Village Quotes

It is a condition of monsters that they do not perceive themselves as such. The dragon, you know, hunkered in the village devouring maidens, heard the townsfolk cry 'Monster!' and looked behind him.

The sunset bled into the edges of the village. Smoke curled out of the cottage chimney like a crooked finger.

The greatest crimes in the world are not committed by people breaking the rules but by people following the rules. It's people who follow orders that drop bombs and massacre villages.

The books transported her into new worlds and introduced her to amazing people who lived exciting lives. She went on olden-day sailing ships with Joseph Conrad. She went to Africa with Ernest Hemingway and to India with Rudyard Kipling. She travelled all over the world while sitting in her little room in an English village.

If adventures will not befall a young lady in her own village, she must seek them abroad.

I can’t think of any greater happiness than to be with you all the time, without interruption, endlessly, even though I feel that here in this world there’s no undisturbed place for our love, neither in the village nor anywhere else; and I dream of a grave, deep and narrow, where we could clasp each other in our arms as with clamps, and I would hide my face in you and you would hide your face in me, and nobody would ever see us any more.

Some people—and I am one of them—hate happy ends. We feel cheated. Harm is the norm. Doom should not jam. The avalanche stopping in its tracks a few feet above the cowering village behaves not only unnaturally but unethically.

The village of Holcomb stands on the high wheat plains of western Kansas, a lonesome area that other Kansans call “out there.

Thank you,” Simon said. “It’s a joke, Isabelle. He’s the Count. He likes counting. You know. ‘What did the Count eat today, children? One chocolate chip cookie, two chocolate chip cookies, three chocolate chip cookies . . .’” There was a rush of cold air as the door of the restaurant opened, letting in another customer. Isabelle shivered and reached for her black silk scarf. “It’s not realistic.” “What would you prefer? ‘What did the Count eat today, children? One helpless villager, two helpless villagers, three helpless villagers . . .

We're always thinking of eternity as an idea that cannot be understood, something immense. But why must it be? What if, instead of all this, you suddenly find just a little room there, something like a village bath-house, grimy, and spiders in every corner, and that's all eternity is. Sometimes, you know, I can't help feeling that that's what it is.

Miriam wished for so much in those final moments. Yet as she closed her eyes, it was not regret any longer but a sensation of abundant peace that washed over her. She thought of her entry into this world, the harami child of a lowly villager, an unintended thing, a pitiable, regrettable accident. A weed. And yet she was leaving the world as a woman who had loved and been loved back. She was leaving it as a friend, a companion, a guardian. A mother. A person of consequence at last. No. It was not so bad, Miriam thought, that she should die this way. Not so bad. This was a legitimate end to a life of illegitimate belongings.

A child that is not embraced by the village will burn it down to feel its warmth

It’s sarcasm, Josh.” “Sarcasm?” “It’s from the Greek, sarkasmos. To bite the lips. It means that you aren’t really saying what you mean, but people will get your point. I invented it, Bartholomew named it.” “Well, if the village idiot named it, I’m sure it’s a good thing.” “There you go, you got it.” “Got what?” “Sarcasm.” “No, I meant it.” “Sure you did.” “Is that sarcasm?” “Irony, I think.” “What’s the difference?” “I haven’t the slightest idea.” “So you’re being ironic now, right?” “No, I really don’t know.” “Maybe you should ask the idiot.” “Now you’ve got it.” “What?” “Sarcasm.

To think, a sweater, is made entirely of knots. My stomach could clothe a village.

Once upon a time, there was a boy. He lived in a village that no longer exists, in a house that no longer exists, on the edge of a field that no longer exists, where everything was discovered, and everything was possible. A stick could be a sword, a pebble could be a diamond, a tree, a castle. Once upon a time, there was a boy who lived in a house across the field, from a girl who no longer exists. They made up a thousand games. She was queen and he was king. In the autumn light her hair shone like a crown. They collected the world in small handfuls, and when the sky grew dark, they parted with leaves in their hair. Once upon a time there was a boy who loved a girl, and her laughter was a question he wanted to spend his whole life answering.

What do you know about dragons?” “They're big, scaly, four-legged creatures with wings who terrorized small villages until a virgin was offered up as a sacrifice.” His grinned again. “I do miss the virgins.

This society hasn't changed one bit. People who don't fit into the village are expelled: men who don't hunt, women who don't give birth to children. For all we talk about modern society and individualism, anyone who doesn't try to fit in can expect to be meddled with, coerced, and ultimately banished from the village.

I remember that I stood on the library steps holding my books and looking for a minute at the soft hinted green in the branches against the sky and wishing, as I always did, that I could walk home across the sky instead of through the village.

I am the lover of uncontained and immortal beauty. In the wilderness, I find something more dear and connate than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.

When you call a ghetto a cordon, does it become a village?

The need to call this thing “good” and this thing “bad,” this thing “white” and this thing “black,” was an impulse that Effia did not understand. In her village, everything was everything. Everything bore the weight of everything else.

A man who calls his kinsmen to a feast does not do so to save them from starving. They all have food in their own homes. When we gather together in the moonlit village ground it is not because of the moon. Every man can see it in his own compound. We come together because it is good for kinsmen to do so.

Stopping by Woods on a Snowy Evening Whose woods these are I think I know. His house is in the village, though; He will not see me stopping here To watch his woods fill up with snow. My little horse must think it queer To stop without a farmhouse near Between the woods and frozen lake The darkest evening of the year. He gives his harness bells a shake To ask if there is some mistake. The only other sound's the sweep Of easy wind and downy flake. The woods are lovely, dark, and deep, But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep.

Everyone will think I'm ugly." Tik Tok smiled. "That's true. But we are a small village. We have narrow tastes. There's no telling who else in the world would think you're beautiful.

Once you educate the boys, they tend to leave the villages and go search for work in the cities, but the girls stay home, become leaders in the community, and pass on what they’ve learned. If you really want to change a culture, to empower women, improve basic hygiene and health care, and fight high rates of infant mortality, the answer is to educate girls.

