follows, 'Why I Am so Clever,' plays on an obsession with his lungs and his stomach as central to the whole philosophical exercise. He becomes a diet-and-exercise guru. If you avoid coffee and live in dry air, you will attain health equal to his own. Odd that he bans coffee while delighting in the world-beating coffee of Turin.

Italy, despite its earthiness and charm, can never be New Jersey. Here we value evolution and change; Italy, while it warms the heart, is a monument to the past. In America we change our rooms as often as our fashions. In Italy you're likely to find throw pillows older than the Shroud of Turin. It's just a different way to live.

Leisure time Children in Italy enjoy similar pastimes to young people from elsewhere in Europe. There are many television channels to watch, and pop music and comic strips also are popular. Watching soccer is a national passion, for both men and women. Young boys, such as these from Turin, are often seen in the parks and alleys, practicing their skills.

Soccer is Italy’s favorite sport, and is played and watched all over the country. Each Sunday the great stadiums of Milan, Turin, Naples, Rome, and Bologna are filled with thousands of fans. Italian club soccer teams are among the best in the world, and regularly win international competitions. The national Italian team won soccer’s World Cup in 1982. Wages for successful players are high, and this helps to attract soccer stars from many other countries. Cycling also is very popular, as a sport to both do and watch. The Grand Tour of Italy takes place each year, following a long, grueling course over mountainous country. Many Italians forsake their favorite cafes to watch this bicycle race on television. Other popular pastimes include bowls, a game played on a sanded rink, and card games, commonly seen in cafes and bars across the nation. During August, many businesses close and workers go on vacation to the coast or mountains. The big cities are mostly deserted, except for tourists.

You’ve saved your money and bought a ticket to Fashion Week in Milan. All the world’s great clothing designers will be showing their startling and beautiful designs. You’ll be one of the first to see them! Or picture yourself in Rome. You’re at a performance of the opera Aïda, written by Italian composer Giuseppe Verdi. You’re seated amid eighteen-hundred-year-old ruins under a starry sky, listening to magnificent music. You’ve got your snowboard and warm clothing so you can glide down the slopes the world’s greatest skiers took during the 2006 Winter Olympics near Turin. Or perhaps it’s summer, and you’re going to explore the sea caves of Capri, off the coast of Naples. Later, you can take a look at the towering columns at Agrigento, among the temples the ancient Greeks built on the island of Sicily long before Italy existed. In any one of these places, you might be one of the millions of tourists who visit Italy every year. But alongside the tourists are Italians, also appreciative of the wonders of their own country.

It’s not on any map, but it’s there. It’s invisible, but there it is. A barrier that makes the memory of the Berlin Wall look ridiculous: raised to separate those who have from those who need, it divides the globe into north and south, and draws borders within each country and within each city. When the south of the world commits the affront of scaling the walls and venturing where it shouldn’t, the north reminds it, with truncheons, of its proper place. And the same thing happens to those who attempt to leave the zones of the damned in each country and each city. Football, mirror of everything, reflects this reality. In the middle of the 1980s, when Napoli started playing the best football in Italy thanks to the magical influx of Maradona, fans in the north of the country reacted by unsheathing the old weapons of scorn. Neapolitans, usurpers of prohibited glory, were snatching trophies from the ever powerful, and it was time to punish the insolence of the intruding scum from the south. In the stadiums of Milan and Turin, banners insulted: ‘Neapolitans, welcome to Italy.’ Or they evoked cruelty: ‘Vesuvius, we’re counting on you.’ And chants that were the children of fear and the grandchildren of racism resounded more loudly than ever: What a stench, the dogs are running, all because the Neapolitans are coming. Oh cholerics buried by quake, you’ve never seen soap, not even a cake, Napoli shit, Napoli cholera, you’re the shame of all Italia.

Gwindor son of Guilin was wounded to the death. But Turin came to his aid, and all fled before him; and he bore Gwindor out of the rout, and escaping into a wood there laid him on the grass. The Gwindor said to Turin: 'Let bearing pay for bearing! But ill-fated was mine, and vain is thine; for my body is marred beyond healing, and I must leave Middle-earth. And thoughI love thee, son of Hurin, yet I rue the day that I took thee from the Orcs. But for they prowess and thy pride, still I should have love life and Nargothrond should yet stand a while. Now if thou love me, leave me! Haste thee to Nargothrond, and save Finduilas. And this last I say to thee: she alone stands between thee and thy doom. If thou fail her, it shall not fail to find thee. Farewell!

