Whose Names Are Unknown Quotes

The dead cannot call out to us. All they can do is wait for us to call to them. Except for the dead whose names are unknown. Uncalled by anyone, they sink ever deeper into solitude.

This is no war of chieftains or of princes, of dynasties or national ambition; it is a war of peoples and of causes. There are vast numbers, not only in this Island but in every land, who will render faithful service in this war, but whose names will never be known, whose deeds will never be recorded. This is a War of the Unknown Warriors

The true splendor of science is not so much that it names and classifies, records and predicts, but that it observes and desires to know the facts, whatever they may turn out to be. However much it may confuse facts with conventions, and reality with arbitrary divisions, in this openness and sincerity of mind it bears some resemblance to religion, understood in its other and deeper sense. The greater the scientist, the more he is impressed with his ignorance of reality, and the more he realizes that his laws and labels, descriptions and definitions, are the products of his own thought. They help him to use the world for purposes of his own devising rather than to understand and explain it. The more he analyzes the universe into infinitesimals, the more things he finds to classify, and the more he perceives the relativity of all classification. What he does not know seems to increase in geometric progression to what he knows. Steadily he approaches the point where what is unknown is not a mere blank space in a web of words but a window in the mind, a window whose name is not ignorance but wonder.

To the person who has anything to conceal—to the person who wants to lose his identity as one leaf among the leaves of a forest—to the person who asks no more than to pass by and be forgotten, there is one name above others which promises a haven of safety and oblivion. London. Where no one knows his neighbour. Where shops do not know their customers. Where physicians are suddenly called to unknown patients whom they never see again. Where you may lie dead in your house for months together unmissed and unnoticed till the gas-inspector comes to look at the meter. Where strangers are friendly and friends are casual. London, whose rather untidy and grubby bosom is the repository of so many odd secrets. Discreet, incurious and all-enfolding London.

It means this War was never political at all, the politics was all theatre, all just to keep the people distracted…secretly, it was being dictated instead by the needs of technology…by a conspiracy between human beings and techniques, by something that needed the energy-burst of war, crying, “Money be damned, the very life of [insert name of Nation] is at stake,” but meaning, most likely, dawn is nearly here, I need my night’s blood, my funding, funding, ahh more, more…The real crises were crises of allocation and priority, not among firms—it was only staged to look that way—but among the different Technologies, Plastics, Electronics, Aircraft, and their needs which are understood only by the ruling elite… Yes but Technology only responds (how often this argument has been iterated, dogged, humorless as a Gaussian reduction, among the younger Schwarzkommando especially), “All very well to talk about having a monster by the tail, but do you think we’d’ve had the Rocket if someone, some specific somebody with a name and a penis hadn’t wanted to chuck a ton of Amatol 300 miles and blow up a block full of civilians? Go ahead, capitalize the T on technology, deify it if it’ll make you feel less responsible—but it puts you in with the neutered, brother, in with the eunuchs keeping the harem of our stolen Earth for the numb and joyless hardons of human sultans, human elite with no right at all to be where they are—” We have to look for power sources here, and distribution networks we were never taught, routes of power our teachers never imagined, or were encouraged to avoid…we have to find meters whose scales are unknown in the world, draw our own schematics, getting feedback, making connections, reducing the error, trying to learn the real function…zeroing in on what incalculable plot? Up here, on the surface, coal-tars, hydrogenation, synthesis were always phony, dummy functions to hide the real, the planetary mission yes perhaps centuries in the unrolling…this ruinous plant, waiting for its Kabbalists and new alchemists to discover the Key, teach the mysteries to others…

One thing was left, as clear and perfect as a drop of rain—the desperate need to stand together … They would rise and fall and, in their falling, rise again. —SANORA BABB, WHOSE NAMES ARE UNKNOWN TWENTY-FOUR On the last day of January, a cold front moved into the valley

My story starts at sea, a perilous voyage to an unknown land. A shipwreck. The wild waters roar and heave. The brave vessel is dashed all to pieces. And all the helpless souls within her drowned. All save one. A lady. Whose soul is greater than the ocean, and her spirit stronger than the sea's embrace. Not for her a watery end, but a new life beginning on a stranger shore. It will be a love story. For she will be my heroine for all time. And her name will be Viola." "She was incomprehensible, for, in her, soul and spirit were one - the beauty of her body was the essence of her soul. She was that unity sought for by philosophers through many centuries. In this outdoor waiting room of winds and stars she had been sitting for a hundred years, at peace in the contemplation of herself." "He knew that there was passion there, but there was no shadow of it in her eyes or on her mouth; there was a faint spray of champagne on her breath. She clung nearer desperately and once more he kissed her and was chilled by the innocence of her kiss, by the glance that at the moment of contact looked beyond him out into the darkness of the night, the darkness of the world." "Her heart sank into her shoes as she realized at last how much she wanted him. No matter what his past was, no matter what he had done. Which was not to say that she would ever let him know, but only that he moved her chemically more than anyone she had ever met, that all other men seemed pale beside him." "I used to build dreams about you." "Then she kissed him until the sky seemed to fade out and all her smiles and tears to vanish in an ecstasy of eternal seconds.

They would rise and fall and, in their falling, rise again.

No disgrace to be poor," as Mrs. Starwood says, "but cussed unhandy.

All that we can say is that everything is arranged in this life as though we entered it carrying the burden of obligations contracted in a former life; there is no reason inherent in the conditions of life on this earth that can make us consider ourselves obliged to do good, to be fastidious, to be polite even, nor make the talented artist consider himself obliged to begin over again a score of times a piece of work the admiration aroused by which will matter little to his body devoured by worms, like the patch of yellow wall painted with so much knowledge and skill by an artist who must for ever remain unknown and is barely identified under the name Vermeer. All these obligations which have not their sanction in our present life seem to belong to a different world, founded upon kindness, scrupulosity, self-sacrifice, a world entirely different from this, which we leave in order to be born into this world, before perhaps returning to the other to live once again beneath the sway of those unknown laws which we have obeyed because we bore their precepts in our hearts, knowing not whose hand had traced them there — those laws to which every profound work of the intellect brings us nearer and which are invisible only — and still! — to fools.

One thing was left, as clear and perfect as a drop of rain—the desperate need to stand together … They would rise and fall and, in their falling, rise again. —SANORA BABB, WHOSE NAMES ARE UNKNOWN

The tidal current runs to and fro in its unceasing service, crowded with memories of men and ships it had borne to the rest of home or to the battles of the sea. It had known and served all the men of whom the nation is proud, from Sir Francis Drake to Sir John Franklin, knights all, titled and untitled--the great knights-errant of the sea. It had borne all the ships whose names are like jewels flashing in the night of time, from the Golden Hind returning with her round flanks full of treasure, to be visited by the Queen's Highness and thus pass out of the gigantic tale, to the Erebus and Terror, bound on other conquests--and that never returned. It had known the ships and the men. They had sailed from Deptford, from Greenwich, from Erith--the adventures and the settlers; kings' ships and the ships of men on 'Change; captains, admirals, the dark "interlopers" of the Eastern trade, and the commissioned "generals" of East India fleets. Hunters for gold or pursuers of fame, they all had gone out on that stream, bearing the sword, and often the torch, messengers of the might within the land, bearers of a spark from the sacred fire. What greatness had not floated on the ebb of that river into the mystery of an unknown earth!...The dreams of men, the seed of commonwealth, the germs of empires.

I dreamed I stood upon a little hill, And at my feet there lay a ground, that seemed Like a waste garden, flowering at its will With buds and blossoms. There were pools that dreamed Black and unruffled; there were white lilies A few, and crocuses, and violets Purple or pale, snake-like fritillaries Scarce seen for the rank grass, and through green nets Blue eyes of shy peryenche winked in the sun. And there were curious flowers, before unknown, Flowers that were stained with moonlight, or with shades Of Nature's willful moods; and here a one That had drunk in the transitory tone Of one brief moment in a sunset; blades Of grass that in an hundred springs had been Slowly but exquisitely nurtured by the stars, And watered with the scented dew long cupped In lilies, that for rays of sun had seen Only God's glory, for never a sunrise mars The luminous air of Heaven. Beyond, abrupt, A grey stone wall. o'ergrown with velvet moss Uprose; and gazing I stood long, all mazed To see a place so strange, so sweet, so fair. And as I stood and marvelled, lo! across The garden came a youth; one hand he raised To shield him from the sun, his wind-tossed hair Was twined with flowers, and in his hand he bore A purple bunch of bursting grapes, his eyes Were clear as crystal, naked all was he, White as the snow on pathless mountains frore, Red were his lips as red wine-spilith that dyes A marble floor, his brow chalcedony. And he came near me, with his lips uncurled And kind, and caught my hand and kissed my mouth, And gave me grapes to eat, and said, 'Sweet friend, Come I will show thee shadows of the world And images of life. See from the South Comes the pale pageant that hath never an end.' And lo! within the garden of my dream I saw two walking on a shining plain Of golden light. The one did joyous seem And fair and blooming, and a sweet refrain Came from his lips; he sang of pretty maids And joyous love of comely girl and boy, His eyes were bright, and 'mid the dancing blades Of golden grass his feet did trip for joy; And in his hand he held an ivory lute With strings of gold that were as maidens' hair, And sang with voice as tuneful as a flute, And round his neck three chains of roses were. But he that was his comrade walked aside; He was full sad and sweet, and his large eyes Were strange with wondrous brightness, staring wide With gazing; and he sighed with many sighs That moved me, and his cheeks were wan and white Like pallid lilies, and his lips were red Like poppies, and his hands he clenched tight, And yet again unclenched, and his head Was wreathed with moon-flowers pale as lips of death. A purple robe he wore, o'erwrought in gold With the device of a great snake, whose breath Was fiery flame: which when I did behold I fell a-weeping, and I cried, 'Sweet youth, Tell me why, sad and sighing, thou dost rove These pleasent realms? I pray thee speak me sooth What is thy name?' He said, 'My name is Love.' Then straight the first did turn himself to me And cried, 'He lieth, for his name is Shame, But I am Love, and I was wont to be Alone in this fair garden, till he came Unasked by night; I am true Love, I fill The hearts of boy and girl with mutual flame.' Then sighing, said the other, 'Have thy will, I am the love that dare not speak its name.

