Village And City Life Quotes

A person cannot grow up through happiness. Happiness makes a person shallow. It is only through suffering that we grow up, transform, and come to a better understanding of life.

For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival. Long summers, mild winters, rich harvests, plentiful game—none of them lasts forever. It is beyond our powers to predict the future. Catastrophic events have a way of sneaking up on us, of catching us unaware. Your own life, or your band’s, or even your species’ might be owed to a restless few—drawn, by a craving they can hardly articulate or understand, to undiscovered lands and new worlds. Herman Melville, in Moby Dick, spoke for wanderers in all epochs and meridians: “I am tormented with an everlasting itch for things remote. I love to sail forbidden seas…” Maybe it’s a little early. Maybe the time is not quite yet. But those other worlds— promising untold opportunities—beckon. Silently, they orbit the Sun, waiting.

She told me about the cop. And the movie star, and the construction worker. You're not having a life Michael, you're fucking the Village People one at a time

He did not wander aimlessly, though he never knew which village would be his next port of call. He was seeking no particular place, but a mood, an influence—indeed, a way of life.

Karsa reached down, gathered the skeletal figure into his arms, and then settled back. ‘I stepped over corpses on the way here,’ the Toblakai said. ‘People no one cared about, dying alone. In my barbaric village this would never happen, but here in this city, this civilized jewel, it happens all the time. (...) What is your name?’ ‘Munug.’ ‘Munug. This night – before I must rise and walk into the temple – I am a village. And you are here, in my arms. You will not die uncared for.’ ‘You – you would do this for me? A stranger?’ ‘In my village no one is a stranger – and this is what civilization has turned its back on. One day, Munug, I will make a world of villages, and the age of cities will be over. And slavery will be dead, and there shall be no chains – tell your god. Tonight, I am his knight.’ Munug’s shivering was fading. The old man smiled. ‘He knows.’ It wasn’t too much, to take a frail figure into one’s arms for those last moments of life. Better than a cot, or even a bed in a room filled with loved ones. Better, too, than an empty street in the cold rain. To die in someone’s arms – could there be anything more forgiving? Every savage barbarian in the world knew the truth of this.

The technologies which have had the most profound effects on human life are usually simple. A good example of a simple technology with profound historical consequences is hay. Nobody knows who invented hay, the idea of cutting grass in the autumn and storing it in large enough quantities to keep horses and cows alive through the winter. All we know is that the technology of hay was unknown to the Roman Empire but was known to every village of medieval Europe. Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages. According to the Hay Theory of History, the invention of hay was the decisive event which moved the center of gravity of urban civilization from the Mediterranean basin to Northern and Western Europe. The Roman Empire did not need hay because in a Mediterranean climate the grass grows well enough in winter for animals to graze. North of the Alps, great cities dependent on horses and oxen for motive power could not exist without hay. So it was hay that allowed populations to grow and civilizations to flourish among the forests of Northern Europe. Hay moved the greatness of Rome to Paris and London, and later to Berlin and Moscow and New York.

Vimes died. The sun dropped out of the sky, giant lizards took over the world, and the stars exploded and went out and all hope vanished and gurgled into the sinktrap of oblivion. And gas filled the firmament and combusted and behold! There was a new heaven - or possibly not. And Disc and Io and and possibly verily life crawled out of the sea - or possibly didn't because it had been made by the gods, and lizards turned to less scaly lizards - or possibly did not. And lizards turned into birds and bugs turned into butterflies and a species of apple turned into banana and a kind of monkey fell out of a tree and realised life was better when you didn't have to spend your time hanging onto something. And in only a few billion years evolved trousers and ornamental stripey hats. Lastly the game of Crocket. And there, magically reincarnated, was Vimes, a little dizzy, standing on the village green looking into the smiling countenance of an enthusiast.

Once upon a time, her world was only as large as a small village in the middle of France. But it keeps getting bigger. The map of her life unfurls, revealing hills and valleys, towns and cities and seas. Revealing Le Mans. Revealing Paris. Revealing this.

The inertia of a jungle village is a dangerous thing. Before you know it your whole life has slipped by and you are still waiting there.

I knew that to really minister to Rwanda's needs meant working toward reconciliation in the prisons, in the churches, and in the cities and villages throughout the country. It meant feeding the hungry, sheltering the homeless, caring for the young, but it also meant healing the wounded and forgiving the unforgivable. I knew I had to be committed to preaching a transforming message to the people of Rwanda. Jesus did not die for people to be religious. He died so that we might believe in Him and be transformed. I'm engaged in a purpose and strategy that Jesus came to Earth for. My life is set for that divine purpose in Jesus Christ. I was called to that--proclaiming the message of transformation through Jesus Christ.

And so we know the satisfaction of hate. We know the sweet joy of revenge. How it feels good to get even. Oh, that was a nice idea Jesus had. That was a pretty notion, but you can't love people who do evil. It's neither sensible or practical. It's not wise to the world to love people who do such terrible wrong. There is no way on earth we can love our enemies. They'll only do wickedness and hatefulness again. And worse, they'll think they can get away with this wickedness and evil, because they'll think we're weak and afraid. What would the world come to? But I want to say to you here on this hot July morning in Holt, what if Jesus wasn't kidding? What if he wasn't talking about some never-never land? What if he really did mean what he said two thousand years ago? What if he was thoroughly wise to the world and knew firsthand cruelty and wickedness and evil and hate? Knew it all so well from personal firsthand experience? And what if in spite of all that he knew, he still said love your enemies? Turn your cheek. Pray for those who misuse you. What if he meant every word of what he said? What then would the world come to? And what if we tried it? What if we said to our enemies: We are the most powerful nation on earth. We can destroy you. We can kill your children. We can make ruins of your cities and villages and when we're finished you won't even know how to look for the places where they used to be. We have the power to take away your water and to scorch your earth, to rob you of the very fundamentals of life. We can change the actual day into actual night. We can do these things to you. And more. But what if we say, Listen: Instead of any of these, we are going to give willingly and generously to you. We are going to spend the great American national treasure and the will and the human lives that we would have spent on destruction, and instead we are going to turn them all toward creation. We'll mend your roads and highways, expand your schools, modernize your wells and water supplies, save your ancient artifacts and art and culture, preserve your temples and mosques. In fact, we are going to love you. And again we say, no matter what has gone before, no matter what you've done: We are going to love you. We have set our hearts to it. We will treat you like brothers and sisters. We are going to turn our collective national cheek and present it to be stricken a second time, if need be, and offer it to you. Listen, we-- But then he was abruptly halted.

Civilization is an experiment, a very recent way of life in the human career, and it has a habit of walking into what I am calling progress traps. A small village on good land beside a river is a good idea; but when the village grows into a city and paves over the good land, it becomes a bad idea. While prevention might have been easy, a cure may be impossible: a city isn't easily moved. This human inability to foresee -- or to watch out for -- long-range consequences may be inherent to our kind, shaped by the millions of years when we lived from hand to mouth by hunting and gathering. It may also be little more than a mix of inertia, greed, and foolishness encouraged by the shape of the social pyramid. The concentration of power at the top of large-scale societies gives the elite a vested interest in the status quo; they continue to prosper in darkening times long after the environment and general populace begin to suffer. (109)

VII From my village I see as much of the universe as can be seen from the earth, And so my village is as large as any town, For I am the size of what I see And not the size of my height . . . In the cities life is smaller Than here in my house on top of this hill. The big buildings of cities lock up the view, They hide the horizon, pulling our gaze far away from the open sky. They make us small, for they take away all the vastness our eyes can see, And they make us poor, for our only wealth is seeing.

It was a grungy, dangerous, bankrupt city without normal services most of the time. The garbage piled up and stank during long strikes of the sanitation workers. A major blackout led to days and days of looting. We gay guys wore whistles around our necks so we could summon help from other gay men when we were attacked on the streets by gangs living in the projects between Greenwich Village and the West Side leather bars...The upside was that the city was inexpensive…

It was a still night, tinted with the promise of dawn. A crescent moon was just setting. Ankh-Morpork, largest city in the lands around the Circle Sea, slept. That statement is not really true On the one hand, those parts of the city which normally concerned themselves with, for example, selling vegetables, shoeing horses, carving exquisite small jade ornaments, changing money and making tables, on the whole, slept. Unless they had insomnia. Or had got up in the night, as it might be, to go to the lavatory. On the other hand, many of the less law-abiding citizens were wide awake and, for instance, climbing through windows that didn’t belong to them, slitting throats, mugging one another, listening to loud music in smoky cellars and generally having a lot more fun. But most of the animals were asleep, except for the rats. And the bats, too, of course. As far as the insects were concerned… The point is that descriptive writing is very rarely entirely accurate and during the reign of Olaf Quimby II as Patrician of Ankh some legislation was passed in a determined attempt to put a stop to this sort of thing and introduce some honesty into reporting. Thus, if a legend said of a notable hero that “all men spoke of his prowess” any bard who valued his life would add hastily “except for a couple of people in his home village who thought he was a liar, and quite a lot of other people who had never really heard of him.” Poetic simile was strictly limited to statements like “his mighty steed was as fleet as the wind on a fairly calm day, say about Force Three,” and any loose talk about a beloved having a face that launched a thousand ships would have to be backed by evidence that the object of desire did indeed look like a bottle of champagne.

It could take few drops of cooking oil to change your life, your neibourghs,your community, your village, your city, your county or your entire country.

No one of you is insignificant, in part because you make the gospel of Jesus Christ what it is—a living reminder of His grace and mercy, a private but powerful manifestation in small villages and large cities of the good He did and the life He gave bringing peace and salvation to other people.

For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival.

I see a time when the farmer will not need to live in a lonely cabin on a lonely farm. I see the farmers coming together in groups. I see them with time to read, and time to visit with their fellows. I see them enjoying lectures in beautiful halls, erected in every village. I see them gather like the Saxons of old upon the green at evening to sing and dance. I see cities rising near them with schools, and churches, and concert halls, and theaters. I see a day when the farmer will no longer be a drudge and his wife a bond slave, but happy men and women who will go singing to their pleasant tasks upon their fruitful farms. When the boys and girls will not go west nor to the city; when life will be worth living. In that day the moon will be brighter and the stars more glad, and pleasure and poetry and love of life come back to the man who tills the soil.

