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Animal Farm

George Orwell

8/17/1945

{"/m/016lj8": "Roman \u00e0 clef", "/m/06nbt": "Satire", "/m/0dwly": "Children's literature", "/m/014dfn": "Speculative fiction", "/m/02xlf": "Fiction"}

Old Major, the old boar on the Manor Farm, calls the animals on the farm for a meeting, where he compares the humans to parasites and teaches the animals a revolutionary song, 'Beasts of England'. When Major dies, two young pigs, Snowball and Napoleon, assume command and turn his dream into a philosophy. The animals revolt and drive the drunken and irresponsible Mr Jones from the farm, renaming it "Animal Farm". They adopt Seven Commandments of Animal-ism, the most important of which is, "All animals are equal". Snowball attempts to teach the animals reading and writing; food is plentiful, and the farm runs smoothly. The pigs elevate themselves to positions of leadership and set aside special food items, ostensibly for their personal health. Napoleon takes the pups from the farm dogs and trains them privately. Napoleon and Snowball struggle for leadership. When Snowball announces his plans to build a windmill, Napoleon has his dogs chase Snowball away and declares himself leader. Napoleon enacts changes to the governance structure of the farm, replacing meetings with a committee of pigs, who will run the farm. Using a young pig named Squealer as a "mouthpiece", Napoleon claims credit for the windmill idea. The animals work harder with the promise of easier lives with the windmill. After a violent storm, the animals find the windmill annihilated. Napoleon and Squealer convince the animals that Snowball destroyed it, although the scorn of the neighbouring farmers suggests that its walls were too thin. Once Snowball becomes a scapegoat, Napoleon begins purging the farm with his dogs, killing animals he accuses of consorting with his old rival. He and the pigs abuse their power, imposing more control while reserving privileges for themselves and rewriting history, villainising Snowball and glorifying Napoleon. Squealer justifies every statement Napoleon makes, even the pigs' alteration of the Seven Commandments of Animalism to benefit themselves. 'Beasts of England' is replaced by an anthem glorifying Napoleon, who appears to be adopting the lifestyle of a man. The animals remain convinced that they are better off than they were when under Mr Jones. Squealer abuses the animals' poor memories and invents numbers to show their improvement. Mr Frederick, one of the neighbouring farmers, attacks the farm, using blasting powder to blow up the restored windmill. Though the animals win the battle, they do so at great cost, as many, including Boxer the workhorse, are wounded. Despite his injuries, Boxer continues working harder and harder, until he collapses while working on the windmill. Napoleon sends for a van to take Boxer to the veterinary surgeon's, explaining that better care can be given there. Benjamin, the cynical donkey, who "could read as well as any pig", notices that the van belongs to a knacker, and attempts to mount a rescue; but the animals' attempts are futile. Squealer reports that the van was purchased by the hospital and the writing from the previous owner had not been repainted. He recounts a tale of Boxer's death in the hands of the best medical care. Years pass, and the pigs learn to walk upright, carry whips and wear clothes. The Seven Commandments are reduced to a single phrase: "All animals are equal, but some animals are more equal than others". Napoleon holds a dinner party for the pigs and the humans of the area, who congratulate Napoleon on having the hardest-working but least fed animals in the country. Napoleon announces an alliance with the humans, against the labouring classes of both "worlds". He abolishes practices and traditions related to the Revolution, and changes the name of the farm to "The Manor Farm". The animals, overhearing the conversation, notice that the faces of the pigs have begun changing. During a poker match, an argument breaks out between Napoleon and Mr Pilkington, and the animals realise that the faces of the pigs look like the faces of humans, and no one can tell the difference between them. The pigs Snowball, Napoleon, and Squealer adapt Old Major's ideas into an actual philosophy, which they formally name Animalism. Soon after, Napoleon and Squealer indulge in the vices of humans (drinking alcohol, sleeping in beds, trading). Squealer is employed to alter the Seven Commandments to account for this humanisation, an allusion to the Soviet government's revising of history in order to exercise control of the people's beliefs about themselves and their society. The original commandments are: # Whatever goes upon two legs is an enemy. # Whatever goes upon four legs, or has wings, is a friend. # No animal shall wear clothes. # No animal shall sleep in a bed. # No animal shall drink alcohol. # No animal shall kill any other animal. # All animals are equal. Later, Napoleon and his pigs secretly revise some commandments to clear them of accusations of law-breaking (such as "No animal shall drink alcohol" having "to excess" appended to it and "No animal shall sleep in a bed" with "with sheets" added to it). The changed commandments are as follows, with the changes bolded: * 4 No animal shall sleep in a bed with sheets. * 5 No animal shall drink alcohol to excess. * 6 No animal shall kill any other animal without cause. Eventually these are replaced with the maxims, "All animals are equal, but some animals are more equal than others", and "Four legs good, two legs better!" as the pigs become more human. This is an ironic twist to the original purpose of the Seven Commandments, which were supposed to keep order within Animal Farm by uniting the animals together against the humans, and prevent animals from following the humans' evil habits. Through the revision of the commandments, Orwell demonstrates how simply political dogma can be turned into malleable propaganda.

843

/m/0k36

A Clockwork Orange

Anthony Burgess

1962

{"/m/06n90": "Science Fiction", "/m/0l67h": "Novella", "/m/014dfn": "Speculative fiction", "/m/0c082": "Utopian and dystopian fiction", "/m/06nbt": "Satire", "/m/02xlf": "Fiction"}

Alex, a teenager living in near-future England, leads his gang on nightly orgies of opportunistic, random "ultra-violence." Alex's friends ("droogs" in the novel's Anglo-Russian slang, Nadsat) are: Dim, a slow-witted bruiser who is the gang's muscle; Georgie, an ambitious second-in-command; and Pete, who mostly plays along as the droogs indulge their taste for ultra-violence. Characterized as a sociopath and a hardened juvenile delinquent, Alex is also intelligent and quick-witted, with sophisticated taste in music, being particularly fond of Beethoven, or "Lovely Ludwig Van." The novel begins with the droogs sitting in their favorite hangout (the Korova Milkbar), drinking milk-drug cocktails, called "milk-plus", to hype themselves for the night's mayhem. They assault a scholar walking home from the public library, rob a store leaving the owner and his wife bloodied and unconscious, stomp a panhandling derelict, then scuffle with a rival gang. Joyriding through the countryside in a stolen car, they break into an isolated cottage and maul the young couple living there, beating the husband and raping his wife. In a metafictional touch, the husband is a writer working on a manuscript called "A Clockwork Orange," and Alex contemptuously reads out a paragraph that states the novel's main theme before shredding the manuscript. Back at the milk bar, Alex punishes Dim for some crude behaviour, and strains within the gang become apparent. At home in his dreary flat, Alex plays classical music at top volume while fantasizing of even more orgiastic violence. Alex skips school the next day. Following an unexpected visit from P.R. Deltoid, his "post-corrective advisor," Alex meets a pair of ten-year-old girls and takes them back to his parents' flat, where he administers hard drugs and then rapes them. That evening, Alex finds his droogs in a mutinous mood. Georgie challenges Alex for leadership of the gang, demanding that they pull a "man-sized" job. Alex quells the rebellion by slashing Dim's hand and fighting with Georgie, then in a show of generosity takes them to a bar, where Alex insists on following through on Georgie's idea to burgle the home of a wealthy old woman. The break-in starts as farce and ends in tragic pathos, as Alex's attack kills the elderly woman. His escape is blocked by Dim, who attacks Alex, leaving him incapacitated on the front step as the police arrive. Sentenced to prison for murder, Alex gets a job at the Wing chapel playing religious music on the stereo before and after services as well as during the singing of hymns. The prison chaplain mistakes Alex's Bible studies for stirrings of faith (Alex is actually reading Scripture for the violent passages). After Alex's fellow cellmates blame him for beating a troublesome cellmate to death, he agrees to undergo an experimental behaviour-modification treatment called the Ludovico Technique. The technique is a form of aversion therapy in which Alex receives an injection that makes him feel sick while watching graphically violent films, eventually conditioning him to suffer crippling bouts of nausea at the mere thought of violence. As an unintended consequence, the soundtrack to one of the films—Beethoven's Fifth Symphony—renders Alex unable to listen to his beloved classical music. The effectiveness of the technique is demonstrated to a group of VIPs, who watch as Alex collapses before a walloping bully, and abases himself before a scantily-clad young woman whose presence has aroused his predatory sexual inclinations. Though the prison chaplain accuses the state of stripping Alex of free will, the government officials on the scene are pleased with the results and Alex is released into society. Since his parents are now renting his room to a lodger, Alex wanders the streets and enters a public library where he hopes to learn a painless way to commit suicide. There, he accidentally encounters the old scholar he assaulted earlier in the book, who, keen on revenge, beats Alex with the help of his friends. The policemen who come to Alex's rescue turn out to be none other than Dim and former gang rival Billyboy. The two policemen take Alex outside of town and beat him up. Dazed and bloodied, Alex collapses at the door of an isolated cottage, realizing too late that it is the house he and his droogs invaded in the first half of the story. Because the gang wore masks during the assault, the writer does not recognize Alex. The writer, whose name is revealed as F. Alexander, shelters Alex and questions him about the conditioning. During this sequence, it is revealed that Mrs. Alexander died from the injuries inflicted during the gang-rape, and her husband has decided to continue living "where her fragrant memory persists" despite the horrid memories. Alexander, a critic of the government, hopes to use Alex as a symbol of state brutality and thereby prevent the incumbent government from being re-elected. Eventually, he begins to realize Alex's role in the happenings of the night two years ago. One of Alexander's radical associates manages to extract a confession from Alex after removing him from F. Alexander's home and then locks him in a flatblock near his former home. Alex is then subjected to a relentless barrage of classical music, prompting him to attempt suicide by leaping from a high window. Alex wakes up in hospital, where he is courted by government officials anxious to counter the bad publicity created by his suicide attempt. With Alexander safely packed off to a mental institution, Alex is offered a well-paying job if he agrees to side with the government. As photographers snap pictures, Alex daydreams of orgiastic violence and realizes the Ludovico conditioning has been reversed: "I was cured all right." In the final chapter, Alex has a new trio of droogs, but he finds he is beginning to outgrow his taste for violence. A chance encounter with Pete, now married and settled down, inspires Alex to seek a wife and family of his own. He contemplates the likelihood of his future son being a delinquent as he was, a prospect Alex views fatalistically.

986

/m/0ldx

The Plague

Albert Camus

1947

{"/m/02m4t": "Existentialism", "/m/02xlf": "Fiction", "/m/0pym5": "Absurdist fiction", "/m/05hgj": "Novel"}

The text of The Plague is divided into five parts. In the town of Oran, thousands of rats, initially unnoticed by the populace, begin to die in the streets. A hysteria develops soon afterward, causing the local newspapers to report the incident. Authorities responding to public pressure order the collection and cremation of the rats, unaware that the collection itself was the catalyst for the spread of the bubonic plague. The main character, Dr. Bernard Rieux, lives comfortably in an apartment building when strangely the building's concierge, M. Michel, a confidante, dies from a fever. Dr. Rieux consults his colleague, Castel, about the illness until they come to the conclusion that a plague is sweeping the town. They both approach fellow doctors and town authorities about their theory, but are eventually dismissed on the basis of one death. However, as more and more deaths quickly ensue, it becomes apparent that there is an epidemic. Authorities, including the Prefect, M. Othon, are slow to accept that the situation is serious and quibble over the appropriate action to take. Official notices enacting control measures are posted, but the language used is optimistic and downplays the seriousness of the situation. A "special ward" is opened at the hospital, but its 80 beds are filled within three days. As the death toll begins to rise, more desperate measures are taken. Homes are quarantined; corpses and burials are strictly supervised. A supply of plague serum finally arrives, but there is only enough to treat existing cases and the country's emergency reserves are depleted. When the daily number of deaths jumps to 30, the town is sealed and an outbreak of plague is officially declared. The town is sealed off. The town gates are shut, rail travel is prohibited, and all mail service is suspended. The use of telephone lines is restricted only to "urgent" calls, leaving short telegrams as the only means of communicating with friends or family outside the town. The separation affects daily activity and depresses the spirit of the townspeople, who begin to feel isolated and introverted, and the plague begins to affect various characters. One character, Raymond Rambert, devises a plan to escape the city to join his lover in Paris after city officials refuse his request to leave. He befriends some criminals so that they may smuggle him out of the city. Another character, Father Paneloux, uses the plague as an opportunity to advance his stature in the town by suggesting that the plague was an act of God punishing the citizens' sinful nature. His diatribe falls on the ears of many citizens of the town, who turned to religion in droves but would not have done so under normal circumstances. Cottard, a criminal remorseful enough to attempt suicide yet fearful of being arrested, becomes wealthy as a major smuggler. Meanwhile, Dr. Rieux, a vacationer Jean Tarrou, and a civil servant Joseph Grand exhaustively treat patients in their homes and in the hospital. Rambert informs Tarrou of his escape plan, but when Tarrou tells him that others in the city, including Dr. Rieux, also have loved ones outside the city whom they are not allowed to see, Rambert becomes sympathetic and changes his mind. He then decides to join Tarrou and Dr. Rieux to help fight the epidemic. In mid-August, the situation continues to worsen. People try to escape the town, but some are shot by armed sentries. Violence and looting break out on a small scale, and the authorities respond by declaring martial law and imposing a curfew. Funerals are conducted with more and more speed, no ceremony, and little concern for the feelings of the families of the deceased. The inhabitants passively endure their increasing feelings of exile and separation; despondent, they waste away emotionally as well as physically. In September and October, the town remains at the mercy of the plague. Rieux hears from the sanatorium that his wife's condition is worsening. He also hardens his heart regarding the plague victims so that he can continue to do his work. Cottard, on the other hand, seems to flourish during the plague, because it gives him a sense of being connected to others, since everybody faces the same danger. Cottard and Tarrou attend a performance of Gluck's opera Orpheus and Eurydice, but the actor portraying Orpheus collapses with plague symptoms during the performance. Rambert finally has a chance to escape, but he decides to stay, saying that he would feel ashamed of himself if he left. Towards the end of October, Castel's new anti-plague serum is tried for the first time, but it cannot save the life of Othon's young son, who suffers greatly, as Paneloux, Rieux, and Tarrou look on in horror. Paneloux, who has joined the group of volunteers fighting the plague, gives a second sermon. He addresses the problem of an innocent child's suffering and says it is a test of a Christian's faith, since it requires him either to deny everything or believe everything. He urges the congregation not to give up the struggle but to do everything possible to fight the plague. A few days after the sermon, Paneloux is taken ill. His symptoms do not conform to those of the plague, but the disease still proves fatal. Tarrou and Rambert visit one of the isolation camps, where they meet Othon. When Othon's period of quarantine ends, he elects to stay in the camp as a volunteer because this will make him feel less separated from his dead son. Tarrou tells Rieux the story of his life, and the two men go swimming together in the sea. Grand catches the plague and instructs Rieux to burn all his papers. But Grand makes an unexpected recovery, and deaths from the plague start to decline. By late January, the plague is in full retreat, and the townspeople begin to celebrate the imminent opening of the town gates. Othon, however, does not escape death from the disease. Cottard is distressed by the ending of the epidemic, from which he has profited by shady dealings. Two government employees approach him, and he flees. Despite the epidemic's ending, Tarrou contracts the plague and dies after an heroic struggle. Rieux's wife also dies. In February, the town gates open and people are reunited with their loved ones from other cities. Rambert is reunited with his wife. Rieux reveals that he is the narrator of the chronicle and that he tried to present an objective view of the events. Cottard goes mad and shoots at people from his home. He is arrested. Grand begins working on his sentence again. Rieux reflects on the epidemic and reaches the conclusion that there is more to admire than to despise in humans.