But the other tribe — the passionate, tragic, rootless tree — man? Alas! He is a creature whose highest privileges are a curse. In his mouth is ever the bitter-sweet taste of life and death, unknown to the trees. Without respite he is dragged by the two wild horses, memory and hope; and he is tormented by a secret that he can never tell. For every man worthy of the name is an initiate; but each one into different Mysteries.

At some point, sisters began to talk about how unseen they have felt. How the media has focused on men, but it has been them - the sisters - who were there. They were there, in overwhelming numbers, just as they were during the civil rights movement. Women - all women, trans women - are roughly 80% of the people who were staring down the terror of Ferguson, saying “we are the caretakers of this community”. Is it women who are out there, often with their children, calling for an end to police violence, saying “we have a right to raise our children without fear”. But it is not women’s courage that is showcased in the media. One sister says “when the police move in we do not run, we stay. And for this, we deserve recognition”. Their words will live with us, will live in us, as Ferguson begins to unfold and as the national attention begins to really focus on what Alicia, Opal and I have started. The first time there’s coverage of Black Lives Matter in a way that is positive is on the Melissa Harris-Perry show. She does not invite us - it isn’t intentional, I’m certain of that. And about a year later she does, but in this early moment, and despite the overwhelming knowledge of the people on the ground who are talking about what Alicia, Opal and I have done, and despite of it being part of the historical record, that it is always women who do the work even as men get the praise. It takes a long time for us to occur to most reporters and the mainstream. Living in patriarchy means that the default inclination is to center men and their voices, not women and their work. The fact seems ever more exacerbated in our day and age, when presence on twitter, when the number of followers one has, can supplant the everyday and heralded work of those who, by virtue of that work, may not have time to tweet constantly or sharpen and hone their personal brand so that it is an easily sellable commodity. Like the women who organized, strategized, marched, cooked, typed up and did the work to ensure the civil rights movement; women whose names go unspoken, unknown, so too that this dynamic unfolds as the nation began to realize that we were a movement. Opal, Alicia and I never wanted or needed to be the center of anything. We were purposeful about decentralizing our role in the work, but neither did we want, nor deserved, to be erased.

If you want to overcome death itself, whose armor is sleep, dream, and dullness, you must climb from one step of awakening to the next. Imagine: the lowest step of this heavenly ladder is called "genius." What name shall we then give to the highest ones? They remain unknown to the multitudes and are considered to be legend

There it lay in the early sunshine of spring. It looked a town rather than a house, but a town built, not hither and thither, as this man wished or that, but circumspectly, by a single architect with one idea in his head. Courts and buildings, grey, red, plum colour, lay orderly and symmetrical; the courts were some of them oblong and some square; in this was a fountain; in that a statue; the buildings were some of them low, some pointed; here was a chapel, there a belfry; spaces of the greenest grass lay in between and clumps of cedar trees and beds of bright flowers; all were clasped — yet so well set out was it that it seemed that every part had room to spread itself fittingly — by the roll of a massive wall; while smoke from innumerable chimneys curled perpetually into the air. This vast, yet ordered building, which could house a thousand men and perhaps two thousand horses, was built, Orlando thought, by workmen whose names are unknown. Here have lived, for more centuries than I can count, the obscure generations of my own obscure family. Not one of these Richards, Johns, Annes, Elizabeths has left a token of himself behind him, yet all, working together with their spades and their needles, their love-making and their child-bearing, have left this. Never had the house looked more noble and humane.

For there he stands, the emissary from the kingdom of sighs, the elected favourite of suffering, the apostle of sorrow, the silent friend of pain, the unhappy lover of memory, confounded in his memory by the light of hope, deceived in his hope by the shadows of memory. His head is heavy, his knees are weak, yet he rests on none but himself. He is faint, yet how powerful! His eyes seem not to have shed, but to have drunk, many tears; yet a fire burns in them that could consume the entire world, though not one splinter of the sorrow within his breast. He is bent, yet his youth portends a long life; his lips smile at the world that misunderstands him. Rise, dear Symparanekromenoi, bow before him, sorrow’s witnesses, in this solemn hour! I salute you, great unknown, whose name I do not know; I salute you with your title of honour: The Unhappiest One! Receive a welcome here in your home from the community of the unhappy; welcome at the entrance to the humble and low dwelling which is yet prouder than all the world’s palaces!

My shamans have read the sands. They have learned much of your future. (...)’ Gamet was scowling. ‘I do not wish to offend, Warchief, but I hold little faith in divination. No mortal—no god—can say we are doomed, or destined. The future remains unknown, the one thing we cannot force a pattern upon.’ (...) ‘Do you not see patterns in history, Fist? Are you blind to the cycles we all suffer through? Look upon this desert, this wasteland you cross. Yours is not the first empire that would claim it. And what of the tribes? Before the Khundryl, before the Kherahn Dhobri and the Tregyn, there were the Sanid, and the Oruth, and before them there were others whose names have vanished. Look upon the ruined cities, the old roads. The past is all patterns, and those patterns remain beneath our feet, even as the stars above reveal their own patterns—for the stars we gaze upon each night are naught but an illusion from the past.’ He raised the jug again and studied it for a moment. ‘Thus, the past lies beneath and above the present, Fist. This is the truth my shamans embrace, the bones upon which the future clings like muscle.

Amerigo Vespucci, an Italian sailor who took part in several expeditions to America in the years 1499–1504. Between 1502 and 1504, two texts describing these expeditions were published in Europe. They were attributed to Vespucci. These texts argued that the new lands discovered by Columbus were not islands off the East Asian coast, but rather an entire continent unknown to the Scriptures, classical geographers and contemporary Europeans. In 1507, convinced by these arguments, a respected mapmaker named Martin Waldseemüller published an updated world map, the first to show the place where Europe’s westward-sailing fleets had landed as a separate continent. Having drawn it, Waldseemüller had to give it a name. Erroneously believing that Amerigo Vespucci had been the person who discovered it, Waldseemüller named the continent in his honour – America. The Waldseemüller map became very popular and was copied by many other cartographers, spreading the name he had given the new land. There is poetic justice in the fact that a quarter of the world, and two of its seven continents, are named after a little-known Italian whose sole claim to fame is that he had the courage to say, ‘We don’t know.

What do you mean, words whose meanings evolved?" asked Alif. "That doesn't make sense. The Quran is the Quran." Vikram folded his legs-Alif did not watch this operation closely-and smiled at his audience. "The convert will understand. How do they translate ذرة in your English interpretation?" "Atom," said the convert. You don't find that strange, considering atoms were unknown in the sixth century?" The convert chewed her lip. "I never thought of that," she said. "You're right. There's no way atom is the original meaning of that word." "Ah." Vikram held up two fingers in a sign of benediction. He looked, Alif thought, like some demonic caricature of a saint. "But it is. In the twentieth century, atom became the original meaning of ذرة, because an atom was the tiniest object known to man. Then man split the atom. Today, the original meaning might be hadron. But why stop there? Tomorrow, it might be quark. In a hundred years, some vanishingly small object so foreign to the human mind that only Adam remembers its name. Each of those will be the original meaning of ذرة. Alif snorted. "That's impossible. ذرة must refer to some fundamental thing. It's attached to an object." "Yes it is. The smallest indivisible particle. That is the meaning packaged in the word. No part of it lifts out-it does not mean smallest, nor indivisible, nor particle, but all those things at once. Thus, in man's infancy, ذرة was a grain of sand. Then a mote of dust. Then a cell. Then a molecule. Then an atom. And so on. Man's knowledge of the universe may grow, but ذرة does not change." "That's..."The convert trailed off, looking lost. "Miraculous. Indeed.

In a lonely grave, forgotten and unknown, lies “the man who saved a President,” and who as a result may well have preserved for ourselves and posterity Constitutional government in the United States—the man who performed in 1868 what one historian has called “the most heroic act in American history, incomparably more difficult than any deed of valor upon the field of battle”—but a United States Senator whose name no one recalls: Edmund G. Ross of Kansas. The

Near this Spot are deposited the Remains of one who possessed Beauty without Vanity, Strength without Insolence, Courage without Ferocity, and all the virtues of Man without his Vices. This praise, which would be unmeaning Flattery if inscribed over human Ashes, is but a just tribute to the Memory of Boatswain, a Dog who was born in Newfoundland May 1803 and died at Newstead Nov. 18th, 1808 When some proud Son of Man returns to Earth, Unknown to Glory, but upheld by Birth, The sculptor’s art exhausts the pomp of woe, And storied urns record who rests below. When all is done, upon the Tomb is seen, Not what he was, but what he should have been. But the poor Dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still his Master’s own, Who labours, fights, lives, breathes for him alone, Unhonoured falls, unnoticed all his worth, Denied in heaven the Soul he held on earth – While man, vain insect! hopes to be forgiven, And claims himself a sole exclusive heaven. Oh man! thou feeble tenant of an hour, Debased by slavery, or corrupt by power – Who knows thee well, must quit thee with disgust, Degraded mass of animated dust! Thy love is lust, thy friendship all a cheat, Thy tongue hypocrisy, thy heart deceit! By nature vile, ennobled but by name, Each kindred brute might bid thee blush for shame. Ye, who behold perchance this simple urn, Pass on – it honours none you wish to mourn. To mark a friend’s remains these stones arise; I never knew but one -- and here he lies.

So—there were still four hundred scabs, and it was painful to think of them as scabs because they were just like the others, but they were frightened. They were frightened because they were hungry now, but if they lost their jobs they would be hungrier, and winter was coming. Winter haunted them all because there was only scrub cotton to pick for awhile, maybe a few oranges now and then, maybe not anything. There were colds and flu and pneumonia, and babies being born and unborn, and school, and shoes wearing out. There were old men and women dying, and sometimes the young died before their time. Babies died. Life was just a little thing to them: a shrunken breast, a colorless tent wall in their curious sight, hunger without name and explanation, pain, and the dark. Sometimes in the short winter days, the mothers looked at old magazines and saw ads for milk and pretty blankets and lacy pillows, and insurance for your baby’s education, and sometimes they found articles about how to care for a baby, and they knew why their babies died. They knew anyway. Often they wondered why their babies did not die, how they could survive without all the things necessary to babies in the outside world.