Once it was the fashion to represent villages as places inhabited by laughable, livable simpletons, unspotted by the worldliness of city life, though occasionally shrewd in rural concerns. Later it was the popular thing to show villages as rotten with vice, and especially such sexual vice...incest, sodomy, bestiality, sadism, and masochism were supposed to rage behind lace curtains and in the haylofts, while a rigid piety was professed in the streets.

I had no concept of what life at the Chelsea Hotel would be like when we checked in, but I soon realized it was a tremendous stroke of luck to end up there. We could have had a fair-seized railroad flat in the East Village for what we were paying, but to dwell in this eccentric and damned hotel provided a sense of security as well as a stellar education. The goodwill that surrounded us was proof that the Fates were conspiring to help their enthusiastic children.

We will never solve the problems of cities unless we like the urban-ness of urban life. Cities aren't villages; they aren't machines; they aren't works of art; and they aren't telecommunications stations. They are spaces for face to face contact of amazing variety and richness. They are spectacle - and what is wrong with that?

Bombay, you will be told, is the only city India has, in the sense that the word city is understood in the West. Other Indian metropolises like Calcutta, Madras and Delhi are like oversized villages. It is true that Bombay has many more high-rise buildings than any other Indian city: when you approach it by the sea it looks like a miniature New York. It has other things to justify its city status: it is congested, it has traffic jams at all hours of the day, it is highly polluted and many parts of it stink.

If I only go to school, come out and do migrant work for a few years, then go home, marry and have children," Min said, "I might as well not have lived this whole life.

Living in a city shouldn't make you cynical and living in a village shouldn't make you vulnerable.

Rural life is heaven for the urban-people, but when it comes to go to this heaven, they prefer to stay in the hell!

we sometimes fail to recognize the signs of poverty, loneliness, grief, fear, and desolation in our own city, our own village, or our own family.

What was stolen by the city, nature restores.

Practical jokes are a demonstration that the distinction between seriousness and play is not a law of nature but a social convention which can be broken, and that a man does not always require a serious motive for deceiving another. Two men, dressed as city employees, block off a busy street and start digging it up. The traffic cop, motorists and pedestrians assume that this familiar scene has a practical explanation – a water main or an electric cable is being repaired – and make no attempt to use the street. In fact, however, the two diggers are private citizens in disguise who have no business there. All practical jokes are anti-social acts, but this does not necessarily mean that all practical jokes are immoral. A moral practical joke exposes some flaw of society which is hindrance to a real community or brotherhood. That it should be possible for two private individuals to dig up a street without being stopped is a just criticism of the impersonal life of a large city where most people are strangers to each other, not brothers; in a village where all inhabitants know each other personally, the deception would be impossible.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")

A farmer feels insecure because of unseasonal rains, lack of rains, pests etc. He hopes to get stability in life when his children get jobs in city. A job goer is stressed due to insecurities of corporate world. She dreams of a peaceful and stable life somewhere in a remote village where she would grow her own food and eat. Mind keeps looking for peace and stability somewhere in future. And that's the trap.

[Soho] is all things to all men, catering comprehensively for those needs which money can buy. You see it as you wish. An agreeable place to dine; a cosmopolitan village tucked away behind Piccadilly with its own mysterious village life, one of the best shopping centres for food in London, the nastiest and most sordid nursery of crime in Europe. Even the travel journalists, obsessed by its ambiguities, can't make up their minds.

Ella's supersonic voice followed her all the way to Bleecker Street and then dissolved amid the noisy profusion of shops, cafes, and restaurants and the crush of people that made the West Village of Manhattan unique in the world. In a single block you could buy fertility statues from Tanzania, rare Amazonian orchids, a pawned brass tuba, Krispy Kreme doughnuts, or the best, most expensive cup of coffee you ever tasted. It was the doughnuts, incidentally, that attracted Gaia.

You. Man at the machine and man in the workshop. If tomorrow they tell you you are to make no more water-pipes and saucepans but are to make steel helmets and machine-guns, then there's only one thing to do: Say NO! You. Woman at the counter and woman in the office. If tomorrow they tell you you are to fill shells and assemble telescopic sights for snipers' rifles, then there's only one thing to do: Say NO! You. Research worker in the laboratory. If tomorrow they tell you you are to invent a new death for the old life, then there's only one thing to do: Say NO! You. Priest in the pulpit. If tomorrow they tell you you are to bless murder and declare war holy, then there's only one thing to do: Say NO! You. Pilot in your aeroplane. If tomorrow they tell you you are to carry bombs over the cities, then there's only one thing to do: Say NO! You. Man of the village and man of the town. If tomorrow they come and give you your call-up papers, then there's only one thing to do: Say NO! You. Mother in Normandy and mother in the Ukraine, mother in Vancouver and in London, you on the Hwangho and on the Mississippi, you in Naples and Hamburg and Cairo and Oslo - mothers in all parts of the earth, mothers of the world, if tomorrow they tell you you are to bear new soldiers for new battles, then there's only one thing to do: Say NO! For if you do not say NO - if YOU do not say no - mothers, then: then! In the bustling hazy harbour towns the big ships will fall silent as corpses against the dead deserted quay walls, their once shimmering bodies overgrown with seaweed and barnacles, smelling of graveyards and rotten fish. The trams will lie like senseless glass-eyed cages beside the twisted steel skeleton of wires and track. The sunny juicy vine will rot on decaying hillsides, rice will dry in the withered earth, potatoes will freeze in the unploughed land and cows will stick their death-still legs into the air like overturned chairs. In the fields beside rusted ploughs the corn will be flattened like a beaten army. Then the last human creature, with mangled entrails and infected lungs, will wander around, unanswered and lonely, under the poisonous glowing sun, among the immense mass graves and devastated cities. The last human creature, withered, mad, cursing, accusing - and the terrible accusation: WHY? will die unheard on the plains, drift through the ruins, seep into the rubble of churches, fall into pools of blood, unheard, unanswered, the last animal scream of the last human animal - All this will happen tomorrow, tomorrow, perhaps, perhaps even tonight, perhaps tonight, if - if - You do not say NO.

The late 1920s were an age of islands, real and metaphorical. They were an age when Americans by thousands and tens of thousands were scheming to take the next boat for the South Seas or the West Indies, or better still for Paris, from which they could scatter to Majorca, Corsica, Capri or the isles of Greece. Paris itself was a modern city that seemed islanded in the past, and there were island countries, like Mexico, where Americans could feel that they had escaped from everything that oppressed them in a business civilization. Or without leaving home they could build themselves private islands of art or philosophy; or else - and this was a frequent solution - they could create social islands in the shadow of the skyscrapers, groups of close friends among whom they could live as unconstrainedly as in a Polynesian valley, live without moral scruples or modern conveniences, live in the pure moment, live gaily on gin and love and two lamb chops broiled over a coal fire in the grate. That was part of the Greenwich Village idea, and soon it was being copied in Boston, San Francisco, everywhere.

Accident, agree, bagpipe, blunder, box, chant, desk, digestion, dishonest, examination, femininity, finally, funeral, horizon, increase, infect, obscure, observe, princess, scissors, superstitious, universe, village: those are just some of the everyday words that Chaucer introduced to the language through his poetry.

The sun is out, the air is not so cold, and there is so much to love about a city like New York. The food, the art, the constant offerings of culture—though Addie’s favorite thing is its scale. Towns and villages are easily conquered. A week in Villon was enough to walk every path, to earn every face. But with cities like Paris, London, Chicago, New York, she doesn’t have to pace herself, doesn’t have to take small bites to make the newness last. A city she can consume as hungrily as she likes, devour it every day and never run out of things to eat. It is the kind of place that takes years to visit, and still there always seems to be another alley, another set of steps, another door.

I made the mistake of renting a cottage in a village near Chichester. Charles had advised against it but at the time I’d thought how nice it would be to get away now and then for the weekend. He was right. I couldn’t wait to get back. I soon discovered that every time I made one friend I made three enemies and that arguments about such issues as car parking, the church bells, dog waste and hanging flower baskets dominated daily life to such an extent that everyone was permanently at each other’s throats. That’s the truth of it. Emotions which are quickly lost in the noise and chaos of the city fester around the village square, driving people to psychosis and violence. It’s a gift to the whodunnit writer.

After a week's worth of failed fairy tales—stories that made my eyelids flutter open and not shut—my father tried telling me stories that belonged only to him. Thomas told me of an island off the coast of a different world. On this island, there stood a city whose buildings were made of glass. He told me that at the heart of this city was a forest with trees, ponds and a lake, swans and horses, and even a small castle. He told me that the streets of the city were filled with bright yellow cars that you hopped in and out of at will and that would take you wherever you wanted to go. In this city, there were sidewalks overflowing with people from the whole world over who wanted so much to be there. He told me of its neighborhoods, with names like Greenwich Village and Harlem and Chinatown. At the nucleus of these stories was my father, and spinning around him was the city of New York. Long before I would see them in photographs or in real life, my father had given me the white crown lights of the Chrysler Building and the shining needle of the Empire State.

I've no interest in this city. I do not want to live in a curio, Johannes. This is a sideshow! This is something to scare the children! 'The Floating Pirate City'! I don't want it! I don't want to live in this great bobbing parasite, like some fucking pondskater sucking the victims dry. This isn't a city, Johannes; it's a parochial little village less than a mile wide, and I do not want it. "I was always going to return to New Crobuzon. I would never wish to see out my days outside it. It's dirty and cruel and difficult and dangerous—particularly for me, particularly now—but it's my home. Nowhere else in the world has the culture, the industry, the population, the thaumaturgy, the languages, the art, the books, the politics, the history … New Crobuzon," she said slowly, "is the greatest city in Bas-Lag." And coming from her, someone without any illusions about New Crobuzon's brutality, or squalor, or repression, the declamation was far more powerful than if it came from any Parliamentarian. "And you're telling me," she said finally, "that I've been exiled from my city—for life—because of you?

Language is our identity tool and by using experience, observation, and imagination, we each discover the words that give voice to our lives. To tell our stories is the human method of perforating our isolation tanks, the means to encapsulate what we previously learned, and the mechanism that allows us to enter the universal dialogue of compassion. Sharing the pandemonium of our life’s stories full of grime, love, noise, and steeped in emotional chaos is the act that ultimately binds us to our family, friends, and community. All lovers know each other stories. Farmers, villagers, big city hobnobs, and the citizens from all nations share a conjoined thread through storytelling that seriously investigates the collective human condition.