1756

/m/0sww

An Enquiry Concerning Human Understanding

David Hume

The argument of the Enquiry proceeds by a series of incremental steps, separated into chapters which logically succeed one another. After expounding his epistemology, Hume explains how to apply his principles to specific topics. In the first section of the Enquiry, Hume provides a rough introduction to philosophy as a whole. For Hume, philosophy can be split into two general parts: natural philosophy and the philosophy of human nature (or, as he calls it, "moral philosophy"). The latter investigates both actions and thoughts. He emphasizes in this section, by way of warning, that philosophers with nuanced thoughts will likely be cast aside in favor of those whose conclusions more intuitively match popular opinion. However, he insists, precision helps art and craft of all kinds, including the craft of philosophy. Next, Hume discusses the distinction between impressions and ideas. By "impressions", he means sensations, while by "ideas", he means memories and imaginings. According to Hume, the difference between the two is that ideas are less vivacious than impressions. For example, the idea of the taste of an orange is far inferior to the impression (or sensation) of actually eating one. Writing within the tradition of empiricism, he argues that impressions are the source of all ideas. Hume accepts that ideas may be either the product of mere sensation, or of the imagination working in conjunction with sensation. According to Hume, the creative faculty makes use of (at least) four mental operations which produce imaginings out of sense-impressions. These operations are compounding (or the addition of one idea onto another, such as a horn on a horse to create a unicorn); transposing (or the substitution of one part of a thing with the part from another, such as with the body of a man upon a horse to make a centaur); augmenting (as with the case of a giant, whose size has been augmented); and diminishing (as with Lilliputians, whose size has been diminished). (Hume 1974:317) In a later chapter, he also mentions the operations of mixing, separating, and dividing. (Hume 1974:340) However, Hume admits that there is one objection to his account: the problem of "The Missing Shade of Blue". In this thought-experiment, he asks us to imagine a man who has experienced every shade of blue except for one (see Fig. 1). He predicts that this man will be able to divine the color of this particular shade of blue, despite the fact that he has never experienced it. This seems to pose a serious problem for the empirical account, though Hume brushes it aside as an exceptional case by stating that one may experience a novel idea that itself is derived from combinations of previous impressions. (Hume 1974:319) In this chapter, Hume discusses how thoughts tend to come in sequences, as in trains of thought. He explains that there are at least three kinds of associations between ideas: resemblance, contiguity in space-time, and cause-and-effect. He argues that there must be some universal principle that must account for the various sorts of connections that exist between ideas. However, he does not immediately show what this principle might be. (Hume 1974:320-321) In the first part, Hume discusses how the objects of inquiry are either "relations of ideas" or "matters of fact", which is roughly the distinction between analytic and synthetic propositions. The former, he tells the reader, are proved by demonstration, while the latter are given through experience. (Hume 1974:322) In explaining how matters of fact are entirely a product of experience, he dismisses the notion that they may be arrived at through a priori reasoning. For Hume, every effect only follows its cause arbitrarily—they are entirely distinct from one another. (Hume 1974:324) In part two, Hume inquires into how anyone can justifiably believe that experience yields any conclusions about the world: ::"When it is asked, What is the nature of all our reasonings concerning matter of fact? the proper answer seems to be, that they are founded on the relation of cause and effect. When again it is asked, What is the foundation of all our reasonings and conclusions concerning that relation? it may be replied in one word, experience. But if we still carry on our sifting humor, and ask, What is the foundation of all conclusions from experience? this implies a new question, which may be of more difficult solution and explication." (Hume 1974:328) He shows how a satisfying argument for the validity of experience can be based neither on demonstration (since "it implies no contradiction that the course of nature may change") nor experience (since that would be a circular argument). (Hume 1974:330-332) Here he is describing what would become known as the problem of induction. For Hume, we assume that experience tells us something about the world because of habit or custom, which human nature forces us to take seriously. This is also, presumably, the "principle" that organizes the connections between ideas. Indeed, one of the many famous passages of the Inquiry was on the topic of the incorrigibility of human custom. In a later chapter, he wrote: ::"The great subverter of Pyrrhonism or the excessive principles of skepticism is action, and employment, and the occupations of common life. These principles may flourish and triumph in the schools; where it is, indeed, difficult, if not impossible, to refute them. But as soon as they leave the shade, and by the presence of the real objects, which actuate our passions and sentiments, are put in opposition to the more powerful principles of our nature, they vanish like smoke, and leave the most determined skeptic in the same condition as other mortals." (Hume 1974:425) In the second part, he provides an account of beliefs. He explains that the difference between belief and fiction is that the former produces a certain feeling of confidence which the latter doesn't. (Hume 1974:340) This short chapter begins with the notions of probability and chance. For him, "probability" means a higher chance of occurring, and brings about a higher degree of subjective expectation in the viewer. By "chance", he means all those particular comprehensible events which the viewer considers possible in accord with their experience. However, further experience takes these equal chances, and forces the imagination to observe that certain chances arise more frequently than others. These gentle forces upon the imagination cause the viewer to have strong beliefs in outcomes. This effect may be understood as another case of custom or habit taking past experience and using it to predict the future. (Hume 1974:346-348) By "necessary connection", Hume means the power or force which necessarily ties one idea to another. He rejects the notion that any sensible qualities are necessarily conjoined, since that would mean we could know something prior to experience. Unlike his predecessors, Berkeley and Locke, Hume rejects the idea that volitions or impulses of the will may be inferred to necessarily connect to the actions they produce by way of some sense of the power of the will. He reasons that, i) if we knew the nature of this power, then the mind-body divide would seem totally unmysterious to us; ii) if we had immediate knowledge of this mysterious power, then we would be able to intuitively explain why it is that we can control some parts of our bodies (e.g., our hands or tongues), and not others (e.g., the liver or heart); iii) we have no immediate knowledge of the powers which allow an impulse of volition to create an action (e.g., of the "muscles, and nerves, and animal spirits" which are the immediate cause of an action). (Hume 1974:353-354) He produces like arguments against the notion that we have knowledge of these powers as they affect the mind alone. (Hume 1974:355-356) He also argues in brief against the idea that causes are mere occasions of the will of some god(s), a view associated with the philosopher Nicolas Malebranche. (Hume 1974:356-359) Having dispensed with these alternative explanations, he identifies the source of our knowledge of necessary connections as arising out of observation of constant conjunction of certain impressions across many instances. In this way, people know of necessity through rigorous custom or habit, and not from any immediate knowledge of the powers of the will. (Hume 1974:361) He then produces three explanations for how we account for causation: # When all objects or events of one kind are immediately followed by objects or events of another kind. # Where, if there had been no object of the first kind, we would never have seen an object of the second kind. # Where the appearance of the first object forces one's mind to think about the second one. (Hume 1974:362) Here Hume tackles the problem of how liberty may be reconciled with metaphysical necessity (otherwise known as a compatibilist formulation of free will). Hume believes that all disputes on the subject have been merely verbal arguments—that is to say, arguments which are based on a lack of prior agreement on definitions. He first shows that it is clear that most events are deterministic, but human actions are more controversial. However, he thinks that these too occur out of necessity since an outside observer can see the same regularity that he would in a purely physical system. To show the compatibility of necessity and liberty, Hume defines liberty as the ability to act on the basis of one's will e.g. the capacity to will one's actions but not to will one's will. He then shows (quite briefly) how determinism and free will are compatible notions, and have no bad consequences on ethics or moral life. Hume insists that the conclusions of the Enquiry will be very powerful if they can be shown to apply to animals and not just humans. He believed that animals were able to infer the relation between cause and effect in the same way that humans do: through learned expectations. (Hume 1974:384) He also notes that this "inferential" ability that animals have is not through reason, but custom alone. Hume concludes that there is an innate faculty of instincts which both beasts and humans share, namely, the ability to reason experimentally (through custom). Nevertheless, he admits, humans and animals differ in mental faculties in a number of ways, including: differences in memory and attention, inferential abilities, ability to make deductions in a long chain, ability to grasp ideas more or less clearly, the human capacity to worry about conflating unrelated circumstances, a sagely prudence which arrests generalizations, a capacity for a greater inner library of analogies to reason with, an ability to detach oneself and scrap one's own biases, and an ability to converse through language (and thus gain from the experience of others' testimonies). (Hume 1974:385, footnote 17.) The next topic which Hume strives to give treatment is that of the reliability of human testimony, and of the role that testimony plays a part in epistemology. This was not an idle concern for Hume. Depending on its outcome, the entire treatment would give the epistemologist a degree of certitude in the treatment of miracles. True to his empirical thesis, Hume tells the reader that, though testimony does have some force, it is never quite as powerful as the direct evidence of the senses. That said, he provides some reasons why we may have a basis for trust in the testimony of persons: because a) human memory can be relatively tenacious; and b) because people are inclined to tell the truth, and ashamed of telling falsities. Needless to say, these reasons are only to be trusted to the extent that they conform to experience. (Hume 1974:389) And there are a number of reasons to be skeptical of human testimony, also based on experience. If a) testimonies conflict one another, b) there are a small number of witnesses, c) the speaker has no integrity, d) the speaker is overly hesitant or bold, or e) the speaker is known to have motives for lying, then the epistemologist has reason to be skeptical of the speaker's claims. (Hume 1974:390) There is one final criterion that Hume thinks gives us warrant to doubt any given testimony, and that is f) if the propositions being communicated are miraculous. Hume understands a miracle to be any event which contradicts the laws of nature. He argues that the laws of nature have an overwhelming body of evidence behind them, and are so well demonstrated to everyone's experience, that any deviation from those laws necessarily flies in the face of all evidence. (Hume 1974:391-392) Moreover, he stresses that talk of the miraculous has no surface validity, for four reasons. First, he explains that in all of history there has never been a miracle which was attested to by a wide body of disinterested experts. Second, he notes that human beings delight in a sense of wonder, and this provides a villain with an opportunity to manipulate others. Third, he thinks that those who hold onto the miraculous have tended towards barbarism. Finally, since testimonies tend to conflict with one another when it comes to the miraculous—that is, one man's religious miracle may be contradicted by another man's miracle—any testimony relating to the fantastic is self-denunciating. (Hume 1974:393-398) Still, Hume takes care to warn that historians are generally to be trusted with confidence, so long as their reports on facts are extensive and uniform. However, he seems to suggest that historians are as fallible at interpreting the facts as the rest of humanity. Thus, if every historian were to claim that there was a solar eclipse in the year 1600, then though we might at first naively regard that as in violation of natural laws, we'd come to accept it as a fact. But if every historian were to assert that Queen Elizabeth was observed walking around happy and healthy after her funeral, and then interpreted that to mean that they had risen from the dead, then we'd have reason to appeal to natural laws in order to dispute their interpretation. (Hume 1974:400-402) Hume continues his application of epistemology to theology by an extended discussion on heaven and hell. The brunt of this chapter allegedly narrates the opinions, not of Hume, but of one of Hume's anonymous friends, who again presents them in an imagined speech by the philosopher Epicurus. His friend argues that, though it is possible to trace a cause from an effect, it is not possible to infer unseen effects from a cause thus traced. The friend insists, then, that even though we might postulate that there is a first cause behind all things—God—we can't infer anything about the afterlife, because we don't know anything of the afterlife from experience, and we can't infer it from the existence of God. (Hume 1974:408) Hume offers his friend an objection: if we see an unfinished building, then can't we infer that it has been created by humans with certain intentions, and that it will be finished in the future? His friend concurs, but indicates that there is a relevant disanalogy that we can't pretend to know the contents of the mind of God, while we can know the designs of other humans. Hume seems essentially persuaded by his friend's reasoning. (Hume 1974:412-414) The first section of the last chapter is organized as an outline of various skeptical arguments. The treatment includes the arguments of atheism, Cartesian skepticism, "light" skepticism, and rationalist critiques of empiricism. Hume shows that even light skepticism leads to crushing doubts about the world which - while they ultimately are philosophically justifiable - may only be combated through the non-philosophical adherence to custom or habit. He ends the section with his own reservations towards Cartesian and Lockean epistemologies. In the second section he returns to the topic of hard skepticism by sharply denouncing it. ::"For here is the chief and most confounding objection to excessive skepticism, that no durable good can ever result from it; while it remains in its full force and vigor. We need only ask such a skeptic, What his meaning is? And what he proposes by all these curious researches? He is immediately at a loss, and knows not what to answer... a Pyrrhonian cannot expect, that his philosophy will have any constant influence on the mind: or if it had, that its influence would be beneficial to society. On the contrary, he must acknowledge, if he will acknowledge anything, that all human life must perish, were his principles universally and steadily to prevail." (Hume 1974:426) He concludes the volume by setting out the limits of knowledge once and for all. "When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion."

2080

/m/0wkt

A Fire Upon the Deep

Vernor Vinge

{"/m/03lrw": "Hard science fiction", "/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction", "/m/01hmnh": "Fantasy", "/m/02xlf": "Fiction"}

The novel posits that space around the Milky Way is divided into concentric layers called Zones, each being constrained by different laws of physics and each allowing for different degrees of biological and technological advancement. The innermost, the "Unthinking Depths", surrounds the galactic core and is incapable of supporting advanced life forms at all. The next layer, the "Slow Zone", is roughly equivalent to the real world in behavior and potential. Further out, the zone named the "Beyond" can support futuristic technologies such as AI and FTL travel. The outermost zone, the "Transcend", contains most of the galactic halo and is populated by incomprehensibly vast and powerful posthuman entities. A human expedition investigates a five-billion-year-old data archive that offers the possibility of unimaginable riches for the ambitious young civilization of the Straumli Realm. The expedition's facility, called High Lab, is gradually compromised by a dormant super-intelligent entity (actually encoded within the archive) later known as the Blight. The Blight rapidly learns how to infiltrate and control the computer systems of High Lab, and even develops the ability to possess and control the living humans. The novel starts with an imaginative description of the evolution of this superintelligence through exponentially accelerating developmental stages, culminating in a transcendent, nigh-omnipotent power that is unfathomable to mere humans. Shortly before its final "flowering", the changes in a single minute of the Blight's life are said to exceed those of 10,000 years of human civilization. Recognizing the danger of what they have awakened, the researchers at High Lab attempt to flee in two ships. Suspicious, the Blight discovers that one of the ships contains a data storage device in its cargo manifest; assuming it contains information that could harm it, the Blight destroys the ship. The second ship is allowed to escape, unharmed, as the Blight assumes that it is no threat; but later realizes that it actually held a countermeasure, one of the few things in the universe that the Blight fears. The ship lands on a distant planet with a medieval-level civilization of dog-like creatures dubbed "Tines", who live in packs as group minds. The ship is revealed to be a sleeper ship, carrying most of High Lab's children in "coldsleep boxes". The boxes are rapidly failing and the surviving adults begin unloading them, but are killed when one of two rival forces of Tines seize the ship. The faction that initially contacts the humans, led by a Tine known as Steel, kills the adults and destroys many of the coldsleep boxes. They also capture a boy named Jefri Olsndot, whom Steel intended on killing but eventually exploits in order to develop advanced technology (such as cannon and radio communication). Jefri's older sister, Johanna, is rescued by Pilgrim and Scriber, wandering Tines who bring her to the rival faction, led by Woodcarver. She is asked to help develop technology that could gain the upper hand in the impending war. A distress signal from the sleeper ship eventually reaches "Relay", a major node in the galactic communications network. A benign transcendent entity (known as a "Power") named "Old One" contacts Relay, seeking information about the Blight and the humans who released it. Old One constructs a seemingly human man, Pham Nuwen, to act as its agent. Pham and Ravna Bergsndot – a human employee of Relay's owners, the wealthy Vrinimi Organization – trace the sleeper ship's signal to the Tines world. Old One designs a vessel, the Out of Band II, to reach the Tines world and to investigate what the ship carried with it from the High Lab. The Blight attacks Relay and Old One. Old One gives Pham the information necessary to activate the Blight Countermeasure while dying (a process known as godshatter), and Pham and Ravna escape Relay's destruction in the Out of Band II. After arriving at the Tines homeworld and allying with Woodcarver to defeat Steel, Pham initiates the Countermeasure, which extends the Slow Zone by thousands of light-years to enclose the Blight. This ends the threat of the Blight at the cost of wrecking thousands of uninvolved civilizations, causing trillions of deaths and potentially the extinction of several galactic races. The process also kills Pham and strands the other humans on the Tines world, now in the depths of the "Slow Zone" where rescue by an advanced civilization is impossible.

2152

/m/0x5g

All Quiet on the Western Front

Erich Maria Remarque

1/29/1929

{"/m/098tmk": "War novel", "/m/016lj8": "Roman \u00e0 clef"}

The book tells the story of Paul Bäumer, a German soldier who—urged on by his school teacher—joins the German army shortly after the start of World War I. Bäumer arrives at the Western Front with his friends and schoolmates (Tjaden, Müller, Kropp and a number of other characters). There they meet Stanislaus Katczinsky, an older soldier, nicknamed Kat, who becomes Paul's mentor. While fighting at the front, Bäumer and his comrades have to engage in frequent battles and endure the dangerous and often dirty conditions of warfare. At the very beginning of the book Erich Maria Remarque says "This book is to be neither an accusation nor a confession, and least of all an adventure, for death is not an adventure to those who stand face to face with it. It will try simply to tell of a generation of men who, even though they may have escaped shells, were destroyed by the war." The book does not focus on heroic stories of bravery, but rather gives a view of the conditions in which the soldiers find themselves. The monotony between battles, the constant threat of artillery fire and bombardments, the struggle to find food, the lack of training of young recruits (meaning lower chances of survival), and the overarching role of random chance in the lives and deaths of the soldiers are described in detail. The battles fought here have no names and seem to have little overall significance, except for the impending possibility of injury or death for Bäumer and his comrades. Only pitifully small pieces of land are gained, about the size of a football field, which are often lost again later. Remarque often refers to the living soldiers as old and dead, emotionally drained and shaken. "We are not youth any longer. We don't want to take the world by storm. We are fleeing from ourselves, from our life. We were eighteen and had begun to love life and the world; and we had to shoot it to pieces." Paul's visit on leave to his home highlights the cost of the war on his psyche. The town has not changed since he went off to war; however, he finds that he does "not belong here anymore, it is a foreign world." He feels disconnected from most of the townspeople. His father asks him "stupid and distressing" questions about his war experiences, not understanding "that a man cannot talk of such things." An old schoolmaster lectures him about strategy and advancing to Paris, while insisting that Paul and his friends know only their "own little sector" of the war but nothing of the big picture. Indeed, the only person he remains connected to is his dying mother, with whom he shares a tender, yet restrained relationship. The night before he is to return from leave, he stays up with her, exchanging small expressions of love and concern for each other. He thinks to himself, "Ah! Mother, Mother! How can it be that I must part from you? Here I sit and there you are lying; we have so much to say, and we shall never say it." In the end, he concludes that he "ought never to have come [home] on leave." Paul feels glad to be reunited with his comrades. Soon after, he volunteers to go on a patrol and kills a man for the first time in hand-to-hand combat. He watches the man die, in pain for hours. He feels remorse and asks forgiveness from the man's corpse. He is devastated and later confesses to Kat and Albert, who try to comfort him and reassure him that it is only part of the war. They are then sent on what Paul calls a "good job." They must guard a village that is being shelled too heavily. The men enjoy themselves but while evacuating the villagers, Paul and Albert are wounded. They recuperate in a Catholic hospital and Paul returns to active duty. By now, the war is nearing its end and the German Army is retreating. In despair, Paul watches as his friends fall one by one. It is the death of Kat that eventually makes Paul careless about living. In the final chapter, he comments that peace is coming soon, but he does not see the future as bright and shining with hope. Paul feels that he has no aims left in life and that their generation will be different and misunderstood. When he finally dies at the end of the novel, the situation report from the frontline states, "All is Quiet on the Western Front," symbolizing the cheapness of human life in war.

2890

/m/011zx

A Wizard of Earthsea

Ursula K. Le Guin

1968

{"/m/0dwly": "Children's literature", "/m/01hmnh": "Fantasy", "/m/014dfn": "Speculative fiction", "/m/01jym": "Bildungsroman", "/m/02xlf": "Fiction"}

Ged is a young boy on Gont, one of the larger islands in the north of the archipelago of Earthsea. His mother is dead, his much older siblings have all left home, and his father is a dour, taciturn bronzesmith with nothing in common with his son, so the boy grows up wild and headstrong. Ged discovers by accident that he has an extraordinary talent for magic. His aunt, the village witch, teaches him the little she herself knows, but his power far exceeds hers. One day, he uses his talent and a fog-gathering spell he learned from a passing weatherworker to save his village from Karg raiders. The tale of his remarkable feat spreads far and wide, finally reaching the ear of a wise Gontish mage, Ogion the Silent. He recognizes that the boy is so powerful he must be trained so as not to become a danger to himself and others. In the rite of passage into adulthood, he gives the boy his "true name", Ged, and takes him as an apprentice. In this world, a magician who knows someone's true name has control over that person, so one's true name is revealed only to those whom one trusts completely. Normally, a person is referred to by his or her "use name". Ged's is Sparrowhawk. The undisciplined young man grows restless under the gentle, patient tutelage of his master. One day, at the taunting of the daughter of the local lord - who, it is later revealed, is also a witch - Ged seeks a powerful spell from one of Ogion's old books to impress the girl. As he reads the spell, to his horror, a shadowy being manifests. The shade advances on Ged, but is driven away by the timely return of Ogion. Ogion finally gives him a choice: stay with him or go to the renowned school for wizards, on the island of Roke. Though he has grown to love the old man, the youngster is drawn irresistibly to a life of doing, rather than being. At the school, Ged masters his craft with ease, but his pride and arrogance grow even faster than his skill and, in his hubris, he attempts to summon a dead spirit - a perilous spell which goes awry. The shadow seizes the chance to escape into the world and attacks him, scarring his face. It is driven off by the head of the school, the Archmage Nemmerle, who expends all of his power in the process and dies shortly thereafter. Ged is wracked with guilt at causing the old man's death, but after a painful and slow recovery, he graduates from the school. Normally, Roke's wizards are much sought after by princes and rich merchants, but the new Archmage sends a willing Ged to a poor island group instead, to protect the inhabitants from a powerful dragon and its maturing sons, who have been seen scouting the region. Ged eventually realizes that he cannot both defend the islanders against the dragon and himself against the nameless thing he summoned into the world. He takes a desperate gamble; in the old histories, he has found the true name of a dragon which might be the one he faces. His guess is right and by using the dragon's name, Yevaud, he is able to force the dragon to vow that neither it nor its offspring will ever trouble the islanders. Then, with no idea how to deal with his other foe, Ged tries to return to the safety of Roke, but the magical, protective Mage-wind drives away the ship on which he is a passenger. On the far northern island of Osskil, his nemesis takes possession of a man and nearly catches him. Ged flees to what appears to be a safe haven in the castle of Benderesk, the lord of Terranon. Serret, his wife, is the same girl who taunted Ged years ago. She tries to enslave Ged using the power of a stone which harbors one of the "Nameless Ones", ancient malevolent powers that predate people. Fortunately Ged realizes his peril just in time and flies away in the form of a falcon. He instinctively returns to Gont and Ogion, who advises him to turn the tables on his shadow. In following his master's wise guidance, the roles of Ged and his enemy become reversed, and the shadow becomes the hunted. Ged pursues the shadow southwards across the ocean, but is nearly drowned when the shadow lures him into steering his boat onto rocks. The vessel sinks, but he manages to reach a small island inhabited by only two old people, a Kargish man and his sister, who were abandoned there as children and who have forgotten there is an outside world and other people. Despite their initial fear of him, they provide him with food and water. After Ged regains his strength, he constructs another boat. When he is ready to leave, he offers to take the pair wherever they want to go, but the man fearfully turns him down, and the woman does not seem to understand what he means. However, she gives him a parting gift of one of her few possessions, a broken half of an armlet. (The siblings' story and the gift's significance are revealed in the sequel, The Tombs of Atuan.) Back at sea, the shadow nearly takes Ged unawares, but he senses it just in time and comes to grips with it, forging a bond that cannot be broken. Ged follows the shadow south. On the island of Iffish, his luck begins to improve. The resident wizard is Vetch (true name Estarriol), the only friend he made at school. Estarriol insists on accompanying him. The two wizards eventually leave behind the last known island of Earthsea and head out into the open sea. As they draw closer to the shadow, Ged perceives the water gradually congealing and turning into land, an immensely powerful magic. Though Vetch cannot see the transformation, the boat runs aground. Ged steps out of the boat and walks off to confront his waiting shadow. Though some of his teachers had thought it to be nameless, Ged and his adversary speak at the same moment, each naming the other "Ged". The two embrace and become one. The sea returns to its normal state; fortunately, Estarriol is able to fish his healed friend out of the water.