All those beings who revealed truths to me and who were no longer there, seemed to me to have lived a life from which I alone profited and as though they had died for me. It was sad for me to think that in my book, my love which was once everything to me, would be so detached from a being that various readers would apply it textually to the love they experienced for other women. But why should I be horrified by this posthumous infidelity, that this man or that should offer unknown women as the object of my sentiment, when that infidelity, that division of love between several beings began with my life and long before I began writing? I had indeed suffered successively through Gilberte, through Mme de Guermantes, through Albertine. Successively also I had forgotten them and only my love, dedicated at different times to different beings, had lasted. I had anticipated the profanation of my memories by unknown readers. I was not far from being horrified with myself as, perhaps, some nationalist party might be in whose name hostilities had been provoked and who alone had benefited from a war in which many noble victims had suffered and died without even knowing the issue of the struggle which, for my grandmother, would have been such a complete reward. And the single consolation she never knew, that at last I had set to work, was, such being the fate of the dead, that though she could not rejoice in my progress she had at least been spared consciousness of my long inactivity, of the frustrated life which had been such a pain to her. And certainly there were many others besides my grandmother and Albertine from whom I had assimilated a word, a glance, but of whom as individual beings I remembered nothing; a book is a great cemetery in which, for the most part, the names upon the tombs are effaced.

There it lay in the early sunshine of spring. It looked a town rather than a house, but a town built, not hither and thither, as this man wished or that, but circumspectly, by a single architect with one idea in his head. Courts and buildings, grey, red, plum colour, lay orderly and symmetrical; the courts were some of them oblong and some square; in this was a fountain; in that a statue; the buildings were some of them low, some pointed; here was a chapel, there a belfry; spaces of the greenest grass lay in between and clumps of cedar trees and beds of bright flowers; all were clasped — yet so well set out was it that it seemed that every part had room to spread itself fittingly — by the roll of a massive wall; while smoke from innumerable chimneys curled perpetually into the air. This vast, yet ordered building, which could house a thousand men and perhaps two thousand horses, was built, Orlando thought, by workmen whose names are unknown. Here have lived, for more centuries than I can count, the obscure generations of my own obscure family. Not one of these Richards, Johns, Annes, Elizabeths has left a token of himself behind him, yet all, working together with their spades and their needles, their love-making and their child-bearing, have left this. Never had the house looked more noble and humane.

There were, in such voyages, incalculable local dangers; as well as that shocking final peril which gibbers unmentionably outside the ordered universe, where no dreams reach; that last amorphous blight of nethermost confusion which blasphemes and bubbles at the centre of all infinity—the boundless daemon-sultan Azathoth, whose name no lips dare speak aloud, and who gnaws hungrily in inconceivable, unlighted chambers beyond time amidst the muffled, maddening beating of vile drums and the thin, monotonous whine of accursed flutes; to which detestable pounding and piping dance slowly, awkwardly, and absurdly the gigantic ultimate gods, the blind, voiceless, tenebrous, mindless Other Gods whose soul and messenger is the crawling chaos Nyarlathotep.

Epitaph to a Dog[4]Edit Near this Spot are deposited the Remains of one who possessed Beauty without Vanity, Strength without Insolence, Courage without Ferocity, and all the virtues of Man without his Vices. This praise, which would be unmeaning Flattery if inscribed over human Ashes, is but a just tribute to the Memory of Boatswain, a Dog who was born in Newfoundland May 1803 and died at Newstead Nov. 18th, 1808 When some proud Son of Man returns to Earth, Unknown to Glory, but upheld by Birth, The sculptor’s art exhausts the pomp of woe, And storied urns record who rests below. When all is done, upon the Tomb is seen, Not what he was, but what he should have been. But the poor Dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still his Master’s own, Who labours, fights, lives, breathes for him alone, Unhonoured falls, unnoticed all his worth, Denied in heaven the Soul he held on earth – While man, vain insect! hopes to be forgiven, And claims himself a sole exclusive heaven. Oh man! thou feeble tenant of an hour, Debased by slavery, or corrupt by power – Who knows thee well, must quit thee with disgust, Degraded mass of animated dust! Thy love is lust, thy friendship all a cheat, Thy tongue hypocrisy, thy heart deceit! By nature vile, ennobled but by name, Each kindred brute might bid thee blush for shame. Ye, who behold perchance this simple urn, Pass on – it honours none you wish to mourn. To mark a friend’s remains these stones arise; I never knew but one -- and here he lies.

But I attach myself only to names and faces; and hoard them like amulets against disaster. I choose out across the hall some unknown face and can hardly drink my tea when she whose name I do not know sits opposite. I choke. I am rocked from side to side by the violence of my emotion. I imagine these nameless, these immaculate people, watching me from behind bushes. I leap high to excite their admiration. At night, in bed, I excite their complete wonder. I often die pierced with arrows to win their tears. If they should say, or I should see from a label in their boxes, that they were in Scarborough last holidays, the whole town runs gold, the whole pavement is illuminated. Therefore, I hate my looking-glasses which show me my real face. Alone, I often fall down into nothingness.

I hope you blow up and bust with your gluttony. You eat up our land like a filthy hog, you banks do. You and your flunky loan companies. I hope all the banks in America eat themselves to death. We poor people will then have to eat the corpse. We’ll be good and hungry by then. Understand? Good and hungry.” She moved toward him, shaking her finger. “You tell the rest of ’em that—all the banks in the big places, all your bosses. You tell ’em for a farmer’s wife who’s worked hard and honest.” Her weathered brown hand shook nearer his face. He flattened against the swinging gate and backed in. She stopped suddenly and laughed. She turned and walked out, still laughing, a great strong laugh that shook her body and echoed through the bank. She walked into the street and climbed into the old truck and drove off. Her hearty laughter trailed down the street above the sound of the motor.

According to the man, who identified himself as Morton Thornton, the night got real long and by midnight, he was darn well wed to one of the lovelier inhabitants of the dish, a comely middle-aged amoeba of unknown parentage named Rita. When he was rescued on the morning of the following day, Morton plumb forgot about his single-celled nuptials and went back to his daytime job tasting the contents of open pop bottles for backwash and cigarette butts. Only sixteen years later, when a brilliant Sacajawea Junior High roving reporter—who shall remain nameless—discovered the product of this union lurking among us right here at Sac Junior High, was Morton’s long-held secret discovered. “This intrepid reporter was present three weeks into Dale Thornton’s third try at seventh grade, when the young Einstein bet this reporter and several other members of the class that he could keep a wad of chewing tobacco in his mouth from the beginning of fifth period Social Studies until the bell. The dumb jerk only lasted twenty minutes, after which he sprinted from the room, not to be seen for the rest of the day. When he returned on the following morning, he told Mr. Getz he had suddenly become ill and had to go home, but without a written excuse (he probably didn’t have a rock big enough for his dad to chisel it on) he was sent to the office. The principal, whose intellectual capacities lie only fractions of an IQ point above Dale’s, believed his lame story, and Dale was readmitted to class. Our dauntless reporter, however, smelled a larger story, recognizing that for a person to attempt this in the first place, even his genes would have to be dumber than dirt. With a zeal rivaled only by Alex Haley’s relentless search for Kunta Kinte, he dived into Dale’s seamy background, where he discovered the above story to be absolutely true and correct. Further developments will appear in this newspaper as they unfold.

So, Randolph Carter, in the name of the Other Gods I spare you and charge you to serve my will. I charge you to seek that sunset city which is yours, and to send thence the drowsy truant gods for whom the dream-world waits. Not hard to find is that roseal fever of the gods, that fanfare of supernal trumpets and clash of immortal cymbals, that mystery whose place and meaning have haunted you through the halls of waking and the gulfs of dreaming, and tormented you with hints of vanished memory and the pain of lost things awesome and momentous. Not hard to find is that symbol and relic of your days of wonder, for truly, it is but the stable and eternal gem wherein all that wonder sparkles crystallised to light your evening path. Behold! It is not over unknown seas but back over well-known years that your quest must go; back to the bright strange things of infancy and the quick sun-drenched glimpses of magic that old scenes brought to wide young eyes.

It had borne all the ships whose names are like jewels flashing in the night of time, from the Golden Hind returning with her round flanks full of treasure, to be visited by the Queen’s Highness and thus pass out of the gigantic tale, to the Erebus and Terror, bound on other conquests — and that never returned. It had known the ships and the men. They had sailed from Deptford, from Greenwich, from Erith — the adventurers and the settlers; kings’ ships and the ships of men on ‘Change; captains, admirals, the dark “interlopers” of the Eastern trade, and the commissioned “generals” of East India fleets. Hunters for gold or pursuers of fame, they all had gone out on that stream, bearing the sword, and often the torch, messengers of the might within the land, bearers of a spark from the sacred fire. What greatness had not floated on the ebb of that river into the mystery of an unknown earth! . . . The dreams of men, the seed of commonwealths, the germs of empires.

In the imperial world of Pharaoh and Solomon, the prophetic alternative is a bad joke either to be squelched by force or ignored in satiation. But we are a haunted people because we believe the bad joke is rooted in the character of God himself, a God who is not the reflection of Pharaoh or of Solomon. He is a God with a name of his own, which cannot be uttered by anyone but him. He is not the reflection of any, for he has his own person and retains that all to himself. He is a God uncredentialed in the empire, unknown in the courts, unwelcome in the temple. And his history begins in his attentiveness to the cries to the marginal ones. He, unlike his royal regents, is one whose person is presented as passion and pathos, the power to care, the capacity to weep, the energy to grieve and then to rejoice. The prophets after Moses know that his caring, weeping, grieving, and rejoicing will not be outflanked by royal hardware or royal immunity because this one is indeed God. And kings must face that.

The unknown is terribly tempting, and danger even more so. But in its contempt for the instinct of the individual, modern society has done its best to eliminate both of these phenomena : certainly, under present conditions, the unknown no longer exists except for those whose emotions are easily intoxicated, and as for danger, everything visibly assumes an inoffensive hue each day. And yet in love—love of all kinds, whether it is this physical fury, or this spectre, or this diamond-like genie who murmurs to me a name equivalent to coolness—in all love there resides an outlaw principle, an irrepressible sense of delinquency, contempt for prohibitions and a taste for havoc. Confine this hundred-headed passion within the boundaries of your estates, if you will, or requisition whole palaces for it : nothing can stop it surging forth elsewhere, always elsewhere, there where its appearance is least expected, where its splendour is an outburst. Best of all, love thrusts up shoots where no one plants it : how vulgarity convulses it ! it is liable to give sudden wanton twitches. There are maniacs possessed by the street's haunting memory, and only there can they experience the full flow of their nature.

