Agnostics from the United States

"That's the thing about people who think they hate computers … What they really hate are lousy programmers."

"Think of it as evolution in action."

"God was knocking, and he wanted in bad."

"Half of wisdom is learning what to unlearn."

"Everything starts as somebody's daydream."

"The dinosaurs became extinct because they didn't have a space program. And if we become extinct because we don't have a space program, it'll serve us right!"

"The Unexpected always comes at the most awkward times."

"Part of being a coward is wanting security."

"Do you know what it’s like to be suddenly poor and not know how to live poor?"

"There is no turning away from knowledge."

"“Do you believe in hunches?” “No.” “Neither do I. Except just this once.”"

"The moral of this story is, anything you don’t understand is dangerous until you do understand it."

"“Does it help you to know that you’ve ruined my day?” “It does, yes.”"

"I didn’t want to find her. Not now. Our bargain had been clear, and also inevitable; and there are advantages to sleeping alone. I’ll think of them in a moment."

"Just take my word for it, will you? Assume I’m a genius."

"Was he deadpan because he didn’t care anymore? How much boredom can you meet in three hundred years?"

"Any time seems long when you need to make a decision but can’t."

"But the horse ran on, daring Svetz with its eyes. How to describe such motion? Svetz had never seen ballet. He knew how machinery moved, and this wasn’t it. All he could think of was a man and a woman making love. Slippery-smooth rhythmic motion, absolute single-minded purpose, motion for the pleasure of motion. It was terrible in its beauty, the flight of the horse."

"Once the ocean teamed with life, Svetz thought. Now the continental shelf is as dead as the moon: nothing but bubble cities. Once this whole continent was all forest and living desert and fresh water. We cut down the trees and shot the animals and poisoned to the rivers and irrigated the deserts so that even the desert life died; and now there’s nothing left but the food yeast and us. We’ve forgotten so much about the past that we can’t separate legend from fact. We’ve wiped out most of the forms of life on earth in the last fifteen hundred years, and changed the composition of the air to the extent that we’d be afraid to change it back. I fear the unknown beasts of the past. I cannot breathe the air. I do not know the edible plants. I could not kill the animals for food. I do not know which would kill me. The earth’s past is as alien to me as another planet."

"There’s always another problem behind the one you just solved. Does that mean that you should stop solving problems?"

"For each human being there is an optimum ratio between change and stasis. Too little change, he grows bored. Too little stability, he panics and loses his ability to adapt."

"Drugs: “There’s no way to keep them from getting in. Anyone who wants drugs can get them. We make arrests where we can, and so what? Me, I’m betting on Darwin.” “How do you mean?” “The next generation won’t use drugs because they’ll be descended from people who had better sense.”"

"Talking to the Council would be like shouting obscenities at a forest fire."

"“Do you like strange places and faraway people—or vice versa?” “Both.”"

"The trouble with sharing too many beds was that one’s chance of running into a really bad situation was improved almost to certainty."

"Presently she gave her considered opinion. “Idiots.” “No. They’re just like all of us: They want something for nothing.”"

"I had to grin. Morris was shocked and horrified. I’d shown him a brand new sin."

"A species that can’t develop spaceflight is no better than animals."

"When you trade among the stars, there is no repeat business."

"Stupidity is always a capital crime."

"The morning was blacker than the inside of a smoker’s lungs."

"There was this about him: he knew who I was, but he hadn’t remembered my name. Ron Cole had better things to think about than what name belonged with whom. A name was only a tag and a conversational gambit."

"I asked him, “Do you know the difference between nude and naked?” He shook his head. “Nude is artistic. Naked is defenseless.”"

"Anyone who says human nature can’t be changed is out of his head. To make it stick, he’s got to define human nature—and he can’t."

"Peace isn’t a stable condition, not for us. Maybe not for anything that lives."

"“That’s impossible. Isn’t it? Carlos?” Carlos’ mouth twisted. “Not if it’s being done.”"

"In a universe the size of ours almost anything that can happen, will."

"“Do you play games of chance?” “Emphatically yes. The process of living is a game of chance. To avoid chance is insanity.”"

"Gambling was safer than war. More fun, too. Best of all, it gave him better odds."

"I’d thought my way into this mess. I should be able to think my way out, shouldn’t I?"

"A sufficiently intelligent being will look about her, solve all questions, then cease activity."

"Ten thousand years wasn't enough...no lifetime was enough, unless you lived it in such a way as to make it enough."

"Time is a one-way street with no parking spaces. You just have to keep going."

"Writing is, therefore, both a form of compulsive behavior and, I frequently tell people, a self-induced form of mental illness. Those few writers who don’t start off by being a little nuts soon get that way as a direct result of their vocation."

"I knew it long ago: I’m a compulsive teacher, but I can’t teach. The godawful state of today’s education system isn’t what’s stopping me. I lack at least two of the essential qualifications. I cannot “suffer fools gladly.” The smartest of my pupils would get all my attention, and the rest would have to fend for themselves. And I can’t handle being interrupted. Writing is the answer. Whatever I have to teach, my students will select themselves by buying the book. And nobody interrupts a printed page."

"Nuclear is the safest power source we’ve got—with two exceptions, neither of which is being built. If some folk are terrified of unseen death by radiation, then let ’em deal with their own neuroses, instead of forcing us to stop building the atomic plants."

"It takes a lot of people to hold civilization together; some of us are only here to ask the right questions."

"In fantasy, more than in other forms of literature, the obligation is to teach something universally true about the human condition."

"Casual murder, casual suicide, casual crime. Why not? If alternate universes are a reality, then cause and effect are an illusion. The law of averages is a fraud. You can do anything, and one of you will, or did."

"“But there’s an old legend,” I said. “Once every hundred years the Los Angeles smog rolls away for a single night, leaving the air as clear as interstellar space. That way the gods can see if Los Angeles is still there. If it is, they roll the smog back so they won’t have to look at it.”"

"You don’t stop planning just because there’s no hope."

"Collaborations are unnatural. The writer is a jealous god. He builds his universe without interference. He resents the carping of mentally deficient critics, and the editor’s capricious demands for revisions. Let two writers try to make one universe, and their defenses get in the way."

"There aren’t many prizes for second place in battle."

"Government over large areas needs emotional ties. It also needs stability. Government by 50%-plus-one hasn’t enjoyed particularly stable politics—and it lasts only so long as the 50%-minus-one minority is willing to submit. Is heredity a rational way to choose leaders? It has this in its favor: the leader is known from an early age to be destined to rule, and can be educated to the job. Is that preferable to education based on how to get the job? Are elected officials better at governing, or at winning elections?"

"Heinlein spun off ideas at a terrific rate. Other writers picked them up…along with a distrust for arrogance combined with stupidity or ignorance, particularly in politicians."

"A sapient species doesn’t reach space unless the members learn to cooperate. They’ll wreck the environment, one way or another, war or straight libertarianism or overbreeding."

"Infantry, which means killing on foot and doesn’t have anything to do with children."

"It doesn’t take brains to mate!"

"WHY WARS DON’T STOP Then who can end a war? The leaders of embattled nations? They aren’t bleeding, except by proxy. It’s only their own imaginations that make war different from a complex chess game. The citizens at home? They are usually assured that they are winning, or that the enemy are inhuman monsters, or that to lose would be annihilation, or all of the above. Aside from all this, surrender is dishonorable. This is only partly an ethical judgment. It feels dishonorable. Nobody fakes a surrender reflex without cost. Surrender is losing a fight, and we aren’t wired to take that lightly. All of evolution is against losing casually, for trout as well as men. Wars continue because there is nobody who can end them. WHAT YOU CAN DO ABOUT IT You can’t do anything about it."

"Do you know the difference between a comic book and a graphic novel? If you try to read a graphic novel in the sauna, it comes apart. Glue melts; staples don’t."

"I’ll try anything that improves my education and is fun at the time."

"Any story that needs a critic to explain it, needs rewriting. A lucidly written, easily understood book is likely to escape critical attention."

"Many critics avoid science fiction and fantasy as demons avoid holy water. And why not? A science fiction work that needs explaining may or may not be trash, but the standard-issue critic is not likely to know the difference, and not likely to be able to explain it either."

"The standard-issue critic took English lit because physics was too hard for him!"

"I do not want all critics hanged alongside the lawyers and tax collectors. The good ones serve a purpose."

"Once you know about critics, you know about literature. Literature is whatever survives the critics."

"The test of time has at least the virtue of being unambiguous."

"Jovan knew about luck. Like wine: when luck turns sour, the whole barrel is sour."

"It’s damned embarrassing when you wake up with a girl and can’t remember her name."

"New technologies create new customs, new laws, new ethics, new crimes."

"Happiness is beautiful, all by itself. A happy person is beautiful, per se."

"So he was a little more callous than the rest of the world’s billions. But not much. Every voter had a bit of the organlegger in him. In voting the death penalty for so many crimes, the law makers had only bent to pressure from the voters. There was a spreading lack of respect for life, the evil side of transplant technology. The good side was a longer life for everyone. One condemned criminal could save a dozen deserving lives. Who could complain about that?"

"I see that you will never agree. I cannot help that. I can only read the evidence."

"You question my dispassionate judgment? Men have died for less!"

"I thought about it and got cold chills. Assassination is already a recognized branch of politics. If this got out—But that was the trouble; someone seemed to have thought of it already. If not, someone would. Someone always did."

"Chickens fly very well in low gravity."

"You should know by now, Hamilton. We bury everything. The sky is the enemy here. There’s meteors, radiation..spacecraft, for that matter."

"When nobody gets rich, they call that a recession."

"A machine has no mind to read; you never know when it’s going to betray you—"

"It does not destroy matter, which is reassuring. Rewriting one law of physics is worse than trying to eat one peanut."

"A thrint was master over every intelligent beast. This was the Powergiver’s primal decree, made before he made the stars. So said all of the twelve thrintun religions, though they fought insanely over other matters."

"Putting a monkey wrench in machinery is often the only way to force somebody to repair, replace, or redesign the machinery. Especially legal or social machinery."

"A ramrobot had been the first to see Mount Lookitthat. Ramrobots had been first visitors to all the settled worlds. The interstellar ramscoop robots, with an unrestricted fuel supply culled from interstellar hydrogen, could travel between stars at speeds approaching that of light."

"Matthew Leigh Keller sat beneath a watershed tree and brooded. Other children played all around him, but they ignored Matt. So did two teachers on monitor duty. People usually ignored Matt when he wanted to be alone. Uncle Matt was gone. Gone to a fate so horrible that the adults wouldn't even talk about it."

"The medical revolution that began with the beginning of the twentieth century had warped all human society for five hundred years. America had adjusted to Eli Whitney's cotton gin in less than half that time. As with the gin, the effects would never quite die out. But already society was swinging back to what had once been normal. Slowly; but there was motion. In Brazil a small but growing alliance agitated for the removal of the death penalty for habitual traffic offenders. They would be opposed, but they would win."

"From the beginning there had been a revolutionary group. Its name had changed several times, and Matt had no idea what it was now. He had never known a revolutionary. He had no particular desire to be one. They accomplished nothing, except to fill the Hospital's organ banks. How could they, when the crew controlled every weapon and every watt of power on Mount Lookitthat? If this was a nest of rebels, then they had worked out a good cover. Many of the merrymakers had no hearing aids, and these seemed to be the ones who didn't know anyone here. Like Matt himself. In the midst of a reasonably genuine open-house brawl, certain people listened to voices only they could hear."

"You look like a girl with a secret," Matt said. "I think it must be the smile." She moved closer to him, which was very close, and lowered her voice. "Can you keep a secret?" Matt smiled with one side of his mouth to show that he knew what was coming. She said it anyway. "So can I."

"The organ banks would be supplied for years. Not only would the crew have a full supply, which they always did anyway, but there would be spare parts for exceptional servants of the regime; i.e., for civil servants such as Jesus Pietro and his men. Even the colonists would benefit. It was not at all unusual for the Hospital to treat a sick but deserving colonist if the medical supplies were sufficient. The Hospital treated everyone they could. It reminded the colonists that the crew ruled in their name and had their interests at heart. And the Sons of Earth was dead. All but one man, and from his picture he wasn't old enough to be dangerous. Nonetheless Jesus Pietro had his picture tacked to the Hospital bulletin boards and sent a copy to the newscast station with the warning that he was wanted for questioning. It was not until dawn, when he was settling down to sleep, that he remembered who belonged to that face. Matthew Keller's nephew..."

"With all its horrors and all its failures, life was bearable where there were hot showers."

"Any citizen, with the help of the organ banks, can live as long as it takes his central nervous system to wear out. This can be a very long time if his circulatory system is kept functioning. But the citizen cannot take more out of the organ banks than goes into them. He must do his utmost to see that they are supplied. The only feasible method of supplying the organ banks is through execution of criminals.… A criminal's pirated body can save a dozen lives. There is now no valid argument against capital punishment for any given crime; for all such argument seeks to prove that killing a man does society no good. Hence the citizen, who wants to live as long and as healthily as possible, will vote any crime into a capital crime if the organ banks are short of material. Cite Earth's capital punishment for false advertising, income tax evasion, air pollution, having children without a license. The wonder was that it had taken so long to pass these laws."

"There were organ banks all over the world, inadequately supplied by people kind enough to will their bodies to medical science. How useful is the body of a man who dies of old age? How fast can you reach a car accident? And in 2043, Arkansas, which had never rescinded the death penalty, made the organ banks the official state method of execution. The idea had spread like wildfire...like a moral plague, as one critic of the time had put it."

"Geoffrey Eustace Parlette had evidently imitated ancient bad taste in hopes of getting something new and different."

"Jesus Pietro wasn't used to dealing with ghosts. It would require brand new techniques. Grimly he set out to evolve them."

"He was shaking. A mass verbal attack can do that to a man, can smash his self-respect and set up doubts which remain for hours or days or forever. There are well-developed verbal techniques for many to use against one. You never let the victim speak without interruption; never let him finish a sentence. You interrupt each other so that he can’t quite catch the drift of your arguments, and then he can’t find the flaws. He forgets his rebuttal points because he’s not allowed to put them into words. His only defense is to walk out. If, instead, you throw him out…"

"Jesus Pietro was worried. The Sons of Earth, if they got this far, would go straight to the vivarium to free their compatriots. But if Matthew Keller was his own agent... If the ghost of Alpha Plateau was not a rebel, but a thing with its own unpredictable purpose... Jesus Pietro worried."

"Our society depends entirely on its technology. Change the technology, and you change the society. Most especially you change the ethics."