We live, all of us, in sprung rhythm. Even in cities, folk stir without knowing it to the surge in the blood that is the surge and urgency of season. In being born, we have taken seisin of the natural world, and as ever, it is the land which owns us, not we, the land. Even in the countryside, we dwell suspended between the rhythms of earth and season, weather and sky, and those imposed by metropolitan clocks, at home and abroad. When does the year begin? No; ask rather, When does it not? For us – all of us – as much as for Mr Eliot, midwinter spring is its own season; for all of us, if we but see it, our world is as full of time-coulisses as was Thomas Mann’s. Countrymen know this, with the instinct they share with their beasts. Writers want to know it also, and to articulate what the countryman knows and cannot, perhaps, express to those who sense but do not know, immured in sad conurbations, rootless amidst Betjeman’s frightful vision of soot and stone, worker’s flats and communal canteens, where it is the boast of pride that a man doesn’t let the grass grow under his feet. As both countryman and writer, I have a curious relationship to time.

For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival. Long summers, mild winters, rich harvests, plentiful game—none of them lasts forever. It is beyond our powers to predict the future. Catastrophic events have a way of sneaking up on us, of catching us unaware. Your own life, or your band’s, or even your species’ might be owed to a restless few—drawn, by a craving they can hardly articulate or understand, to undiscovered lands and new worlds.

My own impression, from having divided my life between United States cities and New Guinea villages, is that the so-called blessings of civilization are mixed. For example, compared with hunter-gatherers, citizens of modern industrialized states enjoy better medical care, lower risk of death by homicide, and a longer life span, but receive much less social support from friendships and extended families.

Far from birds, from flocks and village girls, What did I drink, on my knees in the heather Surrounded by a sweet wood of hazel trees, In the warm and green mist of the afternoon? What could I drink from that young Oise, − Voiceless elms, flowerless grass, an overcast sky! − Drinking from these yellow gourds, far from the hut I loved? Some golden spirit that made me sweat. I would have made a dubious sign for an inn. − A storm came to chase the sky away. In the evening Water from the woods sank into the virgin sand, And God’s wind threw ice across the ponds. Weeping, I saw gold − but could not drink. − ——— At four in the morning, in the summer, The sleep of love still continues. Beneath the trees the wind disperses The smells of the evening feast. Over there, in their vast wood yard, Under the sun of the Hesperidins, Already hard at work − in shirtsleeves − Are the Carpenters. In their Deserts of moss, quietly, They raise precious panelling Where the city Will paint fake skies. O for these Workers, charming Subjects of a Babylonian king, Venus! Leave for a moment the Lovers Whose souls are crowned with wreaths. O Queen of Shepherds, Carry the water of life to these labourers, So their strength may be appeased As they wait to bathe in the noon-day sea.

He was born in an obscure village, the child of a peasant. He grew up in another village, where he worked in a carpenter shop until he was 30. Then, for three years, he was an itinerant preacher. He never wrote a book. He never held an office. He never had a family or owned a home. He didn’t go to college. He never lived in a big city. He never traveled 200 miles from the place where he was born. He did none of the things that usually accompany greatness. He had no credentials but himself. He was only 33 when the tide of public opinion turned against him. His friends ran away. One of them denied him. He was turned over to his enemies and went through the mockery of a trial. He was nailed to a cross between two thieves. While he was dying, his executioners gambled for his garments, the only property he had on earth. When he was dead, he was laid in a borrowed grave, through the pity of a friend. [Twenty] centuries have come and gone, and today he is the central figure of the human race. I am well within the mark when I say that all the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, all the kings that ever reigned—put together—have not affected the life of man on this earth as much as that one, solitary life.29 If

I see a time when the farmer will not need to live in a cabin on a lonely farm. I see the farmers coming together in groups. I see them with the time to read, and time to visit with their fellows. I see them enjoying lectures in beautiful halls, erected in every village. I see them gather like Saxons of old upon the green at evening to sing and dance. I see cities rising near them with schools, and churches, and concert halls and theaters. I see a day when the farmer will no longer be a drudge and his wife a bond slave, but happy men and women who will go singing to their pleasant tasks upon their fruitful farms. When the boys and girls will not go west nor to the city; when life will be worth living. In that day the moon will be brighter and the stars more glad, and pleasure and poetry and love of life come back to the man who tills the soil.

The failure of Hellenism has been, largely, a matter of organization. Rome never tried to impose any sort of worship upon the countries it conquered and civilized; in fact, quite the contrary, Rome was eclectic. All religions were given an equal opportunity and even Isis—after some resistance—was worshipped at Rome. As a result we have a hundred important gods and a dozen mysteries. Certain rites are—or were—supported by the state because they involved the genius of Rome. But no attempt was ever made to coordinate the worship of Zeus on the Capitol with, let us say, the Vestals who kept the sacred fire in the old forum. As time passed our rites became, and one must admit it bluntly, merely form, a reassuring reminder of the great age of the city, a token gesture to the old gods who were thought to have founded and guided Rome from a village by the Tiber to world empire. Yet from the beginning, there were always those who mocked. A senator of the old Republic once asked an auger how he was able to get through a ceremony of divination without laughing. I am not so light-minded, though I concede that many of our rites have lost their meaning over the centuries; witness those temples at Rome where certain verses learned by rote are chanted year in and year out, yet no one, including the priests, knows what they mean, for they are in the early language of the Etruscans, long since forgotten. As the religious forms of the state became more and more rigid and perfunctory, the people were drawn to the mystery cults, many of them Asiatic in origin. At Eleusis or in the various caves of Mithras, they were able to get a vision of what this life can be, as well as a foretaste of the one that follows. There are, then, three sorts of religious experiences. The ancient rites, which are essentially propitiatory. The mysteries, which purge the soul and allow us to glimpse eternity. And philosophy, which attempts to define not only the material world but to suggest practical ways to the good life, as well as attempting to synthesize (as Iamblichos does so beautifully) all true religion in a single comprehensive system.

He was drinking Popov because Popov was cheap. Gary had purchased a large supply of it in New Hampshire, where booze was cheaper, on his last liquor run. Popov was cheap in Maine, but it was dirt cheap in New Hampshire, a state which took its stand for the finer things in life--a fat state lottery, cheap booze, cheap cigarettes. and tourist attractions like Santa's Village and Six-Gun City. New Hampshire was a great old place.

I remember arriving by train in a small Swiss town. I had walked up a steep, cobblestoned street that offered a sweeping view of the village below and a lake, which, in the late afternoon light, was like a great cloudy opal. And I remember thinking, with a sense of mounting joy, that not a single soul knew where I was at that moment. No one could find me. No one could phone me. No one could see me who knew me by name. For someone whose childhood experiences had pounded home the Sartrian concept that hell, truly, is other people, that was an awesome moment. I knew, at least for an instant, that I was free. That feeling is one I've sought to find again and again. Often I've succeeded, other times, for no reason I can figure out, the feeling of elation and freedom degenerates into a profound loneliness and sense of bitter isolation. But there is still something about arriving in a strange or unexplored city, in Hong Kong or Paris or Sydney, wandering streets one has never walked before, in a place where, only against the most astronomical odds, would one encounter a familiar face. It's that desire for peace coupled with anonymity, for that strange serenity that sometimes comes with immersing oneself in the utterly foreign and exotic, that I suppose was at the heart of my idea for Cities.

It was the eternal contest for reputation and prestige that encouraged Londoners to endow new hospitals or write great plays or crack the problem of longitude for the navy. No matter how agreeable your surroundings, you couldn’t get famous by sitting around in some village, and that is still true today. You need people to acknowledge what you have done; you need a gallery for the applause; and above all you need to know what everyone else is up to.

These steeples, everywhere pointing upward, ignoring despair and lifting hope--these lofty city spires or simple chapels in the hills--they rise at every step from the earth to the sky; in every village of every nation on the globe they challenge doubt and invite weary hearts to consolation. Is it all a vain delusion? Is there nothing beyond life but death, and nothing beyond death but decay? We cannot know, but as long as men suffer, those steeples will remain

I take a being and make its molecules rest. How is that not creation? It was one thing and is another. Once it ate, now it is eaten. Did I not create sustenance for another with its new state? Can there be any act of creation that does not first destroy? Villages fall. Cities rise. Humans die. Life springs from the soil wherein they lie. Is not any act of destruction, should time enough pass, an act of creation?" Conversations with Sinsar Dubh, Shadowfever - K.M.Moning

Well, at first I did; I was restless; I didn't know however I should manage to support life--you know there are such moments, especially in solitude. There was a waterfall near us, such a lovely thin streak of water, like a thread but white and moving. It fell from a great height, but it looked quite low, and it was half a mile away, though it did not seem fifty paces. I loved to listen to it at night, but it was then that I became so restless. Sometimes I went and climbed the mountain and stood there in the midst of the tall pines, all alone in the terrible silence, with our little village in the distance, and the sky so blue, and the sun so bright, and an old ruined castle on the mountain-side, far away. I used to watch the line where earth and sky met, and longed to go and seek there the key of all mysteries, thinking that I might find there a new life, perhaps some great city where life should be grander and richer--and then it struck me that life may be grand enough even in a prison.

Peasant families were close-knit. However, as the Black Death swept through village after village, it became difficult for young peasants to find spouses. The fragmentation of families by illness, coupled with new economic mobility, led many young men to move to the city. "In England, many noblemen encouraged this migration by converting their land to raising livestock rather than farming, evicting their tenants and closing down entire villages ... "...Sometimes a village was abandoned because the surrounding soils were depleted and ceased to yield good crops. In other locations, the decline in populations caused by the Black Death lowered food prices and made farming unprofitable. "But whatever the reason, once a village was abandoned, most of its peasants headed for the city to try to make their living. And as migration increased and the cities grew in size and importance, many noblemen decided to move their too ... however, in the city, nobles discovered that their relationship with the lower classes had changed. Men had opportunities for advancement regardless of social class; the manorial system did not exist in urban centers of growth and progress.

Sometimes it's important to dare to dream - small or big - like Mandela, Gandhi, Winfrey, Obama, Malala and Dr King. From Einstein to Hawking - the skies no limit. From Ali to the Williams sisters - through trials and talent find the champions within. Like my mother did to raise great kids. Like the one or many who run with this. Like the unsung heroes in every city and village. Like the kind of heart and selfless healers. Like every act of kindness you ever did and received. Like the human spirit beyond class, colour and creed. Like every soul who has raised our consciousness. From one to all - love IS all we have and need.

