The drinking dens are spilling outThere's staggering in the squareThere's lads and lasses falling aboutAnd a crackling in the airDown around the dungeon doorsThe shelters and the queuesEverybody's looking forSomebody's arms to fall intoAnd it's what it isIt's what it is nowThere's frost on the graves and the monumentsBut the taverns are warm in townPeople curse the governmentAnd shovel hot food downThe lights are out in the city hallThe castle and the keepThe moon shines down upon it allThe legless and asleepAnd it's cold on the tollgateWith the wagons creeping throughCold on the tollgateGod knows what I could do with youAnd it's what it isIt's what it is nowThe garrison sleeps in the citadelWith the ghosts and the ancient stonesHigh up on the parapetA Scottish piper stands aloneAnd high on the windThe highland drums begin to rollAnd something from the past just comesAnd stares into my soulAnd it's cold on the tollgateWith the Caledonian BluesCold on the tollgateGod knows what I could do with youAnd it's what it isIt's what it is nowWhat it isIt's what it is nowThere's a chink of light, there's a burning wickThere's a lantern in the towerWee Willie Winkie with a candlestickStill writing songs in the wee wee hoursOn Charlotte Street I takeA walking stick from my hotelThe ghost of Dirty DickIs still in search of Little NellAnd it's what it isIt's what it is nowOh what it isWhat it is now

It is my conviction that, with the spread of true scientific culture, whatever may be the medium, historical, philological, philosophical, or physical, through which that culture is conveyed, and with its necessary concomitant, a constant elevation of the standard of veracity, the end of the evolution of theology will be like its beginning—it will cease to have any relation to ethics. I suppose that, so long as the human mind exists, it will not escape its deep-seated instinct to personify its intellectual conceptions. The science of the present day is as full of this particular form of intellectual shadow-worship as is the nescience of ignorant ages. The difference is that the philosopher who is worthy of the name knows that his personified hypotheses, such as law, and force, and ether, and the like, are merely useful symbols, while the ignorant and the careless take them for adequate expressions of reality. So, it may be, that the majority of mankind may find the practice of morality made easier by the use of theological symbols. And unless these are converted from symbols into idols, I do not see that science has anything to say to the practice, except to give an occasional warning of its dangers. But, when such symbols are dealt with as real existences, I think the highest duty which is laid upon men of science is to show that these dogmatic idols have no greater value than the fabrications of men's hands, the stocks and the stones, which they have replaced.

رحم الله المؤرخين القدماء، فقد كانوا حسنى الظَّن بالقُرَّاء، فجمعوا في كتبهم الروايات المتناقضة، وحسبوا أن القُرّاء في جميع العصور يستطيعون تمييز الغث من السمين، وعذرهم بأنهم كانوا يؤلفون لأهل عصرهم، وماعرفوا أن القرون التالية ستحفل بمن يحتطب بليل!

التاريخ مثل الحب، إنه موسيقى، وأنت العازف. وبينما تعزف أنغامه تكون عازفًا ماهرًا، كعازف بوق ينفخ بكامل رئتيه أو عازف كمان يضرب الأوتار بقوسه السريع.. رائع، أداء متكامل، تصفيق. ولكنك لاتقرأ التدوين الموسيقي، بل تفهمه لاحقًا بوقت متأخر حين تتلاشى الموسيقى..

In a city it's impossible to forget we live in places raised and built over time itself. The past is underneath our feet. Every day when I leave the house , I may walk over a place where a king killed a wolf in the Royal Forest of Stocket, one of the medieval hunting forests ,where alder and birch , oak and hazel,willow, cherry and aspen grew. The living trees were cut down , their wood used to fuel the city's growth , it's trade, it's life.The ancient wood ,preserved in peat, was found underneath the city(The site of the killing is fairly well buried -the wolf and the king had their encounter some time around the early years of the eleventh century)It's the same as in any other city, built up and over and round , ancient woodlands cut down , bogs drained , watercourses altered, a landscape rendered almost untraceable, vanished.Here, there's a history of 8,000 years of habitation , the evidence in excavated fish hooks and fish bone reliquaries, in Bronze Age grave-goods of arrowheads and beakers, what's still under the surface, in revenants and ghosts of gardens , of doo'cots and orchards, of middens and piggeries, plague remains and witch-hunts, of Franciscans and Carmelites, their friaries buried , over-taken by time and stone .This is a stonemasons' city , a city of weavers and gardeners and shipwrights and where I walk , there was once a Maison Dieu, a leper house; there was song schools and sewing schools, correction houses and tollboths, hidden under layers of time, still there