2950

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Anyone Can Whistle

Arthur Laurents

The story is set in an imaginary American town that has gone bankrupt. The only place in town doing good business is the local sanitarium, known as “The Cookie Jar,” whose inmates look much healthier than the disgruntled townspeople. ("I'm Like the Bluebird") All the money is in the hands of Cora Hoover Hooper, the stylish, ruthless mayoress and her cronies - Comptroller Schub, Treasurer Cooley, and Police Chief Magruder. Cora appears carried in a litter by her backup singers, and admits that she can accept anything except unpopularity (“Me and My Town”). The scheming Comptroller Schub, tells her that he has a plan to save her administration, and the town, promising “It's highly unethical.” He tells her to meet him at the rock on the edge of town. At the rock, a local mother, Mrs. Schroeder, tries to tell her child, Baby Joan, to come down from the rock, when Baby Joan licks it - and a spring of water begins flowing from it. The town instantly proclaims a miracle, and Cora and her council eagerly anticipate tourist dollars as they boast of the water's curative powers. ("Miracle Song") It is soon revealed to Cora that the miracle is a fake, controlled by a pump inside the rock. The only person in town who doubts the miracle is Fay Apple, an eternally skeptical young nurse from the Cookie Jar who refuses to believe in miracles. She appears at the rock with all forty-nine of the inmates, or “Cookies” in tow, intending to let them take some of the water. Schub realizes that if they drink the water and do not change, people will discover the fake. As he tries to stop Fay, the inmates mingle with the townspeople, until no one can guess who is who. Fay disappears, and hiding from the police, admits that she hopes for one miracle - for a hero who can come and deliver the town from the madness (“There Won't Be Trumpets”). Cora arrives on the scene with the Cookie Jar's manager, Dr. Detmold, but he says that Fay has taken the records to identify the inmates. He tells Cora that he is expecting a new assistant who might help them. At that moment a mysterious stranger, J. Bowden Hapgood, arrives asking for directions to the Cookie Jar. He is instantly taken for the new assistant. Asked to identify the missing Cookies, Hapgood begins questioning random people and sorting them into two groups, group A, and group one, but refuses to divulge which group is which. The town council becomes suspicious of this and try to force the truth out, but Hapgood questions them until they begin to doubt their own sanity. Cora is too caught up with his logic to care. (“Simple”) As the extended musical sequence ends, the lights black out except for a spotlight on Hapgood, who announces to the audience, “You are all mad!” Seconds later, the stage lights are restored. The stage set has vanished, and the cast is revealed in theater seats, holding programs, applauding the audience. As act two opens, the two groups are now in bitter rivalry over who is the normal group (“A-1 March”) Another stranger, a French woman in a feathered coat appears. It is really Fay Apple in disguise. She introduces herself as the Lady from Lourdes, a professional Miracle Inspector, come to investigate the miracle. As Schub runs off to warn Cora, Fay seeks out Hapgood in his hotel, and the two seduce each other in the style of a French romantic film. (“Come Play Wiz Me”) Fay tries to get Hapgood's help in exposing the miracle. Hapgood, however, sees through her disguise and wants to question her first. Fay refuses to take her wig off, and confesses to him that this disguise, left over from a college play, is the only way she can break out of her rigid and cynical persona. She begins to hope, however, that Hapgood may be the one who can help her learn to be free. (“Anyone Can Whistle”) Meanwhile, the two groups continue to march, and Cora, trying to give a speech, realizes that Hapgood has stolen her limelight. (“A Parade in Town”) She and Schub plan an emergency meeting at her house. Back at the hotel, Hapgood comes up with an idea, telling Fay to destroy the inmates' records. That way Fay can be free of them and they can stop pretending. When Fay is reluctant, Hapgood produces a record of his own - he is her fiftieth Cookie. He is a practicing idealist who, after years of attempted heroism, is tired of crusading and has come to the Cookie Jar to retire. Inspired by his record, Fay begins to tear the records up. As she does, the Cookies appear and begin to dance (“Everybody Says Don't”). Act three begins with Cora at her house with her council. Schub has put the miracle on hiatus, but announces that they can easily turn the town against Hapgood by blaming him for it. The group celebrates their alliance. (“I've Got You to Lean On”) A mob quickly forms outside the hotel, and Hapgood and Fay, still disguised, take refuge under the rock. Discovering the fraud, Cora and the council confront them. At that moment, Cora receives a telegram from the governor warning that if the quota of forty-nine cookies is not filled, she will be impeached. Schub tells her that since Hapgood never said who is normal or not, they can arrest anyone at random until the quota is filled. Fay tries to get Hapgood to expose the miracle, but he warns her no one will believe it is a fake, because it works as a miracle should. Fay wants his help stopping the Mayoress, but he refuses, since he is through with crusading. Although she knows she still isn't out of her shell, Fay angrily swears to go it alone. (“See What it Gets You”) As Cora and the police force begin rounding up Cookies, Fay tries to get the key away from the guards in an extended ballet sequence. (“The Cookie Chase”) As it ends, Fay is captured, and Dr. Detmold suddenly recognizes her. Fay tells the townspeople about the fake miracle, but the town refuses to believe her. Detmold tells Cora that even without the records, Fay can identify the inmates from memory. Cora warns that she will arrest forty-nine people, normal or not, and Fay, helplessly, identifies all the Cookies, except Hapgood. She tells him the world needs people like him, and Hapgood can't turn himself in. He asks Fay to come with him, but she still can't bring herself to break free. Parting ways, they reflect on what they briefly shared. (“With So Little to be Sure Of”) Word comes of a new miracle, two towns over, of a statue with a warm heart. Soon the town is all but deserted, and Cora is again upstaged. Again, Schub has the answer - since the Cookie Jar is still successful, they can turn the entire town into one big Cookie Jar! Cora realizes she and Schub are meant for each other, and they dance off together. As Fay resumes work, Detmold's real new assistant arrives, and Fay is horrified to realize that she is even more practical, rigid and disbelieving than Fay herself, and the new nurse marches the Cookies off to the next town to disprove the new miracle. Horrified at seeing what she might become, Fay returns to the rock calling for Hapgood. When he doesn't answer, she tries to whistle - and succeeds in blowing a shrill, ugly whistle. Hapgood appears again, saying 'That's good enough for me.' As they embrace, the water begins flowing from the rock - a true miracle this time. (Finale)

4081

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Blade Runner 3: Replicant Night

K. W. Jeter

10/1/1996

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction"}

Living on Mars, Deckard is acting as a consultant to a movie crew filming the story of his Blade Runner days. He finds himself drawn into a mission on behalf of the replicants he was once assigned to kill. Meanwhile, the mystery surrounding the beginnings of the Tyrell Corporation is being dragged out into the light.

4082

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Blade Runner 2: The Edge of Human

K. W. Jeter

10/1/1995

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction"}

Beginning several months after the events in Blade Runner, Deckard has retired to an isolated shack outside the city, taking the replicant Rachael with him in a Tyrell transport container, which slows down the replicant aging process. He is approached by a woman who explains she is Sarah Tyrell, niece of Eldon Tyrell, heiress to the entire Tyrell Corporation and the human template (templant) for the Rachael replicant. She asks Deckard to hunt down the "missing" sixth replicant. At the same time, the human template for Roy Batty hires Dave Holden, the blade runner attacked by Leon, to help him hunt down the man he believes is the sixth replicant - Deckard. Deckard and Holden's investigations lead them to re-visit Sebastian, Bryant, and John Isidore (from the book Do Androids Dream Of Electric Sheep?), learning more about the nature of the blade runners and the replicants. When Deckard, Batty, and Holden finally clash, Batty's inhuman fighting prowess leads Holden to believe he has been duped all along and that Batty is the sixth replicant; he shoots him. Deckard returns to Sarah with his suspicion: there is no sixth replicant. Sarah, speaking via a remote camera, confesses that she created and maintained the rumor herself, to deliberately discredit and eventually destroy the Tyrell Corporation, after her uncle Eldon created Rachael based on her and then abandoned the real Sarah. Sarah brings Rachael back to the Corporation building to meet with Deckard, and he escapes with her. However, Holden - recovering from his injuries during the fight - later finds the truth: Rachael has been killed by Tyrell agents, and the "Rachael" who escaped with Deckard was actually Sarah. She has completed her revenge by both destroying Tyrell, and taking back Rachael's place.

4331

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Book of Joshua

(Chapter 1 is the first of three important moments in Joshua marked with major speeches and reflections by the main characters; here first God and then Joshua make speeches about the goal of conquest of the Promised Land; at chapter 12, Joshua looks back on the conquest; and at chapter 23 Joshua gives a speech about what must be done if Israel is to live in peace in the land). God commissions Joshua to take possession of the land and warns him to keep faith with the Covenant. (God's speech foreshadows major themes of the book: the crossing of the Jordan and conquest of the land, its distribution, and the imperative need for obedience to the Law; Joshua's own immediate obedience is seen in his speeches to the Israelite commanders and to the Transjordanian tribes, and the Transjordanians' affirmation of Joshua's leadership echoes Yahweh's assurances of victory). The Israelites cross the Jordan through the miraculous intervention of God and his ark and are circumcised at Gibeath-Haaraloth (translated as hill of foreskins), renamed Gilgal in memory (Gilgal sounds like Gallothi, I have removed, but is more likely to translate as circle of standing stones). The conquest begins in Canaan with Jericho, followed by Ai (central Canaan), after which Joshua builds an altar to Yahweh at Mt Ebal (northern Canaan) and renews the Covenant. (The covenant ceremony has elements of a divine land-grant ceremony, similar to ceremonies known from Mesopotamia). The narrative now switches to the south. The Gibeonites trick the Israelites into entering into an alliance with them by saying they are not Canaanites; this prevents the Israelites from exterminating them, but they are enslaved instead. An alliance of Amorite kingdoms headed by the Canaanite king of Jerusalem is defeated with Yahweh's miraculous help, and the enemy kings are hanged on trees. (The Deuteronomist author may have used the then-recent 701 BCE campaign of the Assyrian king Sennacherib in Judah as his model; the hanging of the captured kings is in accordance with Assyrian practice of the 8th century). With the south conquered the narrative moves to the northern campaign. A powerful multi-national (or more accurately, multi-ethnic) coalition headed by the king of Hazor, the most important northern city, is defeated with Yahweh's help and Hazor captured and destroyed. Chapter 11:16-23 summarises the campaign: Joshua has taken the entire land, and the land "had rest from war." Chapter 12 lists the vanquished kings on both sides of the Jordan. Having described how the Israelites and Joshua have carried out the first of their God's commands, the story now turns to the second, to "put the people in possession of the land." This section is a "covenantal land grant": Yahweh, as king, is issuing each tribe its territory. The "cities of refuge" and Levitical cities are attached to the end, since it is necessary for the tribes to receive their grants before they allocate parts of it to others. The Transjordanian tribes are dismissed, affirming their loyalty to Yahweh. Joshua charges the leaders of the Israelites to remain faithful to Yahweh and the covenant, warning of judgement should Israel leave Yahweh and follow other gods; Joshua meets with all the people and reminds them of Yahweh's great works for them, and of the need to love Yahweh alone. Joshua performs the concluding covenant ceremony, and send the people to their inheritance.

4332

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Book of Ezra

For the Bible text, see Bible Gateway (opens at NIV version) or see King James Version The Book of Ezra consists of ten chapters: chapters 1-6, covering the period from the Decree of Cyrus to the dedication of the Second Temple, are told in the third person; chapters 7-10, dealing with the mission of Ezra, are told largely in the first person. The book contains several documents presented as historical inclusions. ;Chapters 1-6 (documents included in the text in italics) *1. Decree of Cyrus, first version: Cyrus, inspired by God, returns the Temple vessels to Sheshbazzar, "prince of Judah", and directs the Israelites to return to Jerusalem with him and rebuild the Temple. *2. 42,360 exiles, with men servants, women servants and "singing men and women", return from Babylon to Jerusalem and Judah under the leadership of Zerubbabel and Jeshua the High Priest. *3. Jeshua the High Priest and Zerubbabel build the altar and celebrate the Feast of Tabernacles. In the second year the foundations of the Temple are laid and the dedication takes place with great rejoicing. *4. Letter of the Samaritans to Artaxerxes, and reply of Artaxerxes: The "enemies of Judah and Benjamin" offer to help with the rebuilding, but are rebuffed; they then work to frustrate the builders "down to the reign of Darius." The officials of Samaria write to king Artaxerxes warning him that Jerusalem is being rebuilt, and the king orders the work to stop. "Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia." *5. Tattenai's letter to Darius: Through the exhortations of the prophets Haggai and Zechariah, Zerubbabel and Joshua recommence the building of the Temple. Tattenai, satrap over both Judah and Samaria, writes to Darius warning him that Jerusalem is being rebuilt and advising that the archives be searched to discover the decree of Cyrus. *6. Decree of Cyrus, second version, and decree of Darius: Darius finds the decree, directs Tattenai not to disturb the Jews in their work, and exempts them from tribute and supplies everything necessary for the offerings. The Temple is finished in the month of Adar in the sixth year of Darius, and the Israelites assemble to celebrate its completion. ;Chapters 7-10 *7. Letter of Artaxerxes to Ezra (Artaxerxes' rescript): King Artaxerxes is moved by God to commission Ezra "to inquire about Judah and Jerusalem with regard to the Law of your God" and to "appoint magistrates and judges to administer justice to all the people of Trans-Euphrates—all who know the laws of your God." Artaxerxes gives Ezra much gold and directs all Persian officials to aid him. *8. Ezra gathers a large body of returnees and much gold and silver and precious vessels for the Temple and camps by a canal outside Babylon. There he discovers he has no Levites, and so sends messengers to gather some. The exiles then return to Jerusalem, where they distribute the gold and silver and offer sacrifices to God. *9. Ezra is informed that some of the Jews already in Jerusalem have married non-Jewish women. Ezra is appalled at this proof of sin, and prays to God: "O God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence." *10. Despite the opposition of some of their number, the Israelites assemble and send away their foreign wives and children.

4376

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Book of Numbers

God orders Moses, in the wilderness of Sinai, to number those able to bear arms—of all the men "from twenty years old and upward," and to appoint princes over each tribe. 603,550 Israelites are found to be fit for military service. In chapter 26, a generation later and after approximately forty years of wandering the desert, the Lord orders a second census. 601,730 men are counted. The tribe of Levi is exempted from military service and therefore not included in the census totals. Moses consecrates the Levites for the service of the Tabernacle in the place of the first-born sons, who hitherto had performed that service. The Levites are divided into three families, the Gershonites, the Kohathites, and the Merarites, each under a chief, and all headed by one prince, Eleazar, son of Aaron. Preparations are then made for resuming the march to the Promised Land. Various ordinances and laws are decreed. The first journey of the Israelites after the Tabernacle had been constructed is commenced. The people murmur against God and are punished by fire; Moses complains of the stubbornness of the Israelites and is ordered to choose seventy elders to assist him in the government of the people. Miriam and Aaron insult Moses at Hazeroth, which angers God; Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the desert of Paran. Twelve spies are sent out into Canaan and come back to report to Moses. Joshua and Caleb, two of the spies, tell that the land is abundant and is "flowing with milk and honey"; the other spies say that it is inhabited by giants, and the Israelites refuse to enter the land. Yahweh decrees that the Israelites will be punished for their loss of faith by having to wander in the wilderness for 40 years. Moses is ordered to make plates to cover the altar with the two hundred fifty censers left after the destruction of Korah's band. The children of Israel murmur against Moses and Aaron on account of the death of Korah's men and are stricken with the plague, with 14,700 perishing. Aaron and his family are declared by God to be responsible for any iniquity committed in connection with the sanctuary. The Levites are again appointed to help in the keeping of the Tabernacle. The Levites are ordered to surrender to the priests a part of the tithes taken to them. Miriam dies at Kadesh Barnea and the Israelites set out for Moab, on Canaan's western border. The Israelites blame Moses for the lack of water. Moses is ordered by God to speak to a rock but disobeys, and is punished by the announcement that he shall not enter Canaan. The king of Edom refuses permission to the Israelites to pass through his land and they go round it. Aaron dies on Mount Hor. The Israelites are bitten by Fiery flying serpents for speaking against God and Moses. A brazen serpent is made to ward off these serpents. The Israelites arrive on the plains of Moab. A new census gives the total number of males from twenty years and upward as 601,730, and the number of the Levites from a month old and upward as 23,000. The land shall be divided by lot. The daughters of Zelophehad, their father having no sons, are to share in the allotment. Moses is ordered to appoint Joshua as his successor. Prescriptions for the observance of the feasts, and the offerings for different occasions are enumerated. Moses orders the Israelites to massacre the people of Midian. The Reubenites and the Gadites request Moses to assign them the land east of the Jordan. Moses grants their request after they promise to help in the conquest of the land west of the Jordan. The land east of the Jordan is divided among the tribes of Reuben, Gad, and the half-tribe of Manasseh. Moses recalls the stations at which the Israelites halted during their forty years' wanderings and instructs the Israelites to exterminate the Canaanites and destroy their idols. The boundaries of the land are spelled out; the land is to be divided under the supervision of Eleazar, Joshua, and twelve princes, one of each tribe.

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Book of Ruth

During the time of the Judges when there was a famine, an Israelite family from Bethlehem—Elimelech, his wife Naomi, and their sons Mahlon and Chilion—emigrate to the nearby country of Moab. Elimelech dies, and the sons marry two Moabite women: Mahlon marries Ruth and Chilion marries Orpah. The two sons of Naomi then die themselves. Naomi decides to return to Bethlehem. She tells her daughters-in-law to return to their own mothers, and remarry. Orpah reluctantly leaves; however, Ruth says, "Entreat me not to leave you, or to turn back from following you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, and your God, my God. Where you die, I will die, and there will I be buried. The LORD do so to me, and more also, if anything but death parts you and me." (Ruth 1:16–17 NKJV) The two women return to Bethlehem. It is the time of the barley harvest, and in order to support her mother-in-law and herself, Ruth goes to the fields to glean. The field she goes to belongs to a man named Boaz, who is kind to her because he has heard of her loyalty to her mother-in-law. Ruth tells her mother-in-law of Boaz's kindness, and she gleans in his field through the remainder of the harvest season. Boaz is a close relative of Naomi's husband's family. He is therefore obliged by the Levirate law to marry Mahlon's widow, Ruth, in order to carry on his family line. Naomi sends Ruth to the threshing floor at night and tells her to "uncover the feet" of the sleeping Boaz. Ruth does so; Boaz awakes and asks,"Who are you?" Ruth identifies herself, then asks Boaz to spread his cloak over her. The phrase "spread your cloak" was a woman's way of asking for marriage (Ezekiel 16:8). For a man to spread his cloak over a woman showed acquisition of that woman. Boaz states he is willing to "redeem" Ruth via marriage, but informs Ruth that there is another male relative who has the first right of redemption. The next morning, Boaz discusses the issue with the other male relative, Ploni Almoni ("so-and-so") before the town elders. The other male relative is unwilling to jeopardize the inheritance of his own estate by marrying Ruth, and so relinquishes his right of redemption, thus allowing Boaz to marry Ruth. They transfer the property and redeem it by the nearer kinsman taking off his sandal and handing it over to Boaz. (Ruth 4:7–18) Boaz and Ruth get married and have a son named Obed (who by Levirate customs is also considered a son or heir to Elimelech, and thus Naomi). In the genealogy which concludes the story, it is pointed out that Obed is the father of Jesse, and thus the grandfather of David. This also places Ruth among David's ancestors.