I AM NOT EVIL. Then why do you destroy? CLARIFY. You do heinous things. EXPOUND. You kill. THOSE THAT ARE KILLED BECOME ANOTHER THING. Yes, dead! Destroyed. DEFINE DESTROY. To demolish, damage, ruin, kill. DEFINE CREATE. To give rise to, fashion something from nothing, take raw material and invent something new. THERE IS NO SUCH THING AS NOTHING. ALL IS SOMETHING. WHERE DOES YOUR “RAW MATERIAL” COME FROM? WAS IT NOT SOMETHING BEFORE YOU FORCED IT TO BECOME SOMETHING ELSE? Clay is just a lump of clay before an artist molds it into a beautiful vase. LUMP. BEAUTIFUL. OPINION. SUBJECTIVE. THE CLAY WAS SOMETHING. PERHAPS YOU WERE AS UNIMPRESSED WITH IT AS I AM BY HUMANS, YET YOU CANNOT DENY IT WAS ITS ESSENTIAL SELF. YOU SMASHED IT, STRETCHED IT, PULLED IT, SMELTED IT, DYED IT, AND FORCED IT TO BECOME SOMETHING ELSE. YOU IMPOSED YOUR WILL UPON IT. AND YOU CALL THIS CREATION? I TAKE A BEING AND MAKE ITS MOLECULES REST. HOW IS THAT NOT CREATION? IT WAS ONE THING AND IS ANOTHER. ONCE IT ATE, NOW IT IS EATEN. DID I NOT CREATE SUSTENANCE FOR ANOTHER WITH ITS NEW STATE? CAN THERE BE ANY ACT OF CREATION THAT DOES NOT FIRST DESTROY? VILLAGES FALL. CITIES RISE. HUMANS DIE. LIFE SPRINGS FROM THE SOIL WHEREIN THEY LIE. IS NOT ANY ACT OF DESTRUCTION, SHOULD TIME ENOUGH PASS, AN ACT OF CREATION?

The call of self-expression turned the village of the internet into a city, which expanded at time-lapse speed, social connections bristling like neurons in every direction. At ten, I was clicking around a web ring to check out other Angelfire sites full of animal GIFs and Smash Mouth trivia. At twelve, I was writing five hundred words a day on a public LiveJournal. At fifteen, I was uploading photos of myself in a miniskirt on Myspace. By twenty-five, my job was to write things that would attract, ideally, a hundred thousand strangers per post. Now I’m thirty, and most of my life is inextricable from the internet, and its mazes of incessant forced connection—this feverish, electric, unlivable hell.

We are glad to visit your beautiful country. It is prosperous—you all live far from the struggle. Nobody destroys your towns, cities, fields. Nobody kills your citizens, your sisters and mothers, your fathers and brothers. I come from a place where bombs pound villages into ash, where Russian blood oils the treads of German tanks, where innocent civilians die every day.” She caught herself up, exhaled slowly as she marshaled her next words. No one moved, least of all the marksman. “An accurate bullet fired by a sniper like me, Mrs. Roosevelt, is no more than a response to an enemy. My husband lost his life at Sevastopol before my eyes. He died in my arms. As far as I am concerned, any Hitlerite I see through my telescopic sights is the one who killed him.” A frozen silence fell over the room. Only the marksman’s eyes moved as he looked around the table, cataloging responses. The Soviet delegation leader sat clutching his butter knife, looking like he wanted to saw off her head and bowl it through the window into the White House gardens. The smart Washington women in their frills and pearls looked appalled. The First Lady looked . . . Embarrassed? the marksman wondered. Did that horsey presidential bitch look embarrassed? “I’m sorry, Lyudmila dear,” she said quietly, laying down her napkin. “I had no wish to offend you. This conversation is important, and we will continue it in a more suitable setting. But now, unfortunately, it is time to disperse. My duties are calling, and I understand

Before drawing any affirmative conclusions let us first note the absence of the concept of imitation as a general pastoral or moral guideline. There is in the New Testament no Franciscan glorification of barefoot itinerancy. Even when Paul argues the case for celibacy, it does not occur to him to appeal to the example of Jesus. Even when Paul explains his own predilection for self-support there is no appeal to Jesus' years of village artisan. Even when the Apostle argues strongly the case for his teaching authority, there is no appeal to the rabbinic ministry of Jesus. Jesus' trade as a carpenter, his association with fishermen, and his choice of illustrations from the life of the sower and the shepherd have through Christian history given momentum to the romantic glorification of the handcrafts and the rural life; but there is none of this in the New Testament, which testifies throughout to the life and mission of a church going intentionally into the cities in full knowledge of the conflicts which awaited here there. That the concept of imitation is not applied by the New Testament at some of those points where Franciscan and romantic devotion has tried most piously to apply it, is all the more demonstration of how fundamental the thought of participation in the suffering of Christ is when the New Testament church sees it as guiding and explaining her attitude to the powers of the world. Only at one point, only on one subject - but then consistently, universally - is Jesus our example: in his cross.

Thus for a long time the ancient Athenians enjoyed a country life in self-governing communities; and although they were now united in a single city, they and their descendants, down to the time of this war, from old habit generally resided with their households in the country where they had been born. For this reason, and also because they had recently restored their country-houses and estates after the Persian War, they had a disinclination to move. They were depressed at the thought of forsaking their homes and the temples which had come down to them from their fathers and were the abiding memorials of their early constitution. They were going to change their manner of life, and in leaving their villages were in fact each of them going into exile. (Book 2 Chapter 16)

Here, one wants to create the Paris of the Far West. Evening traffic on Hollywood Boulevard attempts to mimic Parisian boulevard life. However, life on the Boulevard is extinct before midnight, and the seats in front of the cafes, where in Paris one can watch street life in a leisurely manner, are missing. . . . At night the illuminated portraits of movie stars stare down from lampposts upon crowds dressed in fake European elegance – a declaration that America yearns to be something other than American here. . . . Yet, in spite of the artists, writers and aspiring film stars, the sensibility of a real Montmartre, Soho, or even Greenwich Village, cannot be felt here. The automobile mitigates against such a feeling, and so do the new houses. Hollywood lacks the patina of age.75

III. They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. But all this thou must know proceeds from simplicity in the highest degree. At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity. By tranquillity I understand a decent orderly disposition and carriage, free from all confusion and tumultuousness. Afford then thyself this retiring continually, and thereby refresh and renew thyself. Let these precepts be brief and fundamental, which as soon as thou dost call them to mind, may suffice thee to purge thy soul throughly, and to send thee away well pleased with those things whatsoever they be, which now again after this short withdrawing of thy soul into herself thou dost return unto. For what is it that thou art offended at? Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another? and that it is part of justice to bear with them? and that it is against their wills that they offend? and how many already, who once likewise prosecuted their enmities, suspected, hated, and fiercely contended, are now long ago stretched out, and reduced unto ashes? It is time for thee to make an end. As for those things which among the common chances of the world happen unto thee as thy particular lot and portion, canst thou be displeased with any of them, when thou dost call that our ordinary dilemma to mind, either a providence, or Democritus his atoms; and with it, whatsoever we brought to prove that the whole world is as it were one city? And as for thy body, what canst thou fear, if thou dost consider that thy mind and understanding, when once it hath recollected itself, and knows its own power, hath in this life and breath (whether it run smoothly and gently, or whether harshly and rudely), no interest at all, but is altogether indifferent: and whatsoever else thou hast heard and assented unto concerning either pain or pleasure? But the care of thine honour and reputation will perchance distract thee? How can that be, if thou dost look back, and consider both how quickly all things that are, are forgotten, and what an immense chaos of eternity was before, and will follow after all things: and the vanity of praise, and the inconstancy and variableness of human judgments and opinions, and the narrowness of the place, wherein it is limited and circumscribed? For the whole earth is but as one point; and of it, this inhabited part of it, is but a very little part; and of this part, how many in number, and what manner of men are they, that will commend thee? What remains then, but that thou often put in practice this kind of retiring of thyself, to this little part of thyself; and above all things, keep thyself from distraction, and intend not anything vehemently, but be free and consider all things, as a man whose proper object is Virtue, as a man whose true nature is to be kind and sociable, as a citizen, as a mortal creature. Among other things, which to consider, and look into thou must use to withdraw thyself, let those two be among the most obvious and at hand. One, that the things or objects themselves reach not unto the soul, but stand without still and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed. The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more: and ever call to mind, how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time. This world is mere change, and this life, opinion.

The traditional Islamic worldview is totally opposed to the prevalent modern paradigm of the relation between human beings and nature, which has caused unprecedented harm to the natural environment, has led to the loss of many species, and now threatens the very future of human life on earth. Islam sees men and women as God’s vicegerents on earth. Therefore, in the same way that God has power over His creation but is also its sustainer and protector, human beings must also combine power over nature with responsibility for its protection and sustenance. The Quran is replete with references to nature, and the phenomena of nature are referred to as God’s signs and are therefore sacred. In traditional Islamic society human beings lived in remarkable harmony with their natural environment, as can be seen in the urban design of traditional Islamic cities and also in the life in the villages, which, as in other premodern parts of the world, is still based on remarkable harmony with the rhythms of nature and makes full use of what is now called recycling.

Blocks of flats could change everything, thought Mma Ramotswe. They were designed for people, but people were not necessarily designed for them. These flats at the edges of the Village, though, were made more human by the washing that was hung out to dry from their balconies; by the children who congregated in their doorways, or played with skipping ropes and dogs on their pathways; by the music that the residents listened to, melodies that drifted out of the open windows and throbbed with life. All of this made it harder for large new buildings to deaden the human spirit. It was like the bush: you could clear it and build something where once there had been nothing but trees and grass and termite mounds, but if you turned your back for a moment, Africa would begin to reclaim what had always been hers. The grass would encroach, its seeds carried by the wind; birds would drop the seeds of saplings that would then send tiny shoots up out of the ground; the termites would marshal their exploratory troops to begin rebuilding their own intricate cities of mud in the very places they had claimed once before. And sooner or later the bush would have covered all your efforts and it would be as it was before, the wound on nature completely healed.