"I'm no historian," said Harry. "But morals are morals. What's unethical here and now is unethical anywhere, anytime. "Kane, you're wrong. It is ethical to execute a man for theft?" "Of course." "Did you know that there was once a vastly detailed science of rehabilitation for criminals? It was a branch of psychology, naturally, but it was by far the largest such branch. By the middle of century twenty-one, nearly two-thirds of all criminals could eventually be released as cured." "That's silly. Why go to all that trouble when the organ banks must have been crying for — Oh. I see. No organ banks."

"Parlette, if you have something to say, say it. If we jump to the wrong conclusions, please assume that you’re expressing yourself badly, and don’t try to shift the blame."

"Parlette spoke slowly and evenly. "I am trying to prevent a bloodbath. Is that clear enough for you? I'm trying to prevent a civil war that could kill half the people in this world.""

"Yes, the bleeding heart was something else again. A gruesome symbol on a vivarium floor. Fingers that broke without their owner noticing. An ink drawing appearing from nowhere on a dossier cover, like a signature. A signature."

"He kept the gun in his hand. It felt good. He was sick of having to be afraid. It was a situation to drive a man right out of his skull. If he stopped being afraid, even for an instant, he could be killed! But now, at least for the moment, he could stop listening for footsteps, stop trying to look in all directions at once. A sonic stunner was a surer bet than a hypothetical, undependable psi power. It was real, cold and hard in his hand."

"I have a kind of psychic invisibility. As long as I can stay scared, I can keep people from seeing me. That's what we have to count on."

"“I don’t doubt you’re serious,” he said wonderingly. “What I doubt is your sanity.”"

"Louis knew a few xenophobes, and regarded them as dolts."

"Fear is the brother of hate."

"The Gods do not protect fools. Fools are protected by more capable fools."

"To witness titanic events is always dangerous, usually painful, and often fatal."

"The perversity of the universe tends towards a maximum. The universe is hostile."

"One mark of a good officer, he remembered, was the ability to make quick decisions. If they happen to be right, so much the better."

"Seen through the glow of a building orgasm, a woman seems to blaze with angelic glory."

"The majority is always sane."

"Tell them the universe is too complicated a toy for a sensibly cautious being to play with."

"We learn only to ask more questions."

"Forget the infinities: Concentrate on detail."

"There is never no hope left. Remember."

"Sometimes there’s no point in giving up."

"The stars are far from eternal, but for man they might as well be."

"Brennan was an optimist. He didn’t expect to be caught."

"I’m being chauvinistic, he told himself. I can’t judge an alien’s sanity by Belt standards, can I? His lip curled. Sure I can. That ship is badly designed."

"The Perversity of the Universe Tends Toward a Maximum."

"“For letting us examine their silly records they want to charge us a flat million marks!” “Pay it.” “It’s robbery.” “A Belter says that? Why don’t you have records on Mars?” “We were never interested. What for?” “What about abstract knowledge?” “Another word for useless.” “Then what makes you want useless knowledge enough to pay a million marks for it?” Slowly Nick matched his grin. “It’s still robbery. How in Finagle’s name did Earth know they’d need to know about Mars?” “That’s the secret of abstract knowledge. You get in the habit of finding out everything you can about everything. Most of it gets used sooner or later.”"

"“How did you come to represent the belt?” “Aptitude tests said I had a high IQ and liked ordering people around. From there I worked my way up.” “We go by the vote.” “Popularity contests.” “It works. But it does have drawbacks. What government doesn’t?”"

"What’s the justification for ancestor worship? You know what happens to a man without modern geriatrics: as he ages his brain cells start to die. Yet people tend to respect him, to listen to him."

"And the air was full of the smell of burning bridges."

"Rod privately suspected the Scots studied their speech off duty so they’d be unintelligible to the rest of humanity."

"Species evolve to meet the environment. An intelligent species changes the environment to suit itself. As soon as a species becomes intelligent, it should stop evolving."

"“Perhaps I was expecting too much.” “Perhaps. We’re all waiting as fast as we can.”"

"“It’s a nitwit idea.” “Yes, sir.” “Nitwit ideas are for emergencies. You use them when you’ve got nothing else to try. If they work, they go in the Book. Otherwise you follow the Book, which is largely a collection of nitwit ideas that worked.”"

"He liked everything about the university except the students."

"And that’s another reason I don’t want contact between your species and mine. You’re all Crazy Eddies. You think every problem has a solution."

"I sometimes wonder why the aristocracy isn’t extinct, the lot of you seem so stupid sometimes."

"As I said, it was inevitable, and I don’t let laws of nature upset me."

"She waited for him to explain a universe in which there was so much injustice."

"It had been a long dull evening, with only the thought of leaving the party early to look forward to."

"Doctor, you keep asking me to see your point of view, which is based on ethics. You never see mine, which isn’t."

"“Can you take orders?” “I was in the army.” “What does that mean?” “Means yes.”"

"You’re insane. Imagine my amazement."

"He felt good. At worst he had found a brand-new way to die."

"He’s a computer. Perfect memory, rigid logic, no judgment. I forgot. I talked to him like a human being, and now—"

"My self-centeredness is as human as your fanaticism."

"Too much imagination and I’ll scare myself to death. Too little and I’ll get myself killed."

"Suddenly Corbell missed Mirabelle terribly. He mourned her, not because she was dead, but because she was gone."

"War between the sexes had always seemed silly to Corbell. Too much fraternizing with the enemy, ha-ha."

"Civilization must have become awfully stereotyped before its collapse."

"Human beings are fragile, watery things. Death spells are the easiest magic there is."

"Priests learn to be practical, if their gods don’t."

"No, no. Murder and war are not the same. The intent is different, and the intent counts for a good deal."

"Sweet reason and solid judgment and philosophical resignation, these were not common among sorcerers."

"Must have been bad when the gods were alive, though. They might grant your prayer, they might grant your enemy’s, but they’d certainly grant their own. A god’s wishes wouldn’t have anything to do with what human beings wanted."

"Griffin shook his head. How could Millie be so cheerful every morning? He ought to steal a cup of her coffee and send it to R&D to be analyzed…"

"There’s a fine line between sensible emotional restraint, and the withdrawal symptoms of a stimulus junkie denied her fix."

"The Gamers are so out of touch with reality that they were never considered a serious threat."

"“I am Yali, and I would like to welcome you to Heaven. I hope you will enjoy your stay.” He laughed heartily, as at a private joke. “Yes, I most certainly hope you do. After all, some of you may stay forever. It is a nice place, actually, one of those infinitely rare situations where one is rewarded commensurately to one’s efforts. Surely that is Heaven by any man’s definition?”"

"“It looks as if this whole place was designed by pulling random pages out of 1950’s women’s magazines.” “Frightening, isn’t it?”"

"Have you been wondering just where we are? After all, theologians have debated for centuries over the exact location of Heaven. Some have said that Heaven can be found beyond the stars. Some say it exists in the heart of Man, and others claim that it does not exist at all, that God is dead, or at least unemployed."

"It was a light, brief kiss, but it was less an ending than a promise, and he was happy."

"Massive success and massive inertia are two sides of a coin."

"Mankind had come so far in some ways, and in others remained up in the trees, chittering and throwing rocks at each other. If only the trees weren’t so close together. If only the rocks were smaller."

"“We go and pray! Gods must help,” Alura said almost calmly. “Have they ever helped before?” Max asked hopefully. “No.” Her shaggy blond head gave a mournful wag. Then she smiled ingenuously. “But maybe we pray wrong!”"

"She may look like a flake, but there’s somebody home in that head."

"Perhaps the lines of nationalism and factionalism and every other goddamn “ism” in the world had reduced the chances for this weary planet. Or not. Nuclear devices had existed for over a century, and only four of them had ever been used in anger. This could be interpreted as proof of divine intervention, good luck, a sign that the human race was growing up, or ominous portent, depending upon one’s standing in the “half-empty, half-full” school of cocktail-party philosophy."

"“Ah…if it’s not a glitch, and Welles seems certain that it’s not a glitch, then…what is it?” “A glitch. People who say that they have all the bugs usually haven’t turned over enough rocks.”"

"Two thousand years of civilization does not undo a million years of genetics."

"I want a scotch and water. If I can’t have that, leave out the water."

"“Last coffee I had was on the tube out from Denver.” He made a face. Hippogryph was willing. “That bad?” “Let’s put it this way. I had the concierge send it out to a lab. Got a call back saying ‘Congratulations, your moose is pregnant.’”"

"“What’s it like being dead?” Hebert asked. “Not bad, really,” Wood Owl answered after a moment’s consideration. “Like waiting for a tax refund, only slower.”"

"“That’s pretty minor. What kind of Gods are these?” “Petty, like all Gods. On the other hand, there’s no penalty at all for masturbation.” “I’m changing religions,” Kevin said positively."

"“I didn’t know you were such a fighter,” Eviane said. “Yeah, well, neither did I.” She smiled shyly. “Does that make a big difference?” he asked hesitantly. “Always,” she said. She stared at that bank of fog as if it concealed answers to every important question. “Oh, girls say that they want strong sensitive men. When we can’t find both, we settle for strong.” Some part of him resented that. “Evolution in action?” She nodded. “Sure. Deep down inside, we all know that something like this could happen. That the civilization we’d spent so much time and money building up could all come toppling down. And if it did, what would get us through is strength.” “Not just physical strength, though.”"

"One bad, stupid decision could twist a life completely out of true."

"Isn’t the history of human interaction the conversion of neighbors into enemies? Or into nonhumans, that we might deprive them of said chattels, or life itself?"

"We don’t break rules, but we bend the hell out of them."

"It was a bad omen. Glitches were a lot like cockroaches. If you didn’t catch them in time, they’d scuttle off into someplace dark and warm and begin to breed."

"Whatever benefits voodoo conferred, intellectual agility was not among them."

"Nice to know that he had the gods on his side. Better make sure the lawyers were there, too."

"In certain video games, it is impossible to win. All you can do is survive as long as you can, piling up points, until you are eventually dragged down and killed. Much like life itself?"

"“What the hell is this?” Acacia asked. Tammi examined a necklace of human teeth. “Looks like a cross between a santería minimart and a head shop.”"

"As I said before, Mr. Fleming, we understand terrorists. There are two things to remember in dealing with them. First: we must never accede to their demands. Second: those of us who abhor their actions must be prepared to stand together against them."

"Everybody was talking and nobody was communicating."

"“You think that you are the great man because you know all of these things.” He waved his arms at the panels and the dials surrounding them, and out the windows to the stars beyond. He shook his head. “Poor foolish man. Do you really think that these things matter? No, you are nothing but a driver, a highly-paid, educated servant. The real decisions, the real power will always be with the men who understand money. And we will always own men like you.”"

"Sometimes you just have to be satisfied with what you are."

"“Turning into a tradition, isn’t it?” “Around here, anything that happens twice is a tradition.”"

"“They should give medals for this, Martinez.” “By the time the paperwork goes through, we’ll both be dead and gone.” “Too true.”"

"“I couldn’t sit here and tell you that I’m sorry it happened.” “Even with the death…?” “Everybody dies. The obstetrician slaps you on the ass with one hand and hands you a postdated death certificate with the other. What’s important is that our children have a better chance. It’s always been about the children. Always. Women have never loved being kept from education and treated as second-class citizens. Men have never enjoyed having their balls shot off in wars. Men and women didn’t fall into their roles accidentally, and each side doesn’t hate the other. It happened because for a thousand generations, that was the best way we knew to build a civilization, to build a better future for our children. The industrial revolution doomed slavery—racial, sexual, social. Civilization is worth fighting for.”"

"The difference between a good man and a bad one is the choice of cause."

"Avalon was neutral. The children of Earth might die, they might thrive. Avalon would embrace their bones or the progeny with equal warmth."

"Cooking was creation itself; It seemed to put the universe in perspective."

"“I copied it.” “Sure you did, joker, but they drew what they thought you wanted and you copied what you thought you saw—”"

"Sex was a game nobody lost."

"What’s intelligence for if not for seeking knowledge?"

"“It’s a joy,” she said, “watching you keep your mouth shut.”"

"We follow the scientists around and look over their shoulders. They're watching their feet: provable mistakes are bad for them. We're looking as far ahead as we can, and we don't get penalized for mistakes."

"The wealth of the universe is all over your head. We need to take command of the solar system to gain that wealth, and to escape the sea of paper our government is becoming, and for some decent chance of stopping a Dinosaur Killer asteroid."

"We've fallen way behind. Building one space station for everyone was and is insane: we should have built a dozen."

"Cheap superconductors imply maglev trains everywhere. Computers could get big again, with RAM/ROM rising by powers of forty and fifty, if superconductors shed the heat. Laser handguns against superconducting armor. I'm not predicting; I just love playing with superconductors."

"Here is where the predictions failed: We didn't take Cargo Cult mentality into account: "if somebody has something I don't, he must have stolen it." We didn't understand how good we could get at communication — when you have something that someone else doesn't, the whole damn planet knows it."

"1a) Never throw shit at an armed man. 1b) Never stand next to someone who is throwing shit at an armed man."

"2) Never fire a laser at a mirror."

"3) Mother Nature doesn't care if you're having fun."

"4) Giving up freedom for security has begun to look naive. Even to me. Many of you were ahead of me on this — Three out of four hijacked airplanes destroyed the World Trade Center and a piece of the Pentagon in 2001. How is it possible that those planes were taken using only five perps armed with knives? It was possible because all those hundreds of passengers had been carefully stripped of every possible weapon. We may want to reconsider this approach. It doesn't work in high schools either."

"5) Psi and/or magical powers, if real, are nearly useless."

"6) It is easier to destroy than create. Bin Laden tore down the World Trade Center? Let's see him build one. If human beings didn't have a strong preference for creation, nothing would get built, ever."

"7) Any damn fool can predict the past."

"8) History never repeats itself."

"9) Ethics change with technology."

"10) Anarchy is the least stable of social structures."

"11) There is a time and place for tact. And there are times when tact is entirely misplaced."

"16) There is no cause so right that one cannot find a fool following it. To prove a point, one may seek out a foolish Socialist, thirteenth century Liberal, Scientologist, High Frontier advocate, Mensa member, science fiction fan, Jim Bakker acolyte, Christian, witch, or fanatical devotee of Special Interest Lib. It doesn't really reflect on the cause itself. Ad hominem argument saves time, but it's still a fallacy."

"17) No technique works if it isn't used."

"19) Think before you make the coward's choice. Old age is not for sissies."

"1) Writers who write for other writers should write letters."

"2) Never be embarrased or ashamed about anything you choose to write. (Think of this before you send it to a market)"

"3) Stories to end all stories on a given topic, don't."