How did I become President? I began by setting an example, hanging out my own dirty laundry in front of Village Earth right from the start. Every ugly little life secret became a matter of public record. Of course, that included sordid love-life details.

Leave the problems of God to God and karma to karma. Today you’re here and nothing you can do will change that. Today you’re alive and here and honored, and blessed with good fortune. Look at this sunset, it’s beautiful, neh? This sunset exists. Tomorrow does not exist. There is only now. Please look. It is so beautiful and it will never happen ever again, never, not this sunset, never in all infinity. Lose yourself in it, make yourself one with nature and do not worry about karma, yours, mine, or that of the village.

They don't fit you?" V asked his roommate. "Not the point. No offense, but these are wicked Village People." Butch held his heavy arms out and turned in a circle, his bare chest catching the light. "I mean, come on." "They're for fighting, not fashion." "So are kilts, but you don't see me rocking the tartan." "And thank God for that. You're too bowlegged to pull that shit off." Butch assumed a bored expression. "You can bite me.

Like the blind man said as he wandered into a cannibal village . . . “Alright! The country fair must be right up ahead. I smell barbecue!

Everybody is waiting for cooler weather--and I am just waiting for you--. (Bob Dylan in a letter)

If in our daily life we can smile, if we can be peaceful and happy, not only we, but everyone will profit from it. This is the most basic kind of peace work.

Look, one day I had gone to a little village. An old grandfather of ninety was busy planting an almond tree. ‘What, grandfather!’ I exclaimed. ‘Planting an almond tree?’ And he, bent as he was, turned around and said: ‘My son, I carry on as if I should never die.’ I replied: ‘And I carry on as if I was going to die any minute.’ Which of us was right, boss?

Windows ­were shuttered as they passed, probably because of Rowan, who looked like nothing short of death incarnate. But he was surprisingly calm with the villagers they approached. He didn’t raise his voice, didn’t snarl, didn’t threaten. He didn’t smile, but for Rowan, he was downright cheerful.

In our village, folks say God crumbles up the old moon into stars.

Many people in the village wanted her to be more of a girl, and Peter had wanted her to be large and brave but a little less large and brave than him. But Pine Sap was sure enough to want her to be exactly who she was.

Today, we turn to one person to provide what an entire village once did: a sense of grounding, meaning, and continuity. At the same time, we expect our committed relationships to be romantic as well as emotionally and sexually fulfilling. Is it any wonder that so many relationships crumble under the weight of it all?

The place was packed as we flooded in, all the patrons freezing at the sight of an armed sheriff, two deputies, an Indian, and a construction worker; we probably looked like the Village People.

I watch the Eruptions. Mount Dad, long dormant, now considered armed and dangerous. Mount Saint Mom, oozing lava, spitting flame. Warn the villagers to run into the sea.

Although the villagers had forgotten the ritual and lost the original black box, they still remembered to use stones.

Locating the village elders, he said to them, “I think that we are in for a bad time. The American Sky Soldiers are coming by helicopter and the usual things the Americans do of air strikes by fighter-bombers and by B52 large bombers is starting at Long Phuoc! I fear the worst!

There's no quiet place here on earth for our love, not in the village and not anywhere else, so I picture a grave, deep and narrow, in which we embrace as if clamped together, I bury my face against you, you yours against me, and no one will ever see us.

Chasing angels or fleeing demons, go to the mountains.

You will find a way to live without me. You will find a way to live for both of us,' Alexander said to Tatiana as the swelling Kama River flowed from the Ural Mountains through a pine village named Lazarevo, once when they were in love, and young.

I was once reproved by a minister who was driving a poor beast to some meeting-house horse-sheds among the hills of New Hampshire, because I was bending my steps to a mountain-top on the Sabbath, instead of a church, when I would have gone farther than he to hear a true word spoken on that or any day. He declared that I was 'breaking the Lord's fourth commandment,' and proceeded to enumerate, in a sepulchral tone, the disasters which had befallen him whenever he had done any ordinary work on the Sabbath. He really thought that a god was on the watch to trip up those men who followed any secular work on this day, and did not see that it was the evil conscience of the workers that did it. The country is full of this superstition, so that when one enters a village, the church, not only really but from association, is the ugliest looking building in it, because it is the one in which human nature stoops the lowest and is most disgraced. Certainly, such temples as these shall erelong cease to deform the landscape. There are few things more disheartening and disgusting than when you are walking the streets of a strange village on the Sabbath, to hear a preacher shouting like a boatswain in a gale of wind, and thus harshly profaning the quiet atmosphere of the day.

Desperate times call for desperate measures" is an aphorism which here means "sometimes you need to change your facial expression in order to create a workable disguise." The quoting of an aphorism, such as "It takes a village to raise a child," "No news is good news," and "Love conquers all," rarely indicates that something helpful is about to happen, which is why we provide our volunteers with a disguise kit in addition to helpful phrases of advice.

Orion sniffed. "Good. Then, worthy centaur, perhaps you could give me a ride to the village on your way back. Then I can make a few pennies wth my verses while you build us a shack and perform circus tricks for passersby." This was such a surprising statement that Foaly briefly considered jumping into the hole to get away.

Her Kind I have gone out, a possessed witch, haunting the black air, braver at night; dreaming evil, I have done my hitch over the plain houses, light by light: lonely thing, twelve-fingered, out of mind. A woman like that is not a woman, quite. I have been her kind. I have found the warm caves in the woods, filled them with skillets, carvings, shelves, closets, silks, innumerable goods; fixed the suppers for the worms and the elves: whining, rearranging the disaligned. A woman like that is misunderstood. I have been her kind. I have ridden in your cart, driver, waved my nude arms at villages going by, learning the last bright routes, survivor where your flames still bite my thigh and my ribs crack where your wheels wind. A woman like that is not ashamed to die. I have been her kind.