As I became older, I was given many masks to wear. I could be a laborer laying railroad tracks across the continent, with long hair in a queue to be pulled by pranksters; a gardener trimming the shrubs while secretly planting a bomb; a saboteur before the day of infamy at Pearl Harbor, signaling the Imperial Fleet; a kamikaze pilot donning his headband somberly, screaming 'Banzai' on my way to my death; a peasant with a broad-brimmed straw hat in a rice paddy on the other side of the world, stooped over to toil in the water; an obedient servant in the parlor, a houseboy too dignified for my own good; a washerman in the basement laundry, removing stains using an ancient secret; a tyrant intent on imposing my despotism on the democratic world, opposed by the free and the brave; a party cadre alongside many others, all of us clad in coordinated Mao jackets; a sniper camouflaged in the trees of the jungle, training my gunsights on G.I. Joe; a child running with a body burning from napalm, captured in an unforgettable photo; an enemy shot in the head or slaughtered by the villageful; one of the grooms in a mass wedding of couples, having met my mate the day before through our cult leader; an orphan in the last airlift out of a collapsed capital, ready to be adopted into the good life; a black belt martial artist breaking cinderblocks with his head, in an advertisement for Ginsu brand knives with the slogan 'but wait--there's more' as the commercial segued to show another free gift; a chef serving up dog stew, a trick on the unsuspecting diner; a bad driver swerving into the next lane, exactly as could be expected; a horny exchange student here for a year, eager to date the blonde cheerleader; a tourist visiting, clicking away with his camera, posing my family in front of the monuments and statues; a ping pong champion, wearing white tube socks pulled up too high and batting the ball with a wicked spin; a violin prodigy impressing the audience at Carnegie Hall, before taking a polite bow; a teen computer scientist, ready to make millions on an initial public offering before the company stock crashes; a gangster in sunglasses and a tight suit, embroiled in a turf war with the Sicilian mob; an urban greengrocer selling lunch by the pound, rudely returning change over the counter to the black patrons; a businessman with a briefcase of cash bribing a congressman, a corrupting influence on the electoral process; a salaryman on my way to work, crammed into the commuter train and loyal to the company; a shady doctor, trained in a foreign tradition with anatomical diagrams of the human body mapping the flow of life energy through a multitude of colored points; a calculus graduate student with thick glasses and a bad haircut, serving as a teaching assistant with an incomprehensible accent, scribbling on the chalkboard; an automobile enthusiast who customizes an imported car with a supercharged engine and Japanese decals in the rear window, cruising the boulevard looking for a drag race; a illegal alien crowded into the cargo hold of a smuggler's ship, defying death only to crowd into a New York City tenement and work as a slave in a sweatshop. My mother and my girl cousins were Madame Butterfly from the mail order bride catalog, dying in their service to the masculinity of the West, and the dragon lady in a kimono, taking vengeance for her sisters. They became the television newscaster, look-alikes with their flawlessly permed hair. Through these indelible images, I grew up. But when I looked in the mirror, I could not believe my own reflection because it was not like what I saw around me. Over the years, the world opened up. It has become a dizzying kaleidoscope of cultural fragments, arranged and rearranged without plan or order.

Sovereign King of Detachment and Renunciation, Emperor of Death and Shipwreck, living dream that gradually wanders among the worlds ruins and wastes! Sovereign King of Despair amid splendours, grieving lord of palaces that don't satisfy, master of processions and pageants that never succeed in blotting out life! Sovereign King risen from the tombs, who came in the night by the light of the moon to tell your life to the living, royal page of lilies that have lost their petals, imperial herald of the coldness of ivory! Sovereign King Shepard of the Watches, knight errant of Anxieties traveling on moonlit roads without glory and without even a lady to serve, lord in the forest and on the slopes, a silent silhouette with visor drawn shut, passing through valleys, misunderstood in villages, ridiculed in towns, scorned in the cities! Sovereign King consecrated by Death to be her own, pale and absurd, forgotten and unrecognized, reigning amid worn-out velvets and tarnished marble on his throne at the limits of the Possible, surrounded by the shadows of his unreal court and guarded by the fantasy of his mysterious, solidierless army. (...) Your love for things dreamed was your contempt for things lived. Virgin King who disdained love, Shadow King who disdained light, Dream King who denied life! Amid the muffled racket of cymbals and drums, Darkness acclaims you Emperor!

No surprise, pharmaceutical interests launched their multinational preemptive crusade to restrict and discredit HCQ starting way back in January 2020, months before the WHO declared a pandemic and even longer before President Trump’s controversial March 19 endorsement. On January 13, when rumors of Wuhan flu COVID-19 began to circulate, the French government took the bizarre, inexplicable, unprecedented, and highly suspicious step of reassigning HCQ from an over-the-counter to a prescription medicine. Without citing any studies, French health officials quietly changed the status of HCQ to “List II poisonous substance” and banned its over-the-counter sales. This absolutely remarkable coincidence repeated itself a few weeks later when Canadian health officials did the exact same thing, quietly removing the drug from pharmacy shelves. A physician from Zambia reported to Dr. Harvey Risch that in some villages and cities, organized groups of buyers emptied drugstores of HCQ and then burned the medication in bonfires outside the towns. South Africa destroyed two tons of life-saving hydroxychloroquine in late 2020, supposedly due to violation of an import regulation. The US government in 2021 ordered the destruction of more than a thousand pounds of HCQ, because it was improperly imported. “The Feds are insisting that all of it be destroyed, and not be used to save a single life anywhere in the world,” said a lawyer seeking to resist the senseless order.

But once the work was done, we sat down in a warm patch of Sunlight outside his house where the peonies were slowly coming into bloom, and the whole world seemed covered in a fine layer of gold leaf. “What have you done in life?” Boros suddenly asked. This question was so unexpected that I instantly let myself be carried away by memories. They began to sail past my eyes, and typically for memories, everything in them seemed better, finer, and happier than in reality. It’s strange, but we didn’t say a word. For people of my age, the places that they truly loved and to which they once belonged are no longer there. The places of their childhood and youth have ceased to exist, the villages where they went on holiday, the parks with uncomfortable benches where their first loves blossomed, the cities, cafés and houses of their past. And if their outer form has been preserved, it’s all the more painful, like a shell with nothing inside it anymore. I have nowhere to return to. It’s like a state of imprisonment. The walls of the cell are the horizon of what I can see. Beyond them exists a world that’s alien to me and doesn’t belong to me. So for people like me the only thing possible is here and now, for every future is doubtful, everything yet to come is barely sketched and uncertain, like a mirage that can be destroyed by the slightest twitch of the air. That’s what was going through my mind as we sat there in silence. It was better than a conversation. I have no idea what either of the men was thinking about. Perhaps about the same thing.

She nods, turning the silver bangle around on her wrist. “She came from some village north of here, a few hours away. She traveled all the way to the city just to…” She trails off, feeling a lump grow in her throat. “…to take you to that orphanage?” Sanjay finishes for her. Asha nods. “And she gave me this.” She slides the bangle back on her wrist. “They gave you everything they had to give,” Sanjay says. He reaches across the table for her hand. “So how do you feel, now that you know?” Asha gazes out the window. “I used to write these letters, when I was a little girl,” she says. “Letters to my mother, telling her what I was learning in school, who my friends were, the books I liked. I must have been about seven when I wrote the first one. I asked my dad to mail it, and I remember he got a really sad look in his eyes and he said, ‘I’m sorry, Asha, I don’t know where she is.’” She turns back to face Sanjay. “Then, as I got older, the letters changed. Instead of telling her about my life, I started asking all these questions. Was her hair curly? Did she like crossword puzzles? Why didn’t she keep me?” Asha shakes her head. “So many questions." “And now, I know,” she continues. “I know where I came from, and I know I was loved. I know I’m a hell of a lot better off now than I would have been otherwise.” She shrugs. “And that’s enough for me. Some answers, I’ll just have to figure out on my own.” She takes a deep breath. “You know, I have her eyes.” Asha smiles, hers glistening now. She rests the back of her head on the booth. “I wish there was some way to let them know I’m okay, without…intruding on their life.

On the other side of the mountain, Drizzt Do'Urden opened his eyes from his daytime slumber. Emerging from the cave into the growing gloom, he found Wulfgar in the customary spot, poised meditatively on a high stone, staring out over the plain. "You long for your home?" the drow asked rhetorically. Wulfgar shrugged his huge shoulders and answered absently, "Perhaps." The barbarian had come to ask many disturbing questions of himself about his people and their way of life since he had learned respect for Drizzt. The Drow was an enigma to him, a confusing combination of fighting brilliance and absolute control. Drizzt seemed able to weigh every move he ever made in the scales of high adventure and indisputable morals. Wulfgar turned a questioning gaze on the drow. "Why are you here?" he asked suddenly. Now it was Drizzt who stared reflectively into the openness before them. The first stars of the evening had appeared, their reflections sparkling distinctively in the dark pools of the elf's eyes. But Drizzt was not seeing them; his mind was viewing long past images of the lightless cities of the drow in their immense cavern complexes far beneath the ground. "I remember," Drizzt recalled vividly, as terrible memories are often vivid, "'the first time I ever viewed this surface world. I was a much younger elf then, a member of a large raiding party. We slipped out from a secret cave and descended upon a small elven village." The drow flinched at the images as they flashed again in his mind. "My companions slaughtered every member of the wood elf clan. Every female. Every child." Wulfgar listened with growing horror. The raid that Drizzt was describing might well have been one perpetrated by the ferocious Tribe of the Elk. "My people kill," Drizzt went on grimly. "They kill without mercy." He locked his stare onto Wulfgar to make sure that the barbarian heard him well. "They kill without passion." He paused for a moment to let the barbarian absorb the full weight of his words. The simple yet definitive description of the cold killers had confused Wulfgar. He had been raised and nurtured among passionate warriors, fighters whose entire purpose in life was the pursuit of battle-glory - fighting in praise of Tempos. The young barbarian simply could not understand such emotionless cruelty. A subtle difference, though, Wulfgar had to admit. Drow or barbarian, the results of the raids were much the same. "The demon goddess they serve leaves no room for the other races," Drizzt explained. "Particularly the other races of elves." "But you will never come to be accepted in this world," said Wulfgar. "Surely you must know that the humans will ever shun you." Drizzt nodded. "Most," he agreed. "I have few that I can call friends, yet I am content. You see, barbarian, I have my own respect, without guilt, without shame." He rose from his crouch and started away into the darkness. "Come," he instructed. "Let us fight well this night, for I am satisfied with the improvement of your skills, and this part of your lessons nears its end." Wulfgar sat a moment longer in contemplation. The drow lived a hard and materially empty existence, yet he was richer than any man Wulfgar had ever known. Drizzt had clung to his principles against overwhelming circumstances, leaving the familiar world of his own people by choice to remain in a world where he would never be accepted or appreciated. He looked at the departing elf, now a mere shadow in the gloom. "Perhaps we two are not so different," he mumbled under his breath.