"4) It is a sin to waste the reader's time."

"5) If you've nothing to say, say it any way you like. Stylistic innovations, contorted story lines or none, exotic or genderless pronouns, internal inconsistencies, the recipe for preparing your lover as a cannibal banquet: feel free. If what you have to say is important and/or difficult to follow, use the simplest language possible. If the reader doesn't get it then, let it not be your fault."

"6) Everybody talks first draft."

"Any sufficiently advanced magic is indistinguishable from technology."

"What do we know ... of the world and the universe about us? Our means of receiving impressions are absurdly few, and our notions of surrounding objects infinitely narrow. We see things only as we are constructed to see them, and can gain no idea of their absolute nature. With five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might not only see very differently the things we see, but might see and study whole worlds of matter, energy, and life which lie close at hand yet can never be detected with the senses we have."

"Disintegration is quite painless, I assure you."

"In relating the circumstances which have led to my confinement within this refuge for the demented, I am aware that my present position will create a natural doubt of the authenticity of my narrative. It is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. Men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of super-sight which penetrate the common veil of obvious empiricism."

"I have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little-known books, and in roaming the fields and groves of the region near my ancestral home. I do not think that what I read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this I must say little, since detailed speech would but confirm those cruel slanders upon my intellect which I sometimes overhear from the whispers of the stealthy attendants around me. It is sufficient for me to relate events without analysing causes."

"I am writing this under an appreciable mental strain, since by tonight I shall be no more. Penniless, and at the end of my supply of the drug which alone makes life endurable, I can bear the torture no longer; and shall cast myself from this garret window into the squalid street below."

"The end is near. I hear a noise at the door, as of some immense slippery body lumbering against it. It shall not find me. God, that hand! The window! The window!"

"My opinion of my whole experience varies from time to time. In broad daylight, and at most seasons I am apt to think the greater part of it a mere dream; but sometimes in the autumn, about two in the morning when winds and animals howl dismally, there comes from inconceivable depths below a damnable suggestions of rhythmical throbbing ... and I feel that the transition of Juan Romero was a terrible one indeed."

"Sometimes I believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon."

"I screamed aloud that I was not afraid; that I never could be afraid; and others screamed with me for solace. We swore to one another that the city was exactly the same, and still alive..."

"Life is a hideous thing, and from the background behind what we know of it peer daemoniacal hints of truth which make it sometimes a thousandfold more hideous. Science, already oppressive with its shocking revelations, will perhaps be the ultimate exterminator of our human species — if separate species we be — for its reserve of unguessed horrors could never be borne by mortal brains if loosed upon the world."

"It is only the inferior thinker who hastens to explain the singular and the complex by the primitive shortcut of supernaturalism."

"There be those who say that things and places have souls, and there be those who say they have not; I dare not say, myself, but I will tell of The Street."

"When the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of water torturers let fall ceaselessly upon one spot of their victim's body, I loved the irradiate refuge of sleep. In my dreams I found a little of the beauty I had vainly sought in life, and wandered through old gardens and enchanted woods."

"No new horror can be more terrible than the daily torture of the commonplace."

"There are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. But some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy."

"Madness rides the star-wind... claws and teeth sharpened on centuries of corpses... dripping death astride a bacchanale of bats from nigh-black ruins of buried temples of Belial..."

"Memories and possibilities are ever more hideous than realities."

"Mystery attracts mystery."

"Instead of the poems I had hoped for, there came only a shuddering blackness and ineffable loneliness; and I saw at last a fearful truth which no one had ever dared to breathe before — the unwhisperable secret of secrets — The fact that this city of stone and stridor is not a sentient perpetuation of Old New York as London is of Old London and Paris of Old Paris, but that it is in fact quite dead, its sprawling body imperfectly embalmed and infested with queer animate things which have nothing to do with it as it was in life."

"The only saving grace of the present is that it's too damned stupid to question the past very closely."

"One of those creatures wrote you once, ‘do not call up any that you can not put down’."

"Yog-Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth. He knows where the Old Ones broke through of old, and where They shall break through again. He knows where They have trod earth's fields, and where They still tread them, and why no one can behold Them as They tread."

"There are black zones of shadow close to our daily paths, and now and then some evil soul breaks a passage through. When this happens the man who knows must strike before reckoning the consequences."

"It was an All-in-One and One-in-All of limitless being and self — not merely a thing of one Space-Time continuum, but allied to the ultimate animating essence of existence's whole unbounded sweep — the last, utter sweep which has no confines and which outreaches fancy and mathematics alike. It was perhaps that which certain secret cults of earth have whispered of as YOG-SOTHOTH, and which has been a deity under other names; that which the crustaceans of Yuggoth worship as the Beyond-One, and which the vaporous brains of the spiral nebulae know by an untranslatable Sign..."

"Of the pleasures and pains of opium much has been written. The ecstasies and horrors of De Quincey and the paradis artificiels of Baudelaire are preserved and interpreted with an art which makes them immortal, and the world knows well the beauty, the terror and the mystery of those obscure realms into which the inspired dreamer is transported. But much as has been told, no man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne."

"I took opium but once — in the year of the plague, when doctors sought to deaden the agonies they could not cure. There was an overdose — my physician was worn out with horror and exertion — and I travelled very far indeed. In the end I returned and lived, but my nights are filled with strange memories, nor have I ever permitted a doctor to give me opium again."

"Slowly but inexorably crawling upon my consciousness and rising above every other impression, came a dizzying fear of the unknown; a fear all the greater because I could not analyse it, and seeming to concern a stealthily approaching menace; not death, but some nameless, unheard-of thing inexpressibly more ghastly and abhorrent."

"I felt that some horrible scene or object lurked beyond the silk-hung walls, and shrank from glancing through the arched, latticed windows that opened so bewilderingly on every hand."

"I beheld such a sight as I had never beheld before, and which no living person can have seen save in the delirium of fever or the inferno of opium. The building stood on a narrow point of land — or what was now a narrow point of land — fully three hundred feet above what must lately have been a seething vortex of mad waters. On either side of the house there fell a newly washed-out precipice of red earth, whilst ahead of me the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation."

"Some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and I started up crying aloud and disjointedly, "Tiger? Tiger? Is it Tiger? Beast? Beast? Is it a Beast that I am afraid of?""

"There now ensued a series of incidents which transported me to the opposite extremes of ecstasy and horror; incidents which I tremble to recall and dare not seek to interpret. No sooner had I crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as I never beheld before. Though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. It smiled and extended its hand, but before I could arise and speak I heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. The sun had by this time sunk below the horizon, and in the twilight I saw an aureole of lambent light encircled the child's head. Then in a tone of silver it addressed me: "It is the end. They have come down through the gloaming from the stars. Now all is over, and beyond the Arinurian streams we shall dwell blissfully in Teloe." As the child spoke, I beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom I knew to be the chief singers among those I had heard. A god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, "Come, child, you have heard the voices, and all is well....""

"I was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. We slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that I must look always upward to the pathways of light, and never backward to the sphere I had just left."

"The ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. From the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when Time was young and the gods unborn. Above the waves rose weedy remembered spires. The moon laid pale lilies of light on dead London, and Paris stood up from its damp grave to be sanctified with star-dust. Then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands..."

"Atop the tallest of earth's peaks dwell the gods of earth, and suffer not man to tell that he hath looked upon them. Lesser peaks they once inhabited; but ever the men from the plains would scale the slopes of rock and snow, driving the gods to higher and higher mountains till now only the last remains. When they left their old peaks they took with them all signs of themselves, save once, it is said, when they left a carven image on the face of the mountain which they called Ngranek. ... They are grown stern, and where once they suffered men to displace them, they now forbid men to come; or coming, to depart. It is well for men that they know not of Kadath in the cold waste; else they would seek injudiciously to scale it."

"Sometimes when earth's gods are homesick they visit in the still of the night the peaks where once they dwelt, and weep softly as they try to play in the olden way on remembered slopes."

"In cloud-ships the gods are wont to travel, and wise cotters have legends that keep them from certain high peaks at night when it is cloudy, for the gods are not lenient as of old."

"Barzai knew so much of the gods that he could tell of their comings and goings, and guessed so many of their secrets that he was deemed half a god himself."

"The moon is dark, and the gods dance in the night; there is terror in the sky, for upon the moon hath sunk an eclipse foretold in no books of men or of earth's gods...' There is unknown magic on Hatheg-Kla, for the screams of the frightened gods have turned to laughter, and the slopes of ice shoot up endlessly into the black heavens whither I am plunging... Hei! Hei! At last! In the dim light I behold the gods of earth!"

"The other gods! The other gods! The gods of the outer hells that guard the feeble gods of earth!... Look away... Go back... Do not see! Do not see! The vengeance of the infinite abysses... That cursed, that damnable pit... Merciful gods of earth, I am falling into the sky!"

"Above the mists on Hatheg-Kla, earth's gods sometimes dance reminiscently; for they know they are safe, and love to come from unknown Kadath in ships of clouds and play in the olden way, as they did when earth was new and men not given to the climbing of inaccessible places."

"May the merciful gods, if indeed there be such, guard those hours when no power of the will, or drug that the cunning of man devises, can keep me from the chasm of sleep. Death is merciful, for there is no return therefrom, but with him who has come back out of the nethermost chambers of night, haggard and knowing, peace rests nevermore. Fool that I was to plunge with such unsanctioned frensy into mysteries no man was meant to penetrate; fool or god that he was — my only friend, who led me and went before me, and who in the end passed into terrors which may yet be mine!"

"Of our studies it is impossible to speak, since they held so slight a connection with anything of the world as living men conceive it. They were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep — those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. The cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. Men of learning suspect it little and ignore it mostly. Wise men have interpreted dreams, and the gods have laughed. One man with Oriental eyes has said that all time and space are relative, and men have laughed. But even that man with Oriental eyes has done no more than suspect...."

"Among the agonies of these after days is that chief of torments — inarticulateness. What I learned and saw in those hours of impious exploration can never be told — for want of symbols or suggestions in any language. I say this because from first to last our discoveries partook only of the nature of sensations; sensations correlated with no impression which the nervous system of normal humanity is capable of receiving. They were sensations, yet within them lay unbelievable elements of time and space — things which at bottom possess no distinct and definite existence. Human utterance can best convey the general character of our experiences by calling them plungings or soarings..."

"There was a night when winds from unknown spaces whirled us irresistibly into limitless vacum beyond all thought and entity. Perceptions of the most maddeningly untransmissible sort thronged upon us; perceptions of infinity which at the time convulsed us with joy, yet which are now partly lost to my memory and partly incapable of presentation to others."

"I found myself projected against an obstacle which I could not penetrate. It was like the others, yet incalculably denser; a sticky clammy mass, if such terms can be applied to analogous qualities in a non-material sphere. I had, I felt, been halted by a barrier which my friend and leader had successfully passed. Struggling anew, I came to the end of the drug-dream..."

"That was the end of our voluntary searchings in the caverns of dream. Awed, shaken, and portentous, my friend who had been beyond the barrier warned me that we must never venture within those realms again."

"Never could I tell, try as I might, what it actually was that I saw; nor could the still face tell, for although it must have seen more than I did, it will never speak again. But always I shall guard against the mocking and insatiate Hypnos, lord of sleep, against the night sky, and against the mad ambitions of knowledge and philosophy."

"They say that that haunting memory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of Attica — HYPNOS."

"From even the greatest of horrors irony is seldom absent."

"The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age."

"Theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. They have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. But it is not from them that there came the single glimpse of forbidden eons which chills me when I think of it and maddens me when I dream of it. That glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things — in this case an old newspaper item and the notes of a dead professor...."

"It seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. If I say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, I shall not be unfaithful to the spirit of the thing. A pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole which made it most shockingly frightful."

"The writing accompanying this oddity was, aside from a stack of press cuttings, in Professor Angell's most recent hand; and made no pretense to literary style. What seemed to be the main document was headed "CTHULHU CULT" in characters painstakingly printed to avoid the erroneous reading of a word so unheard-of."

"Many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; and Wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. When Professor Angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams."

"My uncle, it seems, had quickly instituted a prodigiously far-flung body of inquires amongst nearly all the friends whom he could question without impertinence, asking for nightly reports of their dreams, and the dates of any notable visions for some time past. The reception of his request seems to have varied; but he must, at the very least, have received more responses than any ordinary man could have handled without a secretary."

"It was from the artists and poets that the pertinent answers came, and I know that panic would have broken loose had they been able to compare notes. As it was, lacking their original letters, I half suspected the compiler of having asked leading questions, or of having edited the correspondence in corroboration of what he had latently resolved to see."

"The statuette, idol, fetish, or whatever it was, had been captured some months before in the wooded swamps south of New Orleans during a raid on a supposed voodoo meeting; and so singular and hideous were the rites connected with it, that the police could not but realise that they had stumbled on a dark cult totally unknown to them, and infinitely more diabolic than even the blackest of the African voodoo circles. Of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head."

"No recognised school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone."

"What, in substance, both the Esquimaux wizards and the Louisiana swamp-priests had chanted to their kindred idols was something very like this: the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud: "Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn." ... "In his house at R'lyeh dead Cthulhu waits dreaming." ."

"They worshipped, so they said, the Great Old Ones who lived ages before there were any men, and who came to the young world out of the sky. Those Old Ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. This was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest Cthulhu, from his dark house in the mighty city of R'lyeh under the waters, should rise and bring the earth again beneath his sway. Some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him."

"There had been aeons when other Things ruled on the earth, and They had had great cities. Remains of Them, he said the deathless Chinamen had told him, were still be found as Cyclopean stones on islands in the Pacific. They all died vast epochs of time before men came, but there were arts which could revive Them when the stars had come round again to the right positions in the cycle of eternity. They had, indeed, come themselves from the stars, and brought Their images with Them. These Great Old Ones, Castro continued, were not composed altogether of flesh and blood. They had shape — for did not this star-fashioned image prove it? — but that shape was not made of matter. When the stars were right, They could plunge from world to world through the sky; but when the stars were wrong, They could not live. But although They no longer lived, They would never really die..."

"That cult would never die till the stars came right again, and the secret priests would take great Cthulhu from His tomb to revive His subjects and resume His rule of earth. The time would be easy to know, for then mankind would have become as the Great Old Ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. Then the liberated Old Ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. Meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy of their return."

"No book had ever really hinted of it, though the deathless Chinamen said that there were double meanings in the Necronomicon of the mad Arab Abdul Alhazred which the initiated might read as they chose, especially the much-discussed couplet:"

"The dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what I thought the most sensible conclusions. So, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of Legrasse, I made a trip to Providence to see the sculptor and give him the rebuke I thought proper for so boldly imposing upon a learned and aged man."