His falcon, called Othello, had struck terror into the heart of every pigeon in Turin...

Basle in Switzerland. The next season, Juventus was in the European Cup. In the first round, it played the Finnish team Ilves-Kissat and won six-nil. It won the second round, and in the quarterfinals played Sparta Prague: again a victory for Juventus. The semifinal was against Bordeaux. It wasn’t until the final that Juventus played an English team again, the first time since Manchester United visited Turin. The team was Liverpool; the stadium was Heysel in Brussels. Juventus won one-nil; the goal was a penalty kick. Before the match began, thirty-nine people died; six hundred were injured.

It happens at times that men can outlive themselves and persevere, like wraiths, by carrying out the actions they have always carried out; their souls are mute but not their voices, and their hands and feet do not stop moving. Seeing them in the street or riding in the saddles of their chargers, no one would think that their minds had lost their hum, that the blood in their veins was heatless and spent; nor do the women they still hold tight to their bosoms ever imagine such a tremendous absence... And in the city there's no lack of them... Often, even, the more vacuum inside them is pierced, the more grandiosely they act, giving shows of themselves, fashioning great spectacles of gaiety, dauntlessness and brio.

The story is asking you to go through the pain of change and transformation. You will be persecuted; your friends will sell you out; your mom and your Small Group will not understand. But He’s telling you: “I want you here. Do you want to be here? This is how it works. If you want resurrection, you have to have crucifixion.” Not just me—you. You want rebirth? You must die and rise again. Stop debating burial sites or looking for DNA on the shroud of Turin. This story is continuing, and the next chapter is about you. You, dying to your lower self, leaving behind your base humanity, and rising to your highest self, awakening to your own interconnectedness with the pulse of the world. Go and do likewise.

Dune by Christian Dior. Luca Turin, who wrote a fragrance guide, calls it ‘the bleakest beauty in all perfumery.’ Here,

Que signifie qu’il n’y pas une continuation de l’œuvre de René Guénon par consensus ? Je ne sais ce que font les Maçons guénoniens, mais je sais que le groupe soufique de Vâlsan correspond pleinement à tout ce que désirait Guénon ; quant à moi l’œuvre de Guénon en tant qu’ensemble indivisible ne me concerne pas puisque je n’en accepte pas tous les axiomes, et on ne peut en bonne logique me reprocher de ne pas avoir réalisé un programme que je n’ai jamais eu l’intention de réaliser. » « On peut ironiser sur des « excommunications réciproques » quand il s’agit d’une secte intrinsèquement hétérodoxe, donc d’une caricature, – de mormons, de béhaïstes, d’anthroposophes – mais non quand il s’agit d’un milieu normal et honorable se référant à des vérités spirituelles ; dans ce dernier cas, même les anathèmes peuvent être honorables, et il y eut dans tous les climats, dans les premiers siècles du Christianisme aussi bien qu’aux débuts de l’Islam, et jusque dans les ordres monastiques et les confréries. « Les divergences des sages sont une bénédiction » disait le Prophète. Les guénoniens, dans leur ensemble sont des hommes respectables, et il faut respecter même leur divergences, lesquelles ne peuvent prêter au ridicule, ou plutôt au mépris, que dans les cas où un individu se mêle sottement ou effrontément des choses qui le dépassent ; or je revendique la plus rigoureuse honorabilité non seulement pour moi-même, mais aussi pour mon ancien adversaire Vâlsan, dont j’ai toujours respecté la position – ce fut celle de Guénon – et avec lequel j’ai eu de bons rapports jusqu’à sa mort, malgré nos divergences. Mais il va sans dire que je ne saurais revendiquer cette honorabilité pour des personnes, guénoniennes ou non, qui n’ont ni vertu ni bonne foi. » « Vâlsan me disait une fois qu’il y a peu d’hommes intelligents parmi les guénoniens, quelqu’en puisse être la raison ; il parlait évidemment, non d’un groupe, mais de tous les guénoniens ; et il avait une certaine expérience de leur moyenne, comme je l’ai moi-même. Une des raisons de cet état de choses est la suivante : l’ésotérisme attire, non seulement les hommes d’élite mais aussi les médiocres souffrant de sentiments d’infériorité qu’ils cherchent à compenser par quelque sublimation ; et il y a ausi des psychopathes à la recherche soit d’un espace de rêve, soit d’un abri donnant un sentiment de sécurité. On ne peut pas empêcher que de tels hommes existent, mais ce n’est pas une raison pour être dupe de leur « orthodoxie », ni surtout de leur mythomanie. » « J’ajouterai que Vâlsan fut la personnification du guénonisme intégral et inflexible, qu’il fut – lui seul – le « dauphin » de Guénon ; qu’il fut un homme fort intelligent et profondément spirituel, en sorte qu’il me fut possible d’avoir avec lui les meilleurs rapports, malgré nos divergences. C’est d’ailleurs sa paix avec moi, et son désir de m’avoir comme collaborateur à la revue, qui est le principal chef d’accusation de la part des sectaires de Turin ; » [Frithjof Schuon – Lettre à Jean-Pierre Laurant (Pully avril 1976)]