Go on, ask me another question. I’m rather enjoying this game.” He cocked an eyebrow at her and, although he was certain it was pointless, he said, “Cheep cheep?” The herbalist brayed with laughter, and some of the werecats opened their mouths in what appeared to be toothy smiles. However, Shadowhunter seemed displeased, for she dug her claws into Eragon’s legs, making him wince. “Well,” said Angela, still laughing, “if you must have answers, that’s as good a story as any. Let’s see…Several years ago, when I was traveling along the edge of Du Weldenvarden, way out to the west, miles and miles from any city, town, or village, I happened upon Grimrr. At the time, he was only the leader of a small tribe of werecats, and he still had full use of both his paws. Anyway, I found him toying with a fledgling robin that had fallen out of its nest in a nearby tree. I wouldn’t have minded if he had just killed the bird and eaten it--that’s what cats are supposed to do, after all--but he was torturing the poor thing: pulling on its wings; nibbling its tail; letting it hop away, then knocking it over.” Angela wrinkled her nose with distaste. “I told him that he ought to stop, but he only growled and ignored me.” She fixed Eragon with a stern gaze. “I don’t like it when people ignore me. So, I took the bird away from him, and I wiggled my fingers and cast a spell, and for the next week, whenever he opened his mouth, he chirped like a songbird.” “He chirped?” Angela nodded, beaming with suppressed mirth. “I’ve never laughed so hard in my life. None of the other werecats would go anywhere near him for the whole week.” “No wonder he hates you.” “What of it? If you don’t make a few enemies every now and then, you’re a coward--or worse. Besides, it was worth it to see his reaction. Oh, he was angry!” Shadowhunter uttered a soft warning growl and tightened her claws again. Grimacing, Eragon said, “Maybe it would be best to change the subject?” “Mmm.” Before he could suggest a new topic, a loud scream rang out from somewhere in the middle of the camp. The cry echoed three times over the rows of tents before fading into silence. Eragon looked at Angela, and she at him, and then they both began to laugh.

It is the very impersonal quality of urban life, which is lived among strangers, that accounts for intensified religious feeling. For in the village of old, religion was a natural extension of the daily traditions and routine of life among the extended family; but migrations to the city brought Muslims into the anonymity of slum existence, and to keep the family together and the young from drifting into crime, religion has had to be reinvented in starker, more ideological form. In this way states weaken, or at least have to yield somewhat, to new and sometimes extreme kinds of nationalism and religiosity advanced by urbanization. Thus, new communities take hold that transcend traditional geography, even as they make for spatial patterns of their own. Great changes in history often happen obscurely.10 A Eurasia and North Africa of vast, urban concentrations, overlapping missile ranges, and sensational global media will be one of constantly enraged crowds, fed by rumors and half-truths transported at the speed of light by satellite channels across the rimlands and heartland expanse, from one Third World city to another. Conversely, the crowd, empowered by social media like Twitter and Facebook, will also be fed by the very truth that autocratic rulers have denied it. The crowd will be key in a new era where the relief map will be darkened by densely packed megacities—the crowd being a large group of people who abandon their individuality in favor of an intoxicating collective symbol. Elias Canetti, the Bulgarian-born Spanish Jew and Nobel laureate in literature, became so transfixed and terrified at the mob violence over inflation that seized Frankfurt and Vienna between the two world wars that he devoted much of his life to studying the human herd in all its manifestations. The signal insight of his book Crowds and Power, published in 1960, was that we all yearn to be inside some sort of crowd, for in a crowd—or a mob, for that matter—there is shelter from danger and, by inference, from loneliness. Nationalism, extremism, the yearning for democracy are all the products of crowd formations and thus manifestations of seeking to escape from loneliness. It is loneliness, alleviated by Twitter and Facebook, that ultimately leads to the breakdown of traditional authority and the erection of new kinds.

An American businessman took a vacation to a small coastal Mexican village on doctor’s orders. Unable to sleep after an urgent phone call from the office the first morning, he walked out to the pier to clear his head. A small boat with just one fisherman had docked, and inside the boat were several large yellowfin tuna. The American complimented the Mexican on the quality of his fish. “How long did it take you to catch them?” the American asked. “Only a little while,” the Mexican replied in surprisingly good English. “Why don’t you stay out longer and catch more fish?” the American then asked. “I have enough to support my family and give a few to friends,” the Mexican said as he unloaded them into a basket. “But… What do you do with the rest of your time?” The Mexican looked up and smiled. “I sleep late, fish a little, play with my children, take a siesta with my wife, Julia, and stroll into the village each evening, where I sip wine and play guitar with my amigos. I have a full and busy life, señor.” The American laughed and stood tall. “Sir, I’m a Harvard M.B.A. and can help you. You should spend more time fishing, and with the proceeds, buy a bigger boat. In no time, you could buy several boats with the increased haul. Eventually, you would have a fleet of fishing boats.” He continued, “Instead of selling your catch to a middleman, you would sell directly to the consumers, eventually opening your own cannery. You would control the product, processing, and distribution. You would need to leave this small coastal fishing village, of course, and move to Mexico City, then to Los Angeles, and eventually to New York City, where you could run your expanded enterprise with proper management. The Mexican fisherman asked, “But, señor, how long will all this take?” To which the American replied, “15-20 years, 25 tops.” “But what then, señor?” The American laughed and said, “That’s the best part. When the time is right, you would announce an IPO and sell your company stock to the public and become very rich. You would make millions.” “Millions señor? Then what?" “Then you would retire and move to a small coastal fishing village, where you would sleep late, fish a little, play with your kids, take a siesta with your wife, and stroll in to the village in the evenings where you could sip wine and play your guitar with your amigos.

Sylphid was beginning to play professionally, and she was subbing as second harpist in the orchestra at Radio City Music Hall. She was called pretty regularly, once or twice a week, and she’d also got a job playing at a fancy restaurant in the East Sixties on Friday night. Ira would drive her from the Village up to the restaurant with her harp and then go and pick her and the harp up when she finished. He had the station wagon, and he’d pull up in front of the house and go inside and have to carry it down the stairs. The harp is in its felt cover, and Ira puts one hand on the column and one hand in the sound hole at the back and he lifts it up, lays the harp on a mattress they keep in the station wagon, and drives Sylphid and the harp uptown to the restaurant. At the restaurant he takes the harp out of the car and, big radio star that he is, he carries it inside. At ten-thirty, when the restaurant is finished serving dinner and Sylphid’s ready to come back to the Village, he goes around to pick her up and the whole operation is repeated. Every Friday. He hated the physical imposition that it was—those things weigh about eighty pounds—but he did it. I remember that in the hospital, when he had cracked up, he said to me, ‘She married me to carry her daughter’s harp! That’s why the woman married me! To haul that fucking harp!’ “On those Friday night trips, Ira found he could talk to Sylphid in ways he couldn’t when Eve was around. He’d ask her about being a movie star’s child. He’d say to her, ‘When you were a little girl, when did it dawn on you that something was up, that this wasn’t the way everyone grew up?’ She told him it was when the tour buses went up and down their street in Beverly Hills. She said she never saw her parents’ movies until she was a teenager. Her parents were trying to keep her normal and so they downplayed those movies around the house. Even the rich kid’s life in Beverly Hills with the other movie stars’ kids seemed normal enough until the tour buses stopped in front of her house and she could hear the tour guide saying, ‘This is Carlton Pennington’s house, where he lives with his wife, Eve Frame.’ “She told him about the production that birthday parties were for the movie stars’ kids—clowns, magicians, ponies, puppet shows, and every child attended by a nanny in a white nurse’s uniform. At the dining table, behind every child would be a nanny. The Penningtons had their own screening room and they ran movies. Kids would come over. Fifteen, twenty kids.

Nevertheless, it would be prudent to remain concerned. For, like death, IT would come: Armageddon. There would be-without exaggeration-a series of catastrophes. As a consequence of the evil in man...-no mere virus, however virulent, was even a burnt match for our madness, our unconcern, our cruelty-...there would arise a race of champions, predators of humans: namely earthquakes, eruptions, tidal waves, tornados, typhoons, hurricanes, droughts-the magnificent seven. Floods, winds, fires, slides. The classical elements, only angry. Oceans would warm, the sky boil and burn, the ice cap melt, the seas rise. Rogue nations, like kids killing kids at their grammar school, would fire atomic-hydrogen-neutron bombs at one another. Smallpox would revive, or out of the African jungle would slide a virus no one understood. Though reptilian only in spirit, the disease would make us shed our skins like snakes and, naked to the nerves, we'd expire in a froth of red spit. Markets worldwide would crash as reckless cars on a speedway do, striking the wall and rebounding into one another, hurling pieces of themselves at the spectators in the stands. With money worthless-that last faith lost-the multitude would riot, race against race at first, God against God, the gots against the gimmes. Insects hardened by generations of chemicals would consume our food, weeds smother our fields, fire ants, killer bees sting us while we're fleeing into refuge water, where, thrashing we would drown, our pride a sodden wafer. Pestilence. War. Famine. A cataclysm of one kind or another-coming-making millions of migrants. Wearing out the roads. Foraging in the fields. Looting the villages. Raping boys and women. There'd be no tent cities, no Red Cross lunches, hay drops. Deserts would appear as suddenly as patches of crusty skin. Only the sun would feel their itch. Floods would sweep suddenly over all those newly arid lands as if invited by the beach. Forest fires would burn, like those in coal mines, for years, uttering smoke, making soot for speech, blackening every tree leaf ahead of their actual charring. Volcanoes would erupt in series, and mountains melt as though made of rock candy till the cities beneath them were caught inside the lava flow where they would appear to later eyes, if there were any eyes after, like peanuts in brittle. May earthquakes jelly the earth, Professor Skizzen hotly whispered. Let glaciers advance like motorboats, he bellowed, threatening a book with his fist. These convulsions would be a sign the parasites had killed their host, evils having eaten all they could; we'd hear a groan that was the going of the Holy Ghost; we'd see the last of life pissed away like beer from a carouse; we'd feel a shudder move deeply through this universe of dirt, rock, water, ice, and air, because after its long illness the earth would have finally died, its engine out of oil, its sky of light, winds unable to catch a breath, oceans only acid; we'd be witnessing a world that's come to pieces bleeding searing steam from its many wounds; we'd hear it rattling its atoms around like dice in a cup before spilling randomly out through a split in the stratosphere, night and silence its place-well-not of rest-of disappearance. My wish be willed, he thought. Then this will be done, he whispered so no God could hear him. That justice may be served, he said to the four winds that raged in the corners of his attic.