Who is America named after? Not the Italian merchant and cartographer Amerigo Vespucci, but Richard Ameryk, a Welshman and wealthy Bristol merchant. Ameryk was the chief investor in the second transatlantic voyage of John Cabot—the English name of the Italian navigator Giovanni Caboto, whose voyages in 1497 and 1498 laid the groundwork for the later British claim to Canada. He moved to London from Genoa in 1484 and was authorized by King Henry VII to search for unknown lands to the west. On his little ship Matthew, Cabot reached Labrador in May 1497 and became the first recorded European to set foot on American soil, predating Vespucci by two years. Cabot mapped the North American coastline from Nova Scotia to Newfoundland. As the chief patron of the voyage, Richard Ameryk would have expected discoveries to be named after him. There is a record in the Bristol calendar for that year: “…on Saint John the Baptist’s day [June 24], the land of America was found by the merchants of Bristowe, in a ship of Bristowe called the Mathew,” which clearly suggests this is what happened. Although the original manuscript of this calendar has not survived, there are a number of references to it in other contemporary documents. This is the first use of the term America to refer to the new continent. The earliest surviving map to use the name is Martin Waldseemüller’s great map of the world of 1507, but it only applied to South America. In his notes Waldseemüller makes the assumption that the name is derived from a Latin version of Amerigo Vespucci’s first name, because Vespucci had discovered and mapped the South American coast from 1500 to 1502. This suggests he didn’t know for sure and was trying to account for a name he had seen on other maps, possibly Cabot’s. The only place where the name “America” was known and used was Bristol—not somewhere the France-based Waldseemüller was likely to visit. Significantly, he replaced “America” with “Terra Incognita” in his world map of 1513. Vespucci never reached North America. All the early maps and trade were British. Nor did he ever use the name of America for his discovery. There’s a good reason for this. New countries or continents were never named after a person’s first name, but always after the second (as in Tasmania, Van Diemen’s Land, or the Cook Islands). America would have become Vespucci Land (or Vespuccia) if the Italian explorer had consciously given his name to it.

The ever-present war in the background lent a pleasant informality to social relations, an informality which older people viewed with alarm. Mothers found strange men calling on their daughters, men who came without letters of introduction and whose antecedents were unknown. To their horror, mothers found their daughters holding hands with these men. Mrs. Merriwether, who had never kissed her husband until after the wedding ceremony, could scarcely believe her eyes when she caught Maybelle kissing the little Zouave, Rene Picard, and her consternation was even greater when Maybelle refused to be ashamed. Even the fact that Rene immediately asked for her hand did not improve matters. Mrs. Merriwether felt that the South was heading for a complete moral collapse and frequently said so. Other mothers concurred heartily with her and blamed it on the war. But men who expected to die within a week or a month could not wait a year before they begged to call a girl by her first name, with "Miss," of course, preceding it. Nor would they go through the formal and protracted courtships which good manners had prescribed before the war. They were likely to propose in three or four months. And girls who knew very well that a lady always refused a gentlemen the first three times he proposed rushed headlong to accept the first time.

For nearly eight centuries, under her Mohammedan rulers, Spain set to all Europe a shining example of a civilized and enlightened State. Her fertile provinces, rendered doubly prolific by the industry and engineering skill of her conquerors, bore fruit an hundredfold. Cities innumerable sprang up in the rich valleys of the Guadelquivir and the Guadiana, whose names, and names only, still commemorate the vanished glories of their past. Art, literature, and science prospered, as they then prospered nowhere else in Europe. Students flocked from France and Germany and England to drink from the fountain of learning which flowed only in the cities of the Moors. The surgeons and doctors of Andalusia were in the van of science: women were encouraged to devote themselves to serious study, and the lady doctor was not unknown among the people of Cordova. Mathematics, astronomy and botany, history, philosophy and jurisprudence were to be mastered in Spain, and Spain alone. The practical work of the field, the scientific methods of irrigation, the arts of fortification and shipbuilding, the highest and most elaborate products of the loom, the graver and the hammer, the potter's wheel and the mason's trowel, were brought to perfection by the Spanish Moors. In the practice of war no less than in the arts of peace they long stood supreme.

Brainhacking works. By following a few simple instructions, you can, over time, change the nature of your brain to make it more resilient, more resistant to aging, and more capable of happiness, compassion, and clarity. The data is in, and it matters. It matters, in fact, in two distinct ways. First, as this hard data filters through the U.S. healthcare industry, the educational system, the military, and the corporate world, to name just a few examples, it will become clear that mindfulness is among the most cost-effective methods ever for reducing hospital stays, advancing educational opportunity, and improving the functioning of organizations. This will be a game-changer. Second, the science changes how the dharma is even to be understood. This hard data is the opposite of soft spirituality. Meditation and mindfulness are tools, not a set of spiritual exercises whose merit depends on faith or some unknown forces. This is why I’ve used the word “technology” in describing the work of meditation, why Kenneth Folk calls it a form of “contemplative fitness,” and why I like the term “brainhacking.” We’re not referring here to actual, physical technologies like electrodes or vibrating implants or special sounds that put you into an altered state (although all of these exist). Rather, when I say “technology,” I’m thinking of how meditation and mindfulness are tools—processes that lead to predictable results.

A number of mechanisms make it difficult for the victim to separate psychologically from the abuser following prolonged captivity. Two such mechanisms are fear of losing the only positive relationship available to the victim during this prolonged period of isolation—marked by terrorization and the resultant craving for nurturance, protection, and safety—and fear of losing the only identity that remains, namely, her or his self as seen through the eyes of the abuser. These fears are expressed variously: fear of abandonment, of being lonely, of not being able to live without the abuser, and of not knowing who one is without the abuser, feeling empty, and so on. The greater the victim’s fears, the greater was her or his isolation from perspectives other than the abuser’s, and the greater the damage to the sense of self. In the case of child victims, this view of self may be the only sense of sell' they have ever experienced; in the case of adult victims, this view of self may have replaced a previous sense of self. In any case, living without the abuser, and thus without a sense of self, is experienced by the victim as a threat to psychic survival. Loss of their only “friend” and of self as experienced through the abuser’s eyes requires victims to take a leap into a terrifying unknown, which is difficult even for people in healthy environments. It is considerably more difficult for someone whose survival depends on the fragile feelings of predictability and control produced by cognitive distortions and the whims of a terrorist.

Once upon a time, through a strange country, there rode some goodly knights, and their path lay by a deep wood, where tangled briars grew very thick and strong, and tore the flesh of them that lost their way therein. And the leaves of the trees that grew in the wood were very dark and thick, so that no ray of light came through the branches to lighten the gloom and sadness. And, as they passed by that dark wood, one knight of those that rode, missing his comrades, wandered far away, and returned to them no more; and they, sorely grieving, rode on without him, mourning him as one dead. Now, when they reached the fair castle towards which they had been journeying, they stayed there many days, and made merry; and one night, as they sat in cheerful ease around the logs that burned in the great hall, and drank a loving measure, there came the comrade they had lost, and greeted them. His clothes were ragged, like a beggar’s, and many sad wounds were on his sweet flesh, but upon his face there shone a great radiance of deep joy. And they questioned him, asking him what had befallen him: and he told them how in the dark wood he had lost his way, and had wandered many days and nights, till, torn and bleeding, he had lain him down to die. Then, when he was nigh unto death, lo! through the savage gloom there came to him a stately maiden, and took him by the hand and led him on through devious paths, unknown to any man, until upon the darkness of the wood there dawned a light such as the light of day was unto but as a little lamp unto the sun; and, in that wondrous light, our way-worn knight saw as in a dream a vision, and so glorious, so fair the vision seemed, that of his bleeding wounds he thought no more, but stood as one entranced, whose joy is deep as is the sea, whereof no man can tell the depth. And the vision faded, and the knight, kneeling upon the ground, thanked the good saint who into that sad wood had strayed his steps, so he had seen the vision that lay there hid. And the name of the dark forest was Sorrow; but of the vision that the good knight saw therein we may not speak nor tell.

I need only, to make them reappear, pronounce the names Balbec, Venice, Florence, within whose syllables had gradually accumulated the longing inspired in me by the places for which they stood. Even in spring, to come upon the name Balbec in a book sufficed to awaken in me the desire for storms at sea and for Norman Gothic; even on a stormy day the name Florence or Venice would awaken the desire for sunshine, for lilies, for the Palace of the Doges and for Santa Maria del Fiore. But if these names thus permanently absorbed the image I had formed of these towns, it was only by transforming that image, by subordinating its reappearance in me to their own special laws; and in consequence of this they made it more beautiful, but at the same time more different from anything that the towns of Normandy or Tuscany could in reality be, and, by increasing the arbitrary delights of my imagination, aggravated the disenchantment that was in store for me when I set out upon my travels. They magnified the idea that I had formed of certain places on the surface of the globe, making them more special and in consequence more real. I did not then represent to myself cities, landscapes, historical monuments, as more or less attractive pictures, cut out here and there of a substance that was common to them all, but looked on each of them as on an unknown thing, different in essence from all the rest, a thing for which my soul thirsted and which it would profit from knowing. How much more individual still was the character they assumed from being designated by names, names that were for themselves alone, proper names such as people have! Words present to us a little picture of things, clear and familiar, like the pictures hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter's bench, a bird, an anthill, things chosen as typical of everything else of the same sort. But names present to us— of persons, and of towns which they accustom us to regard as individual, as unique, like persons— a confused picture, which draws from them, from the brightness or darkness of their tone, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction or by a whim on the designer's part, not only the sky and the sea are blue or red, but the ships and the church and the people in the streets.