Jeremy, I’ll say this once,’ he (Jonathan) began, ‘I’m not going to be drawn into any silly squabble you want to invent. I am not going to defend my recent behaviour in the village or anywhere else. I am not going to tell you my plans, I have had reasons for everything I’ve done and a great deal of thinking has gone into my recent very painful decisions…

But remember, boy, that a kind act can sometimes be as powerful as a sword. As a mortal, I was never a great fighter or athlete or poet. I only made wine. The people in my village laughed at me. They said I would never amount to anything. Look at me now. Sometimes small things can become very large indeed.

And what is there to be joyful about?" I asked honestly, thinking on the images of dead children curled into themselves at the village. Another burst of silent tears streamed down. "Life, Sophie. They still live. They breathe, they love each other, they find joy in the world around them for no other reason than because they are children. They are resilient. They will always rise above. Always. It is a curious facet of the innocent young.

Alexa and the other guests, and perhaps even Georgina, all understood the fleeing from war, from the kind of poverty that crushed human souls, but they would not understand the need to escape from the oppressive lethargy of choicelessness. They would not understand why people like him who were raised well fed and watered but mired in dissatisfaction, conditioned from birth to look towards somewhere else, eternally convinced that real lives happened in that somewhere else, were now resolved to do dangerous things, illegal things, so as to leave, none of them starving, or raped, or from burned villages, but merely hungry for for choice and certainty.

One thing about which fish know exactly nothing is water, since they have no anti-environment which would enable them to perceive the element they live in.

Looking at the stars always makes me dream, as simply as I dream over the black dots representing towns and villages on a map. Why, I ask myself, shouldn’t the shining dots of the sky be as accessible as the black dots on the map of France? Just as we take a train to get to Tarascon or Rouen, we take death to reach a star. We cannot get to a star while we are alive any more than we can take the train when we are dead. So to me it seems possible that cholera, tuberculosis and cancer are the celestial means of locomotion. Just as steamboats, buses and railways are the terrestrial means. To die quietly of old age would be to go there on foot.

Ngo Diem was heard to say, “I want a repressive machine controlling the whole of the country of South Vietnam from Saigon to the remotest villages. You shall apply massacres, torture, deportations, and mass imprisonment while conducting constant raids. You shall make the population so fearful of this government that no-one shall ever dare to become a revolutionary or any other kind of outlaw!” (A Gracious Enemy & After the War Volume Two)

The holiday village had sprung up in Bryant Park, and the ice rink and booths were bustling with early Christmas shoppers. It smelled like fried food and scented candles, mixed with the occasional blast of diesel from the traffic inching along 42nd Street. When I think of how New York City smells, this is it.

I think each village was meant to feel pity for its own sick and poor whom it can help and I doubt if it is the duty of any private person to fix his mind on ills which he cannot help. This may even become an escape from the works of charity we really can do to those we know. God may call any one of us to respond to some far away problem or support those who have been so called. But we are finite and he will not call us everywhere or to support every worthy cause. And real needs are not far from us.

A man who has lived in many places is not likely to be deceived by the local errors of his native village; the scholar has lived in many times and is therefore in some degree immune from the great cataract of nonsense that pours from the press and the microphone of his own age.

The April forced ‘Resettlement’ of the villages of Long Phuoc, and Long Tan inflamed the already seething hatred of foreigners by the local Vietnamese people. They had only recently removed the French yoke after almost a century of cruel and repressive French rule. Now here were the Americans and their allies who in the Vietnamese eyes were continuing to do as the French had done before them. Into this sort of environment of hate, the Australian soldiers were sent to complete what the Americans had started.

Quote words that affirm all men and women are your brothers and sisters.

Carnal apple, Woman filled, burning moon, dark smell of seaweed, crush of mud and light, what secret knowledge is clasped between your pillars? What primal night does Man touch with his senses? Ay, Love is a journey through waters and stars, through suffocating air, sharp tempests of grain: Love is a war of lightning, and two bodies ruined by a single sweetness. Kiss by kiss I cover your tiny infinity, your margins, your rivers, your diminutive villages, and a genital fire, transformed by delight, slips through the narrow channels of blood to precipitate a nocturnal carnation, to be, and be nothing but light in the dark.

In a rich moonlit garden, flowers open beneath the eyes of entire nations terrified to acknowledge the simplicity of the beauty of peace.

I don't like either the word [hike] or the thing. People ought to saunter in the mountains - not 'hike!' Do you know the origin of that word saunter? It's a beautiful word. Away back in the middle ages people used to go on pilgrimages to the Holy Land, and when people in the villages through which they passed asked where they were going they would reply, 'A la sainte terre', 'To the Holy Land.' And so they became known as sainte-terre-ers or saunterers. Now these mountains are our Holy Land, and we ought to saunter through them reverently, not 'hike' through them.

For Beatrice- When we were together I felt breathless. Now you are.

Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it’s a given, and toys and lingerie are going to save us with that. Ideally, though, we’re lucky, and we find our soul mate and enjoy that life-changing mother lode of happiness. But a soul mate is a very hard thing to find.

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last! Free at last! Thank God Almighty, we are free at last!

There you'll find the place I love most in the world. The place where I grew thin from dreaming. My village, rising from the plain. Shaded with trees and leaves like a piggy bank filled with memories. You'll see why a person would want to live there forever. Dawn, morning, mid-day, night: all the same, except for the changes in the air. The air changes the color of things there. And life whirs by as quiet as a murmur...the pure murmuring of life.