"What I now heard so graphically at first-hand, though it was really no more than a detailed confirmation of what my uncle had written, excited me afresh; for I felt sure that I was on the track of a very real, very secret, and very ancient religion whose discovery would make me an anthropologist of note. My attitude was still one of absolute materialism, as l wish it still were, and I discounted with almost inexplicable perversity the coincidence of the dream notes and odd cuttings collected by Professor Angell."

"I thought with a shudder of what Old Castro had told Legrasse about the Old Ones; "They had come from the stars, and had brought Their images with Them.""

"Johansen, thank God, did not know quite all, even though he saw the city and the Thing, but I shall never sleep calmly again when I think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known and favoured by a nightmare cult ready and eager to loose them upon the world whenever another earthquake shall heave their monstrous stone city again to the sun and air."

"The very sun of heaven seemed distorted when viewed through the polarising miasma welling out from this sea-soaked perversion, and twisted menace and suspense lurked leeringly in those crazily elusive angles of carven rock where a second glance shewed concavity after the first shewed convexity. Something very like fright had come over all the explorers before anything more definite than rock and ooze and weed was seen."

"The odour rising from the newly opened depths was intolerable, and at length the quick-eared Hawkins thought he heard a nasty, slopping sound down there. Everyone listened, and everyone was listening still when It lumbered slobberingly into sight and gropingly squeezed Its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness."

"The Thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. The stars were right again, and what an age-old cult had failed to do by design, a band of innocent sailors had done by accident. After vigintillions of years great Cthulhu was loose again, and ravening for delight."

"The brave Norwegian drove his vessel head on against the pursuing jelly which rose above the unclean froth like the stern of a daemon galleon. The awful squid-head with writhing feelers came nearly up to the bowsprit of the sturdy yacht, but Johansen drove on relentlessly. There was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler could not put on paper. For an instant the ship was befouled by an acrid and blinding green cloud, and then there was only a venomous seething astern; where — God in heaven! — the scattered plasticity of that nameless sky-spawn was nebulously recombining in its hateful original form..."

"I have looked upon all that the universe has to hold of horror, and even the skies of spring and the flowers of summer must ever afterward be poison to me. But I do not think my life will be long. As my uncle went, as poor Johansen went, so I shall go. I know too much, and the cult still lives."

"Who knows the end? What has risen may sink, and what has sunk may rise. Loathsomeness waits and dreams in the deep, and decay spreads over the tottering cities of men."

"West of Arkham the hills rise wild, and there are valleys with deep woods that no axe has ever cut. There are dark narrow glens where the trees slope fantastically, and where thin brooklets trickle without ever having caught the glint of sunlight. On the gentle slopes there are farms, ancient and rocky, with squat, moss-coated cottages brooding eternally over old New England secrets in the lee of great ledges; but these are all vacant now, the wide chimneys crumbling and the shingled sides bulging perilously beneath low gambrel roofs. The old folk have gone away, and foreigners do not like to live there. French-Canadians have tried it, Italians have tried it, and the Poles have come and departed. It is not because of anything that can be seen or heard or handled, but because of something that is imagined. The place is not good for imagination, and does not bring restful dreams at night."

"Even the dry tips of the lingering hedge-mustard, grey and blighted, and the fringe on the roof of the standing democrat-wagon were unstirred. And yet amid that tense godless calm the high bare boughs of all the trees in the yard were moving...."

"What it is, only God knows. In terms of matter I suppose the thing Ammi described would be called a gas, but this gas obeyed the laws that are not of our cosmos. This was no fruit of such worlds and suns as shine on the telescopes and photographic plates of our observatories. This was no breath from the skies whose motions and dimensions our astronomers measure or deem too vast to measure. It was just a colour out of space — a frightful messenger from unformed realms of infinity beyond all Nature as we know it; from realms whose mere existence stuns the brain and numbs us with the black extra-cosmic gulfs it throws open before our frenzied eyes."

"Something terrible came to the hills and valleys on that meteor, and something terrible — though I know not in what proportion — still remains."

"To shake off the maddening and wearying limitations of time and space and natural law—to be linked with the vast outside—to come close to the nighted and abysmal secrets of the infinite and the ultimate—surely such a thing was worth the risk of one's life, soul, and sanity!"

"[...] we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet's scarce-cooled crust."

"Sculptured images of these Shoggoths filled Danforth and me with horror and loathing. They were normally shapeless entities composed of a viscous jelly which looked like an agglutination of bubbles, and each averaged about fifteen feet in diameter when a sphere. They had, however, a constantly shifting shape and volume—throwing out temporary developments or forming apparent organs of sight, hearing, and speech in imitation of their masters, either spontaneously or according to suggestion."

"A voice from other epochs belongs in a graveyard of other epochs."

"[...] there are some experiences and intimations which scar too deeply to permit of healing, and leave only such an added sensitiveness that memory reinspires all the original horror."

"It is absolutely necessary, for the peace and safety of mankind, that some of earth's dark, dead corners and unplumbed depths be let alone; lest sleeping abnormalities wake to resurgent life, and blasphemously surviving nightmares squirm and splash out of their black lairs to newer and wider conquests."

"Behold great Whitman, whose licentious line Delights the rake, and warms the souls of swine; Whose fever'd fancy shuns the measur'd pace, And copies Ovid's filth without his grace. In his rough brain a genius might have grown, Had he not sought to play the brute alone; But void of shame, he let his wit run wild, And liv'd and wrote as Adam's bestial child. Averse to culture, strange to humankind, He never knew the pleasures of the mind. Scorning the pure, the delicate, the clean, His joys were sordid, and his morals mean. Thro' his gross thoughts a native vigour ran, From which he deem'd himself the perfect man: But want of decency his rank decreas'd, And sunk him to the level of the beast. Would that his Muse had dy'd before her birth, Nor spread such foul corruption o'er the earth."

"The poetical tendency of the present and of the preceding century has been divided in a manner singularly curious. One loud and conspicuous faction of bards, giving way to the corrupt influences of a decaying general culture, seems to have abandoned all the properties of versification and reason in its mad scramble after sensational novelty; whilst the other and quieter school constituting a more logical evolution from the poesy of the Georgian period, demands an accuracy of rhyme and metre unknown even to the polished artists of the age of Pope."

"The best critics of the nineteenth and twentieth centuries demand perfect rhyming, and no aspirant for fame can afford to depart from a standard so universal. It is evidently the true goal of the English, as well as of the French bard; the goal from which we are but temporarily deflected during the preceding age. But exceptions should and must be made in the case of a few who have somehow absorbed the atmosphere of other days, and who long in their hearts for the stately sound of the old classic cadences. Well may their predilection for imperfect rhyming be discouraged to a limited extent, but to chain them wholly to modern rules would be barbarous. Every limited mind demands a certain freedom of expression, and the man who cannot express himself satisfactorily without the stimulation derived from the spirited mode of two centuries ago should certainly be permitted to follow without undue restraint a practice so harmless, so free from essential error, and so sanctioned by precedent, as that of employing in his poetical compositions the smooth and inoffensive allowable rhyme."

"The negro is fundamentally the biological inferior of all White and even Mongolian races, and the Northern people must occasionally be reminded of the danger which they incur in admitting him too freely to the privileges of society and government. ...The Birth of a Nation, ... is said to furnish a remarkable insight into the methods of the Ku-Klux-Klan, that noble but much maligned band of Southerners who saved half of our country from destruction at the close of the Civil War. The Conservative has not yet witnessed the picture in question, but he has seen both in literary and dramatic form The Clansman, that stirring, though crude and melodramatic story by Rev. Thomas Dixon, Jr., on which The Birth of a Nation is based, and has likewise made a close historical study of the Klu-Klux-Klan, finding as a result of his research nothing but Honour, Chivalry, and Patriotism in the activities of the Invisible Empire. The Klan merely did for the people what the law refused to do, removing the ballot from unfit hands and restoring to the victims of political vindictiveness their natural rights. The alleged lawbreaking of the Klan was committed only by irresponsible miscreants who, after the dissolution of the Order by its Grand Wizard, Gen. Nathan Bedford Forrest, used its weird masks and terrifying costumes to veil their unorganised villainies. Race prejudice is a gift of Nature, intended to preserve in purity the various divisions of mankind which the ages have evolved."

"Four years ago a large part of the civilised world laboured under certain biological fallacies which may, in a sense, be held responsible for the extent and duration of the present conflict. These fallacies, which were the foundation of pacifism and other pernicious forms of social and political radicalism, dealt with the capacity of man to evolve mentally beyond his former state of subservience to primate instinct and pugnacity, and to conduct his affairs and international or interracial relations on a basis of reason and good-will. That belief in such capability is unscientific and childishly naive, is beside the question."

"We must recognise the essential underlaying savagery in the animal called man, and return to older and sounder principles of national life and defense. We must realise that man's nature will remain the same so long as he remains man; that civilisation is but a slight coverlet beneath which the dominant beast sleeps lightly and ever ready to awake."

"Man's respect for the imponderables varies according to his mental constitution and environment. Through certain modes of thought and training it can be elevated tremendously, yet there is always a limit. The man or nation of high culture may acknowledge to great lengths the restraints imposed by conventions and honour, but beyond a certain point primitive will or desire cannot be curbed. Denied anything ardently desired, the individual or state will argue and parley just so long — then, if the impelling motive be sufficiently great, will cast aside every rule and break down every acquired inhibition, plunging viciously after the object wished; all the more fantastically savage because of previous repression."

"The opinions of the masses are of no interest to me, for praise can truly gratify only when it comes from a mind sharing the author's perspective. There are probably seven persons, in all, who really like my work; and they are enough. I should write even if I were the only patient reader, for my aim is merely self-expression. I could not write about "ordinary people" because I am not in the least interested in them. Without interest there can be no art. Man's relations to man do not captivate my fancy. It is man's relation to the cosmos—to the unknown—which alone arouses in me the spark of creative imagination. The humanocentric pose is impossible to me, for I cannot acquire the primitive myopia which magnifies the earth and ignores the background. Pleasure to me is wonder—the unexplored, the unexpected, the thing that is hidden and the changeless thing that lurks behind superficial mutability. To trace the remote in the immediate; the eternal in the ephemeral; the past in the present; the infinite in the finite; these are to me the springs of delight and beauty. Like the late Mr. Wilde, "I live in terror of not being misunderstood.""

"Moreover, humour is itself but a superficial view of that which is in truth both tragic and terrible—the contrast between human pretence and cosmic mechanical reality. Humour is but the faint terrestrial echo of the hideous laughter of the blind mad gods that squat leeringly and sardonically in caverns beyond the Milky Way. It is a hollow thing, sweet on the outside, but filled with the pathos of fruitless aspiration. All great humorists are sad—Mark Twain was a cynic and agnostic, and wrote "The Mysterious Stranger" and "What Is Man?" When I was younger I wrote humorous matter—satire and light verse—and was known to many as a jester and parodist. ... But I cannot help seeing beyond the tinsel of humour, and recognising the pitiful basis of jest—the world is indeed comic, but the joke is on mankind."

"It must be remembered that there is no real reason to expect anything in particular from mankind; good and evil are local expedients—or their lack—and not in any sense cosmic truths or laws. We call a thing "good" because it promotes certain petty human conditions that we happen to like—whereas it is just as sensible to assume that all humanity is a noxious pest and should be eradicated like rats or gnats for the good of the planet or of the universe. There are no absolute values in the whole blind tragedy of mechanistic nature—nothing is good or bad except as judged from an absurdly limited point of view. The only cosmic reality is mindless, undeviating fate—automatic, unmoral, uncalculating inevitability. As human beings, our only sensible scale of values is one based on lessening the agony of existence. That plan is most deserving of praise which most ably fosters the creation of the objects and conditions best adapted to diminish the pain of living for those most sensitive to its depressing ravages. To expect perfect adjustment and happiness is absurdly unscientific and unphilosophical. We can seek only a more or less trivial mitigation of suffering. I believe in an aristocracy, because I deem it the only agency for the creation of those refinements which make life endurable for the human animal of high organisation."

"It is good to be a cynic—it is better to be a contented cat — and it is best not to exist at all. Universal suicide is the most logical thing in the world—we reject it only because of our primitive cowardice and childish fear of the dark. If we were sensible we would seek death—the same blissful blank which we enjoyed before we existed."

"The undesirability of any system of rule not tempered with the quality of kindness is obvious; for "kindness" is a complex collection of various impulses, reactions and realisations highly necessary to the smooth adjustment of botched and freakish creatures like most human beings. It is a weakness basically—or, in some cases, and ostentation of secure superiority—but its net effect is desirable; hence it is, on the whole, praiseworthy. Since all motives at bottom are selfish and ignoble, we may judge acts and qualities only be their effects. Pessimism produces kindness. The disillusioned philosopher is even more tolerant than the priggish bourgeois idealist with his sentimental and extravagant notions of human dignity and destiny."

"The literature of today, with its conscientious striving toward sincerity, must necessarily contain large amounts of matter repugnant to those who hold the hypocritical nineteenth-century view of the world. It need not be vulgarly presented, but it cannot be excluded if art is to express life. That censors actually do seek to remove this legitimate and essential matter, and that they would if given greater power do even greater harm, is plainly shewn by the futile action against “Jurgen”, and the present ban on “Ulysses”, both significant contributions to contemporary art. And, ironically enough, this same censorship blandly tolerates, through legal technicalities, infinite sewers full of frankly and frivolously nasty drivel without the least pretence of aesthetic or intellectual significance."

"The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown."

"Children will always be afraid of the dark, and men with minds sensitive to hereditary impulse will always tremble at the thought of the hidden and fathomless worlds of strange life which may pulsate in the gulfs beyond the stars, or press hideously upon our own globe in unholy dimensions which only the dead and the moonstruck can glimpse."

"We must stop thinking primarily in terms of “money” and “business” - both artificial things—and begin to think increasingly in terms of the actual resources and products on which “money” and “business” are based. In terms of these, of the human beings to whom they are to be distributed, and of the cognate human values which make the accidents of life and consciousness worth enduring."

"It is needless to rehearse the utter and degrading loss of individual liberty which results from the orthodox communistic theory that society is itself an organism in which each person is merely an insignificant cell. It is not in anti-Soviet libels, but in the proud reports of Soviet leaders, that we read of the forcible transfer of whole village populations from their ancestral abodes to new locations in the Arctic, and of the arbitrary ordering of Moscow clerks to tasks of manual labour in the farms and forests of Siberia. All these things are logical outgrowths of what the Bolsheviks call their “collectivistic ideology”, and typical examples of the horrors which might fall upon us if communism were to gain a foothold here."