4382

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Book of Esther

Ahasuerus, ruler of a massive Persian empire, holds a lavish party, initially for his court and dignitaries and afterwards for all inhabitants of the capital city Shushan. Ahasuerus orders the queen Vashti to display her beauty before the guests. She refuses. Worried all women will learn from this, Ahasuerus removes her as queen and has a royal decree sent across the empire that men should be the ruler of their households and should speak their own native tongue. Ahasuerus then orders all beautiful young girls to be presented to him, so he can choose a new queen to replace Vashti. One of these is the orphan Esther, whose Jewish name is Hadassah. After the death of her parents, she is being fostered by her cousin Mordecai. She finds favor in the king's eyes, and is made his new queen. Esther does not reveal that she is Jewish. Shortly afterwards, Mordechai discovers a plot by courtiers Bigthan and Teresh to assassinate Ahasuerus. The conspirators are apprehended and hanged, and Mordechai's service to the king is recorded. Ahasuerus appoints Haman as his prime minister. Mordechai, who sits at the palace gates, falls into Haman's disfavor as he refuses to bow down to him. Having found out that Mordechai is Jewish, Haman plans to kill not just Mordechai but all the Jews in the empire. He obtains Ahasuerus' permission to execute this plan, against payment of ten thousand talents of silver (which the King declines to accept and rather allows him to execute his plan on principle), and he casts lots to choose the date on which to do this—the thirteenth of the month of Adar. On that day, everyone in the empire is free to massacre the Jews and despoil their property. When Mordechai finds out about the plans he and all Jews mourn and fast. Mordechai informs Esther what has happened and tells her to intercede with the King. She is afraid to break the law and go to the King unsummoned. This action would incur the death penalty. Mordechai tells her that she must. She orders Mordechai to have all Jews fast for three days together with her, and on the third day she goes to Ahasuerus, who stretches out his sceptre to her which shows that she is not to be punished. She invites him to a feast in the company of Haman. During the feast, she asks them to attend a further feast the next evening. Meanwhile, Haman is again offended by Mordechai and consults with his friends. At his wife's suggestion, he builds a gallows for Mordechai. That night, Ahasuerus suffers from insomnia, and when the court records are read to him to help him sleep, he learns of the services rendered by Mordechai in the previous plot against his life. Ahasuerus is told that Mordechai has not received any recognition for saving the king's life. Just then, Haman appears, to ask the King to hang Mordechai, but before he can make this request, King Ahasuerus asks Haman what should be done for the man that the king wishes to honor. Thinking that the man that the king is referring to is himself, Haman says that the man should be dressed in the king's royal robes and led around on the king's royal horse, while a herald calls: "See how the king honours a man he wishes to reward!" To his horror and surprise, the king instructs Haman to do so to Mordechai. After leading Mordechai's parade, he returns in mourning to his wife and friends, who suggest his downfall has begun. Immediately after, Ahasuerus and Haman attend Esther's second banquet, at which she reveals that she is Jewish and that Haman is planning to exterminate her people, including her. Overcome by rage, Ahasuerus leaves the room; meanwhile Haman stays behind and begs Esther for his life, falling upon her in desperation. The king comes back in at this moment and thinks Haman is assaulting the queen; this makes him angrier than before and he orders Haman hanged on the gallows that Haman had prepared for Mordechai. The previous decree against the Jews cannot be annulled, but the king allows the Jews to defend themselves during attacks. As a result, on 13 Adar, five hundred attackers and Haman's ten sons are killed in Shushan, followed by a Jewish slaughter of seventy-five thousand Persians, although they took no plunder. Esther sends a letter instituting an annual commemoration of the Jewish people's redemption, in a holiday called Purim (lots). Ahasuerus remains very powerful and continues reigning, with Mordechai assuming a prominent position in his court.

4386

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Book of Job

{"/m/02mdj1": "Religious text"}

The book of Job tells the story of an extremely righteous man named Job, who is very prosperous and has seven sons and three daughters. Constantly fearing that his sons may have sinned and "cursed God in their hearts", he habitually offers burnt offerings as a pardon for their sins. The "sons of God" and Satan (literally "the Adversary") present themselves to God, and God asks Satan his opinion on Job. Satan answers that Job is pious only because God has put a "wall around" him and "blessed" his favourite servant with prosperity, but if God were to stretch out his hand and strike everything that Job had, then he would surely curse God. God gives Satan permission to test Job's righteousness. All Job's possessions are destroyed: 500 yoke of oxen and 500 donkeys carried off by Sabeans; 7,000 sheep burned up by 'The fire of God which fell from the sky'; 3,000 camels stolen by the Chaldeans; and the house of the firstborn destroyed by a mighty wind, killing Job's ten children. Still Job does not curse God, but instead shaves his head, tears his clothes, and says, "Naked I came out of my mother's womb, and naked shall I return: Lord has given, and Lord has taken away; blessed be the name of Lord." As Job endures these calamities without reproaching God, Satan solicits permission to afflict his person as well, and God says, "Behold, he is in your hand, but don't touch his life." Satan, therefore, smites him with dreadful boils, and Job, seated in ashes, scrapes his skin with broken pottery. His wife prompts him to "curse God, and die," but Job answers, "You speak as one of the foolish speaks. Moreover, shall we receive good from God and shall not receive evil?" Three friends of Job, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite, come to console him. (A fourth, Elihu the Buzite (Heb: Alieua ben Barakal the Buzite), begins talking in Chapter 32 and plays a significant role in the dialogue, but his arrival is not described.) The friends spend seven days sitting on the ground with Job, without saying anything to him because they see that he is suffering and in much pain. Job at last breaks his silence and "curses the day he was born." God responds saying that there are so many things Job does not know about how this world was formed or how nature works, that Job should consider God as being greater than the thunderstorm and strong enough to pull in the leviathan with a fish-hook. God then rebukes the three friends and says, "I am angry with you... you have not spoken of me what is right." The story ends with Job restored to health, with a new family and twice as much livestock.

4449

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Book of Hosea

First, Hosea was directed by God to marry a promiscuous woman of ill-repute, and he did so. Marriage here is symbolic of the covenantal relationship between God and Israel. However, Israel has been unfaithful to God by following other gods and breaking the commandments which are the terms of the covenant, hence Israel is symbolized by a harlot who violates the obligations of marriage to her husband. Second, Hosea and his wife, Gomer, have a son. God commands that the son be named Jezreel. This name refers to a valley in which much blood had been shed in Israel's history, especially by the kings of the Northern Kingdom. (See I Kings 21 and II Kings 9:21-35). The naming of this son was to stand as a prophecy against the reigning house of the Northern Kingdom, that they would pay for that bloodshed. Jezreel's name means God Sows. Third, the couple have a daughter. God commands that she be named Lo-ruhamah; Unloved, or, Pity or Pitied On to show Israel that, although God will still have pity on the Southern Kingdom, God will no longer have pity on the Northern Kingdom; its destruction is imminent. In the NIV translation, the omitting of the word 'him' leads to speculation as to whether Lo-Ruhamah was the daughter of Hosea or one of Gomer's lovers. James Mays, however, says that the failure to mention Hosea's paternity this is "hardly an implication" of Gomer's adultery. Fourth, a son is born to Gomer. It is questionable whether this child was Hosea's, for God commands that his name be Lo-ammi; Not My People, or more simply, Not Mine. The child bore this name of shame to show that the Northern Kingdom would also be shamed, for its people would no longer be known as God's People. Also God says that "I am not your I am"; in other words, God changes His own name in connection with his current relationship with Israel. A brief outline of the concepts presented in the Book of Hosea exist below * Chapters 1-2; Account of Hosea's marriage with Gomer biographically which is a metaphor for the relationship with Yahweh and Israel. * Chapter 3; Account of Hosea's marriage autobiographically. This is possibly a marriage to different women * Chapters 4-14:9; Oracle judging Israel, Ephraim in particular, for not living up to the covenant. No further breakdown of ideas is clear in 4-14:9 Following this, the prophecy is made that someday this will all be changed, that God will indeed have pity on Israel. Chapter two describes a divorce. This divorce seems to be the end of the covenant between God and the Northern Kingdom. However, it is probable that this was again a symbolic act, in which Hosea divorced Gomer for infidelity, and used the occasion to preach the message of God's rejection of the Northern Kingdom. He ends this prophecy with the declaration that God will one day renew the covenant, and will take Israel back in love. In Chapter three, at God's command, Hosea seeks out Gomer once more. Either she has sold herself into slavery for debt, or she is with a lover who demands money in order to give her up, because Hosea has to buy her back. He takes her home, but refrains from sexual intimacy with her for many days, to symbolize the fact that Israel will be without a king for many years, but that God will take Israel back, even at a cost to Himself. Chapters 4-14 spell out the allegory at length. Chapters 1-3 speaks of Hosea's family, and the issues with Gomer. Chapters 4-10 contain a series of oracles, or prophetic sermons, showing exactly why God is rejecting the Northern Kingdom (what the grounds are for the divorce). Chapter 11 is God's lament over the necessity of giving up the Northern Kingdom, which is a large part of the people of Israel, whom God loves. God promises not to give them up entirely. Then, in Chapter 12, the prophet pleads for Israel's repentance. Chapter 13 foretells the destruction of the kingdom at the hands of Assyria, because there has been no repentance. In Chapter 14, the prophet urges Israel to seek forgiveness, and promises its restoration, while urging the utmost fidelity to God. Matthew 2:13 cites Hosea's prophecy in that God would call His Son out of Egypt as foretelling the flight into Egypt and return to Israel of Joseph, Mary, and the infant Jesus Christ. The capital of the Northern Kingdom, in 722 BC. All the members of the upper classes and many of the ordinary people were taken captive and carried off to live as prisoners of war.

4451

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Book of Jonah

The plot centers on a conflict between Jonah and God. God calls Jonah to proclaim judgment to Nineveh, but Jonah resists and attempts to flee. He goes to Joppa and boards a ship bound for Tarshish. God calls up a great storm at sea, and the ship's crew cast Jonah overboard in an attempt to appease God. A great sea creature sent by God, swallows Jonah. For three days and three nights Jonah languishes inside the fish's belly. He says a prayer in which he repents for his disobedience and thanks God for His mercy. God speaks to the fish, which vomits out Jonah safely on dry land. After his rescue, Jonah obeys the call to prophesy against Nineveh, and they repent and God forgives them. Jonah is furious, however, and angrily tells God that this is the reason he tried to flee from Him, as he knew Him to be a just and merciful God. He then beseeches God to kill him, a request which is denied when God causes a tree to grow over him, giving him shade. Initially grateful, Jonah's anger returns the next day, when God sends a worm to eat the plant, withering it, and he tells God that it would be better if he were dead. God then points out: "Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night. And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" Ironically, the relentless God demonstrated in the first chapter becomes the merciful God in the last two chapters (see 3:10). In a parallel turnabout, Jonah becomes one of the most effective of all prophets, turning the entire population of Nineveh (about 120,000 people) to God.

4452

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Book of Micah

* The Heading (1:1): As is typical of prophetic books, an anonymous editor has supplied the name of the prophet, an indication of his time of activity, and an identification of his speech as the “word of Yahweh”, a generic term carrying a claim to prophetic legitimacy and authority. Samaria and Jerusalem are given prominence as the foci of the prophet’s attention. * Judgement against Samaria (1:2–7): Drawing upon ancient traditions for depicting a theophany, the prophet depicts the coming of Yahweh to punish the city, whose sins are idolatry and the abuse of the poor. * Warnings to the cities of Judah (1:8–16): Samaria has fallen, Judah is next. Micah describes the destruction of the lesser towns of Judah (referring to the invasion of Judah by Sennacherib, 701 BC). For these passages of doom on the various cities, the device paronomasia is used. Paronomasia is a literary device which 'plays' on the sound of each word for literary effect. For example, the inhabitants of Beth-le-aphrah (“house of dust”) are told to “roll yourselves in the dust.” 1:14. Though most of the Paronomasia is lost in translation, it is the equivalent of ‘Ashdod shall be but ashes,’ where the fate of the city matches its name. * Misuse of power denounced (2:1–5): Denounces those who appropriate the land and houses of others. The context may be simply the amassing wealth for its own sake, or could be connected with the militarisation of the region for the expected Assyrian attack. * Threats against the prophet (2:6–11): The prophet is warned not to prophesy. He answers that the rulers are harming God's people, and want to listen only to those who advocate the virtues of wine. * A later promise (2:12–13): These verses assume that judgement has already fallen and Israel is already scattered abroad. * Judgement on wicked Zion (3:1–4): Israel's rulers are accused of gaining more wealth at the expense of the poor, by any means. The metaphor of flesh being torn illustrates the length to which the ruling classes and socialites would go to further increase their wealth. Prophets are corrupt, seeking personal gain. Jerusalem's rulers believe that God will always be with them, but God will be with his people, and Jerusalem will be destroyed. * Zion's future hope (4:1–5) This is a later passage, almost identical with Isaiah 2:2–4. Zion (meaning the Temple) will be rebuilt, but by God, and based not on violence and corruption but on the desire to learn God's laws and live in peace. * Further promises to Zion (4:6–7) This is another later passage, promising Zion that she will once more enjoy her former independence and power. * Deliverance from Distress in Babylon (4:9–5:1) The similarities to Isaiah 41:15–16 and the references to Babylon suggest the period of this material, although it is unclear whether a period during or after the siege of 586 is meant. Despite their trials, God will not desert his people. * The promised ruler from Bethlehem (5:1–14): This passage is usually dated to the exile. Although chapters 4:9-10 have said that there is "no king in Zion", these chapters predict a new military ruler will emerge from Bethlehem, the traditional home of the Davidic monarchy, to restore the security of Israel. Assyria will be stricken, and Israel's punishment will lead to the punishment of the nations. * A Covenant lawsuit (6:1–5): Yahweh accuses Israel (the people of Judah) of breaking the covenant through their lack of justice and honesty, after the pattern of the kings of Israel (northern kingdom) * Torah Liturgy (6:6–8): Micah speaks on behalf of the community asking what they should do in order to get back on God's good side. Micah then responds in V. 8 by showing what God requires: "to Do Justice, and to Love Kindness, and to Walk Humbly with your God." Thus declaring that the burnt offering of both animals and humans (which may have been practiced in Judah under Kings Ahaz and Manasseh) is not necessary for God. * The City as a Cheat (6:9–16): The city is reprimanded for its dishonest trade practices. * Lament (7:1–7): The first passage in the book in the first person: whether it comes from Micah himself is disputed. Honesty and decency have vanished, families are filled with strife. * A song of fallen Jerusalem (7:8–10): The first person voice continues, but now it is the city who speaks. She recognises that her destruction is deserved punishment from God. The recognition gives grounds for hope that God is still with her. * A prophecy of restoration (7:11–13): Fallen Jerusalem is promised that she will be rebuilt and that her power will be greater than ever (a contrast with the vision of peace in 4:1-5). * A prayer for future prosperity (7:14–17): The mood switches from a request for power to grateful astonishment at God's mercy.

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Book of Haggai

Haggai's message is filled with an urgency for the people to proceed with the rebuilding of the second Jerusalem temple. Haggai attributes a recent drought to the peoples' refusal to rebuild the temple, which he sees as key to Jerusalem’s glory. The book ends with the prediction of the downfall of kingdoms, with one Zerubbabel, governor of Judah, as the Lord’s chosen leader. The language here is not as finely wrought as in some other books of the minor prophets, yet the intent seems straightforward.

6020

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Crash

J. G. Ballard

1973

{"/m/014dfn": "Speculative fiction", "/m/02xlf": "Fiction", "/m/05hgj": "Novel"}

The story is told through the eyes of narrator James Ballard, named after the author himself, but it centers on the sinister figure of Dr. Robert Vaughan, a “former TV-scientist, turned nightmare angel of the expressways”. Ballard meets Vaughan after being involved in a car accident himself near London Airport. Gathering around Vaughan is a group of alienated people, all of them former crash-victims, who follow him in his pursuit to re-enact the crashes of celebrities, and experience what the narrator calls "a new sexuality, born from a perverse technology". Vaughan’s ultimate fantasy is to die in a head-on collision with movie star Elizabeth Taylor.

6628

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Children of Dune

Frank Herbert

1976

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction", "/m/0dwly": "Children's literature", "/m/02xlf": "Fiction"}

Nine years after Emperor Paul Muad'dib walked into the desert, blind, the ecological transformation of Dune has reached the point where some Fremen are living without stillsuits in the less arid climate and have started to move out of the Sietches and into the villages and cities. As the old ways erode, more and more pilgrims arrive to experience the planet of Muad'dib. The Imperial high council has lost the political initiative and is powerless to control the Jihad. Paul's twin young children, Leto II and Ghanima, sharing his prescience, have concluded that their guardian Alia has succumbed to possession by one of her ancestors and fear that a similar fate awaits them. They (and Alia) also realize that the terraforming of Dune will kill all the sandworms, thus destroying the source of the spice. Leto also fears that, like his father, he will be trapped by his prescience. Possessed by the persona of her grandfather Baron Vladimir Harkonnen, Alia fears that her mother, about to return to Arrakis, will recognize her "abomination." A new religious figure called "The Preacher" has risen in the desert, railing against the religious government's injustices and the changes among the Fremen. Some Fremen believe he is Paul Atreides. The fallen House Corrino on Salusa Secundus plots to assassinate the twins and regain power. Lady Jessica returns to Arrakis and recognizes that her daughter has been possessed but finds no signs of abomination in the twins. She plans with them to thwart Alia's plotting. Leto arranges for Fremen leader Stilgar to protect his sister if there is an attempt on their lives. Alia attempts to assassinate Jessica who escapes into the desert with Duncan Idaho's help, precipitating a rebellion among the Fremen. The twins anticipate and survive the Corrino assassination plot. Leto leaves to seek out the Preacher while Ghanima, masking her memory with self-hypnosis, reports falsely that her brother had been murdered. Duncan and Jessica flee to Salusa Secundus where Jessica begins to mentor the Corrino heir Farad'n. He seizes power from his regent mother and allies with the Bene Gesserit, who promise to marry him to Ghanima and support his bid for coronation as Emperor. A band of Fremen outlaws capture Leto and force him to undergo the spice trance at the suggestion of one of Alia's agents, who has infiltrated the group. His spice-induced visions show him a myriad of possible futures where humanity has become extinct and only one where humanity survives. He names this future "The Golden Path" and resolves to bring it to fruition. He escapes his captors and sacrifices his humanity in pursuit of the Golden Path. This requires him to physically fuse with a school of sandtrout, gaining superhuman strength and near-invulnerability. He travels across the desert and confronts the Preacher who does, in fact, prove to be his father, Paul Atreides. Duncan Idaho returns to Arrakis and provokes Stilgar into killing him. With Stilgar's neutrality now untenable, he seizes Ghanima and flees. Alia recaptures Ghanima and arranges her marriage to Farad'n, planning to exploit the expected chaos when Ghanima kills him to avenge her brother's murder. The Preacher and Leto return to the capital to confront Alia who has the Preacher murdered, revealing his true identity. Leto reveals himself in a display of superhuman strength and triggers the return of Ghanima's genuine memories. He confronts Alia and offers to help her overcome her possession but she is overwhelmed by her ancestral personae and elects to commit suicide. Leto declares himself Emperor and asserts control over the Fremen. Farad'n enlists in his service and delivers control of the Corrino armies. The seemingly immortal and omnipotent Leto is left as Emperor of the Known Universe, with Ghanima at his side.