Every child is at some point a small Perseus, and this infatuation with the dark and the lonely is for most people an acute condition, best caught early in life like mumps, and which seldom recurs.

Until proven innocent, I regard all “gardenias” as I do footprints of the Snowman, engines that run on vacuum energy, or good wines from Savoie.

Manetho’s History of Egypt, like the Turin list, chronicled a pre-Flood age when gods ruled the earth.

The burden of proof is now on the doubters.

Nobody ever died from wearing Mitsouko, but lots of babies were born as a result of it.

Calabrians, to be sure, also dreamed of moving to Florence or Turin for a better way of life, and many did leave the south for such great factories of the north as Fiat. But up north, a southerner’s accent, clothes, and table manners would expose him as an outsider.

from Dynasty V (2498-2345 BCE) is a fairly complete list starting from the last Predynastic kings, but it sadly ends in the middle of Dynasty V. The Royal List of Karnak goes all the way to Tuthmosis III (1504-1450 BCE) and is especially useful in that it records many of the minor rulers of the Second Intermediate Period, when Egypt was divided into two or more states. The Royal List of Abydos skips these kings but runs all the way to the reign of Seti I (1291-1278 BCE). The Royal Canon of Turin is a badly damaged papyrus dating to around 1200 BCE that gives the precise length of reign of each ruler, often down to the day. Many portions of the list are missing, however. Discoveries of other texts and radiocarbon dating have helped refine the dates, but there are still competing theories regarding the chronology, and all have both merits and problems. For the sake of consistency, this work uses the chronology set forth by Egyptologist Peter A. Clayton in his various works. The reader should note that while Clayton’s chronology is a popular one, it is by no means universally accepted.

À Alexandru Ioan Cuza, Paris, 27 avril 1861 Mon cher Prince, Mon arrivée à Paris a été considérablement retardée par les lenteurs de la navigation du Danube au commencement de la belle saison. J’ai mis quinze jours de Galați à Vienne ! C’est tout dire ; mais enfin j’ai gagné Paris et me suis acquitté de ma mission avec bonheur. Le Prince Napoléon et M. Thouvenel m’ont parfaitement accueilli et ont prêté la plus grande attention à tout ce que je leur ai dit au sujet de l’Union, d’abord, ensuite au sujet des armes et de la question des Bulgares. L'Union définitive des Principautés est dans tous les esprits en France, et je pense que la réalisation de cette grande idée politique par le Prince de la Roumanie donnera à son nom un glorieux retentissement en Europe. L’Union Roumaine est une conséquence de l’Union italienne et ce qui est bien vu chez les Italiens au-delà des Alpes ne peut pas être mal vu chez leurs frères au-delà des Carpates. L’Empereur qui nous a toujours si généreusement protégés, ne désavouera pas plus les uns que les autres. M. Thouvenel m’a parlé, il est vrai, de patience, en se basant sur les nouvelles de Constantinople qui lui annoncent l’adhésion du Gouvernement Turc aux demandes exposées dans Votre mémoire. Il m'a assuré des bonnes intentions du gouvernement l’Empereur à notre égard. Le Prince Napoléon de son côté, après avoir pris connaissance de Votre lettre, m'a de nouveau déclaré que ses sympathies étaient acquises à la Roumanie ainsi qu’à son Prince régnant, mais toutes ces belles paroles ne me suffisent pas pour m’éclairer sur la situation présente et future de mon pays, aussi je compte demander une audience à l’Empereur aussitôt mon retour de Turin et j’espère que Sa Majesté, comme d’habitude, s’expliquera plus catégoriquement au sujet de la politique que nous devons suivre. Tout ce dont je puis Vous assurer pour le moment, c’est que nous avons toujours des amis en France. La presse nous est favorable et les hommes d’État ne sont pas hostiles malgré les petites intrigues de Bibesco et Co.