"Inconceivable events and conditions form a class apart from all other story elements, and cannot be made convincing by any mere process of casual narration. They have the handicap of incredibility to overcome; and this can be accomplished only through a careful realism in every other phase of the story, plus a gradual atmospheric or emotional build-up of the utmost subtlety. The emphasis, too, must be kept right—hovering always over the wonder of the central abnormality itself. It must be remembered that any violation of what we know as natural law is in itself a far more tremendous thing than any other event or feeling which could possibly affect a human being. Therefore in a story dealing with such a thing we cannot expect to create any sense of life or illusion of reality if we treat the wonder casually and have the characters moving about under ordinary motivations. The characters, though they must be natural, should be subordinated to the central marvel around which they are grouped. The true "hero" of a marvel tale is not any human being, but simply a set of phenomena. Over and above everything else should tower the stark, outrageous monstrousness of the one chosen departure from Nature. The characters should react to it as real people would react to such a thing if it were suddenly to confront them in daily life; displaying the almost soul-shattering amazement which anyone would naturally display instead of the mild, tame, quickly-passed-over emotions prescribed by cheap popular convention. Even when the wonder is one to which the characters are assumed to be used, the sense of awe, marvel, and strangeness which the reader would feel in the presence of such a thing must somehow be suggested by the author. . . . Atmosphere, not action, is the thing to cultivate in the wonder story. We cannot put stress on the bare events, since the unnatural extravagance of these events makes them sound hollow and absurd when thrown into too high relief. Such events, even when theoretically possible or conceivable in the future, have no counterpart or basis in existing life and human experience, hence can never form the groundwork of an adult tale. All that a marvel story can ever be, in a serious way, is a vivid picture of a certain type of human mood. The moment it tries to be anything else it becomes cheap, puerile, and unconvincing. Therefore a fantastic author should see that his prime emphasis goes into subtle suggestion—the imperceptible hints and touches of selective and associative detail which express shadings of moods and build up a vague illusion of the strange reality of the unreal—instead of into bald catalogues of incredible happenings which can have no substance or meaning apart from a sustaining cloud of colour and mood-symbolism. A serious adult story must be true to something in life. Since marvel tales cannot be true to the events of life, they must shift their emphasis toward something to which they can be true; namely, certain wistful or restless moods of the human spirit, wherein it seeks to weave gossamer ladders of escape from the galling tyranny of time, space, and natural laws."

"There are, without doubt, great possibilities in the serious exploitation of the astronomical tale; as a few semi-classics like "The War of the Worlds", "The Last and First Men", "Station X", "The Red Brain", and Clark Ashton Smith's best work prove. But the pioneers must be prepared to labour without financial return, professional recognition, or the encouragement of a reading majority whose taste has been seriously warped by the rubbish it has devoured. Fortunately sincere artistic creation is its own incentive and reward, so that despite all obstacles we need not despair of the future of a fresh literary form whose present lack of development leaves all the more room for brilliant and fruitful experimentation."

"I am Providence."

"My theological beliefs are likely to startle one who has imagined me as an orthodox adherent of the Anglican Church. My father was of that faith, and was married by its rites, yet, having been educated in my mother's distinctively Yankee family, I was early placed in the Baptist sunday school. There, however, I soon became exasperated by the literal Puritanical doctrines, and constantly shocked my preceptors by expressing scepticism of much that was taught me. It became evident that my young mind was not of a religious cast, for the much exhorted "simple faith" in miracles and the like came not to me. I was not long forced to attend the Sunday school, but read much in the Bible from sheer interest. The more I read the Scriptures, the more foreign they seemed to me. I was infinitely fonder on the Graeco-Roman mythology, and when I was eight astounded the family by declaring myself a Roman pagan. Religion struck me so vague a thing at best, that I could perceive no advantage of any one system over any other. I had really adopted a sort of Pantheism, with the Roman gods as personified attributes of deity. . . . My present opinions waver betwixt Pantheism and rationalism. I am a sort of agnostic, neither affirming nor denying anything."

"Frankly, I cannot conceive how any thoughtful man can really be happy. There is really nothing in the universe to live for, and unless one can dismiss thought and speculation from his mid, he is liable to be engulfed by the very immensity of creation. It is vastly better that he should amuse himself with religion, or any other convenient palliative to reality which comes to hand. ... There is much relief from the burden of life to be derived from many sources. To the man of high animal spirits, there is the mere pleasure of being alive; the Joi de vivre, as our Gallick friends term it. To the credulous there is religion and its paradisal dreams. To the moralist, there is a certain satisfaction in right conduct. To the scientist there is the joy in pursuing truth which nearly counteracts the depressing revelations of truth. To the person of cultivated taste, there are the fine arts. To the man of humour, there is the sardonic delight of spying out pretensions and incongruities of life. To the poet there is the ability and privilege to fashion a little Arcadia in his fancy, wherein he may withdraw from the sordid reality of mankind at large. In short, the world abounds with simple delusions which we may call "happiness", if we be but able to entertain them."

"Everything I loved had been dead for two centuries—or, as in the case of Graeco-Roman classicism, for two milenniums. I am never a part of anything around me—in everything I am an outsider. Should I find it possible to crawl backward through the Halls of Time to that age which is nearest my own fancy, I should doubtless be bawled out of the coffee-houses for heresy in religion, or else lampooned by John Dennis till I found refuge in the deep, silent Thames, that covers many another unfortunate. Yes, I seem to be a decided pessimist!—But pray do not think, gentlemen, that I am utterly forlorn and misanthropick creature. ... Despite my solitary life, I have found infinite joy in books and writing, and am by far too much interested in the affairs of the world to quit the scene before Nature shall claim me. Though not a participant in the Business of life; I am, like the character of Addison and Steele, an impartial (or more or less impartial) Spectator, who finds not a little recreation in watching the antics of those strange and puny puppets called men. A sense of humour has helped me to endure existence; in fact, when all else fails, I never fail to extract a sarcastic smile from the contemplation of my own empty and egotistical career!"

"Your wonderment 'what I have against religion' reminds me of your recent Vagrant essay . . . To my mind, that essay misses one point altogether. Your "agnostic" has neglected to mention the very crux of all agnosticism—namely that the Judaeo-Christian mythology is NOT TRUE. I can see that in your philosophy truth per se has so small a place, that you can scarcely realise what it is that Galpin and I are insisting upon. In your mind, MAN is the centre of everything, and his exact conformation to certain regulations of conduct HOWEVER EFFECTED, the only problem in the universe. Your world (if you will pardon my saying so) is contracted. All the mental vigour and erudition of the ages fail to disturb your complacent endorsement of empirical doctrines and purely pragmatical notions, because you voluntarily limit your horizon—excluding certain facts, and certain undeniable mental tendencies of mankind. In your eyes, man is torn between only two influences; the degrading instincts of the savage, and the temperate impulses of the philanthropist. To you, men have but two types of emotion—lovers of the self and lovers of the race. . . . You are forgetting a human impulse which, despite its restriction to a relatively small number of men, has all through history proved itself as real and as vital as hunger—as potent as thirst or greed. I need not say that I refer to that simplest yet most exalted attribute of our species—the acute, persistent, unquenchable craving TO KNOW. Do you realise that to many men it makes a vast and profound difference whether or not the things about them are as they appear? . . . If TRUTH amounts to nothing, then we must regard the phantasma of our slumbers just as seriously as the events of our daily lives. . . . I recognise a distinction between dream life and real life, between appearances and actualities. I confess to an over-powering desire to know whether I am asleep or awake—whether the environment and laws which affect me are external and permanent, or the transitory products of my own brain. I admit that I am very much interested in the relation I bear to the things about me—the time relation, the space relation, and the causative relation. I desire to know approximately what my life is in terms of history—human, terrestrial, solar, and cosmical; what my magnitude may be in terms of extension,—terrestrial, solar, and cosmical; and above all, what may be my manner of linkage to the general system—in what way, through what agency, and to what extent, the obvious guiding forces of creation act upon me and govern my existence. And if there be any less obvious forces, I desire to know them and their relation to me as well."

"I am only about half alive—a large part of my strength is consumed in sitting up or walking. My nervous system is a shattered wreck, and I am absolutely bored & listless save when I come upon something which peculiarly interests me. However—so many things do interest me, & interest me intensely, in science, history, philosophy, & literature; that I have never actually desired to die, or entertained any suicidal designs, as might be expected of one with so little kinship to the ordinary features of life."

"As you are aware, I have never been able to soothe myself with the sugary delusions of religion; for these things stand convicted of the utmost absurdity in light of modern scientific knowledge. With Nietzsche, I have been forced to confess that mankind as a whole has no goal or purpose whatsoever, but is a mere superfluous speck in the unfathomable vortices of infinity and eternity. Accordingly, I have hardly been able to experience anything which one could call real happiness; or to take as vital an interest in human affairs as can one who still retains the hallucination of a "great purpose" in the general plan of terrestrial life. ... However, I have never permitted these circumstances to react upon my daily life; for it is obvious that although I have "nothing to live for", I certainly have just as much as any other of the insignificant bacteria called human beings. I have thus been content to observe the phenomena about me with something like objective interest, and to feel a certain tranquillity which comes from perfect acceptance of my place as an inconsequential atom. In ceasing to care about most things, I have likewise ceased to suffer in many ways. There is a real restfulness in the scientific conviction that nothing matters very much; that the only legitimate aim of humanity is to minimise acute suffering for the majority, and to derive whatever satisfaction is derivable from the exercise of the mind in the pursuit of truth."

"I should describe mine own nature as tripartite, my interests consisting of three parallel and dissociated groups—(a) Love of the strange and fantastic. (b) Love of the abstract truth and of scientific logick. (c) Love of the ancient and the permanent. Sundry combinations of these three strains will probably account for all my odd tastes and eccentricities."

"Oh, yes ... I'm really frightfully human and love all mankind, and all that sort of thing. Mankind is truly amusing, when kept at the proper distance. And common men, if well-behaved, are really quite useful. One is a cynick only when one thinks. At such times the herd seems a bit disgusting because each member of it is always trying to hurt somebody else, or gloating because somebody else is hurt. Inflicting pain seems to be the chief sport of persons whose tastes and interests run to ordinary events and direct pleasures and rewards of life—the animalistic or (if one may use a term so polluted with homoletick associations) worldly people of our absurd civilisation. ....... I may be human, all right, but not quite human enough to be glad at the misfortune of anybody. I am rather sorry (not outwardly but genuinely so) when disaster befalls a person—sorry because it gives the herd so much pleasure. ... The natural hatefulness and loathsomeness of the human beast may be overcome only in a few specimens of fine heredity and breeding, by a transference of interests to abstract spheres and a consequent sublimation of the universal sadistic fury. All that is good in man is artificial; and even that good is very slight and unstable, since nine out of ten non-primitive people proceed at once to capitalise their asceticism and vent their sadism by a Victorian brutality and scorn towards all those who do not emulate their pose. Puritans are probably more contemptible than primitive beasts, though neither class deserves much respect."

"One can't write a weird story of real power without perfect psychological detachment from the human scene, and a magic prism of imagination which suffuses them and style alike with that grotesquerie and disquieting distortion characteristic of morbid vision. Only a cynic can create horror—for behind every masterpiece of the sort must reside a driving daemonic force that despises the human race and its illusions, and longs to pull them to pieces and mock them."

"I am essentially a recluse who will have very little to do with people wherever he may be. I think that most people only make me nervous—that only by accident, and in extremely small quantities, would I ever be likely to come across people who wouldn't. It makes no difference how well they mean or how cordial they are—they simply get on my nerves unless they chance to represent a peculiarly similar combination of tastes, experiences, and heritages; as, for instance, Belknap chances to do . . . Therefore it may be taken as axiomatic that the people of a place matter absolutely nothing to me except as components of the general landscape and scenery. Let me have normal American faces in the streets to give the aspect of home and a white man's country, and I ask no more of featherless bipeds. My life lies not among people but among scenes—my local affections are not personal, but topographical and architectural. No one in Providence—family aside—has any especial bond of interest with me, but for that matter no one in Cambridge or anywhere else has, either. The question is that of which roofs and chimneys and doorways and trees and street vistas I love the best; which hills and woods, which roads and meadows, which farmhouses and views of distant white steeples in green valleys. I am always an outsider—to all scenes and all people—but outsiders have their sentimental preferences in visual environment. I will be dogmatic only to the extent of saying that it is New England I must have—in some form or other. Providence is part of me—I am Providence—but as I review the new impressions which have impinged upon me since birth, I think the greatest single emotion—and the most permanent one as concerns consequences to my inner life and imagination—I have ever experienced was my first sight of Marblehead in the golden glamour of late afternoon under the snow on December 17, 1922. That thrill has lasted as nothing else has—a visible climax and symbol of the lifelong mysterious tie which binds my soul to ancient things and ancient places."

"Personally, I feel more irritated by a challenge to an accepted scientific theory than I do by an act of so-called "evil" or "injustice" among mankind; although I never allow my irritation to hamper my acceptance of the new theory as soon as positive evidence warrants it. Thus I have reluctantly exchanged the old nebular for the planetesimal hypothesis, and am beginning to accept the main points of relativity despite a profound intellectual distaste. What is, is—and our emotions regarding the cosmos and its phenomena are of no significance whatever, being wholly subjective matters dependent on individual accidents of neural and glandular physiology and of experience and environment."

"About my own attitude toward ethics—I thought I made it plain that I object only to (a) grotesquely disproportionate indignations and enthusiasms, (b) illogical extremes involving a reductio ad absurdum, and (c) the nonsensical notion that "right" and "wrong" involve any principles more mystical and universal than those of immediate expedience (with the individual's own comfort as a criterion) on the other hand. I believe I was careful to specify that I do not advocate vice and crime, but that on the other hand I have a marked distaste for immoral and unlawful acts which contravene the harmonious traditions and standards of beautiful living developed by a culture during its long history. This, however, is not ethics but aesthetics—a distinction which you are almost alone in considering negligible. ... So far as I am concerned—I am an aesthete devoted to harmony, and to the extraction of the maximum possible pleasure from life. I find by experience that my chief pleasure is in symbolic identification with the landscape and tradition-stream to which I belong—hence I follow the ancient, simple New England ways of living, and observe the principles of honour expected of a descendant of English gentlemen. It is pride and beauty-sense, plus the automatic instincts of generations trained in certain conduct-patterns, which determine my conduct from day to day. But this is not ethics, because the same compulsions and preferences apply, with me, to things wholly outside the ethical zone. For example, I never cheat or steal. Also, I never wear a top-hat with a sack coat or munch bananas in public on the streets, because a gentleman does not do those things either. I would as soon do the one as the other sort of thing—it is all a matter of harmony and good taste—whereas the ethical or "righteous" man would be horrified by dishonesty yet tolerant of course personal ways. If I were farming in your district I certainly would assist my neighbours—both as a means of promoting my standing in the community, and because it is good taste to be generous and accommodating. Likewise with the matter of treating the pupils in a school class. But this would not be through any sense of inner compulsion based on principles dissociated from my personal welfare and from the principle of beauty. It would be for the same reason that I would not dress eccentrically or use vulgar language. Pure aesthetics, aside from the personal-benefit element; and concerned with emotions of pleasure versus disgust rather than of approval versus indignation."