We are foolish, and without excuse foolish, in speaking of the "superiority" of one sex to the other, as if they could be compared in similar things. Each has what the other has not: each completes the other, and is completed by the other: they are in nothing alike, and the happiness and perfection of both depends on each asking and receiving from the other what the other only can give. 68. Now their separate characters are briefly these: The man's power is active, progressive, defensive. He is eminently the doer, the creator, the discoverer, the defender. His intellect is for speculation and invention; his energy for adventure, for war, and for conquest, wherever war is just, wherever conquest necessary. But the woman's power is for rule, not for battle,—and her intellect is not for invention or creation, but for sweet ordering, arrangement, and decision. She sees the qualities of things, their claims, and their places. Her great function is Praise: she enters into no contest, but infallibly judges the crown of contest. By her office, and place, she is protected from all danger and temptation. The man, in his rough work in open world, must encounter all peril and trial: to him, therefore, must be the failure, the offense, the inevitable error: often he must be wounded, or subdued; often misled; and always hardened. But he guards the woman from all this; within his house, as ruled by her, unless she herself has sought it, need enter no danger, no temptation, no cause of error or offense. This is the true nature of home—it is the place of Peace; the shelter, not only from all injury, but from all terror, doubt, and division. In so far as it is not this, it is not home: so far as the anxieties of the outer life penetrate into it, and the inconsistently-minded, unknown, unloved, or hostile society of the outer world is allowed by either husband or wife to cross the threshold, it ceases to be home; it is then only a part of that outer world which you have roofed over, and lighted fire in. But so far as it is a sacred place, a vestal temple, a temple of the hearth watched over by Household Gods, before whose faces none may come but those whom they can receive with love,—so far as it is this, and roof and fire are types only of a nobler shade and light,—shade as of the rock in a weary land, and light as of the Pharos in the stormy sea,—so far it vindicates the name, and fulfills the praise, of home. And wherever a true wife comes, this home is always round her.

We have learned in the course of this investigation that the libido which builds up religious structures regresses in the last analysis to the mother, and thus represents the real bond through which we are connected with our origins. When the Church Fathers derive the word religio from religare (to reconnect, link back), they could at least have appealed to this psychological fact in support of their view.71 As we have seen, this regressive libido conceals itself in countless symbols of the most heterogeneous nature, some masculine and some feminine—differences of sex are at bottom secondary and not nearly so important psychologically as would appear at first sight. The essence and motive force of the sacrificial drama consist in an unconscious transformation of energy, of which the ego becomes aware in much the same way as sailors are made aware of a volcanic upheaval under the sea. Of course, when we consider the beauty and sublimity of the whole conception of sacrifice and its solemn ritual, it must be admitted that a psychological formulation has a shockingly sobering effect. The dramatic concreteness of the sacrificial act is reduced to a barren abstraction, and the flourishing life of the figures is flattened into two-dimensionality. Scientific understanding is bound, unfortunately, to have regrettable effects—on one side; on the other side abstraction makes for a deepened understanding of the phenomena in question. Thus we come to realize that the figures in the mythical drama possess qualities that are interchangeable, because they do not have the same “existential” meaning as the concrete figures of the physical world. The latter suffer tragedy, perhaps, in the real sense, whereas the others merely enact it against the subjective backcloth of introspective consciousness. The boldest speculations of the human mind concerning the nature of the phenomenal world, namely that the wheeling stars and the whole course of human history are but the phantasmagoria of a divine dream, become, when applied to the inner drama, a scientific probability. The essential thing in the mythical drama is not the concreteness of the figures, nor is it important what sort of an animal is sacrificed or what sort of god it represents; what alone is important is that an act of sacrifice takes place, that a process of transformation is going on in the unconscious whose dynamism, whose contents and whose subject are themselves unknown but become visible indirectly to the conscious mind by stimulating the imaginative material at its disposal, clothing themselves in it like the dancers who clothe themselves in the skins of animals or the priests in the skins of their human victims.

This is the mighty and branching tree called mythology which ramifies round the whole world whose remote branches under separate skies bear like colored birds the costly idols of Asia and the half-baked fetishes of Africa and the fairy kings and princesses of the folk-tales of the forest and buried amid vines and olives the Lares of the Latins, and carried on the clouds of Olympus the buoyant supremacy of the gods of Greece. These are the myths and he who has no sympathy with myths has no sympathy with men. But he who has most Sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satisfied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., as he stands up and says 'I believe in God the Father Almighty' and the rest of the Apostles' Creed.... Polytheism fades away at its fringes into fairy-tales or barbaric memories; it is not a thing like monotheism as held by serious monotheists. Again it does satisfy the need to cry out on some uplifted name, or some noble memory in moments that are themselves noble and uplifted; such as the birth of a child or the saving of a city. But the name was so used by many to whom it was only a name. Finally it did satisfy, or rather it partially satisfied, a thing very deep in humanity indeed; the idea of surrendering something as the portion of the unknown powers; of pouring out wine upon the ground, of throwing a ring into the sea; in a word, of sacrifice....A child pretending there is a goblin in a hollow tree will do a crude and material thing like leaving a piece of cake for him. A poet might do a more dignified and elegant thing, like bringing to the god fruits as well as flowers. But the degree of seriousness in both acts may be the same or it may vary in almost any degree. The crude fancy is no more a creed than the ideal fancy is a creed. Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of powers about which he guesses and invents. St. Paul said that the Greeks had one altar to an unknown god. But in truth all their gods were unknown gods. And the real break in history did come when St. Paul declared to them whom they had worshipped. The substance of all such paganism may be summarized thus. It is an attempt to reach the divine reality through the imagination alone; in its own field reason does not restrain it at all..... There is nothing in Paganism whereby one may check his own exaggerations.... The only objection to Natural Religion is that somehow it always becomes unnatural. A man loves Nature in the morning for her innocence and amiability, and at nightfall, if he is loving her still, it is for her darkness and her cruelty. He washes at dawn in clear water as did the Wise Man of the Stoics, yet, somehow at the dark end of the day, he is bathing in hot bull’s blood, as did Julian the Apostate.

In their eagerness to eliminate from history any reference to individuais and individual events, collectivist authors resorted to a chimerical construction, the group mind or social mind. At the end of the eighteenth and beginning of the nineteenth centuries German philologists began to study German medieval poetry, which had long since fallen into oblivion. Most of the epics they edited from old manuscripts were imitations of French works. The names of their authors—most of them knightly warriors in the service of dukes or counts—were known. These epics were not much to boast of. But there were two epics of a quite different character, genuinely original works of high literary value, far surpassing the conventional products of the courtiers: the Nibelungenlied and the Gudrun. The former is one of the great books of world literature and undoubtedly the outstanding poem Germany produced before the days of Goethe and Schiller. The names of the authors of these masterpieces were not handed down to posterity. Perhaps the poets belonged to the class of professional entertainers (Spielleute), who not only were snubbed by the nobility but had to endure mortifying legal disabilities. Perhaps they were heretical or Jewish, and the clergy was eager to make people forget them. At any rate the philologists called these two works "people's epics" (Volksepen). This term suggested to naive minds the idea that they were written not by individual authors but by the "people." The same mythical authorship was attributed to popular songs (Volkslieder) whose authors were unknown. Again in Germany, in the years following the Napoleonic wars, the problem of comprehensive legislative codification was brought up for discussion. In this controversy the historical school of jurisprudence, led by Savigny, denied the competence of any age and any persons to write legislation. Like the Volksepen and the Volkslieder, a nation s laws, they declared, are a spontaneous emanation of the Volksgeist, the nations spirit and peculiar character. Genuine laws are not arbitrarily written by legislators; they spring up and thrive organically from the Volksgeist. This Volksgeist doctrine was devised in Germany as a conscious reaction against the ideas of natural law and the "unGerman" spirit of the French Revolution. But it was further developed and elevated to the dignity of a comprehensive social doctrine by the French positivists, many of whom not only were committed to the principies of the most radical among the revolutionary leaders but aimed at completing the "unfinished revolution" by a violent overthrow of the capitalistic mode of production. Émile Durkheim and his school deal with the group mind as if it were a real phenomenon, a distinct agency, thinking and acting. As they see it, not individuais but the group is the subject of history. As a corrective of these fancies the truism must be stressed that only individuais think and act. In dealing with the thoughts and actions of individuais the historian establishes the fact that some individuais influence one another in their thinking and acting more strongly than they influence and are influenced by other individuais. He observes that cooperation and division of labor exist among some, while existing to a lesser extent or not at ali among others. He employs the term "group" to signify an aggregation of individuais who cooperate together more closely.

I, Prayer (A Poem of Magnitudes and Vectors) I, Prayer, know no hour. No season, no day, no month nor year. No boundary, no barrier or limitation–no blockade hinders Me. There is no border or wall I cannot breach. I move inexorably forward; distance holds Me not. I span the cosmos in the twinkling of an eye. I knowest it all. I am the most powerful force in the Universe. Who then is My equal? Canst thou draw out leviathan with a hook? None is so fierce that dare stir him up. Surely, I may’st with but a Word. Who then is able to stand before Me? I am the wind, the earth, the metal. I am the very empyrean vault of Heaven Herself. I span the known and the unknown beyond Eternity’s farthest of edges. And whatsoever under Her wings is Mine. I am a gentle stream, a fiery wrath penetrating; wearing down mountains –the hardest and softest of substances. I am a trickling brook to fools of want lost in the deserts of their own desires. I am a Niagara to those who drink in well. I seep through cracks. I inundate. I level forests kindleth unto a single burning bush. My hand moves the Universe by the mind of a child. I withhold treasures solid from the secret stores to they who would wrench at nothing. I do not sleep or eat, feel not fatigue, nor hunger. I do not feel the cold, nor rain or wind. I transcend the heat of the summer’s day. I commune. I petition. I intercede. My time is impeccable, by it worlds and destinies turn. I direct the fates of nations and humankind. My Words are Iron eternaled—rust not they away. No castle keep, nor towers of beaten brass, Nor the dankest of dungeon helks, Nor adamantine links of hand-wrought steel Can contain My Spirit–I shan’t turn back. The race is ne’er to the swift, nor battle to the strong, nor wisdom to the wise or wealth to the rich. For skills and wisdom, I give to the sons of man. I take wisdom and skills from the sons of man for they are ever Mine. Blessed is the one who finds it so, for in humility comes honor, For those who have fallen on the battlefield for My Name’s sake, I reach down to lift them up from On High. I am a rose with the thorn. I am the clawing Lion that pads her children. My kisses wound those whom I Love. My kisses are faithful. No occasion, moment in time, instances, epochs, ages or eras hold Me back. Time–past, present and future is to Me irrelevant. I span the millennia. I am the ever-present Now. My foolishness is wiser than man’s My weakness stronger than man’s. I am subtle to the point of formlessness yet formed. I have no discernible shape, no place into which the enemy may sink their claws. I AM wisdom and in length of days knowledge. Strength is Mine and counsel, and understanding. I break. I build. By Me, kings rise and fall. The weak are given strength; wisdom to those who seek and foolishness to both fooler and fool alike. I lead the crafty through their deceit. I set straight paths for those who will walk them. I am He who gives speech and sight - and confounds and removes them. When I cut, straight and true is my cut. I strike without fault. I am the razored edge of high destiny. I have no enemy, nor friend. My Zeal and Love and Mercy will not relent to track you down until you are spent– even unto the uttermost parts of the earth. I cull the proud and the weak out of the common herd. I hunt them in battles royale until their cries unto Heaven are heard. I break hearts–those whose are harder than granite. Beyond their atomic cores, I strike their atomic clock. Elect motions; not one more or less electron beyond electron’s orbit that has been ordained for you do I give–for His grace is sufficient for thee until He desires enough. Then I, Prayer, move on as a comet, Striking out of the black. I, His sword, kills to give Life. I am Living and Active, the Divider asunder of thoughts and intents. I Am the Light of Eternal Mind. And I, Prayer, AM Prayer Almighty.