We assume that the ring with the single pillar represents the house of David, the kingly line, and the twin pillar ring represents the joint messiah.

European perfumery started in earnest around the turn of the twentieth century, and developed apace with the discovery of aroma chemicals: coumarin, vanillin, cyclamen aldehyde, the great nitro musks. The Great War left industry and cities largely intact and killed countless males. Many factors then conspired to make the period 1918-1939 the golden age of mass perfumery: working women vying for the remaining men, cheap aroma chemicals, cheap labor to harvest the naturals, flourishing visual arts and music, the obsolescence of prewar bourgeois dignity, replaced by irreverence and optimism. The WWII destroyed the great engine of European chemistry (Germany). The tail end of German chemistry on the Rhine lay in the neutral Switzerland and was untouched, which is wy today two of the biggest perfumery houses in the world (Firmenich and Givaudan) are Swiss. Postwar France stank. In 1951, six years after the Liberation, only one household in fifteen had an internal bathroom. The Paris Metro at rush hour was famous for its unwashed stench. Given cost constraints, French perfumes in those years ('50) had an air de famille, a perfumey feel based on then-cheap drydown materials like sandalwood oil and salicylate esters. Being able to smell someone's fragrance was a sign of intimacy. When a perfume left a trail (called sillage) it was remarked upon, usually unfavourably. It is a strange coincidence, or perhaps a hint of the existence of God, that skin melanin is a polymer spontaneously formed from phenols, and that the perfumery materials that defined American perfumery were also in good part phenols.

You still haven't told me how you came to be in that airport, I said to Madison as we lay in bed one evening. There's lots of things I haven't told you, she replied. If people were to tell other people everything about themselves, we'd live in a dull world. If knowing everything about a person were the be-all and end-all of human interaction, she said, we'd just carry memory-sticks around and plug them into one another when we met. We could have little ports, slits on our sides, like extra mouths or ears or sex organs, and we'd slip these sticks in and upload, instead of talking or screwing or whatever. Would you like that, Mr Anthropologist? No, I told her; I don't want to know everything about you. This was true: I hadn't asked her very much about herself at all her family, her background, any of that stuff not back in Budapest when we'd first met, and not since, either. Our liaison had been based throughout on minimum exchange of information. I don't want to know everything about you, I repeated. I just want to know what you were doing in Turin. I wasn't in Turin, she said again. Torino-Caselle, I replied; whatever. Why? she asked. I'm intrigued, I told her. What, professionally? she goaded me. That's right, I said: professionally. Well then you'll have to pay me, she said.

Piero, it’s me, Liz,” I said. “Did you know Edwin Johns is dead?” “Yes,” said Morini’s voice from Turin. “He died a few months ago.” “But I only found out just now, tonight,” I said.

The similarities in the physiological characteristics of Leopardi and Nietzsche are especially remarkable. The same sensitivity toward weather and seasons, toward place and environment, are found in both. Leopardi feels the slightest change in the thermometer and barometer. He could create only during the summer; he traveled about, always looking for the most suitable location for his creative activity. Nietzsche expresses himself about such peculiarities of his nature in the following manner: “Now after long practice, when I observe the effects of climatic and meteorological nature upon myself, as upon a very delicate and reliable instrument, and after a short journey, perhaps from Turin to Milan, calculate the change in the degree of humidity calculated physiologically in myself, then I look with horror at the sinister fact that my life until the last ten years, the most dangerous years, has always been spent in locations treacherous and absolutely forbidden to me. Naumburg, Schulpforta, Thuringia, in fact, Bonn, Liepzig, Basel, Venice, — all of them places of misfortune for my physiology. ...” Connected with this unusual sensitivity in Leopardi as well as in Nietzsche, is a contempt for all altruistic feelings. Both of them had to overcome this in order to be able to tolerate mankind. From Nietzsche's own words one can see that his shyness in presence of strong impressions, of attractions which demand too much of his sensitivity, fill him with suspicion toward selfless impulses.