6629

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Candide, ou l'Optimisme

Voltaire

1759-01

{"/m/06nbt": "Satire", "/m/01jym": "Bildungsroman", "/m/0g_jj": "Picaresque novel"}

Candide contains thirty episodic chapters, which may be grouped into two main schemes: one consists of two divisions, separated by the protagonist's hiatus in El Dorado; the other consists of three parts, each defined by its geographical setting. By the former scheme, the first half of Candide constitutes the rising action and the last part the resolution. This view is supported by the strong theme of travel and quest, reminiscent of adventure and picaresque novels, which tend to employ such a dramatic structure. By the latter scheme, the thirty chapters may be grouped into three parts each comprising ten chapters and defined by locale: I–X are set in Europe, XI–XX are set in the Americas, and XXI–XXX are set in Europe and the Ottoman Empire. The plot summary that follows uses this second format and includes Voltaire's additions of 1761. The tale of Candide begins in the castle of the Baron Thunder-ten-Tronckh in Westphalia, home to the Baron's daughter, Lady Cunégonde; his bastard nephew, Candide; a tutor, Pangloss; a chambermaid, Paquette; and the rest of the Baron's family. The protagonist, Candide, is romantically attracted to Cunégonde. He is a child of "the most unaffected simplicity", whose face is "the index of his mind". Dr. Pangloss, professor of "métaphysico-théologo-cosmolonigologie" (english translation "metaphysico-theologo-cosmonigology") and self-proclaimed optimist, teaches his pupils that they live in the "best of all possible worlds" and that "all is for the best". All is well in the castle until Cunégonde sees Pangloss sexually engaged with Paquette in some bushes. Encouraged by this show of affection, Cunégonde drops her handkerchief next to Candide which entices him to kiss her. For this infraction, Candide is evicted from the castle, at which point he is captured by Bulgar (Prussian) recruiters and coerced into military service, where he is flogged, nearly executed, and forced to participate in a major battle between the Bulgars and the Abares (an allegory representing the Prussians and the French). Candide eventually escapes the army and makes his way to Holland where he is given aid by Jacques, an Anabaptist, who strengthens Candide's optimism. Soon after, Candide finds his master Pangloss, now a beggar with syphilis. Pangloss reveals he was infected with this disease by Paquette and shocks Candide by relating how Castle Thunder-ten-Tronckh was destroyed by Bulgars, and that Cunégonde and her whole family were killed. Pangloss is cured of his illness by Jacques, losing one eye and one ear in the process, and the three set sail to Lisbon. In Lisbon's harbor, they are overtaken by a vicious storm which destroys the boat. Jacques attempts to save a sailor, and in the process is thrown overboard. The sailor makes no move to help the drowning Jacques, and Candide is in a state of despair until Pangloss explains to him that Lisbon harbor was created in order for Jacques to drown. Only Pangloss, Candide, and the "brutish sailor" who let Jacques drown survive the wreck and reach Lisbon, which is promptly hit by an earthquake, tsunami and fire which kill tens of thousands. The sailor leaves in order to loot the rubble while Candide, injured and begging for help, is lectured on the optimistic view of the situation by Pangloss. The next day, Pangloss discusses his optimistic philosophy with a member of the Portuguese Inquisition, and he and Candide are arrested for heresy, set to be tortured and killed in an "auto-da-fé" set up to appease God and prevent another disaster. Candide is flogged and sees Pangloss hanged, but another earthquake intervenes and he escapes. He is approached by an old woman, who leads him to a house where Lady Cunégonde waits, alive. Candide is surprised: Pangloss had told him that Cunégonde had been raped and disemboweled. She had been, but Cunégonde points out that people survive such things. However, her rescuer sold her to a Jewish merchant who was then threatened by a corrupt Grand Inquisitor into sharing her. Her owners arrive, find her with another man, and Candide kills them both. Candide and the two women flee the city, heading to the Americas. Along the way, Cunégonde falls into self-pity, complaining of all the misfortunes that have befallen her. The old woman reciprocates by revealing her own tragic life, which included having a buttock cut off in order to feed some starving men. The trio arrives in Buenos Aires, where Governor Don Fernando d'Ibarra, y Figueroa, y Mascarenes, y Lampourdos, y Alejandro asks to marry Cunégonde. Just then, an alcalde (a Portuguese fortress commander) arrives, pursuing Candide for killing the Grand Inquisitor. Leaving the women behind, Candide flees to Paraguay with his practical and heretofore unmentioned manservant, Cacambo. At a border post on the way to Paraguay, Cacambo and Candide speak to the commandant, who turns out to be Cunégonde's unnamed brother. He explains that after his family was slaughtered, the Jesuits' preparation for his burial revived him, and he has since joined the order. When Candide proclaims he intends to marry Cunégonde, her brother attacks him, and Candide stabs him through with his rapier. After lamenting all the people (mainly priests) he's killed, he and Cacambo flee. In their flight, Candide and Cacambo come across two naked women being chased and bitten by a pair of monkeys. Candide, seeking to protect the women, shoots and kills the monkeys, but is informed by Cacambo that the monkeys and women were probably lovers. Cacambo and Candide are captured by Oreillons, the fictional inhabitants of the area. Mistaking Candide for a Jesuit by his robes, the Oreillons prepare to cook Candide and Cacambo; however, Cacambo convinces the Oreillons that Candide killed a Jesuit to procure the robe. Cacambo and Candide are released and travel for a month on foot and then down a river by canoe, living on fruits and berries. After a few more adventures, Candide and Cacambo wander into El Dorado, a geographically isolated utopia where the streets are covered with precious stones, there exist no priests, and all of the king's jokes are funny. Candide and Cacambo stay a month in El Dorado, but Candide is still in pain without Cunégonde, and expresses to the king his wish to leave. The king points out that this is a foolish idea, but generously helps them do so. The pair continue their journey, now accompanied by one hundred red pack sheep carrying provisions and incredible sums of money, which they slowly lose or have stolen over the next few adventures. Candide and Cacambo eventually reach Suriname, where they split up: Cacambo travels to Buenos Aires to retrieve Lady Cunégonde, while Candide prepares to travel to Europe to await the two. Candide's remaining sheep are stolen, and Candide is fined heavily by a Dutch magistrate for petulance over the theft. Before leaving Surinam, Candide feels in need of companionship, so he interviews a number of local men who have been through various ill-fortunes and settles on a man named Martin. This companion, Martin, is a Manichean scholar based on the real-life pessimist Pierre Bayle, who was a chief opponent of Leibniz. For the remainder of the voyage, Martin and Candide argue about philosophy, Martin painting the entire world as occupied by fools. Candide, however, remains an optimist at heart, since it is all he knows. As they arrive in England, they see an admiral (based on Admiral Byng) being shot for not killing enough of the enemy. Martin explains that Britain finds it necessary to shoot an admiral from time to time "pour l'encouragement des autres" (to encourage the others). Candide, horrified, arranges for them to leave Britain immediately. After various scenes satirising other European institutions, Candide and Martin meet Paquette, the chambermaid who infected Pangloss with his syphilis, in Venice. She is now a prostitute, and is spending her time with a monk, Brother Giroflée. Although both appear happy on the surface, they reveal their despair: Paquette has led a miserable existence as a sexual object, and the monk detests the religious order in which he was indoctrinated. Later, while Candide and Martin are eating supper, Cacambo returns to Candide and informs him that Cunégonde is in Constantinople, and that she has been enslaved. She is now washing dishes for a prince of Transylvania, and has become ugly. On the way to rescue her, Candide finds Pangloss and Cunégonde's brother rowing in the galley. Candide buys their freedom and further passage at steep prices. The baron and Pangloss relate how they survived, but despite the horrors he has been through, Pangloss's optimism remains unshaken: "I still hold to my original opinions, because, after all, I'm a philosopher, and it wouldn't be proper for me to recant, since Leibniz cannot be wrong, and since pre-established harmony is the most beautiful thing in the world, along with the plenum and subtle matter." The travellers arrive on the Ottoman coast where they rejoin Cunégonde and the old woman. Cunégonde has indeed become hideously ugly, but Candide nevertheless buys their freedom and marries Cunégonde to spite her brother. Paquette and Brother Giroflée, too, are reconciled with Candide on a farm which he just bought with the last of his finances. One day, the protagonists seek out a dervish known as a great philosopher of the land. Pangloss asks him why Man is made to suffer so, and what they all ought to do. The dervish responds by asking rhetorically why Pangloss is concerned about the existence of evil and good. The dervish describes human beings as mice on a ship sent by a king to Egypt; their comfort does not matter to the king. The dervish then slams his door on the group. Returning to their farm, Candide, Pangloss, and Martin meet a Turk whose philosophy is to devote his life only to simple work and not concern himself with external affairs. He and his four children work a small farm to keep "free of three great evils: boredom, vice and necessity", or "poverty" as per John Butt's 1947 translation. Candide, Pangloss, Martin, Cunégonde, Paquette, Cacambo, the old woman, and Brother Giroflée all set to work (on this "louable dessein", or "commendable plan", as the narrator calls it), each to one specific task. Candide ignores Pangloss's insistence that all turned out for the best by necessity, instead telling him "we must cultivate our garden".

6630

/m/01yb0

Chapterhouse Dune

Frank Herbert

1985-04

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction", "/m/0dwly": "Children's literature", "/m/02xlf": "Fiction"}

The situation is desperate for the Bene Gesserit as they find themselves the targets of the Honored Matres, whose conquest of the Old Empire is almost complete. The Matres are seeking to assimilate the technology and developed methods of the Bene Gesserit and exterminate the Sisterhood itself. Now in command of the Bene Gesserit, Mother Superior Darwi Odrade continues to develop her drastic, secret plan to overcome the Honored Matres. The Bene Gesserit are also terraforming the planet Chapterhouse to accommodate the all-important sandworms, whose native planet Dune had been destroyed by the Matres. Sheeana, in charge of the project, expects sandworms to appear soon. The Honored Matres have also destroyed the entire Bene Tleilax civilization, with Tleilaxu Master Scytale the only one of his kind left alive. In Bene Gesserit captivity, Scytale possesses the Tleilaxu secret of ghola production, which he has reluctantly traded for the Sisterhood's protection. The first ghola produced is that of their recently-deceased military genius, Miles Teg. The Bene Gesserit have two other prisoners on Chapterhouse: the latest Duncan Idaho ghola, and former Honored Matre Murbella, whom they have accepted as a novice despite their suspicion that she intends to escape back to the Honored Matres. Lampadas, a center for Bene Gesserit education, has been destroyed by the Honored Matres. The planet's Chancellor, Reverend Mother Lucilla, manages to escape carrying the shared-minds of millions of Reverend Mothers. Lucilla is forced to land on Gammu where she seeks refuge with an underground group of Jews. The Rabbi gives Lucilla sanctuary, but to save his organization he must deliver her to the Matres. Before doing so, he reveals Rebecca, a "wild" Reverend Mother who has gained her Other Memory without Bene Gesserit training. Lucilla shares minds with Rebecca, who promises to take the memories of Lampadas safely back to the Sisterhood. Lucilla is then "betrayed", and taken before the Great Honored Matre Dama, who tries to persuade her to join the Honored Matres, preserving her life in exchange for Bene Gesserit secrets. Lucilla refuses, and Dama ultimately kills her. Back on Chapterhouse, Odrade confronts Duncan and forces him to admit that he is a Mentat, proving that he retains the memories of his many ghola lives. He does not reveal his mysterious visions of two people. Meanwhile, Murbella collapses under the pressure of Bene Gesserit training, giving in to "word weapons" that the Bene Gesserit had planted to undermine her earlier Honored Matre identity. Murbella realizes that she wants to be Bene Gesserit. Odrade believes that the Bene Gesserit made a mistake in fearing emotion, and that in order to evolve, the Bene Gesserit must learn to accept emotions. Odrade permits Duncan to watch Murbella undergo the spice agony, making him the first man ever to do so. Murbella survives the ordeal and becomes a Reverend Mother. Odrade then confronts Sheeana, discovering that Duncan and Sheeana have been allied together for some time. Sheeana does not reveal that they have been considering the option of reawakening Teg's memory through Imprinting, nor does Odrade discover that Sheeana has the keys to Duncan's no-ship prison. Odrade continues molding Scytale, with Sheeana showing him a baby sandworm, the Bene Gesserit's own long term supply of spice, and destroying Scytale's main bargaining card. Finally, Teg is awakened by Sheeana using imprinting techniques. Odrade appoints him again as Bashar of the military forces of the Sisterhood for the assault on the Honored Matres. Odrade next calls a meeting of all the Bene Gesserit, announcing her plan to attack the Honored Matres. She tells them that this attack will be led by Teg. She also announces candidates to succeed her as Mother Superior; she will share her memories with Murbella and Sheeana before she leaves. Odrade then goes to meet the Great Honored Matre. Under cover of Odrade's diplomacy, the Bene Gesserit forces under Teg attack Gammu with tremendous force. Teg uses his secret ability to see no-ships to secure control of the system. Survivors of the attack flee to Junction, and Teg follows them there and carries all with him. Victory for the Bene Gesserit seems inevitable. In the midst of this battle, the Jews (including Rebecca with her precious memories) take refuge with the Bene Gesserit fleet. Logno — chief advisor to Dama — assassinates Dama with poison and assumes control of the Honored Matres. Her first act surprises Odrade greatly. Too late Odrade and Teg realize they have fallen into a trap, and the Honored Matres use a mysterious weapon to turn defeat into victory, as well as capturing Odrade. Murbella saves as much of the Bene Gesserit force as she can and they begin to withdraw to Chapterhouse. Odrade, however, had planned for the possible failure of the Bene Gesserit attack and left Murbella instructions for a last desperate gamble. Murbella pilots a small craft down to the surface, announcing herself as an Honored Matre who, in the confusion, has managed to escape the Bene Gesserit with all their secrets. She arrives on the planet and is taken to the Great Honored Matre. Unable to control her anger, Logno attacks but is killed by Murbella. Awed by her physical prowess, the remaining Honored Matres are forced to accept her as their new leader. Odrade is also killed in the melee and Murbella shares memories with her, thereby also becoming Reverend Mother Superior. Murbella's ascension to leadership is not accepted as victory by all the Bene Gesserit. Some flee Chapterhouse, notably Sheeana, who has a vision of her own, and is joined by Duncan. The two escape in the giant no-ship, with Scytale, Teg and the Jews. Murbella recognizes their plan at the last minute, but is powerless to stop them. Watching this escape with interest are Daniel and Marty, the observers Duncan had been having visions of. The story ends on a cliffhanger with several questions left unanswered regarding the merging of the Honored Matres and Bene Gesserit, the fates of those on the escaped no-ship (including the role of Scytale, the development of Idaho and Teg, and the role of the Jews), the identity of the god-like characters in the book's final chapter and the ultimate mystery of what chased the Honored Matres back into the Old Empire.

6921

/m/01_mr

Carmilla

Sheridan Le Fanu

1872

{"/m/039vk": "Gothic fiction"}

The story is presented by Le Fanu as part of the casebook of Dr Hesselius, whose departures from medical orthodoxy rank him as the first occult doctor in literature. The story is narrated by Laura, one of the two main protagonists of the tale. Laura begins her tale by relating her childhood in a "picturesque and solitary" castle in the midst of an extensive forest in Styria where she lives with her father, a wealthy English widower, retired from the Austrian Service. When she is six years old, Laura has a vision of a beautiful visitor in her bedchamber. She later claims to have been bitten on the chest, although no wounds are found on her. 12 years later, Laura and her father are admiring the sunset in front of the castle when her father tells her of a letter he received earlier from his friend General Spielsdorf. The General was supposed to bring his niece, Bertha Rheinfeldt, to visit the two, but the niece suddenly died under mysterious circumstances. The General ambiguously concludes that he will discuss the circumstances in detail when they meet later. Laura is saddened by the loss of a potential friend, and longs for a companion. A carriage accident outside Laura's home unexpectedly brings a girl of Laura's age into the family's care. Her name is Carmilla. Both girls instantly recognize the other from the 'dream' they both had when they were young. Carmilla appears injured after her carriage accident, but her mysterious mother informs Laura's father that her journey is urgent and cannot be delayed. She arranges to leave her daughter with Laura and her father until she can return in three months. Before she leaves she sternly notes that her daughter will not disclose any information whatsoever about her family, past, or herself and that Carmilla is of sound mind. Laura comments that this information seems needless to say, and her father laughs it off. Carmilla and Laura grow to be very close friends, but occasionally Carmilla's mood abruptly changes. She sometimes makes unsettling romantic advances towards Laura. Carmilla refuses to tell anything about herself or her background, despite questioning from Laura. Her secrecy isn't the only mysterious thing about her. Carmilla sleeps much of the day, and seems to sleepwalk at night. When a funeral procession passes by the two girls and Laura begins singing a hymn, Carmilla bursts out in rage and scolds Laura for singing a Christian song. When a shipment of family heirloom restored portraits arrives at the castle, Laura finds one of her ancestors, "Mircalla, Countess Karnstein", dated 1698. The portrait resembles Carmilla exactly, down to the mole on her neck. During Carmilla's stay, Laura has nightmares of a fiendish cat-like beast entering her room at night and biting her on the chest. The beast then takes the form of a female figure and disappears through the door without opening it. Laura's health declines and her father has a doctor examine her. He speaks privately with her father and only asks that Laura never be left unattended. Her father then sets out with Laura in a carriage for the ruined village of Karnstein. They leave a message behind asking Carmilla and one of the governesses entreated to follow after once the perpetually late-sleeping Carmilla wakes up. En route to Karnstein, Laura and her father encounter General Spielsdorf. He tells them his own ghastly story. Spielsdorf and his niece had met a young woman named Millarca and her enigmatic mother at a costume ball. The General's niece was immediately taken with Millarca. The mother convinced the General that she was an old friend of his and asked that Millarca be allowed to stay with them for three weeks while she attended to a secret matter of great importance. The General's niece fell mysteriously ill and suffered exactly the same symptoms as Laura. After consulting with a priestly doctor who he had specially ordered, the General came to the realization that his niece was being visited by a vampire. He hid in a closet with a sword and waited until seeing a fiendish cat-like creature stalk around his niece's bedroom and bite her on the neck. He then leapt from his hiding place and attacked the beast, which took the form of Millarca. She fled through the locked door, unharmed. The General's niece died immediately afterward. When they arrive at Karnstein the General asks a nearby woodsman where he can find the tomb of Mircalla Karnstein. The woodsman relates that the tomb was relocated long ago, by the hero who vanquished the vampires that haunted the region. While the General and Laura are left alone in the ruined chapel, Carmilla appears. The General and Carmilla both fly into a rage upon seeing each other and the General attacks her with an axe. Carmilla flees and the General explains to Laura that Carmilla is also Millarca, both anagrams for the original name of the vampire Countess Mircalla Karnstein. The party is then joined by Baron Vordenburg, the descendant of the hero who rid the area of vampires long ago. Vordenburg is an authority on vampires and has discovered that his ancestor was romantically involved with the Countess Karnstein, before she died and became one of the undead. Using his forefather's notes he locates the hidden tomb of Carmilla. An Imperial Commission is then summoned who exhume and destroy the body of the vampire on behalf of the ruling Habsburg Monarchy, within whose domains Styria is situated. Afterwards, Laura's father takes her on a year-long vacation to recover from the trauma and regain her health.