ONCE UPON A time, there was a king who had three beautiful daughters. He loved each of them dearly. One day, when the young ladies were of age to be married, a terrible, three-headed dragon laid siege to the kingdom, burning villages with fiery breath. It spoiled crops and burned churches. It killed babies, old people, and everyone in between. The king promised a princess’s hand in marriage to whoever slayed the dragon. Heroes and warriors came in suits of armor, riding brave horses and bearing swords and arrows. One by one, these men were slaughtered and eaten. Finally the king reasoned that a maiden might melt the dragon’s heart and succeed where warriors had failed. He sent his eldest daughter to beg the dragon for mercy, but the dragon listened to not a word of her pleas. It swallowed her whole. Then the king sent his second daughter to beg the dragon for mercy, but the dragon did the same. Swallowed her before she could get a word out. The king then sent his youngest daughter to beg the dragon for mercy, and she was so lovely and clever that he was sure she would succeed where the others had perished. No indeed. The dragon simply ate her. The king was left aching with regret. He was now alone in the world. Now, let me ask you this. Who killed the girls? The dragon? Or their father?

It was the easiest thing in the world for Arya to step up behind him and stab him. “Is there gold hidden in the village?” she shouted as she drove the blade up through his back. “Is there silver? Gems?” She stabbed twice more. “Is there food? Where is Lord Beric?” She was on top of him by then, still stabbing. “Where did he go? How many men were with him? How many knights? How many bowmen? How many, how many, how many, how many, how many, how many? is there gold in the village?

Joan of Arc came back as a little girl in Japan, and her father told her to stop listening to her imaginary friends. Elvis was born again in a small village in Sudan, he died hungry, age 9, never knowing what a guitar was. Michelangelo was drafted into the military at age 18 in Korea, he painted his face black with shoe polish and learned to kill. Jackson Pollock got told to stop making a mess, somewhere in Russia. Hemingway, to this day, writes DVD instruction manuals somewhere in China. He’s an old man on a factory line. You wouldn’t recognise him. Gandhi was born to a wealthy stockbroker in New York. He never forgave the world after his father threw himself from his office window, on the 21st floor. And everyone, somewhere, is someone, if we only give them a chance.

God wants us all to strive to grow more like Jesus, to become holy as he is holy, but God has a specific purpose for each person. How could it not be so? Everyone in a village cannot be a baker, because who would then make the candles or shoe the horses or grow the food? God says we are like a body. . . . Just as the villagers are part of a village and have different tasks, we all have tasks to do for the Lord God.

Night falls; the traveler must pass down village streets, between the houses with yellow- lit windows, and on out into the darkness of the fields. Each alone, they go west or north, towards the mountains. They go on. They leave Omelas, they walk ahead into the darkness, and they do not come back. The place they go towards is a place even less imaginable to most of us than the city of happiness. I cannot describe it at all. It is possible that it does not exist. But they seem to know where they are going, the ones who walk away from Omelas.

I wanted adventures. I wanted to go up the Nung river to the heart of darkness in Cambodia. I wanted to ride out into a desert on camelback, sand and dunes in every direction, eat whole roasted lamb with my fingers. I wanted to kick snow off my boots in a Mafiya nightclub in Russia. I wanted to play with automatic weapons in Phnom Penh, recapture the past in a small oyster village in France, step into a seedy neon-lit pulqueria in rural Mexico. I wanted to run roadblocks in the middle of the night, blowing past angry militia with a handful of hurled Marlboro packs, experience fear, excitement, wonder. I wanted kicks – the kind of melodramatic thrills and chills I’d yearned for since childhood, the kind of adventure I’d found as a little boy in the pages of my Tintin comic books. I wanted to see the world – and I wanted the world to be just like the movies

One hundred and fifty years ago, the monster began, this country had become a place of industry. Factories grew on the landscape like weeds. Trees fell, fields were up-ended, rivers blackened. The sky choked on smoke and ash, and the people did, too, spending their days coughing and itching, their eyes turned forever toward the ground. Villages grew into town, towns into cities. And people began to live on the earth rather than within it.

Art isn't only a painting. Art is anything that's creative, passionate, and personal. And great art resonates with the viewer, not only with the creator. What makes someone an artist? I don't think is has anything to do with a paintbrush. There are painters who follow the numbers, or paint billboards, or work in a small village in China, painting reproductions. These folks, while swell people, aren't artists. On the other hand, Charlie Chaplin was an artist, beyond a doubt. So is Jonathan Ive, who designed the iPod. You can be an artists who works with oil paints or marble, sure. But there are artists who work with numbers, business models, and customer conversations. Art is about intent and communication, not substances. An artists is someone who uses bravery, insight, creativity, and boldness to challenge the status quo. And an artists takes it personally. That's why Bob Dylan is an artist, but an anonymous corporate hack who dreams up Pop 40 hits on the other side of the glass is merely a marketer. That's why Tony Hsieh, founder of Zappos, is an artists, while a boiler room of telemarketers is simply a scam. Tom Peters, corporate gadfly and writer, is an artists, even though his readers are businesspeople. He's an artists because he takes a stand, he takes the work personally, and he doesn't care if someone disagrees. His art is part of him, and he feels compelled to share it with you because it's important, not because he expects you to pay him for it. Art is a personal gift that changes the recipient. The medium doesn't matter. The intent does. Art is a personal act of courage, something one human does that creates change in another.

Listen to me. Love is a Yeti. It is bigger than you and frightening and terrible. It makes loud and vicious noises. It is hungry all the time. It has horns and teeth and the force of its fists is more than anyone can bear. It speeds up time and slows it down. And it has its own aims and missions that those who are lucky enough to see it cannot begin to guess. You might see a Yeti once in your life or never. You might live in a village of them. But in the end, not matter how fast you think you can go, the Yeti is always faster than you, and you can only choose how you say hello to it, and whether you shake its hand.

Thickly forested regions of Phuoc Tuy including the Rung Sat swamps and farms considered to be controlled by the Vietcong, were regularly sprayed by defoliants including “Agent Orange” using aircraft. This was both an inhumane and unsuccessful strategy which only destroyed enough food to feed 245,000 Vietnamese people for a year resulting in a propaganda gift to the Vietcong. (Ham, 2007). Given that defoliation did not uncover the enemy, who kept on fighting from jungle, caves and tunnels, the whole defoliation programme must be considered a failure. Given also, that birth defects and other health problems associated with defoliants can be directly blamed upon “Agent Orange”, it stands to reason that the allies in the Second Indochina War who sprayed it upon villages and farms can in fact be said to be, “Guilty of War Crimes!