An exercise in illusion via allusion. Wear it and after a few hours you will find your daily life suffused by the same feeling of peace you get when you settle into an armchair after tidying your apartment from end to end. If you think of all the best Chanel fragrances as varieties of little black dress - sleek, dependable, perfectly proportioned - Bois des iles is the one in cashmere. I have worn it on and off for years, whenever I felt I needed extra insulation from the cold world. To my nose Chinatown ( Bond No. 9 ) smells like a corner of a small French grocery in summer, in the exact spot where the smell of floor wax meets that of ripe peaches. Lignin, the stuff that prevents all trees from adopting the weeping habit, is a polymer made up of units that are closely related to vanillin. When made into paper and stored for years, it breaks down and smells good. Which is how divine providence has arranged for secondhand bookstores to smell like good quality vanilla absolute, subliminally stoking a hunger for knowledge in all of us. Perfume is, among other things, the most portable form of intelligence. Oman was making perfumes when Europeans only bathed once a year on doctor's orders. Chanel No. 5 is a Brancusi. The beauty and fragrance industry has lied to women for so long, convincing us to fork over cash for crud in shiny packages, that at this point event pure quality has trouble getting taken seriously. Clever marketing can get us to buy something once, but rarely again. We don't wear Chanel No. 5 because Marilyn Monroe wore it, we wear it for the same reason that Marilyn did: because it''s gorgeous. Sycomore, Chanel. If putting it on does not make you shiver with pleasure, see a doctor. Aside from beautiful aircraft, nuclear power stations, food and wine, perfumery is France's biggest export, yet there is no perfume museum in Paris. The ability possessed by certain fragrances to briefly turn the most arid mind into a fairy garden, to make us lament the passing of loves and losses we know full well we never had, is a miracle specific to perfumery.

I don’t think the Library could’ve come to life if it hadn’t found an accepting climate, a moral willingness to latch on to . . . We’ll skip over the widespread tendency of many citizens to confide their worries in newspaper agony aunts and talk radio hosts . . . It’s certain that from those media, things passed into a slimy subsoil, a drainage basin where anyone could tip anything they wanted, all the gunk they kept inside themselves. Have you ever seen something spawned from a garbage dump?” “To be honest, no, I haven’t,” I replied. “But isn’t it possible that the Library did reach one of its goals? To bring people closer together?” “Oh, it reached goals! Quite a lot of goals!” he said with a dash of sarcasm. “But certainly not the goals you’re talking about! Even those infamous contributions, those dialogues across the ether that were later purged by the Library, helped break that cycle of loneliness in which our citizens were confined. Or rather they helped to furnish the illusion of a relationship with the outside world: a dismal cop-out nourished and centralized by a scornful power bent only on keeping people in their state of continuous isolation. The inventors of the Library knew their trade well!

Umberto Eco's first published book was the dissertation he wrote at the University of Turin, on problems of aesthetics in the work of Saint Thomas Aquinas.

the late 1950s, two Italian brothers Achille and Giovanni Judica-Cordiglia set up a listening post in an abandoned German bunker known as Torre-Bert in Turin, Italy. The brothers claimed they were able to pick up radio transmissions from Sputnik 1 and Explorer 1, the world’s first artificial satellites. They were even were able to hear communication between Yuri Gagarin and his handlers on the ground. However, they also claim Gagarin was not the first to attempt to communicate with ground control. On 28 November 1960,

All of this to say, what if. What if the stories are true and the prophecy that was written concerning both the first advent and second coming are true also? What if the Shroud of Turin is the evidence of the resurrection?

It is so nondescript it is probably being ordered in bulk by MI6 for its female agents as an adjunct to tradecraft.

Not yet born, already John prophesies,” wrote Maximus of Turin, “and while still in the enclosure of his mother’s womb, confesses the coming of Christ with movements of joy.