7817

/m/025zx

The Cider House Rules

John Irving

1985

{"/m/02xlf": "Fiction"}

Homer Wells grows up in an orphanage where he spends his childhood "being of use" as a medical assistant to the director, Dr. Wilbur Larch, whose history is told in flashbacks: After a traumatic misadventure with a prostitute as a young man, Wilbur turns his back on sex and love, choosing instead to help women with unwanted pregnancies give birth and then keeping the babies in an orphanage. He makes a point of maintaining an emotional distance from the orphans, so that they can more easily make the transition into an adoptive family, but when it becomes clear that Homer is going to spend his entire childhood at the orphanage, Wilbur trains the orphan as an obstetrician and then comes to love him. Wilbur's and Homer's lives are complicated by Wilbur also secretly being an abortionist. Wilbur came to this work reluctantly, but he is driven by having seen the horrors of back-alley operations. Homer, upon learning Wilbur's secret, considers it morally wrong. As a young man, Homer befriends a young couple, Candy Kendall and Wally Worthington, who come to St. Cloud's for an abortion. Homer leaves the orphanage, and returns with them to Ocean View Orchards (Wally's family's orchard) in Heart's Rock, near the Maine Coast. Wally and Homer become best friends and Homer develops a secret love for Candy. Wally goes off to war and his plane is shot down over Burma. He is presumed missing by the military, but Homer and Candy both believe he is dead and move on with their lives. They have sexual relations, and Candy becomes pregnant. They go back to St. Cloud's Orphanage, where their child is born and named Angel. Subsequently, Wally is found in Burma and returns home, paralyzed from the waist down. He is still able to have sexual intercourse but is sterile due to an infection received in Burma. They lie to the family about Angel's parentage, claiming that Homer decided to adopt him. Wally and Candy marry shortly afterward, but Candy and Homer maintain a secret affair that lasts some 15 years. Many years later, teenaged Angel falls in love with Rose Rose, the daughter of the head migrant worker at the apple orchard. She becomes pregnant by her father, and Homer performs an abortion on her. Homer decides to return to the orphanage after the death of Dr. Larch, to work as the new director. Though he maintains his distaste for abortions, he continues Dr. Larch's legacy of honoring the choice of his patients, and he dreams of the day when abortions are free, legal, and safe, so he'll no longer feel obliged to offer them. A subplot follows the character Melony, who grew up alongside Homer in the orphanage. She was Homer's first girlfriend in a relationship of circumstances. After Homer leaves the orphanage, so does she in an effort to find him. She eventually becomes an electrician and takes a female lover, Lorna. Melony is an extremely stoic woman, who refuses to press charges against a man who brutally broke her nose and arm so that she can later retaliate herself. She is the catalyst that transforms Homer from his comfortable but not entirely admirable position at the apple orchard to becoming Dr. Larch's replacement at the orphanage.

7923

/m/026l0

Dracula

Bram Stoker

1897

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction", "/m/03npn": "Horror", "/m/090ts5": "Invasion literature", "/m/02n4kr": "Mystery", "/m/02ql9": "Epistolary novel", "/m/01hmnh": "Fantasy", "/m/02xlf": "Fiction", "/m/039vk": "Gothic fiction"}

The novel is told in epistolary format, as a series of letters, diary entries, ships' log entries, and so forth. The main writers of these items are also the novel's protagonists. The story is occasionally supplemented with newspaper clippings that relate events not directly witnessed by the story's characters. The tale begins with Jonathan Harker, a newly qualified English solicitor, journeying by train and carriage from England to Count Dracula's crumbling, remote castle (situated in the Carpathian Mountains on the border of Transylvania, Bukovina and Moldavia). The purpose of his mission is to provide legal support to Dracula for a real estate transaction overseen by Harker's employer, Peter Hawkins, of Exeter in England. At first enticed by Dracula's gracious manner, Harker soon discovers that he has become a prisoner in the castle. He also begins to see disquieting facets of Dracula's nocturnal life. One night while searching for a way out of the castle, and against Dracula's strict admonition not to venture outside his room at night, Harker falls under the spell of three wanton female vampires, "the Sisters." He is saved at the last second by the Count, because he wants to keep Harker alive just long enough to obtain needed legal advice and teachings about England and London (Dracula's planned travel destination was to be among the "teeming millions"). Harker barely escapes from the castle with his life. Not long afterward, a Russian ship, the Demeter, having weighed anchor at Varna, runs aground on the shores of Whitby, England, during a fierce tempest. All of the crew are missing and presumed dead, and only one body is found, that of the captain tied to the ship's helm. The captain's log is recovered and tells of strange events that had taken place during the ship's journey. These events led to the gradual disappearance of the entire crew apparently owing to a malevolent presence on board the ill-fated ship. An animal described as a large dog is seen on the ship leaping ashore. The ship's cargo is described as silver sand and boxes of "mould", or earth, from Transylvania. Soon Dracula is tracking Harker's devoted fiancée, Wilhelmina "Mina" Murray, and her friend, Lucy Westenra. Lucy receives three marriage proposals in one day, from Dr. John Seward; Quincey Morris; and the Hon. Arthur Holmwood (later Lord Godalming). Lucy accepts Holmwood's proposal while turning down Seward and Morris, but all remain friends. There is a notable encounter between Dracula and Seward's patient Renfield, an insane man who means to consume insects, spiders, birds, and other creatures — in ascending order of size — in order to absorb their "life force". Renfield acts as a motion sensor, detecting Dracula's proximity and supplying clues accordingly. Lucy begins to waste away suspiciously. All of her suitors fret, and Seward calls in his old teacher, Professor Abraham Van Helsing from Amsterdam. Van Helsing immediately determines the cause of Lucy's condition but refuses to disclose it, knowing that Seward's faith in him will be shaken if he starts to speak of vampires. Van Helsing tries multiple blood transfusions, but they are clearly losing ground. On a night when Van Helsing must return to Amsterdam (and his message to Seward asking him to watch the Westenra household is delayed), Lucy and her mother are attacked by a wolf. Mrs. Westenra, who has a heart condition, dies of fright, and Lucy apparently dies soon after. Lucy is buried, but soon afterward the newspapers report children being stalked in the night by a "bloofer lady" (as they describe it), i.e. "beautiful lady". Van Helsing, knowing that this means Lucy has become a vampire, confides in Seward, Lord Godalming and Morris. The suitors and Van Helsing track her down, and after a disturbing confrontation between her vampiric self and Arthur, they stake her heart, behead her, and fill her mouth with garlic. Around the same time, Jonathan Harker arrives home from recuperation in Budapest (where Mina joined and married him after his escape from the castle); he and Mina also join the coalition, who turn their attentions to dealing with Dracula. After Dracula learns of Van Helsing's and the others' plot against him, he takes revenge by visiting – and feeding from – Mina at least three times. Dracula also feeds Mina his blood, creating a spiritual bond between them to control her. The only way to forestall this is to kill Dracula first. Mina slowly succumbs to the blood of the vampire that flows through her veins, switching back and forth from a state of consciousness to a state of semi-trance during which she is telepathically connected with Dracula. This telepathic connection is established to be two-way, in that the Count can influence Mina, but in doing so betrays to her awareness of his surroundings. After the group sterilizes all of his lairs in London by putting pieces of consecrated host in each box of earth, Dracula flees back to his castle in Transylvania, transported in a box with transfer and portage instructions forwarded, pursued by Van Helsing's group, who themselves are aided by Van Helsing hypnotizing Mina and questioning her about the Count. The group splits in three directions. Van Helsing goes to the Count's castle and kills his trio of brides, and shortly afterwards all converge on the Count just at sundown under the shadow of the castle. Harker and Quincey rush to Dracula's box, which is being transported by Gypsies. Harker shears Dracula through the throat with a Kukri while the mortally wounded Quincey, slashed by one of the crew, stabs the Count in the heart with a Bowie knife. Dracula crumbles to dust, and Mina is freed from his curse. The book closes with a note about Mina's and Jonathan's married life and the birth of their first-born son, whom they name after all four members of the party, but refer to only as Quincey in remembrance of their American friend.

8237

/m/0297f

Don Quixote

Miguel de Cervantes

1605

{"/m/0gf28": "Parody", "/m/0dwly": "Children's literature", "/m/059r08": "Psychological novel", "/m/06nbt": "Satire", "/m/011ys5": "Farce", "/m/0g_jj": "Picaresque novel", "/m/02xlf": "Fiction"}

The First Sally Alonso Quijano, the protagonist of the novel, is a retired country gentleman nearing fifty years of age, living in an unnamed section of La Mancha with his niece and housekeeper. While mostly a rational man of sound reason, his reading of books of chivalry in excess has had a profound effect on him, leading to the distortion of his perception and the wavering of his mental faculties. In essence, he believes every word of these books of chivalry to be true though, for the most part, the content of these books is clearly fiction. Otherwise, his wits, in regards to everything other than chivalry, are intact. He decides to go out as a knight-errant in search of adventure. He dons an old suit of armour, renames himself "Don Quixote de la Mancha," and names his skinny horse "Rocinante". He designates a neighboring farm girl as his lady love, renaming her Dulcinea del Toboso, while she knows nothing about this. He sets out in the early morning and ends up at an inn, which he believes to be a castle. He asks the innkeeper, whom he thinks to be the lord of the castle, to dub him a knight. He spends the night holding vigil over his armor, where he becomes involved in a fight with muleteers who try to remove his armor from the horse trough so that they can water their mules. The innkeeper then dubs him a knight to be rid of him, and sends him on his way. Don Quixote next "frees" a young boy who is tied to a tree and beaten by his master by making his master swear on the chivalric code to treat the boy fairly. The boy's beating is continued as soon as Quixote leaves. Don Quixote has a run-in with traders from Toledo, who "insult" the imaginary Dulcinea, one of whom severely beats Don Quixote and leaves him on the side of the road. Don Quixote is found and returned to his home by a neighboring peasant. The Second Sally While Don Quixote is unconscious in his bed, his niece, the housekeeper, the parish curate, and the local barber secretly burn most of the books of chivalry, and seal up his library pretending that a magician has carried it off. After a short period of feigning health, Don Quixote approaches his neighbor, Sancho Panza, and asks him to be his squire, promising him governorship of an island. The uneducated Sancho agrees, and the pair sneak off in the early dawn. It is here that their series of famous adventures begin, starting with Don Quixote's attack on windmills that he believes to be ferocious giants. The two next encounter a group of friars accompanying a lady in a carriage. They are heavily cloaked, as is the lady, to protect themselves from the hot climate and dust on the road. Don Quixote takes the friars to be enchanters who hold the lady captive. He knocks a friar from his horse, and is immediately challenged by an armed Basque traveling with the company. As he has no shield, the Basque uses a pillow to protect himself, which saves him when Don Quixote strikes him. The combat ends with the lady leaving her carriage and demanding those traveling with her to "surrender" to Don Quixote. The Pastoral Wanderings Sancho and Don Quixote go on, and fall in with a group of goatherds. Don Quixote tells Sancho and the goatherds about the "Golden Age" of man, reminiscent of both Ovid and the later Rousseau in which property does not exist, and men live in peace. The goatherds invite the Knight and Sancho to the funeral of Grisóstomo, once a student who left his studies to become a shepherd after reading Pastoral novels, seeking the shepherdess Marcela. At the funeral Marcela appears, delivering a long speech vindicating herself from the bitter verses written about her by Grisóstomo, claiming her own autonomy and freedom from expectations put on her by Pastoral clichés. She disappears into the woods, and Don Quixote and Sancho follow. Ultimately giving up, the two stop and dismount by a pond to rest. Some Galicians arrive to water their ponies, and Rocinante (Don Quixote's horse) attempts to mate with the ponies. The Galicians hit Rocinante with clubs to dissuade him, which Don Quixote takes as a threat and runs to defend Rocinante. The Galicians beat Don Quixote and Sancho leaving them in great pain. The Adventures with Cardenio and Dorotea After Don Quixote frees a group of galley slaves, The Knight and Sancho wander into the Sierra Morena, and there encounter the dejected Cardenio. Cardenio relates the first part of his story, in which he falls deeply in love with his childhood friend Luscinda, and is hired as the companion to the Duke's son, leading to his friendship with the Duke's younger son, Don Fernando. Cardenio confides in Don Fernando his love for Luscinda and the delays in their engagement, caused by Cardenio's desire to keep with tradition. After reading Cardenio's poems praising Luscinda, Don Fernando falls in love with her. Don Quixote interrupts when Cardenio suggests that his beloved may have become unfaithful after the formulaic stories of spurned lovers in Chivalric novels. In the course of their travels, the protagonists meet innkeepers, prostitutes, goatherds, soldiers, priests, escaped convicts, and scorned lovers. These encounters are magnified by Don Quixote’s imagination into chivalrous quests. Don Quixote’s tendency to intervene violently in matters which do not concern him, and his habit of not paying his debts, result in many privations, injuries, and humiliations (with Sancho often getting the worst of it). Finally, Don Quixote is persuaded to return to his home village. The author hints that there was a third quest, but says that records of it have been lost. The Third Sally Although the two parts are now normally published as a single work, Don Quixote, Part Two was a sequel published ten years after the original novel. While Part One was mostly farcical, the second half is more serious and philosophical about the theme of deception. As Part Two begins, it is assumed that the literate classes of Spain have all read the first part of the history of Don Quixote and his squire. Cervantes's meta-fictional device was to make even the characters in the story familiar with the publication of Part One, as well as with an actually published fraudulent Part Two. When strangers encounter the duo in person, they already know their famous history. A Duke and Duchess, and others, deceive Don Quixote for entertainment, setting forth a string of imagined adventures resulting in a series of practical jokes. Some of them are quite sadistic, and they put Don Quixote's sense of chivalry and his devotion to Dulcinea through many tests. Even Sancho deceives him at one point. Pressured into finding Dulcinea, Sancho brings back three dirty and ragged peasant girls, and tells Don Quixote that they are Dulcinea and her ladies-in-waiting. When Don Quixote only sees the peasant girls, Sancho pretends that their derelict appearance results from an enchantment. Sancho later gets his comeuppance for this when, as part of one of the duke and duchess's pranks, the two are led to believe that the only method to release Dulcinea from her spell is for Sancho to give himself a surplus of three thousand lashes. Sancho naturally resists this course of action, leading to friction with his master. Under the duke's patronage, Sancho eventually gets a governorship, though it is false, and proves to be a wise and practical ruler; though this ends in humiliation as well. Near the end, Don Quixote reluctantly sways towards sanity: an inn is just an inn, not a castle. The lengthy untold "history" of Don Quixote's adventures in knight-errantry comes to a close after his battle with the Knight of the White Moon, in which we the readers find him conquered. Bound by the rules of chivalry, Don Quixote submits to prearranged terms that the vanquished is to obey the will of the conqueror, which in this case, is that Don Quixote is to lay down his arms and cease his acts of chivalry for the period of one year (a duration in which he may be cured of his madness). Defeated and dejected, he and Sancho start their journey home. Part Two of Don Quixote is often regarded as the birth of modern literature, as it explores the concept of a character understanding that he is being written about. This is a theme much explored in writings of the 20th Century. Upon returning to his village, Don Quixote announces his plan to retire to the countryside and live the pastoral existence of shepherd, although his housekeeper, who has a more realistic view of the hard life of a shepherd, urges him to stay home and tend to his own affairs. Soon after, he retires to his bed with a deathly illness, possibly brought on by melancholy over his defeats and humiliations. One day, he awakes from a dream having fully recovered his sanity. Sancho tries to restore his faith, but Alonso Quixano, for that is his true name, can only renounce his previous existence and apologize for the harm he has caused. He dictates his will, which includes a provision that his niece will be disinherited if she marries a man who reads books of chivalry. After Alonso Quixano dies, the author emphasizes that there are no more adventures to relate, and that any further books about Don Quixote would be spurious.

8547

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Deuteronomy

(The following "literary" outline of Deuteronomy is from John Van Seters; it can be contrasted with Alexander Rofé's "covenantal" analysis in his Deuteronomy: Issues and Interpretation.) *Chapters 1–4: The journey through the wilderness from Horeb (Sinai) to Kadesh and then to Moab is recalled. *Chapters 4–11: After a second introduction at 4:44–49 the events at Mount Horeb (Mt. Sinai) are recalled, with the giving of the Ten Commandments. Heads of families are urged to instruct those under their care in the law, warnings are made against serving gods other than Yahweh, the land promised to Israel is praised, and the people are urged to obedience. *Chapters 12–26, the Deuteronomic code: Laws governing Israel's worship (chapters 12–16a), the appointment and regulation of community and religious leaders (16b–18), social regulation (19–25), and confession of identity and loyalty (26). *Chapters 27–28: Blessings and curses for those who keep and break the law. *Chapters 29–30: Concluding discourse on the covenant in the land of Moab, including all the laws in the Deuteronomic code (chapters 12–26) after those given at Horeb; Israel is again exhorted to obedience. *Chapters 31–34: Joshua is installed as Moses' successor, Moses delivers the law to the Levites (priests), and ascends Mount Nebo/Pisgah, where he dies and is buried by God. The narrative of these events is interrupted by two poems, the Song of Moses and the Blessing of Moses. The final verses, Deuteronomy 34:10–12, "never again did there arise in Israel a prophet like Moses," state authoritatively that the Deuteronomistic view of theology, with its insistence on the worship of Yahweh as the sole God of Israel, was the only permissible religion, sealed by the greatest of prophets.