Regardless of what else he is, he is still a child, as they all are. And don’t all children deserve to be protected? To be loved and nurtured so that they may grow and shape the world to make it a better place? In that way, they are no different than any other child in the village, or beyond. But they’re told they are, by people such as yourselves, and people who govern them and our world. People who put rules and restrictions in place to keep them separated and isolated. I don’t know what it will take to change that, if anything. But it won’t start at the top. It’ll start with us.

The wine god sighed. 'Oh Hades if I know. But remember, boy, that a kind act can sometimes be as powerful as a sword. As a mortal, I was never a great fighter or athlete or poet. I only made wine. The people in my village laughed at me. They said I would never amount to anything. Look at me now. Sometimes small things can become very large indeed.' He left me alone to think about that. And as I watched Clarisse and Chris singing a stupid campfire song together, holding hands in the darkness, where they thought nobody could see them, I had to smile.

My favourite characters are people who think they’re normal but they’re not. I live in Baltimore, and it’s full of people like that. I’ve also lived in New York, which is full of people who think they’re crazy, but they’re completely normal. I get my best material in Baltimore – you get dialogue that you just couldn’t imagine. I asked this guy in a bar what he did for a living and he said he traded deer meat for crack. I never realised that job even existed. You could make a whole movie about that person. And he was kind of cute too, if you could ignore his eyes rolling around his head. Although I did crack once, accidentally, and I thought: Oh my God, what, am I gonna rob my parents now? I prefer poppers – they’re legal in London, right? I used to do them on roller coasters. They’re illegal in Provincetown, which is the gay fishing village where I live in the summer. In the airport there are signs warning you to get rid of your poppers.

There is a time in the life of every boy when he for the first time takes the backward view of life. Perhaps that is the moment when he crosses the line into manhood. The boy is walking through the street of his town. He is thinking of the future and of the figure he will cut in the world. Ambitions and regrets awake within him. Suddenly something happens; he stops under a tree and waits as for a voice calling his name. Ghosts of old things creep into his consciousness; the voices outside of himself whisper a message concerning the limitations of life. From being quite sure of himself and his future he becomes not at all sure. If he be an imaginative boy a door is torn open and for the first time he looks out upon the world, seeing, as though they marched in procession before him, the countless figures of men who before his time have come out of nothingness into the world, lived their lives and again disappeared into nothingness. The sadness of sophistication has come to the boy. With a little gasp he sees himself as merely a leaf blown by the wind through the streets of his village. He knows that in spite of all the stout talk of his fellows he must live and die in uncertainty, a thing blown by the winds, a thing destined like corn to wilt in the sun.

I don't believe in God. Can you understand that? Look around you man. Cant you see? The clamor and din of those in torment has to be the sound most pleasing to his ear. And I loathe these discussions. The argument of the village atheist whose single passion is to revile endlessly that which he denies the existence of in the first place. Your fellowship is a fellowship of pain and nothing more. And if that pain were actually collective instead of simply reiterative then the sheer weight of it would drag the world from the walls of the universe and send it crashing and burning through whatever night it might yet be capable of engendering until it was not even ash. And justice? Brotherhood? Eternal life? Good god, man. Show me a religion that prepares one for death. For nothingness. There's a church I might enter. Yours prepares one only for more life. For dreams and illusions and lies. If you could banish the fear of death from men's hearts they wouldnt live a day. Who would want this nightmare if not for fear of the next? The shadow of the axe hangs over every joy. Every road ends in death. Or worse. Every friendship. Every love. Torment, betrayal, loss, suffering, pain, age, indignity, and hideous lingering illness. All with a single conclusion. For you and for every one and everything that you have chosen to care for. There's the true brotherhood. The true fellowship. And everyone is a member for life. You tell me that my brother is my salvation? My salvation? Well then damn him. Damn him in every shape and form and guise. Do I see myself in him? Yes. I do. And what I see sickens me. Do you understand me? Can you understand me?

From then on, Matilda would visit the library only once a week in order to take out new books and return the old ones. Her own small bedroom now became her reading-room and there she would sit and read most afternoons, often with a mug of hot chocolate beside her. She was not quite tall enough to reach things around in the kitchen, but she kept a small box in the outhouse which she brought in and stood on in order to get whatever she wanted. Mostly it was hot chocolate she made, warming the milk in a saucepan on the stove before mixing it. Occasionally she made Bovril or Ovaltine. It was pleasant to take a hot drink up to her room and have it beside her as she sat in her silent room reading in the empty house in the afternoons. The books transported her into new worlds and introduced her to amazing people who lived exciting lives. She went to Africa with Ernest Hemingway and to India with Rudyard Kipling. She traveled all over the world while sitting in her little room in an English village.

The Day is Done The day is done, and the darkness Falls from the wings of Night, As a feather is wafted downward From an eagle in his flight. I see the lights of the village Gleam through the rain and the mist, And a feeling of sadness comes o'er me That my soul cannot resist: A feeling of sadness and longing, That is not akin to pain, And resembles sorrow only As the mist resembles the rain. Come, read to me some poem, Some simple and heartfelt lay, That shall soothe this restless feeling, And banish the thoughts of day. Not from the grand old masters, Not from the bards sublime, Whose distant footsteps echo Through the corridors of Time. For, like strains of martial music, Their mighty thoughts suggest Life's endless toil and endeavor; And to-night I long for rest. Read from some humbler poet, Whose songs gushed from his heart, As showers from the clouds of summer, Or tears from the eyelids start; Who, through long days of labor, And nights devoid of ease, Still heard in his soul the music Of wonderful melodies. Such songs have power to quiet The restless pulse of care, And come like the benediction That follows after prayer. Then read from the treasured volume The poem of thy choice, And lend to the rhyme of the poet The beauty of thy voice. And the night shall be filled with music, And the cares, that infest the day, Shall fold their tents, like the Arabs, And as silently steal away.