They killed everyone in the camps. The whole world was dying there. Not only Jews. Even a black woman. Not gypsy. Not African. American like you, Mrs. Clara. They said she was a dancer and could play any instrument. Said she could line up shoes from many countries and hop from one pair to the next, performing the dances of the world. They said the Queen of Denmark honored her with a gold trumpet. But she was there, in hell with the rest of us. A woman like you. Many years ago. A lifetime ago. Young then as you would have been. And beautiful. As I believe you must have been, Mrs. Clara. Yes. Before America entered the war. Already camps had begun devouring people. All kinds of people. Yet she was rare. Only woman like her I saw until I came here, to this country, this city. And she saved my life. Poor thing. I was just a boy. Thirteen years old. The guards were beating me. I did not know why. Why? They didn't need a why. They just beat. And sometimes the beating ended in death because there was no reason to stop, just as there was no reason to begin. A boy. But I'd seen it many times. In the camp long enough to forget why I was alive, why anyone would want to live for long. They were hurting me, beating the life out of me but I was not surprised, expected no explanation. I remember curling up as I had seen a dog once cowering from the blows of a rolled newspaper. In the old country lifetimes ago. A boy in my village staring at a dog curled and rolling on its back in the dust outside a baker's shop and our baker in his white apron and tall white hat striking this mutt again and again. I didn't know what mischief this dog had done. I didn't understand why the fat man with flour on his apron was whipping it unmercifully. I simply saw it and hated the man, felt sorry for the animal, but already the child in me understood it could be no other way so I rolled and curled myself against the blows as I'd remembered the spotted dog in the dusty village street because that's the way it had to be. Then a woman's voice in a language I did not comprehend reached me. A woman angry, screeching. I heard her before I saw her. She must have been screaming at them to stop. She must have decided it was better to risk dying than watch the guards pound a boy to death. First I heard her voice, then she rushed in, fell on me, wrapped herself around me. The guards shouted at her. One tried to snatch her away. She wouldn't let go of me and they began to beat her too. I heard the thud of clubs on her back, felt her shudder each time a blow was struck. She fought to her feet, dragging me with her. Shielding me as we stumbled and slammed into a wall. My head was buried in her smock. In the smell of her, the smell of dust, of blood. I was surprised how tiny she was, barely my size, but strong, very strong. Her fingers dug into my shoulders, squeezing, gripping hard enough to hurt me if I hadn't been past the point of feeling pain. Her hands were strong, her legs alive and warm, churning, churning as she pressed me against herself, into her. Somehow she'd pulled me up and back to the barracks wall, propping herself, supporting me, sheltering me. Then she screamed at them in this language I use now but did not know one word of then, cursing them, I'm sure, in her mother tongue, a stream of spit and sputtering sounds as if she could build a wall of words they could not cross. The kapos hesitated, astounded by what she'd dared. Was this black one a madwoman, a witch? Then they tore me from her grasp, pushed me down and I crumpled there in the stinking mud of the compound. One more kick, a numbing, blinding smash that took my breath away. Blood flooded my eyes. I lost consciousness. Last I saw of her she was still fighting, slim, beautiful legs kicking at them as they dragged and punched her across the yard. You say she was colored? Yes. Yes. A dark angel who fell from the sky and saved me.

In his lifetime, that small fishing village had turned into the seventh largest port in the world, an eight-million-strong city; women had gotten the right to divorce, of which his wife took full advantage; and his son's living standard was so much higher than his, his so much higher than his own parents, that he couldn't understand the boy's constant desire for more, more, more. Despite a total lack of education from the state, Lao Song, unlike some of his classmates, was not entirely stunted; instead, he sought out the rebellious track of “growing his own mind,” as he called it, teaching himself whatever he could through rudimentary means. Despite being in China's “Lost Generation,” Song had somehow found himself.

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For him, the kampung was a place to live and work that was based on a steadfast and intimate relationship between man and nature. The village was a true reflection of life in the tropics.

we then must ask: Who are the brothers and sisters? Are they the people in this block or rural area? Or are they everyone in this city . . . or this state . . . or this nation? Or in our global village, would our neighbors include the third and fourth worlds as well as the first and second? If one answers yes to this last question, how could he possibly get norms for poverty when there are such vast differences among the four worlds?

Can there be any act of creation that does not first destroy? Villages fall. Cities rise. Humans die. Life springs from the soil wherein they lie. Is not any act of destruction, should Time enough pass, an act of creation?

I walked out onto the stage and I started telling the tale of the “Untold Story of the Origin of Zombies.” And it went like this: Where do Zombies come from? Not many people know. But after some extensive investigative Zombie journalism, we’ve discovered the truth. It all began when the human government decided that they wanted to create stronger soldiers. They had lost too many battles, and now they wanted to win every war that they fought. So they approached some soldiers in their army to join a special secret project. The only requirement was that the soldiers they chose had no living relatives. This way, no one could claim their bodies in case something went wrong. So, they exposed these soldiers to an experimental virus to enhance their abilities and make them into super soldiers. The experiment seemed to be working. But then, something terrible happened... The soldiers went crazy, and they were horribly disfigured. Ultimately, the experiment claimed their lives. But, when the soldiers were being prepared for burial, they suddenly came to life. They were not only walking, but they had enhanced strength, enhanced sense of smell and enhanced hearing. They attacked the soldiers in charge of burying them. And the recently bitten soldiers also transformed into the living dead. Before long, the entire army base was contaminated with the virus. Once everyone in the base was exposed, the virus mutated and the soldiers began having an overwhelming craving for something warm and mushy. They longed for brains! Soon, the army of the living dead found their way to the next unsuspecting town in search of brains. They attacked that town, biting anything that moved both human and animal. Soon that town was overrun. The virus spread from town to town, and city to city, until the entire world was contaminated. It was the first Zombie Apocalypse. After hundreds of years had passed, the Zombies started to evolve and began developing intelligent thoughts. They began forming villages, and then towns, and then entire cities of Zombies were created. The Zombies made great advances in health and science, and became highly advanced technologically. But, eventually the Zombies’ appetite for brains and warm flesh gave way to an even greater craving... The craving for CAKE! Their overwhelming desire for cake resulted in an explosive rise in the baking industry. Cake shops began springing up on every corner of every Zombie city street. They just couldn’t get enough! The human race began growing again, too. Human villages of farmers and miners began springing up. And because the Zombies were a peaceful race, they coexisted with the humans by staying away from them. But soon, the Zombie’s resources began to become scarce, especially the cake. So Zombies began scaring villagers in order to get the supplies they needed, especially the highly valued resource of cake. Now Zombies send their kids to Scare School to train their children from a very young age. They train them on how to effectively scare humans in order to get their needed supplies, especially cake. And so it has been until today. Thank you.

I know when people think of New York, they think of theater, restaurants, cultural landmarks and shopping,” I told him. “But beyond the iconic skyline and the news from Wall Street, New York is a collection of villages. In our neighborhoods, we attend school, play Kick the Can, handball and ride our bikes. I grew up knowing the names and faces of the baker, the shoe repair family, the Knish man and the Good Humor man who sold me and the other kids in my neighborhood half a popsicle for a nickel. My father took me to the playground where he pushed me on the swing, helped balance me on the seesaw and watched as I hung upside down by my feet on the monkey bars. Yes,” I told the interviewer, “people actually grow up in New York.

Within the city is another city, located on the periphery of our vision and beyond the tourist maps. It has become the setting of the world’s next chapter, driven by exertion and promise, battered by violence and death, strangled by neglect and misunderstanding. History is being writ-ten, and largely ignored, in places like Liu Gong Li on the fringes of Chongqing, in Clichy-sous-Bois on the outskirts of Paris, in the almost million-strong arrival city of Dharavi in Mumbai, and in Compton on the edge of Los Angeles—all places settled by people who have arrived from the village, all places that function to propel people into the core life of the city and to send support back to the next wave of arrivals. These places are known around the world by many names: as the slums, favelas, bustees, bidonvilles, ashwaiyyat, shantytowns, kampongs, urban villages, gecekondular, and barrios of the developing world, but also as the immigrant neighborhoods, ethnic districts, banlieues difficiles, Plattenbau developments, Chinatowns, Little Indias, Hispanic quarters, urban slums, and migrant suburbs of wealthy countries, which are themselves each year absorbing 2 million people, mainly villagers, from the developing world.

It's true, these last few years I've lived watching myself in the act of loss—the art of losing, Elizabeth Bishop called it, but for me no art only badly-done exercises acts of the heart forced to question its presumptions in this world its mere excitements acts of the body forced to measure all instincts against pain acts of parting trying to let go without giving up yes Elizabeth a city here a village there a sister, comrade, cat and more no art to this but anger

Finally, and then I promise to say no more, Carl Sagan said it better than anyone: ‘For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival. Long summers, mild winters, rich harvests, plentiful game—none of them lasts forever. Your own life, or your band’s, or even your species’ might be owed to a restless few—drawn, by a craving they can hardly articulate or understand, to undiscovered lands and new worlds. Maybe it’s a little early. Maybe the time is not quite yet. But those other worlds—promising untold opportunities—beckon. Silently, they orbit the Sun, waiting.

But experience isn't something you go and get--it's a gift, and the only prerequisite for receiving it is that you be open to it. A closed soul can have the most immense adventures, go through a civil war or a trip to the moon, and have nothing to show for all that "experience;" whereas the open soul can do wonders with nothing. I invite you to meditate on a pair of sisters, Emily and Charlotte. Their life experience was an isolated vicarage in a small, dreary English village, a couple of bad years at a girls' school, another year or two in Brussels, which is surely the dullest city in all Europe, and a lot of housework. Out of that seething Mmass of raw, brutal, gutsy Experience they made two of the greatest novels ever written: Jane Eyre and Wuthering Heights. ... They knew their own souls, they knew their own minds and hearts; it was not a knowledge lightly or easily gained.