8567

/m/02cxx

Dune Messiah

Frank Herbert

1969

{"/m/06n90": "Science Fiction", "/m/014dfn": "Speculative fiction", "/m/0dwly": "Children's literature", "/m/02xlf": "Fiction", "/m/05hgj": "Novel"}

Twelve years after the events described in Dune (1965), Paul "Muad'Dib" Atreides rules as Emperor. By accepting the role of messiah to the Fremen, Paul had unleashed a jihad which conquered most of the known universe. While Paul is the most powerful Emperor ever known, he is powerless to stop the lethal excesses of the religious juggernaut he has created. Although sixty-one billion people have perished, Paul's prescient visions indicate that this is far from the worst possible outcome for humanity. Motivated by this knowledge, Paul hopes to set humanity on a course that will not inevitably lead to stagnation and destruction, while at the same time acting as ruler of the Empire and focal point of the Fremen religion. The Bene Gesserit, Spacing Guild and Tleilaxu enter into a conspiracy to dethrone Paul, the Bene Gesserit Reverend Mother Gaius Helen Mohiam enlisting Paul's own consort Princess Irulan, daughter of the deposed Padishah Emperor Shaddam Corrino IV. Paul has refused to father a child with Irulan (or even touch her), but his Fremen concubine Chani has also failed to produce an heir, causing tension within his monarchy. Desperate both to secure her place in the Atreides dynasty and to preserve the Atreides bloodline for the Bene Gesserit breeding program, Irulan has secretly been giving contraceptives to Chani. Paul is aware of this fact, but has foreseen that the birth of his heir will bring Chani's death, and does not want to lose her. Because of the way oracles interfere with one another's prescience, the Guild Navigator Edric is able to shield the conspiracy from Paul's visions of the future. The Tleilaxu Face Dancer Scytale gives Paul a gift he cannot resist: a Tleilaxu-grown ghola of the deceased Duncan Idaho, Paul's childhood teacher and friend, now called "Hayt". The conspirators hope the presence of Hayt will undermine Paul's ability to rule by forcing Paul to question himself and the empire he has created. Furthermore, Paul's acceptance of the gift weakens his support among the Fremen, who see the Tleilaxu and their tools as unclean. Chani, taking matters into her own hands, switches to a traditional Fremen fertility diet, preventing Irulan from being able to tamper with her food, and soon becomes pregnant. Otheym, one of Paul's former Fedaykin death commandos, reveals evidence of a Fremen conspiracy against Paul. Otheym gives Paul his dwarf Tleilaxu servant Bijaz who, like a recording machine, can remember faces, names, and details. Paul accepts reluctantly, seeing the strands of a Tleilaxu plot. As Paul's soldiers attack the conspirators, others set off an atomic weapon called a stone burner, purchased from the Tleilaxu, that destroys the area and blinds Paul. By tradition, all blind Fremen are abandoned in the desert, but Paul shocks the Fremen and entrenches his godhead by proving he can still see, even without eyes. His oracular powers have become so developed that he can foresee in his mind everything that happens, as though his eyes still function. By moving through his life in lockstep with his visions, he can see even the slightest details of the world around him. The disadvantage of this is his inability to change any part of his destiny so long as he wishes to appear sighted. The unraveling of the Fremen conspiracy reveals that Korba, a former Fedaykin and now high priest of Paul's church, is among Paul's enemies. Hayt interrogates Bijaz, but the little man—actually an agent of the Tleilaxu—uses a specific humming intonation that renders Hayt open to implanted commands. Bijaz programs Hayt to offer Paul a bargain when Chani dies: Chani's rebirth as a ghola, and the hope that Duncan Idaho's memories might be reawakened, in return for Paul sacrificing the throne and going into exile. Bijaz also implants a compulsion that will force Hayt to attempt to kill Paul, given the appropriate circumstances. Hayt remains oblivious of the programming. Eventually news is brought that Chani has died giving birth. Paul's reaction to it triggers the compulsions in the mind of Hayt, who attempts to kill Paul. But rather than kill his beloved Paul, Duncan's ghola body reacts against its own programming and recovers Duncan's full consciousness. He remains conscious of the Zen-Sunni and Mentat training given to Hayt by the Tleilaxu, but is no longer bound to their programming. Paul and Chani's newborn twins are "pre-born", like Paul's sister Alia had been, and come into the world fully conscious with Kwisatz Haderach-like access to ancestral memories thanks to a combination of their genes and an in utero exposure to the quantities of spice in Chani's special pregnancy diet. Scytale offers to revive Chani as a ghola in return for all of Paul's CHOAM holdings. Paul refuses to submit to the possibility that the Tleilaxu might program Chani in some diabolical way, and Scytale threatens the infants with a knife while he negotiates with Alia. Paul has now been rendered completely blind by the presence of his oracular son, yet he is able to kill Scytale with an accurately aimed dagger thanks to a vision from his son's perspective. Now prophetically as well as physically blind, Paul chooses to embrace the Fremen tradition of a blind man walking alone into the desert, winning the fealty of the Fremen for his children, who will inherit his mantle of Emperor. Paul leaves Alia, now romantically involved with Duncan, as regent for the twins, whom he has named Leto and Ghanima. Duncan notes the irony that Paul and Chani's deaths had enabled them to triumph against their enemies, and that Paul has escaped deification by walking into the desert as a man, while guaranteeing Fremen support for the Atreides line.

8757

/m/02fck

Darwin's Dangerous Idea

Daniel Dennett

1995

{"/m/037mh8": "Philosophy", "/m/06mq7": "Science"}

"Starting in the Middle", Part I of Darwin's Dangerous Idea, gets its name from a quote by Willard Van Orman Quine: "Analyze theory-building how we will, we all must start in the middle. Our conceptual firsts are middle-sized, middle-distance objects, and our introduction to them and to everything comes midway in the cultural evolution of the race." The first chapter "Tell Me Why" is named after a song. Before Charles Darwin, God was seen as the ultimate cause of all design, or the ultimate answer to 'why?' questions. John Locke argued for the primacy of mind before matter, and David Hume, while exposing problems with Locke's view, could not see any alternative. Darwin provided just such an alternative: evolution. Besides providing evidence of common descent, he introduced a mechanism to explain it: natural selection. According to Dennett, natural selection is a mindless, mechanical and algorithmic process—Darwin's dangerous idea. The third chapter introduces the concept of "skyhooks" and "cranes" (see below). He suggests that resistance to Darwinism is based on a desire for skyhooks, which do not really exist. According to Dennett, good reductionists explain apparent design without skyhooks; greedy reductionists try to explain it without cranes. Chapter 4 looks at the tree of life, such as how it can be visualized and some crucial events in life's history. The next chapter concerns the possible and the actual, using the 'Library of Mendel' (the space of all logically possible genomes) as a conceptual aid. In the last chapter of part I, Dennett treats human artifacts and culture as a branch of a unified Design Space. Descent or homology can be detected by shared design features that would be unlikely to appear independently. However, there are also "Forced Moves" or "Good Tricks" that will be discovered repeatedly, either by natural selection (see convergent evolution) or human investigation. The first chapter of part II, "Darwinian Thinking in Biology", asserts that life originated without any skyhooks, and the orderly world we know is the result of a blind and undirected shuffle through chaos. The eighth chapter's message is conveyed by its title, "Biology is Engineering"; biology is the study of design, function, construction and operation. However, there are some important differences between biology and engineering. Related to the engineering concept of optimization, the next chapter deals with adaptationism, which Dennett endorses, calling Gould and Lewontin's "refutation" of it an illusion. Dennett thinks adaptationism is, in fact, the best way of uncovering constraints. The tenth chapter, entitled "Bully for Brontosaurus", is an extended critique of Stephen Jay Gould, who Dennett feels has created a distorted view of evolution with his popular writings; his "self-styled revolutions" against adaptationism, gradualism and other orthodox Darwinism all being false alarms. The final chapter of part II dismisses directed mutation, the inheritance of acquired traits and Teilhard's "Omega Point", and insists that other controversies and hypotheses (like the unit of selection and Panspermia) have no dire consequences for orthodox Darwinism. "Mind, Meaning, Mathematics and Morality" is the name of Part III, which begins with a quote from Nietzsche. Chapter 12, "The Cranes of Culture", discusses cultural evolution. It asserts that the meme has a role to play in our understanding of culture, and that it allows humans, alone among animals, to "transcend" our selfish genes. "Losing Our Minds to Darwin" follows, a chapter about the evolution of brains, minds and language. Dennett criticizes Noam Chomsky's perceived resistance to the evolution of language, its modeling by artificial intelligence, and reverse engineering. The evolution of meaning is then discussed, and Dennett uses a series of thought experiments to persuade the reader that meaning is the product of meaningless, algorithmic processes. Chapter 15 asserts that Gödel's Theorem does not make certain sorts of artificial intelligence impossible. Dennett extends his criticism to Roger Penrose. The subject then moves on to the origin and evolution of morality, beginning with Thomas Hobbes (who Dennett calls "the first sociobiologist") and Friedrich Nietzsche. He concludes that only an evolutionary analysis of ethics makes sense, though he cautions against some varieties of 'greedy ethical reductionism'. Before moving to the next chapter, he discusses some sociobiology controversies. The penultimate chapter, entitled "Redesigning Morality", begins by asking if ethics can be 'naturalized'. Dennett does not believe there is much hope of discovering an algorithm for doing the right thing, but expresses optimism in our ability to design and redesign our approach to moral problems. In "The Future of an Idea", the book's last chapter, Dennett praises biodiversity, including cultural diversity. In closing, he uses Beauty and the Beast as an analogy; although Darwin's idea may seem dangerous, it is actually quite beautiful.

9000

/m/02h3j

Death of a Hero

Richard Aldington

{"/m/02xlf": "Fiction"}

Death of a Hero is the story of a young English artist named George Winterbourne who enlists in the army at the outbreak of World War I. The book is narrated by an unnamed first-person narrator who claims to have known and served with the main character. It is divided into three parts. The first part details George's family history. His father, a middle-class man from England's countryside, marries a poor woman who falsely believes she is marrying into a monied family. After George's birth, his mother takes a series of lovers. George is brought up to be a proper and patriotic member of English society. He is encouraged to follow in his father's insurance business, but fails to do so. After a falling out with his parents, he moves to London to pursue art and live a socialite lifestyle. The second section of the book deals with George's London life. He ingrains himself in socialite society and engages a number of trendy philosophies. After he and his lover, Elizabeth, have a pregnancy scare, they decide to marry. Although they do not have a child, the marriage stands. They decide to leave their marriage open. George takes Elizabeth's close friend as a lover, however, and their marriage begins to fall apart. Just as the situation is becoming particularly heated, England declares war on Germany. George decides to enlist. George trains for the army and is sent to France. (No particular location in France is mentioned. The town behind the front where George spends much of his time is referred to as M---.) He fights on the front for some time. When he returns home, he finds that he has been so affected by the war that he cannot relate to his friends, including his wife and lover. The casualty rate among officers is particularly high at the front. When a number of officers in George's unit are killed, he is promoted. Upon spending time with the other officers, he finds them to be cynical and utilitarian. He loses faith in the war quickly. The story ends with George standing up during a machine-gun barrage. He is killed. At the end of the book there is a poem written from the point of view of a veteran comparing World War I to the Trojan War.

9662

/m/02mr5

Exodus

{"/m/02mdj1": "Religious text"}

Egypt's Pharaoh, fearful of the Israelites' numbers, orders that all newborn boys be thrown into the Nile. A Levite woman saves her baby by setting him adrift on the river in an ark of bulrushes. Pharaoh's daughter finds the child, names him Moses, and brings him up as her own. But Moses is aware of his origins, and one day, when grown, he kills an Egyptian overseer who is beating a Hebrew slave and has to flee into Midian. There he marries the daughter of Jethro the priest of Midian, and encounters God in a burning bush. Moses asks God for his name: God replies: "I AM that I AM." God tells Moses to return to Egypt and lead the Hebrews into Canaan, the land promised to Abraham. Moses returns to Egypt, where God again reveals his name Yahweh to him. Yahweh instructs Moses to appear before the pharaoh and inform him of God's demand that he let God's people go. Moses and his brother Aaron do so, but Pharaoh refuses. Yahweh causes a series of ten plagues to strike Egypt, but whenever Pharaoh begins to relent God causes him to harden his heart. # Blood - The waters of Egypt are turned into blood. All the fish die and water becomes undrinkable. # Frogs - Hordes of frogs swarm the land of Egypt. # Gnats or Lice - Masses of gnats or lice invade Egyptian homes and plague the Egyptian people. # Wild Animals - Wild animals invade Egyptian homes and lands, causing destruction and wrecking havoc. # Pestilence - Egyptian livestock are struck down with disease. # Boils - The Egyptian people are plagued by painful boils that cover their bodies. # Hail - Severe weather destroys Egyptian crops and beats down upon them. # Locusts - Locusts swarm Egypt and eat any remaining crops and food. # Darkness - Darkness covers the land of Egypt for three days. # Death of the Firstborn - The firstborn of every Egyptian family is killed. Even the firstborn of Egyptian animals die. God instructs Moses' to have his people mark their doorposts with the blood of a sacrificed lamb to indicate that they would be "passed over" by this plague, hence this has become the Jewish holiday of Passover. The Exodus begins. The Israelites, enumerated at 603,550 able-bodied adult males (not counting Levites) and their families, with their flocks and herds, set out for the mountain of God. Yahweh causes Pharaoh to change his mind about allowing the Israelites to depart; he pursues them, but God destroys the Egyptian army at the crossing of the Red Sea (Yam Suf) and the Israelites celebrate Yahweh's victory. The desert proves arduous, and the Israelites complain and long for Egypt, but God provides manna and miraculous water for them. The Israelites arrive at the mountain of God, where Moses' father-in-law Jethro visits Moses; at his suggestion Moses appoints judges over Israel. The Israelites arrive at the mountain of God, where God asks whether they will agree to be his people. They accept. The people gather at the foot of the mountain, and with thunder and lightning, fire and clouds of smoke, and the sound of trumpets, and the trembling of the mountain, God appears on the peak, and the people see the cloud and hear the voice [or possibly "sound"] of God. Moses and Aaron are told to ascend the mountain. God pronounces the Ten Commandments (the Ethical Decalogue) in the hearing of all Israel. Moses goes up the mountain into the presence of God, who pronounces the Covenant Code (a detailed code of ritual and civil law), and promises Canaan to them if they obey. Moses comes down the mountain and writes down God's words and the people agree to keep them. God calls Moses up the mountain together with Aaron and the elders of Israel, and they all feast in the presence of God. God calls Moses up the mountain to receive a set of stone tablets containing the law, and he and Joshua go up, leaving Aaron in charge. God gave Moses instructions for the construction of the tabernacle so that God could dwell permanently among his chosen people, as well as instructions for the priestly vestments, the altar and its appurtenances, the procedure to be used to ordain the priests, and the daily sacrifices to be offered. Aaron was appointed as the first high priest, with the priesthood to be hereditary in his line. God gave Moses the two tables of stone containing the words of the ten commandments spoken to the people in the day of the assembly, written with the "finger of God". While Moses is with God, Aaron makes a golden calf, which the people worship. God informs Moses of their apostasy and threatens to kill them all, but relents when Moses pleads for them. Moses comes down from the mountain, smashes the stone tablets in anger, and commands the Levites to massacre the unfaithful Israelites. God commands Moses to make two new tablets on which He will personally write the words that were on the first tablets. Moses ascends the mountain, God dictates the Ten Commandments (the Ritual Decalogue), and Moses writes them on the tablets. Moses descends from the mountain, and his face is transformed, so that from that time onwards he has to hide his face with a veil. Moses assembles the Hebrews and repeats to them the commandments he has received from God, which are to keep the Sabbath and to construct the Tabernacle. "And all the construction of the Tabernacle of the Tent of Meeting was finished, and the children of Israel did according to everything that God had commanded Moses", and from that time God dwelt in the Tabernacle and ordered the travels of the Hebrews.

10861

/m/02y0f

The Trial

Franz Kafka

1925

{"/m/02xlf": "Fiction", "/m/0pym5": "Absurdist fiction", "/m/05hgj": "Novel"}

On his thirtieth birthday, the chief financial officer of a bank, Josef K., is unexpectedly arrested by two unidentified agents from an unspecified agency for an unspecified crime. The agents' boss later arrives and holds a mini tribunal in the room of K.'s neighbor, Fräulein Bürstner. K. is not taken away, however, but left "free" to await instructions from the Committee of Affairs. He goes to work, and that night apologizes to Fräulein Bürstner for the intrusion into her room. At the end of the conversation he suddenly kisses her. K. receives a phone calling summoning him to court, and the coming Sunday is arranged as the date. No time is set and the address is given to him. The address turns out to be a huge tenement building. K. has to explore to find the court, which turns out to be in the attic. The room is airless, shabby, and crowded, and although he has no idea what he is charged with, or what authorizes the process, makes a long speech denigrating the whole process, including the agents who arrested him, and during which an attendant's wife is raped. He then returns home. K. later goes to visit the court again, although he has not been summoned. Court is not in session. He instead talks with the attendant's wife, who attempts to seduce him into taking her away, and who gives him more information about the process and offers to help him. K. later goes with the attendant to a higher level of the attic where it turns out that the offices of the court are housed, which are shabby and airless. K. returns home to find Fräulein Montag, a lodger from another room, moving in with Fräulein Bürstner. He suspects that this is to prevent him from pursuing his affair with the latter woman. Yet another lodger, Captain Lanz, appears to be in league with Montag. Later, in a store room at his own bank, K. discovers the two agents, who arrested him, being whipped by a flogger for asking K. for bribes, as a result of complaints K. made at court. K. tries to argue with the flogger, saying that the men need not be whipped, but the flogger cannot be swayed. The next day he returns to the store room and is shocked to find everything as he had found it the day before, including the Whipper and the two agents. K. is visited by his uncle, who was K.'s guardian. The uncle seems distressed by K.'s predicament. At first sympathetic, he becomes concerned K. is underestimating the seriousness of the case. The uncle introduces K. to a lawyer, who is attended by Leni, a nurse, who K.'s uncle suspects is the advocate's mistress. During the discussion it becomes clear how different this process is from regular legal proceedings – guilt is assumed, the bureaucracy running it is vast with many levels, and everything is secret, from the charge, to the rules of the court, to the authority behind the courts – even the identity of the judges at the higher levels. The attorney tells him that he can prepare a brief for K., but since the charge is unknown and the rules are unknown, it is difficult work. It also never may be read. Yet it is very important. The lawyer says that his most important task is to deal with powerful court officials behinds the scenes. As they talk, the lawyer reveals that the Chief Clerk of the Court has been sitting hidden in the darkness of a corner. The Chief Clerk emerges to join the conversation, but K. is called away by Leni, who takes him to the next room, where she offers to help him and seduces him. They have a sexual encounter. Afterwards K. meets his uncle outside, who is angry and, who claims that K.'s lack of respect has also hurt K.'s case. K. visits the lawyer several times. The lawyer tells him incessantly how dire his situation is and tells many stories of other hopeless clients and of his behind-the-scenes efforts on behalf of these clients, and brags about his many connections. The brief is never complete. K.'s work at the bank deteriorates as he is consumed with worry about his case. K. is surprised by one of his bank clients, who tells K. that he is aware that K. is dealing with a trial. The client learned of K.'s case from Titorelli, a painter, who told the client about K.'s case and has dealings with the court. The client advises K. to go to Titorelli for advice. Titorelli lives in the attic of a tenement in a suburb on the opposite side of town from the court that K. visited. Three teenage girls taunt K. on the steps and tease him sexually. Titorelli turns out to be an official painter of portraits for the court – an inherited position, and has a deep understanding of the process. K. learns that, to Titorelli's knowledge, not a single defendant has ever been acquitted. He sets out K.'s options and offers to help K. with either. The options are: obtain a provisional verdict of innocence from the lower court, which can be overturned at any time by higher levels of the court leading to re-initiation of the process; or curry favor with the lower judges to keep the process moving albeit at a glacial pace. Titorelli has K. leave through a small back door as the girls are blocking the door through with K. entered. To K.'s shock, the door opens into another warren of the court's offices – again shabby and airless. K. decides to take control of matters himself and visits his lawyer with the intention of dismissing him. At the lawyer's office he meets a downtrodden individual, Block, a client who offers K. some insight from a client's perspective. Block's case has continued for five years and he has gone from being a successful businessman to being almost bankrupt and is virtually enslaved by his dependence on the lawyer and Leni, with whom he appears to be sexually involved. The lawyer mocks Block in front of K. for his dog-like subservience. This experience further poisons K.'s opinion of his lawyer. (This chapter was left unfinished by the author.) K. is asked by the bank to show an Italian client around local places of cultural interest, but the Italian client, short of time, asks K. to take him only to the cathedral, setting a time to meet there. When the client doesn't show up, K. explores the cathedral which is empty except for an old woman and a church official. K. notices a priest who seems to be preparing to give a sermon from a small second pulpit, and K. begins to leave, lest it begin and K. be compelled to stay for its entirety. Instead of giving a sermon, the priest calls out K.'s name. K. approaches the pulpit and the priest berates him for his attitude toward the trial and for seeking help, especially from women. K. asks him to come down and the two men walk inside the cathedral. The priest works for the court as a chaplain, and tells K. a fable, (which has been published separately as Before the Law) that is meant to explain his situation. K. and the priest discuss the parable. The priest tells K. that the parable is an ancient text of the court, and many generations of court officials have given interpretations. On the eve of K.'s thirty-first birthday, two men arrive at his apartment. He has been waiting for them, and he offers little resistance – indeed the two men take direction from K. as they walk through town. K. leads them to a quarry where the two men place K's head on a discarded block. One of the men produces a double-edged butcher knife, and as the two men pass it back and forth between them, the narrator tells us that "K. knew then precisely, that it would have been his duty to take the knife...and thrust it into himself." He does not take the knife. One of the men holds his shoulder and pulls him up and the other man stabs him in the heart and twists the knife twice. K.'s last words are: "Like a dog!"