Suppose that a man leaps out of a burning building—as my dear friend and colleague Jeff Goldberg sat and said to my face over a table at La Tomate in Washington not two years ago—and lands on a bystander in the street below. Now, make the burning building be Europe, and the luckless man underneath be the Palestinian Arabs. Is this a historical injustice? Has the man below been made a victim, with infinite cause of complaint and indefinite justification for violent retaliation? My own reply would be a provisional 'no,' but only on these conditions. The man leaping from the burning building must still make such restitution as he can to the man who broke his fall, and must not pretend that he never even landed on him. And he must base his case on the singularity and uniqueness of the original leap. It can't, in other words, be 'leap, leap, leap' for four generations and more. The people underneath cannot be expected to tolerate leaping on this scale and of this duration, if you catch my drift. In Palestine, tread softly, for you tread on their dreams. And do not tell the Palestinians that they were never fallen upon and bruised in the first place. Do not shame yourself with the cheap lie that they were told by their leaders to run away. Also, stop saying that nobody knew how to cultivate oranges in Jaffa until the Jews showed them how. 'Making the desert bloom'—one of Yvonne's stock phrases—makes desert dwellers out of people who were the agricultural superiors of the Crusaders.

I once expected to spend seven years walking around the world on foot. I walked from Mexico to Panama where the road ended before an almost uninhabited swamp called the Choco Colombiano. Even today there is no road. Perhaps it is time for me to resume my wanderings where I left off as a tropical tramp in the slums of Panama. Perhaps like Ambrose Bierce who disappeared in the desert of Sonora I may also disappear. But after being in all mankind it is hard to come to terms with oblivion - not to see hundreds of millions of Chinese with college diplomas come aboard the locomotive of history - not to know if someone has solved the riddle of the universe that baffled Einstein in his futile efforts to make space, time, gravitation and electromagnetism fall into place in a unified field theory - never to experience democracy replacing plutocracy in the military-industrial complex that rules America - never to witness the day foreseen by Tennyson 'when the war-drums no longer and the battle-flags are furled, in the parliament of man, the federation of the world.' I may disappear leaving behind me no worldly possessions - just a few old socks and love letters, and my windows overlooking Notre-Dame for all of you to enjoy, and my little rag and bone shop of the heart whose motto is 'Be not inhospitable to strangers lest they be angels in disguise.' I may disappear leaving no forwarding address, but for all you know I may still be walking among you on my vagabond journey around the world."[Shakespeare & Company, archived statement]

I tell you, because military training is not publicly recognised by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle."For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible. Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health."And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it. But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list."Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

Paul also never quotes from Jesus's purported sermons and speeches, parables and prayers, nor does he mention Jesus's supernatural birth or any of his alleged wonders and miracles, all of which one would presume would be very important to his followers, had such exploits and sayings been known prior to the apostles purported time.Turning to the canonical gospels themselves, which in their present form do not appear in the historical record until sometime between 170-180 CE, their pretended authors, the apostles, give sparse histories and genealogies of Jesus that contradict each other and themselves in numerous places. The birth date of Jesus is depicted as having taken place at different times. His birth and childhood are not mentioned in 'Mark,' and although he is claimed in 'Matthew' and 'Luke' to have been 'born of a virgin,' his lineage is traced to the House of David through Joseph, so that he may 'fulfill prophecy.' Christ is said in the first three (Synoptic) gospels to have taught for one year before he died, while in 'John' the number is around three years. 'Matthew' relates that Jesus delivered 'The Sermon on the Mount' before 'the multitudes,' while 'Luke' says it was a private talk given only to the disciples. The accounts of his Passion and Resurrection differ utterly from each other, and no one states how old he was when he died. In addition, in the canonical gospels, Jesus himself makes many illogical contradictions concerning some of his most important teachings.