George Mumford, a Newton-based mindfulness teacher, one such moment took place in 1993, at the Omega Institute, a holistic learning center in Rhinebeck, New York. The center was hosting a retreat devoted to mindfulness meditation, the clear-your-head habit in which participants sit quietly and focus on their breathing. Leading the session: meditation megastar Jon Kabat-Zinn. Originally trained as a molecular biologist at MIT, Kabat-Zinn had gone on to revolutionize the meditation world in the 1970s by creating a more secularized version of the practice, one focused less on Buddhism and more on stress reduction and other health benefits. After dinner one night, Kabat-Zinn was giving a talk about his work, clicking through a slide show to give the audience something to look at. At one point he displayed a slide of Mumford. Mumford had been a star high school basketball player who’d subsequently hit hard times as a heroin addict, Kabat-Zinn explained. By the early 1980s, however, he’d embraced meditation and gotten sober. Now Mumford taught meditation to prison inmates and other unlikely students. Kabat-Zinn explained how they were able to relate to Mumford because of his tough upbringing, his openness about his addiction — and because, like many inmates, he’s African-American. Kabat-Zinn’s description of Mumford didn’t seem to affect most Omega visitors, but one participant immediately took notice: June Jackson, whose husband had just coached the Chicago Bulls to their third consecutive NBA championship. Phil Jackson had spent years studying Buddhism and Native American spirituality and was a devoted meditator. Yet his efforts to get Michael Jordan, Scottie Pippen, and their teammates to embrace mindfulness was meeting with only limited success. “June took one look at George and said, ‘He could totally connect with Phil’s players,’ ’’ Kabat-Zinn recalls. So he provided an introduction. Soon Mumford was in Chicago, gathering some of the world’s most famous athletes in a darkened room and telling them to focus on their breathing. Mumford spent the next five years working with the Bulls, frequently sitting behind the bench, as they won three more championships. In 1999 Mumford followed Phil Jackson to the Los Angeles Lakers, where he helped turn Kobe Bryant into an outspoken adherent of meditation. Last year, as Jackson began rebuilding the moribund New York Knicks as president, Mumford signed on for a third tour of duty. He won’t speak about the specific work he’s doing in New York, but it surely involves helping a new team adjust to Jackson’s sensibilities, his controversial triangle offense, and the particular stress that comes with compiling the worst record in the NBA. Late one April afternoon just as the NBA playoffs are beginning, Mumford is sitting at a table in O’Hara’s, a Newton pub. Sober for more than 30 years, he sips Perrier. It’s Marathon Monday, and as police begin allowing traffic back onto Commonwealth Avenue, early finishers surround us, un-showered and drinking beer. No one recognizes Mumford, but that’s hardly unusual. While most NBA fans are aware that Jackson is serious about meditation — his nickname is the Zen Master — few outside his locker rooms can name the consultant he employs. And Mumford hasn’t done much to change that. He has no office and does no marketing, and his recently launched website, mindfulathlete.org, is mired deep in search-engine results. Mumford has worked with teams that have won six championships, but, one friend jokes, he remains the world’s most famous completely unknown meditation teacher. That may soon change. This month, Mumford published his first book, The Mindful Athlete, which is part memoir and part instruction guide, and he has agreed to give a series of talks and book signings

The Friend That You’ve Outgrown Here’s to the friend that you’ve outgrown, The one whose name is left unknown. The one who wiped away your tears, And sought to hold your hand, When others turned the other way, No beginning, just an end. She’s the one you turned to, The one that you called friend. She laughed with you, she cried with you, And felt it was her duty, To remind you of your worth, And all your inner beauty. When others’ eyes could only dwell, Upon your exposed outer shell. They saw a fat girl steeped in braces, Not seeing you they turned their faces. But she was there to whisper, When others didn’t care. She held your secrets in her heart, That friends like you could share. You never had to be alone, But now she is, ’cause you’ve outgrown Her for those others whose laughs you share, As you run carefree through the air. Time has eased your form and face, But she’s the one who knew your grace When those who you now call your friend Saw no beginning . . . only end. C. S. Dweck

What an irreconcilable environment his own great Mother Russia had become as far as art was concerned. Of course the hack writers, daubers, and ass lickers prosper nowadays. After the regime’s big shots they’re the group that now get the fat grants and fees. But how many real authentic artists are left? All the really great ones have been killed by the Communists or have committed suicide. His thoughts ran over a number of personages and names: Gorki, Mayakovsky, Esenin, Babel, Pilniak, Gumilev, Mandelstam; others, some totally unknown whose lives he’d seen extinguished in the prison camp, unable to resist the harsh life there. And what a pile of hypocrisy, if you thought about it, the versions invented around those deaths (the deaths of important people, of course people known abroad, not the secondary characters). Hypocrisies like the Communists’ killing of Gorki and then the naming of a city after him.

It was a mistake to plow the plains in a land of little rain and wind, wind, wind, and the mistake resulted in dust, which covered fields and buildings, killed people and animals, and drove farmers out with nothing.

I missed the rest of the conversation because, while the good actor was carefully cooking his sentences with criticisms spiced with kindness, another member of the group, a young man who looked Chinese, with a face like raspberry jelly, stumbled up to me. His naturally yellow complexion was complemented by bright threads of broken veins, more purple than red. He had thick hair, a receding brow, jutting cheekbones, narrow eyes whose dark pupils seemed more polished than alive, a barely visible moustache the color of dead leaves, a little salt and pepper beard that was worn out like an old carpet, a long neck with an Adam’s apple stuck in it like a huge walnut, and shoulders like a scrawny old horse which did not fit with his thick, short chest and his pot belly. He was knock-kneed and bowed legged, with kneecaps shaped like coconuts. He also borrowed Doctor Magne’s chair, blew cigarette smoke out his nose, and took his turn to tackle me. His language was less elegant than the other two; it was hard for him to speak, which you could put down to shyness. He was dull and awkward. He seemed horribly unhappy and sorry to have come over, but there he was. He had to march on—and he did so heroically!—death in his soul. “Monsieur—finally yes!... Monsieur… I don’t like to jaw about brothers… absolutely not! But I have to tell you that Desbosquets is a lot more… absolutely… oh, I’ll blurt it out… a lot more… absolutely cracked than our friend Magne. Absolutely yes!” He wanted to be frank, to open up, which he constantly regretted, because he knew that he would be clumsy and mocked; he felt ridiculous and it was killing him. But his need for some honest self-indulgence gnawed at him, and he spit out his slang and his absolutelys—‘absolutely yes!’ and ‘absolutely no!’— which made him think he was revealing the deepest depths of his soul. He continued. “Maybe they told you about me—yes! I know: bing, bang —mechanics! Absolutely yes! A hack, they must have told you…” (Aha! I thought. So it’s my colleague the poet!) “…and the worst trouble, right? That’s Leonard—yes! Ah! When I’m a little…bing, bang…mechanics! I guess—grumpy—I don’t say… but there’s not an ounce of meanness in me! Disgusting, this awful problem with talking, but the mechanics, you know—because it’s the mechanics—no way! Do you want me to tell you my name? Ah! Totally unknown, my name, but don’t want them to mangle it mechanically when quoting it to you: Oswald Norbert Nigeot. Don’t say Numskull—no!—Although my verses!... Ah! Damned mechanics!... A bonehead, a stupid bonehead, bitten by the morbid mania to write—and the slander of the old students of the Polytechnic! Oh! To write! Terrible trade for the poorly gifted like me who are… bing, bang, not mechanics! And angry at the mechanics of words. Polytechnic pigs manufacture words; so, poor hacks can’t use them. Ah! Even this is mechanics!... And drunk on it, Desbosquets too, very drunk! Obviously you see it: Cusenier, Noilly-Prat, why not Pernod? It’s awful for people like him and me! See, you know— liquids are scarce—but thanks to the guards’ hatred of Bid’homme… and thanks to old Froin, too good, don’t believe in any bad—but can you call that bad? He lives with the Heaven of…mechanics…of…bang…of derangements, no! I want arrangements, not derangements!” Mr. Nigeot seemed very proud of having successfully (?) completed such a long sentence propped up by only one “bang” and one “mechanics,” but in spite of his satisfaction, he was scared of continuing less elegantly and he got all tangled up in a run of bizarre expressions in which the hated Polytechnicians and the bings and bangs (not to mention the absolutelys) got so out of hand that I could not understand a word of what he said.

Getting old is scary business. Seems to me when a body has worked hard all his life and never earned nothing extra to put away, there ought to be some way to make his last days peaceful. I'll tell you, I don't want to live off my kids, and I sure don't want to live in some old folks home on charity. Best way, I reckon, is not to think about it, but that ain't my way of doing things.

Funny how we talk about our roots when our people have been here for generations." "Interesting, too," Anna said, "how we're not really divided according to our nationalities, but by how much or how little money we have. Most of the differences are acquired, they depend on what money can buy you.