What marriage offers - and what fidelity is meant to protect - is the possibility of moments when what we have chosen and what we desire are the same. Such a convergence obviously cannot be continuous. No relationship can continue very long at its highest emotional pitch. But fidelity prepares us for the return of these moments, which give us the highest joy we can know; that of union, communion, atonement (in the root sense of at-one-ment)... To forsake all others does not mean - because it cannot mean - to ignore or neglect all others, to hide or be hidden from all others, or to desire or love no others. To live in marriage is a responsible way to live in sexuality, as to live in a household is a responsible way to live in the world. One cannot enact or fulfill one's love for womankind or mankind, or even for all the women or men to whom one is attracted. If one is to have the power and delight of one's sexuality, then the generality of instinct must be resolved in a responsible relationship to a particular person. Similarly, one cannot live in the world; that is, one cannot become, in the easy, generalizing sense with which the phrase is commonly used, a "world citizen." There can be no such think as a "global village." No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one's partiality. (pg.117-118, "The Body and the Earth")

Though there had been moments of beauty in it Mariam knew that life for most part had been unkind to her. But as she walked the final twenty paces, she could not help but wish for more of it. She wished she could see Laila again, wished to hear the clangor of her laugh, to sit with her once more for a pot of chai and leftover halwa under a starlit sky. She mourned that she would never see Aziza grow up, would not see the beautiful young woman that she would one day become, would not get to paint her hands with henna and toss noqul candy at her wedding. She would never play with Aziza's children. She would have liked that very much , to be old and play with Aziza's children. Mariam wished for so much in those final moments. Yet as she closed her eyes, it was not regret any longer but a sensation of abundant peace that washed over her. She thought of her entry into this world, the harami child of a lowly villager, an unintended thing, a pitiable, regrettable accident. A weed. And yet she was leaving the world as a woman who had loved and been loved back. She was leaving it as a friend, a companion, a guardian. A mother. A person of consequence at last. No. It was not so bad , Mariam thought, that she should die this way. Not so bad. This was a legitimate end to a life of illegitimate beginnings.

The human body resonates at the same frequency as Mother Earth. So instead of only focusing on trying to save the earth, which operates in congruence to our vibrations, I think it is more important to be one with each other. If you really want to remedy the earth, we have to mend mankind. And to unite mankind, we heal the Earth. That is the only way. Mother Earth will exist with or without us. Yet if she is sick, it is because mankind is sick and separated. And if our vibrations are bad, she reacts to it, as do all living creatures.

It is true, of course, that there is no way of knowing for sure whether or not you can trust someone, for the simple reason that circumstances change all of the time. You might know someone for several years, for instance, and trust him completely as your friend, but circumstances could change and he could become very hungry, and before you knew it you could be boiling in a soup pot, because there is no way of knowing for sure.

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.

I saw her, once. “She passed through our village, through fields littered with dead soldiers after her forces overwhelmed the nation of Dumor. Her other Elites followed and then rows of white-robed Inquisitors, wielding the white-and-silver banners of the White Wolf. Where they went, the sky dimmed and the ground cracked—the clouds gathered behind the army as if a creature alive, black and churning in fury. As if the goddess of Death herself had come. “She paused to look down at one of our dying soldiers. He trembled on the ground, but his eyes stayed on her. He spat something at her. She only stared back at him. I don’t know what he saw in her expression, but his muscles tightened, his legs pushing against the dirt as he tried in vain to get away from her. Then the man started to scream. It is a sound I shall never forget as long as I live. She nodded to her Rainmaker, and he descended from his horse to plunge a sword through the dying soldier. Her face did not change at all. She simply rode on. “I never saw her again. But even now, as an old man, I remember her as clearly as if she were standing before me. She was ice personified. There was once a time when darkness shrouded the world, and the darkness had a queen.” —A witness’s account of Queen Adelina’s siege on the nation of Dumor The Village of Pon-de-Terre 28 Marzien, 1402

Her death the dividing mark: Before and After. And though it’s a bleak thing to admit all these years later, still I’ve never met anyone who made me feel loved the way she did. Everything came alive in her company; she cast a charmed theatrical light about her so that to see anything through her eyes was to see it in brighter colours than ordinary – I remember a few weeks before she died, eating a late supper with her in an Italian restaurant down in the Village, and how she grasped my sleeve at the sudden, almost painful loveliness of a birthday cake with lit candles being carried in procession from the kitchen, faint circle of light wavering in across the dark ceiling and then the cake set down to blaze amidst the family, beatifying an old lady’s face, smiles all round, waiters stepping away with their hands behind their backs – just an ordinary birthday dinner you might see anywhere in an inexpensive downtown restaurant, and I’m sure I wouldn’t even remember it had she not died so soon after, but I thought about it again and again after her death and indeed I’ll probably think about it all my life: that candlelit circle, a tableau vivant of the daily, commonplace happiness that was lost when I lost her

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

This is stupid." "Look. You think how stupid people are most of the time. Old men drink. Women at a village fair. Boys throwing stones at birds. Life. The foolishness and the vanity, the selfishness and the waste. The pettiness, the silliness. You think in war it must be different. Must be better. With death around the corner, men united against hardship, the cunning of the enemy, people must think harder, faster, be...better. Be heroic. Only it's just the same. In fact do you know, because of all that pressure, and worry, and fear, it's worse. There aren't many men who think clearest when the stakes are highest. So people are even stupider in war than the rest of the time. Thinking about how they'll dodge the blame, or grab the glory, or save their skins, rather than about what will actually work. There's no job that forgives stupidity more than soldiering. No job that encourages it more.