Fascist regimes set out to make the new man and the new woman (each in his or her proper sphere). It was the challenging task of fascist educational systems to manufacture “new” men and women who were simultaneously fighters and obedient subjects. Educational systems in liberal states, alongside their mission to help individuals realize their intellectual potential, were already committed to shaping citizens. Fascist states were able to use existing educational personnel and structures with only a shift of emphasis toward sports and physical and military training. Some of the schools’ traditional functions were absorbed, to be sure, by party parallel organizations like the obligatory youth movements. All children in fascist states were supposed to be enrolled automatically in party organizations that structured their lives from childhood through university. Close to 70 percent of Italians aged six to twenty-one in the northern cities of Turin, Genoa, and Milan belonged to Fascist youth organizations, though the proportion was much lower in the undeveloped south. Hitler was even more determined to take young Germans away from their traditional socializers—parents, schoolteachers, churche —and their traditional spontaneous amusements. “These boys,” he told the Reichstag on December 4, 1938, “join our organization at the age of ten and get a breath of fresh air for the first time; then, four years later, they move from the Jungvolk to the Hitler Youth and there we keep them for another four years. And then we are even less prepared to give them back into the hands of those who create our class and status barriers, rather we take them immediately into the Party, into the Labor Front, into the SA or the SS . . . and so on.”117 Between the end of 1932 and the beginning of 1939, the Hitlerjugend expanded its share of the ten-to-eighteen age group from 1 percent to 87 percent.118 Once out in the world, the citizens of a fascist state found the regime watching over their leisure-time activities as well: the Dopolavoro in Italy and the Kraft durch Freude in Germany.

For years he had watched her skate and grow into her potential.  She was a natural and had won several world and national championships in addition to the silver medal from the last Olympics and a bronze in Turin.  For most skaters, that would be enough.  Not for Kerri, though.  She was a fighter who loved competition.  Her coach, Petra Baranski, told him what Kerri was going through and what she wanted when he saw Petra again at the Grand Prix tournament in Oslo two weeks ago.  Jake knew that this was his chance.  He didn’t know if another one with Kerri would come, and he wasn't going to let this one go by.  He was the kind of man who reached for what he wanted and was not the kind who let things just happen in the hopes that it would work out in his favor.  The plain and simple truth was that he wanted Kerri.  He wanted her. After he stepped away from his window, he crossed the hotel suite and sat down on the white, leather sectional sofa located in the sitting room.  Then he leaned back, pulled his legs up onto the chaise sectional, and set his cup of tea on the side table.  Once he picked up his cell phone again, he pressed the button that would connect him to the person he most wanted to talk to now.  The phone rang several times and was eventually answered by one of the servants in his home.  He spoke in rapid Japanese to the woman and then waited patiently at his end.  It didn't take long before the female voice he most wanted to hear came on the line.  Jake grinned broadly as she spoke, and he leaned back on the chaise to listen to her tell him about her day.  His heart lifted with each of her words.  But all too soon the conversation ended, and he switched his phone off and prepared for bed.

Perhaps the real mystery of the Shroud of Turin, regardless of whether it is authentic or forged, lies in its profound allure through the generations and across the centuries, calling to something deep within us.

reason for communist dispiritedness. The Italian government suppressed the Turin rebels before they could

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En en tout cas un symbole qui me paraît, sinon très vrai, du moins assez beau, c'est ce qui s'est passé le dernier jour de la vie consciente de Nietzsche, puisque le 3 janvier 1889 Nietzsche dans une rue de Turin s'est jeté à la tête d'un cheval en pleurant et s'est effondré. Cette scène est simple, elle est connue. Ce qui est tout à fait curieux, ce qui est tout à fait symbolique, me semble-t-il, c'est que son ami Peter Gast a reçu quelques jours après une carte postale qui était datée du 4 janvier 1889. Il est probable que Nietzsche venait précisément de déposer cette carte dams la boîte aux lettres au moment où il s'est effondré dans la rue. Et cette carte postale est étonnante, quand on la compare au grand délire qui avait immédiatement précédé la crise. Quand on compare la carte postale de Peter Gast à ce délire antérieur à la crise, on est tout à fait étonné, on se trouve devant une sorte d'éblouissante simplicité qui fait penser aux derniers poèmes de Hölderlin; en tout cas cette carte postale qu'il avait envoyé à celui qu'il avait tant aimé, à Peter Gast, qu'il appelait 'mon maestro Pietro', elle dit ceci: 'Chante-moi une chanson nouvelle; le monde est transfiguré et tous les cieux se réjouissent.

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