If such a destination has indeed been chosen for us, it is obvious that ecology's rational deities will be powerless against the throwing of technology and energy into the struggle for an unpredictable goal, in a sort of Great Game whose rules are unknown to us. Even now we have no protection against the perverse effects of security, control and crime-prevention measures. We already know to what dangerous extremities we are led by prophylaxis in every sphere: social, medical, economic or political. In the name of the highest possible degree of security, an endemic terror may well be instituted that is in every way as dangerous as the epidemic threat of catastrophe. One thing is certain: in view of the complexity of the initial conditions and the potential reversibility of all the effects, we should entertain no illusions about the effectiveness of any kind of rational intervention. In the face of a process which so far surpasses the individual or collective will of the players, we have no choice but to accept that any distinction between good and evil (and by extension here any possibility of assessing the 'right level' of technological development) can have the slightest validity only within the tiny marginal sphere contributed by our rational model. Inside these bounds, ethical reflection and practical determinations are feasible; beyond them, at the level of the overall process which we have ourselves set in motion, but which from now on marches on independently of us with the ineluctability of a natural catastrophe, there reigns - for better or worse - the inseparability of good and evil, and hence the impossibility of mobilizing the one without the other. This is, properly speaking, the theorem of the accursed share. There is no point whatsoever in wondering whether things ought to be thus: they simply are thus, and to fail to acknowledge it is to fall utterly prey to illusion. None of this invalidates whatever may be possible in the ethical, ecological or economic sphere of our life - but it does totally relativize the impact of such efforts upon the symbolic level, which is the level of destiny.

Salat Most gracious Lord, Master, Messiah, and Savior of humanity, We greet Thee with all humility. Thou art the First Cause and the Last Effect, the Divine Light and the Spirit of Guidance, Alpha and Omega. Thy Light is in all forms, Thy Love in all beings: in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher. Allow us to recognize Thee in all Thy holy names and forms: as Rama, as Krishna, as Shiva, as Buddha. Let us know Thee as Abraham, as Solomon, as Zarathustra, as Moses, as Jesus, as Muhammad, and in many other names and forms, known and unknown to the world. We adore Thy past; Thy presence deeply enlighteneth our being, and we look for Thy blessing in the future. O Messenger, Christ, Nabi, the Rasul of God! Thou Whose heart constantly reacheth upward, Thou comest on earth with a message, as a dove from above when Dharma decayeth, and speakest the Word that is put into Thy mouth, as the light filleth the crescent moon. Let the star of the Divine Light shining in Thy heart be reflected in the hearts of Thy devotees. May the Message of God reach far and wide, illuminating and making the whole humanity as one single Brotherhood in the Fatherhood of God. Amen.

Whose Names Are Unknown

The great force! Few of us relate it with the dark, Many with the world unknown, A realm that erases every mark, Of every seed that in the farm of life was sown, Life fears it and hides at a place called nowhere, Yet it chases it and seeks it, Because its domain is everywhere, And life ultimately before it does submit, It rules over priests, emperors and paupers alike, A force that expects complete submission, It is not a feeling visceral that you may like, Because it enters every domain without any permission, Some say it even rules over time and its every moment, And it is not vindictive at all, Because even without the Sun its shadow is permanent, It has existed since the world witnessed the great fall, Its appearance is not due to serendipity, Because it is the final destiny of everything, It is an experience, felt just for a brevity, It appears from nothing and disappears into nothing, A force before which all kneel, Many incriminate it because it robs them entirely, Throughout one's life it seems unreal and in a moment becomes real, It leaves all sentimental and teary, It is death, the force all living shall experience one day, I wonder why flowers and butterflies do not dread it, I saw it capture and wilt a beautiful flower today, Yet the drooping and dead flower smiled as the hope of next Summer in its fading petals lit, Because death can wilt a summer flower, but it can't keep the Summer from returning again, It can kill a man and a woman, but it can never kill life’s spirit, Without life what shall it kill again and again, So you may despise it, but without it who shall renew life, if not it? There maybe no foreboding feeling about its arrival, But then it is the same about Summer’s advent too, Maybe life and death travel together for life’s continuous revival, And whose act is it who knows, because when a newly married couple says “We do!” We shower them with dead flowers, beautiful flowers, Who killed them, who hurled them, who ended their lives? Just for the sake of prolonging the romance of two lovers, I guess that is how death in mysterious ways strives, Killing all eventually but never taking the blame, So let me too pluck a beautiful rose and gift it to my beautiful lady, All for the sake of love and in the love’s name, Let me love her today and love her everyday, Because who knows when the dark force might strike, A rose too feels happier in her hands, Because it knows it makes her smile and in this act they are alike, Spreading happiness even in death forsaken lands, That is where all beautiful flowers go when they wilt here, To the land where there is everlasting Summer, And every form of beauty always looks the same everywhere, They go there to impart it colours and shades warmer, So when the flower fades and falls, Let us not blame death and curse it, Because it is the only way to climb and cross few walls, For it too ultimately before the mighty will of the Universe does submit!

Fourteen, your eminence." "Fourteen." The wizard spat a laugh, though the sound was too flat to be seriously taken as mirth. "By the time I was twelve, I had written a summation of commentaries upon each of the Seven Roads. By fourteen I could call and command forces that you could not even name, spoken words that you could not in a year perceive the meaning, pressed my mind through realms of thought whose merest shadow will be forever unknown to you. You aspire beyond your station.

Rouhani, was elected in 2013. Obama had set his sights on working out a deal with the mad mullahs as early as 2008. You mean he came into office to do the deal? Now you got the rest of the story. He was handpicked to do the deal. Where did this unknown ghost come from? This man, this administration, was handpicked by foreign powers that manipulated him into the presidency. Because of the liars in the media, he has been able to get away with virtual murder. The murder of the truth, the murder of our national security. I know many lives were, let us say, seriously challenged during the HUAC hearings of the McCarthy era, but I want to ask you something. Have you read the Venona papers? The Soviet-era secret correspondence that came out a little over two decades ago, which confirmed that almost everything that Joseph McCarthy had been saying about the news media and Hollywood was true? That there were communists who were openly subverting America? Can anyone tell me the name of someone whose life was actually ruined by HUAC who was not really working to subvert America, who was not really a communist or fellow traveler? I’d like to know whose life was ruined. I think it’s a myth that lives of innocent people were ruined. I know there were movies made, I remember The Front with Zero Mostel, in which he played an innocent actor who jumped out of a window because the House Un-American Activities Committee was after him. Hollywood has made many, many movies about the blacklist. We hear about the blacklist. But how many innocent people’s lives were actually ruined? The operative word here is innocent. I’d like to know their names.

One morning when we three were alone, Nee leaned forward and said, “Elen, you’ve been closeted with Vidanric a lot, I’ve noticed. Has he said aught about a coronation? I confess it makes me nervous to have it not decided--as if they are waiting for something terrible to happen.” Elenet’s expression did not change, but high on her thin cheeks appeared a faint flush. “I trust we will hear something soon,” she murmured. And she turned the conversation to something general. Were they in love? I knew that she was. Elenet would make a splendid queen, I told myself, and they both certainly deserved happiness. I found myself watching them closely whenever we were all at an event, which occurred more and more often. There were no touches, no special smiles, none of the overt signs that other courting couples gave--but she was often by his side. I’d inevitably turn away, thinking to myself that it was none of my business. It wasn’t as if I didn’t have admirers, both the social kind and one real one--though I didn’t know his name. Still, the subject made me restless, which I attributed to my knowledge of how badly I had behaved to Shevraeth. I knew I owed him an apology, or an explanation, two things I could not bring myself to offer lest--someone--misconstrue my motives. And think me angling for a crown. So I hugged to myself the knowledge of my Unknown. No matter how my emotions veered during those social occasions, it was comforting to realize that I would return to my room and find a letter from the person whose opinions and thoughts I had come to value most. I preferred courtship by paper, I told myself. No one feels a fool, no one gets hurt. And yet--and yet--though I loved getting those letters, as the days went by I realized I was becoming slightly impatient of certain restraints that I felt were imposed on us. Like discussing current events and people. I kept running up against this constraint and finding it more irksome as each day passed. We continued to range over historical events, or the current entertainments such as the Ortali ribbon dancers or the piper-poets from faraway Tartee--all subjects that I could have just as well discussed with an erudite lady. The morning of Nee’s question to Elenet about coronations, I found the usual letter waiting when I returned to my room. I decided to change everything. Having scanned somewhat impatiently down the well-written comparison of two books about the Empire of Sveran Djur, I wrote: I can find it in myself to agree with the main points, that kings ought not to be sorcerers, and that the two kinds of power are better left in the charge of different persons. But I must confess that trouble in Sveran Djur and Senna Lirwan seems a minor issue right now. The problems of wicked mage-kings are as distant as those two kingdoms, and what occupy my attention now are problems closer to home. Everyone seems to whisper about the strange delay concerning our own empty throne, but as yet no one seems willing to speak aloud. Have you any insights on why the Renselaeus family has not made any definite plans?

On May 10, 1933, National Socialist student groups marched “against the un-German spirit” and burned “un-German writings” in street actions designed to attract publicity. By now it seemed inevitable that the Franks would emigrate to Amsterdam. “When the Jews write in German, they lie,” the Nazis had proclaimed. The works of Thomas, Klaus, and Heinrich Mann, of Arnold and Stefan Zweig, of Kurt Tucholsky, Erich Maria Remarque, and Franz Werfel, not to mention the Communist writings of Marx and Engels and the books of Bertolt Brecht and many others, were tossed into the flames in many German cities to the accompaniment of shouted slogans; it was as though the demonstrators wished to burn the authors themselves at the stake. Otto Frank’s favorite poet, Heinrich Heine, whose poem “Lorelei” every schoolchild knew by heart, was declared a nonperson. In future textbooks, “Poet unknown” would replace the name of Heinrich Heine, a poet who had written a hundred years earlier, “Wherever they burn books they will also, in the end, burn human beings.

The man who is known, and has the confidence of the public, can, if he does not allow himself to be fooled by his own popularity, accomplish a great deal more, perform a much greater public service, than the man whose name is unknown.

One, whose name is unknown, writing in the second century to an inquirer named Diognetus,[14] sets himself to answer the questions asked as to the mode of worshipping God among the Christians, the reason of their faith and devotion towards God and love to one another, why they neither worshipped the gods of the Greeks nor followed the Jewish religion, and why this new practice of piety had only so late entered into the world. He writes “Christians are distinguished from other men neither by country, nor language”, living in such places “as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers…. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives… they are reviled and bless”.

The hatred for ex-soldiers on the part of those who had not fought was something I could not understand. They wanted us to disappear. There were no more parades now, no more kisses on the cheek. Soldiers were no more than beggars, and nobody likes a beggar. Perhaps we made them feel guilty by our presence. They might have preferred it had we all died in the mud and been buried far from England in places whose names we had not even learned to pronounce properly before we perished.