Do I, then, belong to the heavens? Why, if not so, should the heavens Fix me thus with their ceaseless blue stare, Luring me on, and my mind, higher Ever higher, up into the sky, Drawing me ceaselessly up To heights far, far above the human? Why, when balance has been strictly studied And flight calculated with the best of reason Till no aberrant element should, by rights, remain- Why, still, should the lust for ascension Seem, in itself, so close to madness? Nothing is that can satify me; Earthly novelty is too soon dulled; I am drawn higher and higher, more unstable, Closer and closer to the sun's effulgence. Why do these rays of reason destroy me? Villages below and meandering streams Grow tolerable as our distance grows. Why do they plead, approve, lure me With promise that I may love the human If only it is seen, thus, from afar- Although the goal could never have been love, Nor, had it been, could I ever have Belonged to the heavens? I have not envied the bird its freedom Nor have I longed for the ease of Nature, Driven by naught save this strange yearning For the higher, and the closer, to plunge myself Into the deep sky's blue, so contrary To all organic joys, so far From pleasures of superiority But higher, and higher, Dazzled, perhaps, by the dizzy incandescence Of waxen wings. Or do I then Belong, after all, to the earth? Why, if not so, should the earth Show such swiftness to encompass my fall? Granting no space to think or feel, Why did the soft, indolent earth thus Greet me with the shock of steel plate? Did the soft earth thus turn to steel Only to show me my own softness? That Nature might bring home to me That to fall, not to fly, is in the order of things, More natural by far than that improbable passion? Is the blue of the sky then a dream? Was it devised by the earth, to which I belonged, On account of the fleeting, white-hot intoxication Achieved for a moment by waxen wings? And did the heavens abet the plan to punish me? To punish me for not believing in myself Or for believing too much; Too earger to know where lay my allegiance Or vainly assuming that already I knew all; For wanting to fly off To the unknown Or the known: Both of them a single, blue speck of an idea?

His hatred for all was so intense that it should extinguish the very love from which it was conceived. And thus, he ceased to feel. There was nothing further in which to believe that made the prospect of feeling worthwhile. Daily he woke up and cast downtrodden eyes upon the sea and he would say to himself with a hint of regret at his hitherto lack of indifference, 'All a dim illusion, was it? Surely it was foolish of me to think any of this had meaning.' He would then spend hours staring at the sky, wondering how best to pass the time if everything—even the sky itself— were for naught. He arrived at the conclusion that there was no best way to pass the time. The only way to deal with the illusion of time was to endure it, knowing full well, all the while, that one was truly enduring nothing at all. Unfortunately for him, this nihilistic resolution to dispassion didn’t suit him very well and he soon became extremely bored. Faced now with the choice between further boredom and further suffering, he impatiently chose the latter, sailing another few weeks along the coast , and then inland, before finally dropping anchor off the shores of the fishing village of Yami.

What good does it do me, after all, if an ever-watchful authority keeps an eye out to ensure that my pleasures will be tranquil and races ahead of me to ward off all danger, sparing me the need even to think about such things, if that authority, even as it removes the smallest thorns from my path, is also absolute master of my liberty and my life; if it monopolizes vitality and existence to such a degree that when it languishes, everything around it must also languish; when it sleeps, everything must also sleep; and when it dies, everything must also perish? There are some nations in Europe whose inhabitants think of themselves in a sense as colonists, indifferent to the fate of the place they live in. The greatest changes occur in their country without their cooperation. They are not even aware of precisely what has taken place. They suspect it; they have heard of the event by chance. More than that, they are unconcerned with the fortunes of their village, the safety of their streets, the fate of their church and its vestry. They think that such things have nothing to do with them, that they belong to a powerful stranger called “the government.” They enjoy these goods as tenants, without a sense of ownership, and never give a thought to how they might be improved. They are so divorced from their own interests that even when their own security and that of their children is finally compromised, they do not seek to avert the danger themselves but cross their arms and wait for the nation as a whole to come to their aid. Yet as utterly as they sacrifice their own free will, they are no fonder of obedience than anyone else. They submit, it is true, to the whims of a clerk, but no sooner is force removed than they are glad to defy the law as a defeated enemy. Thus one finds them ever wavering between servitude and license. When a nation has reached this point, it must either change its laws and mores or perish, for the well of public virtue has run dry: in such a place one no longer finds citizens but only subjects.

The Beat Generation, that was a vision that we had, John Clellon Holmes and I, and Allen Ginsberg in an even wilder way, in the late forties, of a generation of crazy, illuminated hipsters suddenly rising and roaming America, serious, bumming and hitchhiking everywhere, ragged, beatific, beautiful in an ugly graceful new way--a vision gleaned from the way we had heard the word 'beat' spoken on streetcorners on Times Square and in the Village, in other cities in the downtown city night of postwar America--beat, meaning down and out but full of intense conviction--We'd even heard old 1910 Daddy Hipsters of the streets speak the word that way, with a melancholy sneer--It never meant juvenile delinquents, it meant characters of a special spirituality who didn't gang up but were solitary Bartlebies staring out the dead wall window of our civilization--the subterraneans heroes who'd finally turned from the 'freedom' machine of the West and were taking drugs, digging bop, having flashes of insight, experiencing the 'derangement of the senses,' talking strange, being poor and glad, prophesying a new style for American culture, a new style (we thought), a new incantation--The same thing was almost going on in the postwar France of Sartre and Genet and what's more we knew about it--But as to the actual existence of a Beat Generation, chances are it was really just an idea in our minds--We'd stay up 24 hours drinking cup after cup of black coffee, playing record after record of Wardell Gray, Lester Young, Dexter Gordon, Willie Jackson, Lennie Tristano and all the rest, talking madly about that holy new feeling out there in the streets- -We'd write stories about some strange beatific Negro hepcat saint with goatee hitchhiking across Iowa with taped up horn bringing the secret message of blowing to other coasts, other cities, like a veritable Walter the Penniless leading an invisible First Crusade- -We had our mystic heroes and wrote, nay sung novels about them, erected long poems celebrating the new 'angels' of the American underground--In actuality there was only a handful of real hip swinging cats and what there was vanished mightily swiftly during the Korean War when (and after) a sinister new kind of efficiency appeared in America, maybe it was the result of the universalization of Television and nothing else (the Polite Total Police Control of Dragnet's 'peace' officers) but the beat characters after 1950 vanished into jails and madhouses, or were shamed into silent conformity, the generation itself was shortlived and small in number.