"I am distinctly opposed to visibly arrogant and arbitrary extremes of government—but this is simply because I wish the safety of an artistic and intellectual civilisation to be secure, not because I have any sympathy with the coarse-grained herd who would menace the civilisation if not placated by sops. Surely you can see the profound and abysmal difference between this emotional attitude and the attitude of the democratic reformer who becomes wildly excited over the "wrongs of the masses". This reformer has uppermost in his mind the welfare of those masses themselves—he feels with them, takes up a mental-emotional point of view as one of them, regards their advancement as his prime objective independently of anything else, and would willingly sacrifice the finest fruits of the civilisation for the sake of stuffing their bellies and giving them two cinema shows instead of one per day. I, on the other hand, don't give a hang about the masses except so far as I think deliberate cruelty is coarse and unaesthetic—be it towards horses, oxen, undeveloped men, dogs, negroes, or poultry. All that I care about is the civilisation—the state of development and organisation which is capable of gratifying the complex mental-emotional-aesthetic needs of highly evolved and acutely sensitive men. Any indignation I may feel in the whole matter is not for the woes of the downtrodden, but for the threat of social unrest to the traditional institutions of the civilisation. The reformer cares only for the masses, but may make concessions to the civilisation. I care only for the civilisation, but may make concessions to the masses. Do you not see the antipodal difference between the two positions? Both the reformer and I may unite in opposing an unworkably arrogant piece of legislation, but the motivating reasons will be absolutely antithetical. He wants to give the crowd as much as can be given them without wrecking all semblance of civilisation, whereas I want to give them only as much as can be given them without even slightly impairing the level of national culture. ... He works for as democratic a government as possible; I for as aristocratic a one as possible. But both recognise the limitations of possibility."

"good art means the ability of any one man to pin down in some permanent and intelligible medium a sort of idea of what he sees in Nature that nobody else sees. In other words, to make the other fellow grasp, through skilled selective care in interpretative reproduction or symbolism, some inkling of what only the artist himself could possibly see in the actual objective scene itself."

"I am no less impressed than you by the magnitude, complexity and essential beauty of the cosmos; nor am I less sensible to the veil which separates us from the grasping of ultimate reality. The great difference between us in these matters is that you like to colour your philosophical-scientific speculations with your aesthetic feelings; whilst I feel a great cleavage betwixt emotion and perceptive analysis, and never try to mix the two. Emotionally I stand breathless at the awe and loveliness and mystery of space with its ordered suns and worlds. In that mood I endorse religion, and people the fields and streams and groves with the Grecian deities and local spirits of old—for at heart I am a pantheistic pagan of the old tradition which Christianity has never reached. But when I start thinking I throw off emotion as excess baggage, and settle down to the prosaic and exact task of seeing simply what is, or probably is, and what isn't, or probably isn't. I love to dream, but I never try to dream and think at the same time."

"It delights me even more, though, to hear that my nameless cosmic monsters have an air of originality about them! Shapeless, unheard-of creatures are not original with me; for although Poe did not use them, they figure quite widely in minor horror-writing since his time. Usually they tend to be exaggerations of certain known life-forms such as insects, poisonous plants, protozoa, & the like, although a few writers break away wholly from terrestrial analogy & depict things as abstractly cosmic as luminous protoplasmic globes. If I have gone beyond these, it is only subtly & atmospherically—in details, & in occasional imputations of geometrical, biological, & physico-chemical properties definitely outside the realm of matter as understood by us. Most of my monsters fail altogether to satisfy my sense of the cosmic—the abnormally chromatic entity in The Colour Out of Space being the only one of the lot which I take any pride in."

"In my actual imaginative contact with life, I am vastly more responsive to beauty than to horror—indeed, I never experience real cosmic horror except in infrequent nightmares. However, when I come to record my various imaginative experiences, I generally find that only the horror items have any uniqueness or originality. Others have seen the same beautiful things that I have seen, & have sung them more nobly. Dunsany, indeed, has said exquisitely almost everything I could possibly wish to say; so that when I indulge in sheer phantasy I can do no more than imitate him. Thus horror alone is left as my peculiar kingdom, & in it I must hold my lowly reproduction of a Plutonian court."

"My conception of phantasy, as a genuine art-form, is an extension rather than a negation of reality. Ordinary tales about a castle ghost or old-fashioned werewolf are merely so much junk. The true function of phantasy is to give the imagination a ground for limitless expansion, and to satisfy aesthetically the sincere and burning curiosity and sense of awe which a sensitive minority of mankind feel toward the alluring and provocative abysses of unplumbed space and unguessed entity which press in upon the known world from unknown infinities and in unknown relationships of time, space, matter, force, dimensionality, and consciousness. This curiosity and sense of awe, I believe, are quite basic among the sensitive minority in question; and I see no reason to think that they will decline in the future—for as you point out, the frontier of the unknown can never do more than scratch the surface of eternally unknowable infinity. But the truly sensitive will never be more than a minority, because most persons—even those of the keenest possible intellect and aesthetic ability—simply have not the psychological equipment or adjustment to feel that way. I have taken pains to sound various persons as to their capacity to feel profoundly regarding the cosmos and the disturbing and fascinating quality of the extra-terrestrial and perpetually unknown; and my results reveal a surprisingly small quota. In literature we can easily see the cosmic quality in Poe, Maturin, Dunsany, de la Mare, and Blackwood, but I profoundly suspect the cosmicism of Bierce, James, and even Machen. It is not every macabre writer who feels poignantly and almost intolerably the pressure of cryptic and unbounded outer space."

"I do differ from you radically in respect to familiar things & scenes; for I always demand close correlation with the landscape & historic stream to which I belong, & would feel completely lost in infinity without a system of reference-points based on known & accustomed objects. I take complete relativity so much for granted, that I cannot conceive of anything as existing in itself in any recognisable form. What gives things an aspect & quasi-significance to us is the fact that we view things consistently from a certain artificial & fortuitous angle. Without the preservation of that angle, coherent consciousness & entity itself becomes inconceivable. Thus my wish for freedom is not so much a wish to put all terrestrial things behind me & plunge forever into abysses beyond light, matter, & energy. That, indeed, would mean annihilation as a personality rather than liberation. My wish is perhaps best defined as a wish for infinite visioning & voyaging power, yet without loss of the familiar background which gives all things significance. I want to know what stretches Outside, & be able to visit all the gulfs & dimensions beyond Space & Time. I want, too, to juggle the calendar at will; bringing things from the immemorial past down into the present, & making long journeys into the forgotten years. But I want the familiar Old Providence of my childhood as a perpetual base for these necromancies & excursions—& in a good part of these necromancies & excursions I want certain transmuted features of Old Providence to form part of the alien voids I visit or conjure up. I am as geographic-minded as a cat—places are everything to me. Long observation has shewn me that no other objective experience can give me even a quarter of the kick I can extract from the sight of a fresh landscape or urban vista whose antiquity & historic linkages are such as to correspond with certain fixed childhood dream-patterns of mine. Of course my twilight cosmos of half-familiar, fleetingly remembered marvels is just as unattainable as your Ultimate Abysses—this being the real secret of its fascination. Nothing really known can continue to be acutely fascinating—the charm of many familiar things being mainly resident in their power to symbolise or suggest unknown extensions & overtones."

"There is no field other than the weird in which I have any aptitude or inclination for fictional composition. Life has never interested me so much as the escape from life."

"As for New England as a seat of weirdness—a little historic reflection will show why it is more naturally redolent of the bizarre & the sinister than any other part of America. It was here that the most gloomy-minded of all the colonists settled; & here that the dark moods & cryptic hills pressed closest. An abnormal Puritan psychology led to all kinds of repression, furtiveness, & grotesque hidden crime, while the long winters & backwoods isolation fostered monstrous secrets which never came to light. To me there is nothing more fraught with mystery & terror than a remote Massachusetts farmhouse against a lonely hill. Where else could an outbreak like the Salem witchcraft have occurred? Rhode Island does not share these tenedencies—its history & settlement being different from those of other parts of New England—but just across the line in the old Bay State the macabre broods at its strongest."

"All I say is that I think it is damned unlikely that anything like a central cosmic will, a spirit world, or an eternal survival of personality exist. They are the most preposterous and unjustified of all the guesses which can be made about the universe, and I am not enough of a hair-splitter to pretend that I don't regard them as arrant and negligible moonshine. In theory I am an agnostic, but pending the appearance of radical evidence I must be classed, practically and provisionally, as an atheist."

"I never take offence at any genuine effort to wrest the truth or deduce a rational set of values from the confused phenomena of the external world. It never occurs to me to look for personal factors in the age-long battle for truth. I assume that all hands are really trying to achieve the same main object—the discovery of sound facts and the rejection of fallacies—and it strikes me as only a minor matter that different strivers may happen to see a different perspective now and then. And in matters of mere preference, as distinguished from those involving the question of truth versus fallacy, I do not see any ground whatever for acrimonious feeling. Knowing the capriciousness and complexity of the various biological and psychological factors determining likes, dislikes, interests, indifferences, and so on, one can only be astonished that any two persons have even approximately similar tastes. To resent another's different likes and interests is the summit of illogical absurdity. It is very easy to distinguish a sincere, impersonal difference of opinion and tastes from the arbitrary, ill-motivated, and irrational belittlement which springs from a hostile desire to push another down and which constitutes real offensiveness. I have no tolerance for such real offensiveness—but I greatly enjoy debating questions of truth and value with persons as sincere and devoid of malice as I am. Such debate is really a highly valuable—almost indispensable—ingredient of life; because it enables us to test our own opinions and amend them if we find them in any way erroneous or unjustified."

"We know today that nothing will restore the pre-machine condition of reasonably universal employment save an artificial allocation of working hours involving the use of more men than formerly to perform a given task. . . . The primary function of society, in spite of all the sophistries spurred of selfishness, is to give men better conditions than they could get without it; and the basic need today is jobs for all—not for "property" for a few of the luck and the acquisitive. . . . In view of the urgent need for change, there is something almost obscene in the chatter of the selfish about various psychological evils allegedly inherent in a New Deal promising decent economic security and humane leisure for all instead of for a few. . . . What is worth answering is the kindred outcry about "regimentation", "collective slavery", "violation of Anglo-Saxon freedom", "destruction of the right of the individual to make his own way" and so on; with liberal references to Stalin, Hitler, Mustapha Kemal, and other extremist dictators who have sought to control men's personal, intellectual, and artistic lives, and traditional habits and folkways, as well as their economic fortunes. Naturally the Anglo-Saxon balks at any programme calculated to limit his freedom as a man and a thinker or to disturb his inherited perspectives and daily customs—and need we say that no plan ever proposed in an Anglo-Saxon country would conceivably seek to limit such freedom or disturb such perspectives and customs? Here we have a deliberate smoke-screen—conscious and malicious confusion of terms. A decent planned society would indeed vary to some extent the existing regulations (for there are such) governing commercial and economic life. Yet who save a self-confessed Philistine or Marxist (the plutocrat can cite "Das Kapital" for his purpose!) would claim that the details and conditions of our merely economic activities form more than a trivial fraction of our whole lives and personalities? That which is essential and distinctive about a man is not the routine of material struggle he follows in his office; but the civilised way he lives, outside his office, the life whose maintenance is the object of his struggle. So long as his office work gains him a decently abundant and undisputedly free life, it matters little what that work is—what the ownership of the enterprise, and what and how distributed its profits, if profits there be. We have seen that no system proposes to deny skill and diligence an adequate remuneration. What more may skill and diligence legitimately ask? Nor is any lessening in the pride of achievement contemplated. Man will thrill just as much at the overcoming of vast obstacles, and the construction of great works, whether his deeds be performed for service or for profit. As it is, the greatest human achievements have never been for profit. Would Keats or Newton or Lucretius or Einstein or Santayana flourish less under a rationally planned society? Any intimation that a man's life is wholly his industrial life, and that a planned economic order means a suppression of his personality, is really both a piece of crass ignorance and an insult to human nature. Incidentally, it is curious that no one has yet pointed to the drastically regulated economic life of the early Mass. Bay colony as something "American"!"

"I do not regard the rise of woman as a bad sign. Rather do I fancy that her traditional subordination was itself an artificial and undesirable condition based on Oriental influences. Our virile Teutonic ancestors did not think their wives unworthy to follow them into battle, or scorn to dream of winged Valkyries bearing them to Valhalla. The feminine mind does not cover the same territory as the masculine, but is probably little if any inferior in total quality. To expect it to remain perpetually in the background in a realistic state of society is futile—despite the most feverish efforts of Nazis and Fascisti. However—it will be some time before women are sufficiently freed from past influences to form an active factor in national life. By the time they do gain influence, they will have lost many of the emotional characteristics which now impair their powers of judgment. Many qualities commonly regarded as innate—in races, classes, and sexes alike—are in reality results of habitual and imperceptible conditioning."