And Ron would turn away, making no effort to hide his disappointment. Harry knew that Ron was hoping to hear news of his family, or of the rest of the Order of the Phoenix, but after all, he, Harry, was not a television aerial; he could only see what Voldemort was thinking at the time, not tune in to whatever took his fancy. Apparently Voldemort was dwelling endlessly on the unknown youth with the gleeful face, whose name and whereabouts, Harry felt sure, Voldemort knew no better than he did. As Harry’s scar continued to burn and the merry, blond-haired boy swam tantalisingly in his memory, he learned to suppress any sign of pain or discomfort, for the other two showed nothing but impatience at the mention of the thief. He could not entirely blame them, when they were so desperate for a lead on the Horcruxes.

Even more interesting perhaps is the gallery of Roman ladies, whose portraits are limned with so fine and discriminating a touch. Juvenal again is responsible for much misconception as to the part the women of Rome played in Roman society. The appalling Sixth Satire, in which he unhesitatingly declares that most women — if not all — are bad, and that virtue and chastity are so rare as to be almost unknown, in which he roundly accuses them of all the vices known to human depravity, reads like a monstrous and disgraceful libel on the sex when one turns to Pliny and makes the acquaintance of Arria, Fannia, Corellia, and Calpurnia. The characters of Arria and Fannia are well known; they are among the heroines of history. But in Pliny there are numerous references to women whose names are not even known to us, but the terms in which they are referred to prove what sweet, womanly lives they led. For example, he writes to Geminus: “Our friend Macrinus has suffered a grievous wound. He has lost his wife, who would have been regarded as a model of all the virtues even if she had lived in the good old days. He lived with her for thirty-nine years, without so much as a single quarrel or disagreement.” “Vixit cum hac triginta novem annis sine jurgio, sine offensa. One is reminded of the fine line of Propertius, in which Cornelia boasts of the blameless union of herself and her husband, Paullus — “Viximus insignes inter utramque facem.” This is no isolated example. One of the most pathetic letters is that in which Pliny writes of the death of the younger daughter of his friend Fundanus, a girl in her fifteenth year, who had already “the prudence of age, the gravity of a matron, and all the maidenly modesty and sweetness of a girl.” Pliny tells us how it cut him to the quick to hear her father give directions that the money he had meant to lay out on dresses and pearls and jewels for her betrothal should be spent on incense, unguents, and spices for her bier. What a different picture from anything we find in Juvenal, who would fain have us believe that Messalina was the type of the average Roman matron of his day! Such

Behind your thoughts and feelings, my brother, there stands a mighty ruler, an unknown sage—whose name is self. In your body he dwells, he is your body.

In 1947, Eduardo Chibás, known to his listening public as “Eddie Chibás,” formed the Partido del Pueblo Cubano, Ortodoxo Party. A large assembly of Grau’s former constituents rethought their previous convictions and joined this non-communist group of political reformers, whose goal it was to clean up politics and expose corruption. Chibás felt that a revolutionary change was necessary in Cuba, but that it should be constitutional instead of violent. He ran for the Cuban presidency in 1948, but still being relatively unknown, came in third place. Having had name recognition and the backing of lobbyists, Carlos Prío won the election, leaving Chibás as the leader of the opposition party. Fidel joined the Ortodoxo Party, and years later on August 26, 2007, Castro even wrote an article in the Communist Youth newspaper, the Juventud Rebelde, praising Eduardo Chibás for the consistent honesty he had always shown.

Our eagerness for worldly activity kills in us the sense of spiritual awe. We cannot comprehend the Great Life behind all names and forms, just because science brings home to us how we can use the powers of nature; this familiarity has bred a contempt for her ultimate secrets. Our relation with nature is one of practical business. We tease her, so to speak, to know how she can be used to serve our purposes; we make use of her energies, whose Source yet remains unknown. In science our relation with nature is one that exists between a man and his servant, or in a philosophical sense she is like a captive in the witness box. We cross-examine her, challenge her, and minutely weigh her evidence in human scales which cannot measure her hidden values. On the other hand, when the self is in communion with a higher power, nature automatically obeys, without stress or strain, the will of man. This effortless command over nature is called ‘miraculous’ by the uncomprehending materialist.

He thought of the woman lying on the ground with her tense face looking up at him through the dimness. He thought of Lonnie, sleeping all day to forget her hunger. He thought of Julia and Mrs. Starwood forgetting theirs. He thought of the carrots tomorrow, the weeds in the carrots. He thought of Friday and surplus commodities. His mind was clear and light like air. Music wafted through it like a feather. He felt very tall. His broken shoes whispered in the soft dirt far below. Lonnie sleeping Friday weeds carrots three feet wide a woman screaming quarter of a mile tomorrow surplus commodities walking music water running forgetting forty cents a day sleeping forgetting forty cents floating like air clear water running sparkling through the brain surplus brain commodities sleeping a feather of music tickling this is my tent sitting down like a cloud floating music faces fluffy sound in my ears flying away.

As she walked back to their own tent and sat down outside, she tried to feel guilty so that her promise would be for real, but she felt only a vague sense of having protected them. Maybe she did wrong. She had never wanted to steal anything, and this did not seem like stealing. Who were They? There weren’t any big houses around where They lived. The fields were just there by themselves as if they were growing for everybody. She knew nothing like that ever happened, but where were They, those mysterious people whom everyone was afraid of? She was not afraid. But she would have to find out who They were before she could defy Them. She began to imagine ways of helping these poor people she knew. In her thoughts she walked strongly through tale after tale, finding out what they needed, giving them back their farms, giving them houses instead of tents, giving them herds of cows and gallons of milk, giving them happiness.

The women were dragging the two men through the door and out in front. The farmers were angry, but they were trying to hold off their wives, but the women were wild and furious. Mrs. Patton left them at the door and returned to her husband, who was sitting up rubbing the back of his head. Her hair was mussed and her clothes were torn. “We’ll have those men arrested,” she said. “I could kill them myself. This is an outrage!” “Let’s go out the back door, dear,” he said, and she helped him to his feet. The fighting went on outside until the men succeeded in pulling their wives off the two men whose clothes were torn and faces scratched and bleeding. As they were let go, they looked about for their clubs, picked them up and walked away.

Well, that’s something,” Julia said. “You know what that bastard said to me when I asked him about the school? He said that over in the next county they forced the government to build a school for the migrants, and the town people ‘round here’re trying to do the same. He said they don’t like their kids mixing.” “What did you say?” “I said ‘it’s too damn bad’ to myself, but I just kept still. We got to have work.” He was silent a moment. “They sure hate us.” “Frieda was telling about a bunch of club women who want to have us all sterilized,” Julia said. “Yow, they want to fix us like horses. Just good for work.” “It makes you feel queer being in a place where everybody hates you.” “It makes you desperate sometimes. I felt desperate when he said they don’t like their kids mixing. I could tell he thought so too, the damned bootlicker.” “Let them talk. Our kids are as good as theirs, and they’re clean when we have soap and water.

Frieda and Milt laughed. “No,” he said. “See that D.F. 68 printed on the bottom? Well, I heard of the D.F. One of the government men started it mostly to keep the camps clean, and then so the camps would have self-government for their problems. Wherever there’s some D.F.s in a camp, they have the people elect a camp committee, a women’s committee, and the like. Finally, they got to putting out Educational Bulletins to tell the workers about the laws for them. This is number 3. This government man pays for ’em, just does it on his own hook to help the people. D.F. means Democracy Functioning.” “Now, where in the world did you get that mouthful?” asked Mrs. Starwood. “A fella here in camp was telling me. He must be the one come to the door.” “What’s it got to do with a union?” Frieda asked. “Nothing, just hopes it’ll educate the people to get in a union and protect themselves, I guess.

And what was the cost of a man’s life? Enough to feed him and his family, to clothe them, enough for a shelter over their heads. Nothing more. And that was not much was it? Was it, really, here where shelter was only a tent and food less than enough? A man could want more, of course. But in these years, they said to one another, a man was lucky to eat and sleep. But less than that? No. It was better to sit here and wait. It was better to starve than to become the shadow of a man on this earth that could give him a full, whole life. It was better to starve than to become a sullen thing who fed his belly and slept in his sweat and forgot about his heritage. Such a man would forget his dream. And everything new was begun in a dream. Man’s destiny suspected and unsolved would crash in the darkness because he was too puny to assert his soul. These words may not have been on their tongues because the stirrings in a man’s mind can be wordless. The man with words is not the only man who thinks and weeps with the deep question of his being. Let no one ever think himself apart in this. Let him sit down and talk to any man and feel his shame; the unsayable things come out as clear and simple as a bell at night in every word he speaks. He wants more than bread and sleep; he wants himself—a man to wear the dignity of his reason.

Milt laughed once. “Not long ago some of the fellas were having an argument about who were our real bosses here. One of ’em said the banks, another one said the railroads, one said the power companies, one said the big land companies, one said the farm machinery companies. Nobody knew. These names don’t mean much, we don’t know who’s behind ’em. I can’t get it out of my head that whoever owns us makes no difference, it’s that they’re powerful enough to do it.

Nelson unfolded an old eviction notice— To John Doe and Mary Doe, whose true names are unknown: You and each of you will please take notice that you are required to vacate and surrender up to me the premises now occupied by you; said premises being known as the California Lands Unit 20.

When you just get to thinking about it, it shore seems kind of funny the things these big ones do. They got blacklists. Our fingerprints is made when we get our auto license if we don’t say no. They got guns and clubs and tear gas and vomit gas and them vigilantes paid to fire the guns. It shore seems kind of funny them acting like that before a man even has a chance to make a living. ‘Pears they could use the money they spend for gangsters and guns to raise our wages. It’d be a power more right,” Hightower drawled.

I was not aware of the weaver fish, with its highly poisonous spines, whose venom can cause acute agony, even death when untreated. The wife of Field Marshal Montgomery is thought to have died in this way, after paddling with her children off the east coast. The victor of Alamein was then an unknown major. He is reported never to have mentioned her name again, and he never looked at another woman.

To declare that there is not only an unknown but also an 'unkowable', and to turn and intellectual infirmity into a barrier which no one may pass - that is something whose like was never seen or heard before; and it is equally unheard of for men to turn a declaration of ignorance into a program of thought and a profession of faith, and quite openly to label a so-called doctrine with it under the name of 'agnosticism'. And these men, be it noted, are not skeptics, and do wish to be skeptics; if they were, there would be a certain logic in their attitude, which might make it excusable; but they are, on the contrary, the most enthusiastic believers in 'science', the most fervent admirers of 'reason'.