How spacious are these squares, How resonant bridges and stark! Heavy, peaceful, and starless Is the covering of the dark. And we walk on the fresh snow As if we were mortal people. That we are together this hour Unseparable -- is it not a miracle? The knees go unwittingly weaker It seems there's no air -- so long! You are my life's only blessing, You are the sun of my song. Now the dark buildings are stirring And I'll fall on earth as they shake -- Inside of my village garden I do not fear to awake. Escape "My dear, if we could only Reach all the way to the seas" "Be quiet" and descended the stairs Losing breath and looking for keys. Past the buildings, where sometime We danced and had fun and drank wine Past the white columns of Senate Where it's dark, dark again. "What are you doing, you madman!" "No, I am only in love with thee! This evening is wide and noisy, Ship will have lots of fun at the sea!" Horror tightly clutches the throat, Shuttle took us at dusk on our turn. The tough smell of ocean tightrope Inside trembling nostrils did burn. "Say, you most probably know: I don't sleep? Thus in sleep it can be" Only oars splashed in measured manner Over Nieva's waves heavy. And the black sky began to get lighter, Someone called from the bridge to us, As with both hands I was clutching On my chest the rim of the cross. On your arms, as I lost all my power, Like a little girl you carried me, That on deck of a yacht alabaster Incorruptible day's light we'd meet.

Gradually, then rapidly and ever more widely, the Industrial Revolution changed the economic form and moral superstructure of European and American life. Men, women, and children left home and family, authority and unity, to work as individuals, individually paid, in factories built to house not men but machines. Every decade the machines multiplied and became more complex; economic maturity (the capacity to support a family) came later; children no longer were economic assets; marriage was delayed; premarital continence became more difficult to maintain. The city offered every discouragement to marriage, but it provided every stimulus and facility for sex. Women were “emancipated”—i.e., industrialized; and contraceptives enabled them to separate intercourse from pregnancy. The authority of father and mother lost its economic base through the growing individualism of industry. The rebellious youth was no longer constrained by the surveillance of the village;

The people in the King's city [...] thought that these highvalley folk lived like animals. But in truth these villagers lived pure human life. they needed each other to survive, and knew it. They had no conspiracies and no secrets, no ambitions and no feuds. They couldn't afford the luxury of treating any man or woman or child as expendable.

So much stress! I am a victim of city lifestyle. Life is so good in villages." Playing victim like this is a mechanism of mind to get some relief. "My sister-in-law doesn't respect me." This thought can cause so much stress to a village woman that she may go into depression and ultimately be 'possessed by ghosts.' Stress is equal in villages, if not more.

Let me amend that. Of course I’m sure it was done. Every generation likes to think that they discovered sex, but I’m sure that far more sophisticated people than me were experiencing cunnilingus in 1940, all over New York City—especially in the Village. But I’d never heard of it. God knows, I’d had everything else done to the flower of my femininity that summer, but not this. I’d been palmed and rubbed and penetrated, and certainly fingered and probed (my heavens, how the boys liked to poke about, and so vigorously, too)—but never this. His mouth had ended up between my legs so fast, and the sudden realization of his destination and his intent had shocked me to the point that I said “Oh!” and started to sit up, but he reached up one of his long arms, placed his palm on my chest, and firmly pressed me back down again, without once stopping what he was doing. “Oh!” I said again. Then I felt it. There was a sensation occurring here that I didn’t even know could occur. I took the sharpest inhale of my life, and I’m not sure I let my breath out for another ten minutes. I do feel that I lost the ability to see and hear for a while, and that something might have short-circuited in my brain—something that has probably never been fully fixed since. My whole being was astonished. I could hear myself making noises like an animal, and my legs were shaking uncontrollably (not that I was trying to control them), and my hands were gripping down so hard over my face that I left fingernail divots in my own skull. Then it became more. And after that, it became even more still. Then I screamed as though I were being run over by a train, and that long arm of his was reaching up again to palm my mouth, and I bit into his hand the way a wounded soldier bites on a bullet. And then it was the most, and I more or less died.

Well, apart from the time he forgot to bring any obsidian with him and I had to sacrifice my life to blow up a city. But then he used time travel to fix it, so it all turned out ok in the end.

Tathagata (another name for Buddha) gives life to all beings, just as the lake Anavatapta gives rise to the four great rivers." "Tathagata," says the same sutra, "divides his own body into innumerable bodies, and also restores an infinite number of bodies to one body. Now be becomes cities, villages, houses, mountains, rivers, and trees; now he has a large body; now he has a small body; now he becomes men, women, boys, and girls." 5.

There are many reasons why girls should not travel alone, and I won’t list them, because none of them are original reasons. Besides, there are more reasons why girls should. I have the utmost respect for girls who travel alone, because it’s hard work sometimes. But girls, we just want adventures. We want international best friends and hold-your-breath vistas out of crappy hostel windows. We want to discover moving works of art, sometimes in museums and sometimes in side-street graffiti. We want to hear soul-restoring jam sessions at beach bonfires and to watch celestial dawns spill over villages that haven’t changed since the Middle Ages. We want to fall in love with boys with say-that-again accents. We want sore feet from stay-up-all-night dance parties at just-one-more-drink bars. We want to be on our own even as we sketch and photograph the Piazza San Marco covered in pigeons and beautiful Italian lovers intertwined so that we’ll never forget what it feels like to be twenty-three and absolutely purposeless and single, but in love with every city we visit next. We want to be struck dumb by the baritone echoes of church bells in Vatican City and the rich, heaven-bound calls to prayer in Istanbul and to know that no matter what, there just has to be some greater power or holy magic responsible for all this bursting, delirious, overwhelming beauty in the great, wide, sprawling world. I tucked my passport into my bag. Girls, we don’t just want to have fun; we want a whole lot more out of life than that.

One measure of the Coptic achievement is the Life of Saint Antony, who was born around 270 and who became the founder of Christian monasticism. His biographer Athanasius depicts a native Coptic-speaking Egyptian of respectable stock, living in a small village of the Fayum region, in which Christianity is already the familiar faith of the community. And for all his fame, Antony never learned Greek. Nor did many of the early monks and hermits, who used Coptic Gospels, Psalters, and liturgies. The monks in themselves reinforced popular devotion, because they differed so obviously from the higher clergy who might be seen as tools of distant authority. The monks were very much of the people, far removed from the world of wealth and luxury, and their deep piety and asceticism showed them to be heroic warriors against the forces threatening the community. Peasants, no less than city dwellers, united to support their spiritual troops.5

Without dioceses, local parishes and village churches could barely continue, even if the villages themselves could have long survived the constant turmoil and bloodshed. And as we have seen, monasteries and shrines could not last for long in an environment of prolonged warfare. The strength of early and medieval Christianity was that it created a sanctified landscape in which Christian institutions were visible everywhere. The weakness of being so heavily invested in real estate was that it left an almost infinite abundance of tempting targets for plunder and destruction, and once these were gone, so were many of the forces that kept believers attached to the faith. The question must arise as to whether some other kind of organization might have offered a better chance of resisting decline. In theory, we can imagine church structures less dependent on monks and clergy, and lacking the tight hierarchy dependent on the empire’s cities. Retroactively, we could even think of a Christianity that looked more Protestant, in the sense of placing more control and initiative in the hands of ordinary believers, whose decentralized church life would depend less on institutions than on direct access to the scriptures. But such an alternative is difficult to conceive realistically, as monasticism and episcopacy were so deeply en-grained in Eastern tradition, while the Protestant idea of access to the Bible assumes forms of printing technology that would not be feasible until centuries afterward. And the annihilation of European heretics like the Cathars suggests that even quite imaginative forms of clandestine organization could not withstand unrelenting persecution.

At the top of the Palisades in Weehawken, New Jersey is a small park known as the Dueling Grounds. This Revolutionary War site, overlooking New York City to the east, and what had been Half Moon Bay to the north is where Alexander Hamilton, a founding father of the United States, was mortally wounded by a single shot from Aaron Burr’s dueling pistol on the morning of July 11, 1804. He died the following day in Greenwich Village, across the river in New York City. The duel was because Hamilton, the former secretary of the treasury, interfered with Aaron Burr’s bid for the presidency of the United States and again, by successfully opposing his candidacy for governor of New York. Burr’s vindictive retaliation cost Hamilton his life.

Nothing,’ said Kaushalya wistfully. ‘The sun will rise. The birds will chirp and the city will go about its business. The world does not need us, my husband. We need the world. Come, let us go inside and prepare for Bharata’s coronation. Fortunes and misfortunes come and go but life continues.’ The motif of the beloved leaving on a chariot is a recurring one in the Ramayana and the Mahabharata. Ram leaves Ayodhya on his chariot and the people of Ayodhya try to stop him. Krishna leaves Vrindavan on his chariot and the milkmaids of Vrindavan try to stop him by hurling themselves before the chariot. Krishna does not keep his promise to return but Ram does. Unlike the departure of the Buddha that takes place in secret, Ram’s departure is public, with everyone weeping as the beloved is bound by duty to leave. Ram’s stoic calm while leaving the city is what makes him divine in the eyes of most people. He does what no ordinary human can do; he represents the acme of human potential. According to the Kashmiri Ramayana, Dashratha weeps so much that he becomes blind. Guha, the Boatman The chariot stopped when it reached the banks of the river Ganga. ‘Let us rest,’ said Ram. So everyone sat on the ground around the chariot. Slowly, the night’s events began to take their toll. People began to yawn and stretch. No sooner did their heads touch the ground than they fell asleep. Sita saw Ram watching over the people with a mother’s loving gaze. ‘Why don’t you sleep for some time?’ asked Sita. ‘No, the forest awaits.’ As the soft sounds of sleep filled the air, Ram alighted from the chariot and told Sumantra, ‘We will take our leave as they sleep. When they awaken tell the men and women of Ayodhya that if they truly love me, they must return home. I will see you, and them, again in fourteen years. No eclipse lasts forever.’ Ram walked upriver. Sita and Lakshman followed him. Sumantra watched them disappear into the bushes. The sky was red by the time they reached a village of fisherfolk; the sun would soon be up. ‘Guha,’ Ram