"Of the complete biological inferiority of the negro there can be no question—he has anatomical features consistently varying from those of other stocks, & always in the direction of the lower primates . . . Equally inferior—& perhaps even more so—is the Australian black stock, which differs widely from the real negro . . . In dealing with these two black races, there is only one sound attitude for any other race (be it white, Indian, Malay, Polynesian, or Mongolian) to take—& that is to prevent admixture as completely & determinedly as it can be prevented, through the establishment of a colour-line & the rigid forcing of all mixed offspring below that line. I am in accord with the most vehement & vociferous Alabaman or Mississippian on that point ... Other racial questions are wholly different in nature—involving wide variations unconnected with superiority or inferiority. Only an ignorant dolt would attempt to call a Chinese gentleman—heir to one of the greatest artistic & philosophic traditions in the world—an "inferior" of any sort . . . & yet there are potent reasons, based on wide physical, mental, & cultural differences, why great numbers of the Chinese ought not to mix into the Caucasian fabric, or vice versa. It is not that one race is any better than any other, but that their whole respective heritages are so antipodal as to make harmonious adjustment impossible. Members of one race can fit into another only through the complete eradication of their own background-influences—& even then the adjustment will always remain uneasy & imperfect if the newcomer's physical aspect froms a constant reminder of his outside origin. Therefore it is wise to discourage all mixtures of sharply differentiated races—though the color-line does not need to be drawn as strictly as in the case of the negro, since we know that a dash or two of Mongolian or Indian or Hindoo or some such blood will not actually injure a white stock biologically. . . . As a matter of fact, most of the psychological race-differences which strike us so prominently are cultural rather than biological. If one could take a Japanese infant, alter his features to the Anglo-Saxon type through plastic surgery, & place him with an American family in Boston for rearing—without telling him that he is not an American—the chances are that in 20 years the result would be a typical American youth with very few instincts to distinguish him from his pure Nordic college-mates. The same is true of other superior alien races including the Jew—although the Nazis persist in acting on a false biological conception. If they were wise in their campaign to get rid of Jewish cultural influences (& a great deal can be said for such a campaign, when the dominance of the Aryan tradition is threatened as in Germany & New York City), they would not emphasize the separatism of the Jew but would strive to make him give up his separate culture & lose himself in the German people. It wouldn't hurt Germany—or alter its essential physical type—to take in all the Jews it now has. (However, that wouldn't work in Poland or New York City, where the Jews are of an inferior strain, & so numerous that they would essentially modify the physical type.)"

"It is well to avoid actually recognized myths such as vampirism, reincarnation, etc., and invent one’s own obscure violations of cosmic law. What common myth, for example, does Blackwood use in The Willows? Or Chambers in "The Yellow Sign"? Or Hodgson in The House on the Borderland? These writers create a sort of distinctive awe of their own and manage to say something fresh despite all that has been said before."

"The very fact that religions are not content to stand on their own feet, but insist on crippling or warping the flexible minds of children in their favour, forms a sufficient proof that there is no truth in them. If there were any truth in religion, it would be even more acceptable to a mature mind than to an infant mind—yet no mature mind ever accepts religion unless it has been crippled in infancy. ... The whole basis of religion is a symbolic emotionalism which modern knowledge has rendered meaningless & even unhealthy. Today we know that the cosmos is simply a flux of purposeless rearrangement amidst which man is a wholly negligible incident or accident. There is no reason why it should be otherwise, or why we should wish it otherwise. All the florid romancing about man's "dignity", "immortality", &c. &c. is simply egotistical delusions plus primitive ignorance. So, too, are the infantile concepts of "sin" or cosmic "right" & "wrong". Actually, organic life on our planet is simply a momentary spark of no importance or meaning whatsoever. Man matters to nobody except himself. Nor are his "noble" imaginative concepts any proof of the objective reality of the things they visualise. Psychologists understand how these concepts are built up out of fragments of experience, instinct, & misapprehension. Man is essentially a machine of a very complex sort, as La Mettrie recognised nearly 2 centuries ago. He arises through certain typical chemical & physical reactions, & his members gradually break down into their constituent parts & vanish from existence. The idea of personal "immortality" is merely the dream of a child or savage. However, there is nothing anti-ethical or anti-social in such a realistic view of things. Although meaning nothing in the cosmos as a whole, mankind obviously means a good deal to itself. Therefore it must be regulated by customs which shall ensure, for its own benefit, the full development of its various accidental potentialities. It has a fortuitous jumble of reactions, some of which it instinctively seeks to heighten & prolong, & some of which it instinctively seeks to shorten or lessen. Also, we see that certain courses of action tend to increase its radius of comprehension & degree of specialised organisation (things usually promoting the wished-for reactions, & in general removing the species from a clod-like, unorganised state), while other courses of action tend to exert an opposite effect. Now since man means nothing to the cosmos, it is plan that his only logical goal (a goal whose sole reference is to himself) is simply the achievement of a reasonable equilibrium which shall enhance his likelihood of experiencing the sort of reactions he wishes, & which shall help along his natural impulse to increase his differentiation from unorganised force & matter. This goal can be reached only through teaching individual men how best to keep out of each other's way, & how best to reconcile the various conflicting instincts which a haphazard cosmic drift has placed within the breast of the same person. Here, then, is a practical & imperative system of ethics, resting on the firmest possible foundation & being essentially that taught by Epicurus & Lucretius. It has no need of supernatualism, & indeed has nothing to do with it."

"I used to be a hide-bound Tory simply for traditional and antiquarian reasons—and because I had never done any real thinking on civics and industry and the future. The depression—and its concomitant publicisation of industrial, financial, and governmental problems—jolted me out of my lethargy and led me to reëxamine the facts of history in the light of unsentimental scientific analysis; and it was not long before I realised what an ass I had been. The liberals at whom I used to laugh were the ones who were right—for they were living in the present while I had been living in the past. They had been using science while I had been using romantic antiquarianism. At last I began to recognise something of the way in which capitalism works—always piling up concentrated wealth and impoverishing the bulk of the population until the strain becomes so intolerable as to force artificial reform."

"As for the Republicans — how can one regard seriously a frightened, greedy, nostalgic huddle of tradesmen and lucky idlers who shut their eyes to history and science, steel their emotions against decent human sympathy, cling to sordid and provincial ideals exalting sheer acquisitiveness and condoning artificial hardship for the non-materially-shrewd, dwell smugly and sentimentally in a distorted dream-cosmos of outmoded phrases and principles and attitudes based on the bygone agricultural-handicraft world, and revel in (consciously or unconsciously) mendacious assumptions (such as the notion that real liberty is synonymous with the single detail of unrestricted economic license or that a rational planning of resource-distribution would contravene some vague and mystical 'American heritage'...) utterly contrary to fact and without the slightest foundation in human experience? Intellectually, the Republican idea deserves the tolerance and respect one gives to the dead."

"[W]hat I used to respect was not really aristocracy, but a set of personal qualities which aristocracy then developed better than any other system . . . a set of qualities, however, whose merit lay only in a psychology of non-calculative, non-competitive disinterestedness, truthfulness, courage, and generosity fostered by good education, minimum economic stress, and assumed position, AND JUST AS ACHIEVABLE THROUGH SOCIALISM AS THROUGH ARISTOCRACY."

"As for the general idea of what one would do if certain of death in an hour—I fancy most persons in normal health tend to sentimentalise and romanticise a bit about it. For my part—as a realist beyond the age of theatricalism and naive beliefs—I feel quite certain that my own known last hour would be spent quite prosaically in writing instructions for the disposition of certain books, manuscripts, heirlooms, and other possessions. Such a task would—in view of the mental stress—take at least an hour—and it would be the most useful thing I could do before dropping off into oblivion. If I did finish ahead of time, I'd probably spend the residual minutes getting a last look at something closely associated with my earliest memories—a picture, a library table, an 1895 Farmer's Almanack, a small music-box I used to play with at 2 ½, or some kindred symbol—completing a psychological circle in a spirit half of humour and half of whimsical sentimentality. Then—nothingness, as before Aug. 20, 1890."

"I am probably the least sensuous of all living beings; being almost exclusively visual and quasi-abstract in imagination, and tending to view and enjoy all things as a passive, detached, and sometimes remote spectator. Those arts which appeal most to the ideational imagination—the sense of drama, pageantry, historic flux, collective organisation, or escape from the natural limitations of time, space, and natural law—are undoubtedly those which appeal chiefly to me. Even my strong love of architectural and decorative beauty is probably largely dependent upon the historical bearings of the forms and motifs in which I delight. I am not wholly insensible to abstract form, but seem to relish the associative element in art more instantly and acutely than the lyrical or mathematical element . . . I don't really revel in anything unless it reminds me of something else either real or visionary—unless it opens up visual avenues of linked pseudo-recollections leading to sensations of ego-expansion and liberation . . . usually bringing in the element of time, somehow based on the past, and harbouring hints of an elusive, intangible kind of adventurous expectancy."

"I can better understand the inert blindness & defiant ignorance of the reactionaries from having been one of them. I know how smugly ignorant I was—wrapped up in the arts, the natural (not social) sciences, the externals of history & antiquarianism, the abstract academic phases of philosophy, & so on—all the one-sided standard lore to which, according to the traditions of the dying order, a liberal education was limited. God! the things that were left out—the inside facts of history, the rational interpretation of periodic social crises, the foundations of economics & sociology, the actual state of the world today ... & above all, the habit of applying disinterested reason to problems hitherto approached only with traditional genuflections, flag-waving, & callous shoulder-shrugs! All this comes up with humiliating force through an incident of a few days ago—when young Conover, having established contact with Henneberger, the ex-owner of WT, obtained from the latter a long epistle which I wrote Edwin Baird on Feby. 3, 1924, in response to a request for biographical & personal data. Little Willis asked permission to publish the text in his combined SFC-Fantasy, & I began looking the thing over to see what it was like—for I had not the least recollection of ever having penned it. Well .... I managed to get through, after about 10 closely typed pages of egotistical reminiscences & showing-off & expressions of opinion about mankind & the universe. I did not faint—but I looked around for a 1924 photograph of myself to burn, spit on, or stick pins in! Holy Hades—was I that much of a dub at 33 ... only 13 years ago? There was no getting out of it—I really had thrown all that haughty, complacent, snobbish, self-centred, intolerant bull, & at a mature age when anybody but a perfect damned fool would have known better! That earlier illness had kept me in seclusion, limited my knowledge of the world, & given me something of the fatuous effusiveness of a belated adolescent when I finally was able to get around more in 1920, is hardly much of an excuse. Well—there was nothing to be done ... except to rush a note back to Conover & tell him I'd dismember him & run the fragments through a sausage-grinder if he ever thought of printing such a thing! The only consolation lay in the reflection that I had matured a bit since '24. It's hard to have done all one's growing up since 33—but that's a damn sight better than not growing up at all."

"In infancy I was afraid of the dark, which I peopled with all sorts of things; but my grandfather cured me of that by daring me to walk through certain dark parts of the house when I was 3 or 4 years old. After that, dark places held a certain fascination for me. But it is in dreams that I have known the real clutch of stark, hideous, maddening, paralysing fear. My infant nightmares were classics, & in them there is not an abyss of agonising cosmic horror that I have not explored. I don't have such dreams now—but the memory of them will never leave me. It is undoubtedly from them that the darkest & most gruesome side of my fictional imagination is derived. At the ages of 3, 4, 5, 6, 7, & 8 I have been whirled through formless abysses of infinite night and adumbrated horrors as black & as seethingly sinister as any of our friend Fafhrd's [a nickname Lovecraft used for Fritz Leiber] "splatter-stencil" triumphs. That's why I appreciate such triumphs so keenly, I have seen these things! Many a time I have awaked in shrieks of panic, & have fought desperately to keep from sinking back into sleep & its unutterable horrors. At the age of six my dreams became peopled with a race of lean, faceless, rubbery, winged things to which I applied the home-made name of night-gaunts. Night after night they would appear in exactly the same form—& the terror they brought was beyond any verbal description. Long decades later I embodied them in one of my Fungi from Yuggoth pseudo-sonnets, which you may have read. Well—after I was 8 all these things abated, perhaps because of the scientific habit of mind which I was acquiring (or trying to acquire). I ceased to believe in religion or any other form of the supernatural, & the new logic gradually reached my subconscious imagination. Still, occasional nightmares brought recurrent touches of the ancient fear—& as late as 1919 I had some that I could use in fiction without much change. The Statement of Randolph Carter is a literal dream transcript. Now, in the sere & yellow leaf (I shall be 47 in August), I seem to be rather deserted by stark horror. I have nightmares only 2 or 3 times a year, & of these none even approaches those of my youth in soul-shattering, phobic monstrousness. It is fully a decade & more since I have known fear in its most stupefying & hideous form. And yet, so strong is the impress of the past, I shall never cease to be fascinated by fear as a subject for aesthetic treatment. Along with the element of cosmic mystery & outsideness, it will always interest me more than anything else. It is, in a way, amusing that one of my chief interests should be an emotion whose poignant extremes I have never known in waking life!"

"I can look back . . . at two distinct periods of opinion whose foundations I have successively come to distrust—a period before 1919 or so, when the weight of classic authority unduly influenced me, and another period from 1919 to about 1925, when I placed too high a value on the elements of revolt, florid colour, and emotional extravagance or intensity."

"Time, space, and natural law hold for me suggestions of intolerable bondage, and I can form no picture of emotional satisfaction which does not involve their defeat—especially the defeat of time, so that one may merge oneself with the whole historic stream and be wholly emancipated from the transient and the ephemeral. Yet I can assure you that this point of view is joined to one of the plainest, naivest, and most unobtrusively old-fashioned of personalities—a retiring old hermit and ascetic who does not even know what your contemporary round of activities and "parties" is like, and who during the coming winter will probably not address two consecutive sentences to any living person—tradesmen apart—save a pair of elderly aunts! Some people—a very few, perhaps—are naturally cosmic in outlook, just as others are naturally 'of and for the earth'. I am myself less exclusively cosmic than Klarkash-Ton and Wandrei. . . I begin with the individual and the soil and think outward—appreciating the sensation of spatial and temporal liberation only when I can scale it against the known terrestrial scene. They, on the other hand, are able to think of wholly non-human abysses of ultimate space—without reference-points—as realities neither irrelevant nor less significant than immediate human life. With me, the very quality of being cosmically sensitive breeds an exaggerated attachment to the familiar and the immediate—Old Providence, the woods and hills, the ancient ways and thoughts of New England—whilst with them it seems to have the opposite effect of alienating them from immediate anchorages. They despise the immediate as trivial; I know that it is trivial, but cherish rather than despise it—because everything, including infinity itself, is trivial. In reality I am the profoundest cynic of them all, for I recognize no absolute values whatever."