Despre comunism:„Tot ce am aflat după câteva mii de ani de istorie, este că cea mai bună dintre formele posibile ale conviețuirii noastre pe pământ este democrația societăților de tip occidental; că această formă a societății este plină, la rândul ei, de neajunsuri, că înlăuntrul ei este loc de mai bine, dar că în afara ei începe abitrarul, dictatura sau totalitarismul, că părăsind-o, omul și libertatea lui devin esențial amenințate. Societatea democratică de tip occidental nu s-a născut în urma unui experiment de o zi făcut pe corpul omenirii, ci reprezintă cristalizarea travaliului îndelungat al istoriei care a preluat de la fiecare generație contribuția ei la știința și tehnica organizării sociale. Gândul că un om (Lenin) sau o generație (a „revoluționarilor”) poate șterge dintr-un gest întreaga istorie a omenirii, declarând-o în numele imperfecțiunilor ei, „preistorie”, urmând ca după un alt gest să zămislească, oarecum din pământ, o nouă istorie, „cea adevărată”, poate desigur să se invească din teritoriul de umbră - de nebunie sau ignoranță - al minții noastre. Dar atunci omenirea toată va plăti această nebunie cu propria ei ființă”.Gabriel Liiceanu, Apel către lichele

The physical shape of Mollies paralyses and contortions fit the pattern of late-nineteenth-century hysteria as well — in particular the phases of "grand hysteria" described by Jean-Martin Charcot, a French physician who became world-famous in the 1870s and 1880s for his studies of hysterics...""The hooplike spasm Mollie experienced sounds uncannily like what Charcot considered the ultimate grand movement, the arc de de cercle (also called arc-en-ciel), in which the patient arched her back, balancing on her heels and the top of her head...""One of his star patients, known to her audiences only as Louise, was a specialist in the arc de cercle — and had a background and hysterical manifestations quite similar to Mollie's. A small-town girl who made her way to Paris in her teens, Louise had had a disrupted childhood, replete with abandonment and sexual abuse.She entered Salpetriere in 1875, where while under Charcot's care she experienced partial paralysis and complete loss of sensation over the right side of her body, as well as a decrease in hearing, smell, taste, and vision. She had frequent violent, dramatic hysterical fits, alternating with hallucinations and trancelike phases during which she would "see" her mother and other people she knew standing before her (this symptom would manifest itself in Mollie). Although critics, at the time and since, have decried the sometime circus atmosphere of Charcot's lectures, and claimed that he, inadvertently or not, trained his patients how to be hysterical, he remains a key figure in understanding nineteenth-century hysteria.

Do you know a Psychopath?You do not know me; but after reading my memoir you will know me a little better and you will have had the experience of safely getting into the mind and life of a young psychopath in training.Critics have written: It is a powerful and unusual memoir; brutal and raw.A Psychopath In Training: In 1997 psychiatrist’s contracted by the Correctional Service and the National Parole Board wrote in their final report, before I was released back into the community, they had diagnosed me to be a psychopath.A Psychopath: How does one become a Psychopath?After of the death of my young mother, when I was fourteen, I became a ward of the state and forced into the care and custody of the Catholic Christian Brothers at St. John’s Catholic Training School for Boys until after I turned sixteen. Since then I have been incarcerated over seventeen years in various prisons, institutions and juvenile detention centres. I have been interviewed and treated by so many prison psychiatrists and psychologists I should be called the professional.In my youth I have experienced almost every kind of sleaze, sex and violence humans can inflict on each other. I had to learn the hard way on how to identify and deal with the people who were the dangerous psychopath’s in my life and the proof I succeeded is; I am still alive.My book cover depicts what is coming out of the government foster homes and prisons today: Our communities and our police forces are not at all prepared for the dangerous psychopaths being churned out. Are you ready? You and the educators alike can learn from my memoir.