As well, they used their B-52 bombers to drop thousands of tons of bombs which included napalm and cluster bombs. In a particularly vile attack, they used poisonous chemicals on our base regions of Xuyen Moc, the Minh Dam and the Nui Thi Vai mountains. They sprayed their defoliants over jungle, and productive farmland alike. They even bull-dozed bare, both sides along the communication routes and more than a kilometre into the jungle adjacent to our base areas. This caused the Ba Ria-Long Khanh Province Unit to send out a directive to D445 and D440 Battalions that as of 01/November/1969, the rations of both battalions would be set at 27 litres of rice per man per month when on operations. And 25 litres when in base or training. So it was that as the American forces withdrew, their arms and lavish base facilities were transferred across to the RVN. The the forces of the South Vietnamese Government were with thereby more resources but this also created any severe maintenance, logistic and training problems. The Australian Army felt that a complete Australian withdrawal was desirable with the departure of the Task Force (1ATF), but the conservative government of Australia thought that there were political advantages in keeping a small force in south Vietnam. Before his election, in 1964, Johnston used a line which promised peace, but also had a policy of war. The very same tactic was used by Nixon. Nixon had as early as 1950 called for direction intervention by American Forces which were to be on the side of the French colonialists. The defoliants were sprayed upon several millions of hectares, and it can best be described as virtual biocide. According to the figure from the Americans themselves, between the years of 1965 to 1973, ten million Vietnamese people were forced to leave their villages ad move to cities because of what the Americans and their allies had done. The Americans intensified the bombing of whole regions of Laos which were controlled by Lao patriotic forces. They used up to six hundred sorties per day with many types of aircraft including B52s. On 07/January/1979, the Vietnamese Army using Russian built T-54 and T-59 tanks, assisted by some Cambodian patriots liberated Phnom Penh while the Pol Pot Government and its agencies fled into the jungle. A new government under Hun Sen was installed and the Khmer Rouge’s navy was sunk nine days later in a battle with the Vietnamese Navy which resulted in twenty-two Kampuchean ships being sunk.

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

Once upon a time, there was a boy. He lived in a village that no longer exists, on the edge of a field that no longer exists, where everything was discovered and everything was possible. A stick could be a sword. A pebble could be a diamond. A tree was a castle. Once upon a time, there was a boy who lived in a house across the field from a girl who no longer exists. They made up a thousand games. She was the Queen and he was the King. In the autumn light, her hair shone like a crown. They collected the world in small handfuls. When the sky grew dark, they parted with leaves in their hair. Once upon a time there was a boy who loved a girl, and her laughter was a question he wanted to spend his whole life answering. When they were ten he asked her to marry him. When they were eleven he kissed her for the first time. When they were thirteen they got into a fight and for three weeks they didn't talk. When they were fifteen she showed him the scar on her left breast. Their love was a secret they told no one. He promised her he would never love another girl as long as he lived. "What if I die?" she asked. "Even then," he said. For her sixteenth birthday, he gave her an English dictionary and together they learned the words. "What's this?" he'd ask, tracing his index finger around her ankle and she'd look it up. "And this?" he'd ask, kissing her elbow. "Elbow! What kind of word is that?" and then he'd lick it, making her giggle. "What about this," he asked, touching the soft skin behind her ear. "I don't know," she said, turning off the flashlight and rolling over, with a sigh, onto her back. When they were seventeen they made love for the first time, on a bed of straw in a shed. Later-when things happened that they could never have imagined-she wrote him a letter that said: When will you learn that there isn't a word for everything?

Suddenly, in the space of a moment, I realized what it was that I loved about Britain - which is to say, all of it. Every last bit of it, good and bad - Marmite, village fetes, country lanes, people saying 'mustn't grumble' and 'I'm terribly sorry but', people apologizing to me when I conk them with a nameless elbow, milk in bottles, beans on toast, haymaking in June, stinging nettles, seaside piers, Ordnance Survey maps, crumpets, hot-water bottles as a necessity, drizzly Sundays - every bit of it. What a wondrous place this was - crazy as fuck, of course, but adorable to the tiniest degree. What other country, after all, could possibly have come up with place names like Tooting Bec and Farleigh Wallop, or a game like cricket that goes on for three days and never seems to start? Who else would think it not the least odd to make their judges wear little mops on their heads, compel the Speaker of the House of Commons to sit on something called the Woolsack, or take pride in a military hero whose dying wish was to be kissed by a fellow named Hardy? ('Please Hardy, full on the lips, with just a bit of tongue.') What other nation in the world could possibly have given us William Shakespeare, pork pies, Christopher Wren, Windsor Great Park, the Open University, Gardners' Question Time and the chocolate digestive biscuit? None, of course. How easily we lose sight of all this. What an enigma Britain will seem to historians when they look back on the second half of the twentieth century. Here is a country that fought and won a noble war, dismantled a mighty empire in a generally benign and enlightened way, created a far-seeing welfare state - in short, did nearly everything right - and then spent the rest of the century looking on itself as a chronic failure. The fact is that this is still the best place in the world for most things - to post a letter, go for a walk, watch television, buy a book, venture out for a drink, go to a museum, use the bank, get lost, seek help, or stand on a hillside and take in a view. All of this came to me in the space of a lingering moment. I've said it before and I'll say it again. I like it here. I like it more than I can tell you.