10862

/m/02y0x

The Metamorphosis

1915

{"/m/0dwly": "Children's literature", "/m/0pym5": "Absurdist fiction", "/m/0l67h": "Novella", "/m/014dfn": "Speculative fiction", "/m/01hmnh": "Fantasy", "/m/02xlf": "Fiction"}

One day Gregor Samsa, a traveling salesman, wakes up to find himself transformed into a "ungeheuren Ungeziefer", literally "monstrous vermin", often interpreted as a giant bug or insect. He believes it is a dream, and reflects on how dreary life as a traveling salesmen is. He looks at the wall clock and realizes that he has overslept and missed his train for work. He ponders on the consequences of this delay, and is annoyed at how his boss never accepts excuses or explanations from any of his employees no matter how hard working they are, displaying an apparent lack of trusting abilities. Gregor's mother knocks on the door and he answers her. She is concerned for Gregor because he is late for work, which is unorthodox for Gregor. Gregor answers his mother and realizes that his voice has changed, but his answer is short so his mother does not notice the voice change. His sister, Grete, to whom he was very close then whispers through the door and begs him to open the door. All his family members think that he is ill and ask him to open the door. He tries to get out of bed but he is incapable of moving his body. While trying to move, he finds that his office manager, the chief clerk has showed up to check on him. He finally rocks his body to the floor and calls out that he will open the door shortly. Feeling offended by Gregor's delayed response in opening the door, the clerk warns him of the consequences of missing work. He adds that his recent performance has been unsatisfactory. Gregor disagrees and tells him that he will open the door shortly. Nobody on the other side of the door could understand a single word he uttered (Gregor was unaware of the fact that his voice has also transformed) and conclude that he is seriously ill. Finally, Gregor manages to unlock and open the door with his mouth. He apologizes to the office manager for the delay. Horrified by the sight of Gregor's appearance, the manager bolts out of the apartment, while Gregor's mother faints. Gregor tries to catch up with him but his father drives him back into the bedroom with a cane and a rolled newspaper. Gregor injures himself squeezing back through the doorway, and his father slams the door shut. Gregor, exhausted, falls asleep. Gregor wakes and sees that someone has put milk and bread in his room. Initially excited, he quickly discovers that he has no taste for milk, once one of his favorite foods. He settles himself under a couch. The next morning, his sister comes in, sees that he has not touched the milk, and replaces it with rotting food scraps, which Gregor happily eats. This begins a routine in which his sister feeds him and cleans up while he hides under the couch, afraid that his appearance will frighten her. Gregor spends his time listening through the wall to his family members talking. They often discuss the difficult financial situation they find themselves in now that Gregor can’t provide for them. Gregor had plans of sending Grete to the conservatorium to pursue violin lessons, something that everyone else including Grete considered to be a dream. Gregor was however pretty determined to do so on the same Christmas before which the metamorphosis occurs. His incapability of being the provider of his family as well as his shattered dreams in respect to his sister coupled with his speechlessness reduces his thought process to a great respect. Gregor also learns that his mother wants to visit him, but his sister and father will not let her. Gregor grows more comfortable with his changed body. He begins climbing the walls and ceiling for amusement. Discovering Gregor’s new pastime, Grete decides to remove some of the furniture to give Gregor more space. She and her mother begin taking furniture away, but Gregor finds their actions deeply distressing. He tries to save a picture on the wall of a woman wearing a fur hat, fur scarf, and a fur muff. Gregor’s mother sees him hanging on the wall and passes out. Grete calls out to Gregor—the first time anyone has spoken directly to him since his transformation. Gregor runs out of the room and into the kitchen. The father throws apples at Gregor, and one of them sinks into a sensitive spot in his back and remains lodged there, paralyzing his movements for a month and damaging it permanently. Gregor manages to get back into his bedroom but is severely injured. One evening, the cleaning lady leaves Gregor’s door open while the boarders lounge about the living room. Grete has been asked to play the violin for them, and Gregor who usually took care to avoid crossing paths with anyone in the flat, in the midst of his depression and thus caused detachment, creeps out of his bedroom to listen. The boarders, who initially seemed interested in Grete, grow bored with her performance, but Gregor is transfixed by it. One of the boarders spots Gregor and they become alarmed. Gregor’s father tries to shove the boarders back into their rooms, but the three men protest and announce that they will move out immediately without paying rent because of the disgusting conditions in the apartment. Grete, who has by now become tired of taking care of Gregor and is realizing the amount of burden his existence puts on each one in the family, tells her parents that they must get rid of Gregor or they will all be ruined. Her father agrees, wishing Gregor could understand them and would leave of his own accord. Gregor does in fact understand and slowly moves back to the bedroom. There, determined to rid his family of his presence, Gregor dies. Upon discovering that Gregor is dead, the family feels a great sense of relief. The father kicks out the boarders and decides to fire the cleaning lady, who has disposed of Gregor’s body. The family takes a trolley ride out to the countryside, during which they consider their finances. Months of spare living as a result of Gregor’s condition have left them with substantial savings. They decide to move to a smaller apartment than the present one to further save their finances, an act which they were unable to carry out in Gregor's presence. During this short trip, Mr. and Mrs. Samsa realize that in spite of going through hardships which have brought an amount of paleness to her face,Grete appears to have grown up into a pretty and well figured lady, which leads her parents to think about finding her a husband.

10951

/m/02yqq

Fahrenheit 451

Ray Bradbury

1953

{"/m/06n90": "Science Fiction", "/m/0dwly": "Children's literature", "/m/014dfn": "Speculative fiction", "/m/0c082": "Utopian and dystopian fiction", "/m/02xlf": "Fiction", "/m/026ny": "Dystopia"}

On a rainy night while returning from his job, Guy Montag is followed by a cheery, 17-year-old girl named Clarisse McClellan. Clarisse initially bothers Montag with her incessant questions (and Clarisse is a bit bothered by Montag's uncalled-for reactions, such as laughing when she hasn't said anything funny), but Montag chooses to tolerate her as she tells him of how she loves nature and walking around and observing how crazy the world has become. The two walk until they reach Clarisse's house (which is next to Montag's). Before Clarisse goes inside, she asks Montag if he's happy. The question catches Montag by surprise and he mulls over his encounter with Clarisse (and how similar it was to another encounter in the park involving an English professor who was afraid of Montag). Montag enters his bedroom, and finds Mildred in bed with her Seashell ear radio in her ear, staring vacantly at the ceiling (just as she's been doing for the past ten years or so). Montag doesn't notice anything wrong until his foot hits Mildred's empty sleeping pill bottle. Montag tries to wake up his wife, but she doesn't respond. Montag calls for medical attention, trying to shout over the screams of the passing jet engines above the house. Because "accidental" prescription pill overdoses have become commonplace, the medical department sends over two cynical, uncaring technicians who use a "Black Cobra" stomach pump to flush the poisons out of Mildred's system and replace her blood with a fresh, mechanical replacement. Montag stands outside Clarisse's house and sees that she and her family are the only ones in the neighborhood with the lights on and engaging in a spirited conversation. Montag returns to his house, sees that Mildred is looking slightly better than before, and goes to bed. The next day, Montag finds Mildred in the kitchen, making breakfast and complaining of an upset stomach. Montag tries to tell his wife that she overdosed, but is interrupted by Mildred's ramblings of her stomach hurting, but being hungry, and rationalizes that the feeling is from drinking too much alcohol during a party. As Montag leaves for work, he finally tells Mildred (who is watching an interactive soap opera on the "parlor walls" -- three enormous, floor-to-ceiling television screens) that she overdosed on sleeping pills. Mildred denies that she would do something that suicidal, but Montag insists. Mildred brushes off the issue and returns to her soap opera. Over the next few days, Montag bonds with Clarisse, who tells him that her interest in intellectual activities has made her an outcast in a society dominated by shallow entertainment, and for that, she has no friends and has to see a psychiatrist. On the final day, however, Clarisse doesn't appear alongside Montag. Montag waits for her, but the wait is short-lived when the train comes to take him to work. A few days later, the firemen are called in to burn down the house of an old woman who has been hoarding books. The firemen go to arrest her, but instead the woman recites a quote from Nicholas Ridley and refuses to leave. As the firemen toss the books from the woman's upstairs bedroom down to the living room floor and spray the pile with kerosene, Montag accidentally reads a line in one of her books and hides it away before any of his coworkers can see. The woman is given a final warning to leave the house, but the woman produces a match. Before she can strike it, the firemen flee, save for Montag, who watches as the woman lights the match, drops it in the kerosene, and is engulfed in flames. Montag comes home from the jarring experience and tries to take his mind off the event by asking a half-asleep Mildred where the two first met and when. Mildred tries to remember, but can't, laughing it off as she heads to the bathroom to take her sleeping pills. As Montag reflects on his stagnant, stilted marriage to Mildred (and how Mildred has become emotionally and mentally dead from watching her "parlor wall" entertainment, driving recklessly, and her sleeping pill addiction), Montag begins to cry after realizing that if Mildred died, he wouldn't miss her at all. Montag then asks Mildred about Clarisse and her whereabouts. Mildred initially denies knowledge of what happened to Clarisse, then tells Montag exactly what happened to her: Clarisse was run over by a speeding car and, once her family heard the news about her death, they packed up and moved away, all of which happened four days ago. Montag is shocked that Mildred didn't tell him the grim news sooner and more disturbed over Mildred's apathy over the death of someone Montag had genuinely liked. Montag wakes up physically ill and begs Mildred to call in sick for him. Mildred refuses and doesn't believe that Montag is really sick (even when Montag vomits on the rug from the stench of kerosene -- which earlier was like a perfume to him -- Mildred is only concerned about whether or not the vomit stain will come out in the wash). Captain Beatty, Montag's fire chief, personally visits him and tells him the story of how books lost their value and where the firemen fit in: Over the course of several decades (with the starting point being after the American Civil War), populations grew and people embraced new media, sports, and a quickening pace of life. Books were ruthlessly abridged and degraded to accommodate a shorter attention span. Later, minorities and other special-interest groups began criticizing books for their controversial content while other critics bashed authors for making people feel inferior by publishing works that no one could comprehend. Books became blander and blander due to censorship measures, and eventually, books stopped selling and authors were either locked away in insane asylums or gave up their profession and lived in exile. The only reading material that the society now accepts are captionless comics, three-dimensional sex magazines, trade magazines, and scripts used during the interactive plays on the parlor walls. To get rid of the books from the past (and their copies), the government implemented a program using the firemen to burn the books (now that houses were being rebuilt to be fire-resistant) and placate the masses. As Beatty is giving his monologue, Mildred tries to fluff Montag's pillow and nearly discovers the book hidden underneath. Montag yells at her and Mildred, at the request of Beatty, quietly leaves the room to watch the parlor walls. Beatty knows that Montag has a book but acts casual about it, stating that it's natural that every fireman gets curious about books and starts to possess one. If the book isn't burned or returned to the firehouse within 24 hours then the firemen will burn it for him. After Beatty has left, Montag shows Mildred the books he has hidden in the ventilator of their home. Mildred tries to incinerate the books, but Montag subdues her and tells her that the two of them are going to read the books to see if they have value. If they do not, he promises the books will be burned and all will return to normal. While going over the stolen books (and nearly getting caught by the firehouse's Mechanical Hound), Mildred argues with Montag that books have no meaning and questions why Montag dragged her into this. Montag snaps back by mentioning Mildred's overdose, Clarisse's death, the book woman who burned herself, and how society is falling apart due to apathy, ignorance, and a pending war, then states that maybe the books of the past have messages in them that can save society from its own destruction. Before Montag can finish, Mildred gets a call from her friends about coming over to watch The White Clown on the parlor walls. Montag laments that his wife is a lost cause (and he will be too if he can't force himself to absorb the information in the books). Montag then remembers a man he once met in the park a year ago: Faber, a former English professor. Montag seeks Faber's help, though Faber refuses at first due to his cowardice. After Montag starts to rip a few pages from the beginning of a rare copy of The New Testament (one of the few left that actually contains God's word, rather than the bastardized versions that have Jesus and other Biblical characters shilling products), Faber relents and teaches Montag about the importance of literature in its attempt to explain human existence. He gives Montag an ear-piece communicator he made himself so that Faber can offer guidance throughout his daily activities. At Montag's house, Mildred has friends Mrs. Phelps and Mrs. Bowles over to watch the parlor walls. In the middle of a bloody demolition derby, Montag unplugs the walls and engages the women into meaningful conversation, only to find them concerned only with pleasure in the present moment and indifferent to the upcoming war, death, their families, and politics. Montag then brings out a book of poetry to scare some emotion into them (despite Faber's warnings). Mildred tries to cover up Montag's actions by claiming that, once a year, firemen bring home one book and read it aloud as a form of mocking past literature. Mildred then turns to a page in the book that has the poem Dover Beach on it and assures that none of her friends will understand any of the words. A shaken, confused Montag reads the poem, which ends up making Mrs. Phelps cry. Mrs. Bowles, however, is disgusted, accuses Montag of being nasty, and breaks off her friendship with Mildred. Montag yells at the women to go home and reflect on their empty lives and burns the poetry book while Mildred locks herself in the bathroom to take her pills. Montag returns to the firehouse the next day with only one of the books, which Beatty tosses into the trash. Beatty tells Montag that he had a dream in which they fought endlessly by quoting books to each other. In describing the dream Beatty shows that, despite his disillusionment, he was once an enthusiastic reader. A fire alarm goes off and Beatty picks up the address from the dispatcher system. He reminds Montag of his duty, theatrically leads the crew to the fire engine, and drives it to Montag's house. Beatty orders Montag to destroy his own house, telling him that his wife and neighbors were the ones who reported him. Montag tries to talk to Mildred as she quickly leaves the house, but Mildred ignores him, gets inside a waiting taxi, and vanishes down the street. Montag obeys the chief, destroying the home piece by piece with a flamethrower. After he has incinerated the house, Beatty discovers Montag's earpiece and plans to hunt down Faber. Montag threatens Beatty with the flamethrower and (after Beatty taunts him) burns his boss alive. As Montag flees the scene, the firehouse's mechanical hound attacks him, managing to inject his leg with a tranquilizer. He destroys it with the flamethrower and limps away. Montag flees through the city streets, to Faber's house. Faber urges him to make his way to the countryside and contact the exiled book-lovers who live there. On Faber's television, they watch news reports of another mechanical hound being released, with news helicopters following it to create a public spectacle. Montag leaves Faber's house and escapes the manhunt by jumping into a river and floating downstream into the countryside. There he meets the exiles, who have memorized various books for an upcoming time when society is ready to rediscover them. The war begins, and then, just as suddenly, ends. Montag watches helplessly as jet bombers fly overhead and attack the city with nuclear weapons. During breakfast at dawn, Granger (leader of the group of wandering intellectuals) discusses the legendary phoenix and its endless cycle of long life, death in flames, and rebirth, adding that the phoenix must have some relation to mankind, which constantly repeats its mistakes, but that man has something the phoenix doesn't. It can remember the mistakes it made from before it destroyed itself, and try not make them again. Granger then muses that a large factory of mirrors should be built, so that mankind can take a long look at itself. After the meal is over, the band sets off back toward the city, to rebuild society.

11745

/m/033fm

Farmer Giles of Ham

J. R. R. Tolkien

{"/m/01hmnh": "Fantasy", "/m/02xlf": "Fiction"}

Farmer Giles (Ægidius Ahenobarbus Julius Agricola de Hammo, "Giles Bronze-beard Julius Farmer of Ham") is not a hero. He is fat and red-bearded and enjoys a slow, comfortable life. But a rather deaf and short-sighted giant blunders on to his land, and Giles manages to ward him away with a blunderbuss shot in his general direction. The people of the village cheer: Farmer Giles has become a hero. His reputation spreads across the kingdom, and he is rewarded by the King with a sword named Caudimordax ("Tailbiter")—which turns out to be a powerful weapon against dragons. The giant, on returning home, relates to his friends that there are no more knights in the Middle Kingdom, just stinging flies—actually the scrap metal shot from the blunderbuss—and this entices a dragon, Chrysophylax Dives, to investigate the area. The terrified neighbours all expect the accidental hero Farmer Giles to deal with him. The story parodies the great dragon-slaying traditions. The knights sent by the King to pursue the dragon are useless fops, more intent on "precedence and etiquette" than on the huge dragon footprints littering the landscape. The only part of a 'dragon' they know is the annual celebratory dragon-tail cake. Giles by contrast clearly recognizes the danger, and resents being sent along to face it. But hapless farmers can be forced to become heroes, and Giles shrewdly makes the best of the situation.

12253

/m/036xv

Gaudy Night

Dorothy L. Sayers

1935

{"/m/02n4kr": "Mystery", "/m/028v3": "Detective fiction", "/m/05hgj": "Novel", "/m/02xlf": "Fiction", "/m/0c3351": "Suspense"}

Harriet Vane returns reluctantly to Oxford to attend the Gaudy dinner. Expecting hostility because of her notoriety, she is surprised to be welcomed warmly by the dons, and rediscovers her old love of the academic life. Some time later the Warden of Shrewsbury writes to ask for help. There has been an outbreak of anonymous letters, vandalism and threats, apparently from someone within the college, and a scandal is feared. Harriet, herself a victim of poison-pen letters ever since her trial, reluctantly agrees to help, and spends much of the next few months resident at the college, ostensibly to do research on Sheridan Le Fanu and assist a don with her book. As she wrestles with the case, trying to narrow down the list of suspects and avert a major scandal, Harriet is forced to examine her ambivalent feelings about love and marriage, along with her attraction to academia as an intellectual (and emotional) refuge. Her personal dilemma becomes entangled with darkly hinted suspicions and prejudices raised by the crimes at the college, which appear to have been committed by a sexually frustrated female don. Harriet is forced to re-examine her relationship with Wimsey in the light of what she has discovered about herself. Wimsey eventually arrives in Oxford to help her, and she gains a new perspective on him from those who know him, including his nephew, a current undergraduate at the university. The attacks build to a crisis, and the college community of students, dons and servants is almost torn apart by suspicion and fear. There is an attempt to drive a vulnerable student to suicide, and a physical assault on Harriet that almost kills her. The perpetrator is finally unmasked by Wimsey as one of the college servants, revealed to be the widow of a disgraced academic at a northern university. Her husband's academic fraud had been exposed by one of his fellow dons there, destroying his career and driving him to suicide. The don has since moved to Shrewsbury College, and the campaign has been the widow's revenge against intellectual women who move outside their "proper" domestic sphere. At the end of the book, Harriet Vane finally accepts Wimsey's proposal of marriage. (Their marriage and honeymoon—interrupted by another murder mystery—are depicted in Busman's Honeymoon.)

12464

/m/038kg

Gylfaginning

Snorri Sturluson

The Gylfaginning tells the story of Gylfi, a king of "the land that men now call Sweden", who after being tricked by one of the goddesses of the Æsir, wonders if all Æsir use magic and tricks for their will to be done. This is why he journeys to Asgard, but on the way he is tricked by the gods and arrives in some other place, where he finds a great palace. Inside the palace he encounters a man who asks Gylfi's name and so king Gylfi introduces himself as Gangleri. Gangleri then is taken to the king of the palace and comes upon three men; High, Just-As-High, and Third. Gangleri is then challenged to show his wisdom by asking questions, as is the custom in many Norse sagas. Each question made to High, Just-As-High, and Third is about an aspect of the Norse mythology or its gods, and also about the creation and destruction of the world (Ragnarök). In the end all the palace and its people just vanish and Gylfi is left standing on empty ground. It is then implied that as Gylfi returns to his nation, he retells the tales he was told. It can be argued that Snorri used this narrative device as a means of being able to safely document a vanishing and largely oral tradition within a Christian context.