Go up along the eastern side of Lake Michigan, steer northeast when the land bends away at Point Betsie, and you come before long to Sleeping Bear Point–an incredible flat-topped sand dune rising five hundred feet above the level of the lake and going north for two miles or more. It looks out over the dark water and the islands that lie just offshore, and in the late afternoon the sunlight strikes it and the golden sand turns white, with a pink overlay when the light is just so, and little cloud shadows slide along its face, blue-gray as evening sets in. Sleeping Bear looks eternal, although it is not; this lake took its present shape no more than two or three thousand years ago, and Sleeping Bear is slowly drifting off to the east as the wind shifts its grains of sand, swirling them up one side and dropping them on the other; in a few centuries it will be very different, if indeed it is there at all. Yet if this is a reminder that this part of the earth is still being remodeled it is also a hint that the spirit back of the remodeling may be worth knowing. In the way this shining dune looks west toward the storms and the sunsets there is a profound serenity, an unworried affirmation that comes from seeing beyond time and mischance. A woman I know says that to look at the Sleeping Bear late in the day is to feel the same emotion that comes when you listen to Beethoven’s Emperor Concerto, and she is entirely right. The message is the same. The only trouble is that you have to compose a planet, or great music, to say it persuasively. Maybe man–some men, anyway–was made in the image of God, after all.

Bernard was to remember this moment for the rest of his life. As they drank from their water bottles he was struck by the recently concluded war not as a historical, geopolitical fact but as a multiplicity, a near-infinity of private sorrows, as a boundless grief minutely subdivided without diminishment among individuals who covered the continent like dust, like spores whose separate identities would remain unknown, and whose totality showed more sadness than anyone could ever begin to comprehend; a weight borne in silence by hundreds of thousands, millions, like the woman in black for a husband and two brothers, each grief a particular, intricate, keening love story that might have been otherwise. It seemed as though he had never thought about the war before, not about its cost. He had been so busy with the details of his work, of doing it well, and his widest view had been of war aims, of winning, of statistical deaths, statistical destruction, and of post-war reconstruction. For the first time he sensed the scale of the catastrophe in terms of feeling; all those unique and solitary deaths, all that consequent sorrow, unique and solitary too, which had no place in conferences, headlines, history, and which had quietly retired to houses, kitchens, unshared beds, and anguished memories. This came upon Bernard by a pine tree in the Languedoc in 1946 not as an observation he could share with June but as a deep apprehension, a recognition of a truth that dismayed him into silence and, later, a question: what possible good could come of a Europe covered in this dust, these spores, when forgetting would be inhuman and dangerous, and remembering a constant torture?

After the dedication, Eleanor saw Bernard privately, probably at her own request. He came prepared to offer more spiritual comfort, thinking that she too might be suffering qualms of conscience over Vitry, but he was surprised to learn that she was not. Nevertheless, several matters were indeed troubling her, not the least the problems of her sister. She asked him to use his influence with the Pope to have the excommunication on Raoul and Petronilla lifted and their marriage recognised by the Church. In return, she would persuade Louis to make peace with Theobald of Champagne and recognise Pierre de la Chatre as Archbishop of Bourges. Bernard was appalled at her brazen candour. In his opinion, these affairs were no business of a twenty-two-year-old woman. He was, in fact, terrified of women and their possible effects on him. An adolescent, first experiencing physical desire for a young girl, he had been so filled with self-disgust that he had jumped into a freezing cold pond & remained there until his erection subsided. He strongly disapproved of his sister, who had married a rich man; because she enjoyed her wealth, he thought of her as a whore, spawned by Satan to lure her husband from the paths of righteousness, and refused to have anything to do with her. Nor would he allow his monks any contact with their female relatives. Now there stood before him the young, worldly, and disturbingly beautiful Queen of France, intent upon meddling in matters that were not her concern. Bernard's worst suspicions were confirmed: here, beyond doubt, was the source of that "Counsel of the Devil" that had urged the King on to disaster and plunged him into sin and guilt. His immediate reaction was to admonish Eleanor severely.