"I am perfectly confident that I could never adequately convey to any other human being the precise reasons why I continue to refrain from suicide—the reasons, that is, why I still find existence enough of a compensation to atone for its dominantly burthensome quality. These reasons are strongly linked with architecture, scenery, and lighting and atmospheric effects, and take the form of vague impressions of adventurous expectancy coupled with elusive memory—impressions that certain vistas, particularly those associated with sunsets, are avenues of approach to spheres or conditions of wholly undefined delights and freedoms which I have known in the past and have a slender possibility of knowing again in the future. Just what those delights and freedoms are, or even what they approximately resemble, I could not concretely imagine to save my life; save that they seem to concern some ethereal quality of indefinite expansion and mobility, and of a heightened perception which shall make all forms and combinations of beauty simultaneously visible to me, and realisable by me. I might add, though, that they invariably imply a total defeat of the laws of time, space, matter, and energy—or rather, an individual independence of these laws on my part, whereby I can sail through the varied universes of space-time as an invisible vapour might ... upsetting none of them, yet superior to their limitations and local forms of material organisation. ... Now this all sounds damn foolish to anybody else—and very justly so. There is no reason why it should sound anything except damn foolish to anyone who had not happened to receive precisely the same series of inclinations, impressions, and background-images which the purely fortuitous circumstances of my own especial life have chanced to give me."

"It's not a bad idea to call this Cthulhuism & Yog-Sothothery of mine "The Mythology of Hastur"—although it was really from Machen & Dunsany & others, rather than through the Bierce-Chambers line, that I picked up my gradually developing hash of theogony—or daimonogony. Come to think of it, I guess I sling this stuff more as Chambers does than as Machen & Dunsany do—though I had written a good deal of it before I ever suspected that Chambers ever wrote a weird story!"

"Nothing must disturb my undiluted Englishry — God Save The King! I am naturally a Nordic — a chalk-white, bulky Teuton of the Scandinavian or North-German forests — a Vikinga berserk killer — a predatory rover of Hengist and Horsa — a conqueror of Celts and mongrels and founders of Empires — a son of the thunders and the arctic winds, and brother to the frosts and the auroras — a drinker of foemen's blood from new picked skulls — a friend of the mountain buzzards and feeder of seacoast vultures — a blond beast of eternal snows and frozen oceans — a prayer to Odin and Thor and Woden and Alfadur, the raucous shouter of Niffelheim — a comrade of the wolves, and rider of nightmares — aye — I speak truly — for was I not born with yellow hair and blue eyes."

"It is just as ridiculous to get excited & hysterical over a coming cultural change as to get excited & hysterical over one's physical aging . . . There is legitimate pathos about both processes; but blame & rebellion are essentially cheap, because inappropriate, emotions . . . It is wholly appropriate to feel a deep sadness at the coming of unknown things & the departure of those around which all our symbolic associations are entwined. All life is fundamentally & inextricably sad, with the perpetual snatching away of all the chance combinations of image & vista & mood that we become attached to, & the perpetual encroachment of the shadow of decay upon illusions of expansion & liberation which buoyed us up & spurred us on in youth. That is why I consider all jauntiness, & many forms of carelessly generalised humour, as essentially cheap & mocking, & occasionally ghastly & corpselike. Jauntiness & non-ironic humour in this world of basic & inescapable sadness are like the hysterical dances that a madman might execute on the grave of all his hopes. But if, at one extreme, intellectual poses of spurious happiness be cheap & disgusting; so at the other extreme are all gestures & fist-clenchings of rebellion equally silly & inappropriate—if not quite so overtly repulsive. All these things are ridiculous & contemptible because they are not legitimately applicable . . . The sole sensible way to face the cosmos & its essential sadness (an adumbration of true tragedy which no destruction of values can touch) is with manly resignation—eyes open to the real facts of perpetual frustration, & mind & sense alert to catch what little pleasure there is to be caught during one's brief instant of existence. Once we know, as a matter of course, how nature inescapably sets our freedom-adventure-expansion desires, & our symbol-&-experience-affections, definitely beyond all zones of possible fulfilment, we are in a sense fortified in advance, & able to endure the ordeal of consciousness with considerable equanimity . . . Life, if well filled with distracting images & activities favourable to the ego's sense of expansion, freedom, & adventurous expectancy, can be very far from gloomy—& the best way to achieve this condition is to get rid of the unnatural conceptions which make conscious evils out of impersonal and inevitable limitations . . . get rid of these, & of those false & unattainable standards which breed misery & mockery through their beckoning emptiness."

"I really agree that Yog-Sothoth is a basically immature conception, & unfitted for really serious literature. The fact is, I have never approached serious literature yet. But I consider the use of actual folk-myths as even more childish than the use of new artificial myths, since in the former one is forced to retain many blatant peurilities & contradictions of experienced which could be subtilised or smoothed over if the supernaturalism were modelled to order for the given case. The only permanently artistic use of Yog-Sothothery, I think, is in symbolic or associative phantasy of the frankly poetic type; in which fixed dream-patterns of the natural organism are given an embodiment & crystallisation . . . But there is another phase of cosmic phantasy (which may or may not include frank Yog-Sothothery) whose foundations appear to me as better grounded than those of ordinary oneiroscopy; personal limitations regarding the sense of outsideness. I refer to the aesthetic crystallisation of that burning & inextinguishable feeling of mixed wonder & oppression which the sensitive imagination experiences upon scaling itself & its restrictions against the vast & provocative abyss of the unknown. This has always been the chief emotion in my psychology; & whilst it obviously figures less in the psychology of the majority, it is clearly a well-defined & permanent factor from which very few sensitive persons are wholly free. . . . Reason as we may, we cannot destroy a normal perception of the highly limited & fragmentary nature of our visible world of perception & experience as scaled against the outside abyss of unthinkable galaxies & unplumbed dimensions—an abyss wherein our solar system is the merest dot . . . The time has come when the normal revolt against time, space, & matter must assume a form not overtly incompatible with what is known of reality—when it must be gratified by images forming supplements rather than contradictions of the visible & measurable universe. And what, if not a form of non-supernatural cosmic art, is to pacify this sense of revolt—as well as gratify the cognate sense of curiosity?"

"All I want is to know things. The black gulph of the infinite is before me . . . I have no use for the machine age or any of its conceptions, methods, & ideals. I have use only for abstract cognition without social or utilitarian connotations; the thing which Thales & Anaxagoras & Heraclitus went after, & which was clearly definable by the word philosophy until those pragmatical puffballs Socrates & Plato threw a monkey-wrench into the works & crippled human thought for the next two millennia. Now it is a matter of perfect indifference to me whether or not baser interests cluster round the search for truth & lick the molasses-drops that ooze out of the fact-barrel. This apelike parasitism of the herd means nothing either for or against the abstract is-or-isn't quest which Thales began, Democritus continued, & Einstein prolongs. If machine-culture chooses to worship "science", that's its own business. It doesn't imply that the abstract process of cognition-craving turns about & reciprocally worships machine-culture! . . . Cognition, as such, is completely without social or aesthetic implications except so far as it places certain obvious contradictions of natural laws, & certain pointless exaltations of empty trivialities, in a light so unfavourable as to encourage obsolescence. It is nobody's tool or handmaiden—it is itself alone. Practically speaking, the mind likely to worship pure cognition most sincerely is that most of all opposed to industrialism & standardisation. Cognition is that branch of human desire & celebration most antipodally removed from anything envisaged or wished by Thomas A. Edison, Henry Ford, & the late Charles P. Steinmetz. It is the enemy of urban civilisation as it is the enemy of all handicaps which cripple the free individualistic excursions of the disinterested intellect into unknown cosmic space. It is the sworn ally of beauty because it is itself one of the supreme forms of beauty—the catharsis of a primal, titanic urge which links man to the uttermost gulfs of dramatic immensity. It is one with the greatest music & the loftiest poetry—being perhaps a glimpse of the liberating & expanding reality which both are blindly seeking."

"As for your artificial conception of "splendid & traditional ways of life"—I feel quite confident that you are very largely constructing a mythological idealisation of something which never truly existed; a conventional picture based on the perusal of books which followed certain hackneyed lines in the matter of incidents, sentiments, & situations, & which never had a close relationship to the actual societies they professed to depict . . . In some ways the life of certain earlier periods had marked advantages over life today, but there were compensating disadvantages which would make many hesitate about a choice. Some of the most literarily attractive ages had a coarseness, stridency, & squalor which we would find insupportable . . . Modern neurotics, lolling in stuffed easy chairs, merely make a myth of these old periods & use them as the nuclei of escapist daydreams whose substance resembles but little the stern actualities of yesterday. That is undoubtedly the case with me—only I'm fully aware of it. Except in certain selected circles, I would undoubtedly find my own 18th century insufferably coarse, orthodox, arrogant, narrow, & artificial. What I look back upon nostalgically is a dream-world which I invented at the age of four from picture books & the Georgian hill streets of Old Providence. . . . There is something artificial & hollow & unconvincing about self-conscious intellectual traditionalism—this being, of course, the only valid objection against it. The best sort of traditionalism is that easy-going eclectic sort which indulges in no frenzied pulmotor stunts, but courses naturally down from generation to generation; bequeathing such elements as really are sound, losing such as have lost value, & adding any which new conditions may make necessary. . . . In short, young man, I have no quarrel with the principle of traditionalism as such, but I have a decided quarrel with everything that is insincere, inappropriate, & disproportionate; for these qualities mean ugliness & weakness in the most offensive degree. I object to the feigning of artificial moods on the part of literary moderns who cannot even begin to enter into the life & feelings of the past which they claim to represent . . . If there were any reality or depth of feeling involved, the case would be different; but almost invariably the neotraditionalists are sequestered persons remote from any real contacts or experience with life . . . For any person today to fancy he can truly enter into the life & feeling of another period is really nothing but a confession of ignorance of the depth & nature of life in its full sense. This is the case with myself. I feel I am living in the 18th century, though my objective judgment knows better, & realises the vast difference from the real thing. The one redeeming thing about my ignorance of life & remoteness from reality is that I am fully conscious of it, hence (in the last few years) make allowances for it, & do not pretend to an impossible ability to enter into the actual feelings of this or any other age. The emotions of the past were derived from experiences, beliefs, customs, living conditions, historic backgrounds, horizons, &c. &c. so different from our own, that it is simply silly to fancy we can duplicate them, or enter warmly & subjectively into all phases of their aesthetic expression."

"You & James Ferdinand simply can't learn to distinguish betwixt intellectual opinion & irrelevant instinctive emotion . . . For instance, he has the idea that I place an exaggerated intellectual valuation on the 18th century merely because my chance emotions have given me a strong but irrational subjective sense of belonging to it. I've told that bird dozens of times that I have no especial intellectual brief for Georgian days . . . He can't understand my ability to class as merely one period among others an age to which random early impressions have so closely bound my emotions & sense of identity . . . the point is that my own personal mess of subjective emotions has nothing whatever to do with my intellectual opinions. I have freely declared myself at all times (like everybody else in his respective way) a mere product of my background, & do not consider the values of that background as applicable to outsiders. The only way for the individual to achieve any contentment or harmonic relationship to a pattern is to adhere to the background naturally his; & that is what I am doing. Others I urge to adhere to their own respective backgrounds & traditions, however remote from mine these may be. When I venture now & then to suggest values of a more general kind, I approach the problem in an entirely different way—speaking not as Old Theobald of His Majesty's Rhode-Island Colony, but as the cosmic & impersonal Ec'h-Pi-El, denizen of the invisible world 'Ui-ulh in the second zone of curved space outside angled space . . . If there is any approach to an absolute value in the cosmos—or at least on this planet—then this is it. Sincerity—is-or-isn't-ness—technical perfection—harmony—coherence—consistency—symmetry—all these things are obviously aspects of one single property of space, energy, & general mathematical harmonics whose universality gives it the deepest possible significance. I have thought this all my life, & that is why to me one Newton or Einstein, one M. Atilius Regulus, M. Porcius Cato, or P. Cornelius Scipio, seems to me in certain ways worth a full dozen of your prattling little Keatses & Baudelaires."

"Of what use is it to please the herd? They are simply coarse animals — for all that is admirable in man is the artificial product of special breeding. We advocate the preservation of conditions favourable to the growth of beautiful things — imposing palaces, beautiful cities, elegant literature, resposeful art and music, and a physically select human type such as only luxury and a pure racial strain can produce. Thus we oppose democracy, if only because it would retard the development of a handsome Nordic breed. We realise that all conceptions of justice and ethics are mere prejudices and illusions — there is no earthly reason why the masses should not be kept down for the benefit of the strong, since every man is for himself in the last analysis."

"Our modern worship of empty ideals is ludicrous. What does the condition of the rabble matter? All we need do is to keep it as quiet as we can. What is more important, is to perpetuate those things of beauty which are of real value because involving actual sense-impressions rather than vapid theories. "Equality" is a joke — but a great abbey or cathedral, covered with moss, is a poignant reality. If it is for us to safeguard and preserve the conditions which produce great abbeys, and palaces, and picturesque walled town, and vivid sky-lines of steeples and domes, and luxurious tapestries, and fascinating books, paintings and statuary, and colossal organs and noble music, and dramatic deeds on embattled fields — these are all there is of life: take them away and we have nothing which a man of taste or spirit would care to live for. Take them away and our poets have nothing to sing — our dreamers have nothing to dream about. The blood of a million men is well shed in producing one glorious legend which thrills posterity and it is not at all important why it was shed."

"I am Providence, and Providence is myself—together, indissolubly as one, we stand thro' the ages; a fixt monument set aeternally in the shadow of Durfee's ice-clad peak!"

"Contrary to what you may assume, I am not a pessimist but an indifferentist—that is, I don't make the mistake of thinking that the resultant of the natural forces surrounding and governing organic life will have any connexion with the wishes or tastes of any part of that organic life-process. Pessimists are just as illogical as optimists; insomuch as both envisage the aims of mankind as unified, and as having a direct relationship (either of frustration or of fulfilment) to the inevitable flow of terrestrial motivation and events. That is—both schools retain in a vestigial way the primitive concept of a conscious teleology—of a cosmos which gives a damn one way or the other about the especial wants and ultimate welfare of mosquitos, rats, lice, dogs, men, horses, pterodactyls, trees, fungi, dodos, or other forms of biological energy."

"No one thinks or feels or appreciates or lives a mental-emotional-imaginative life at all, except in terms of the artificial reference-points supply'd him by the enveloping body of race-tradition and heritage into which he is born. We form an emotionally realisable picture of the external world, and an emotionally endurable set of illusions as to values and directions in existence, solely and exclusively through the arbitrary concepts and folkways bequeathed to us through our traditional culture-stream. Without this stream around us we are absolutely adrift in a meaningless and irrelevant chaos which has not the least capacity to give us any satisfaction apart from the trifling animal ones . . . Without our nationality—that is, our culture-grouping—we are merely wretched nuclei of agony and bewilderment in the midst of alien and directionless emptiness . . . We have an Aryan heritage, a Western-European heritage, a Teutonic-Celtic heritage, an Anglo-Saxon or English heritage, an Anglo-American heritage, and so on—but we can't detach one layer from another without serious loss—loss of a sense of significance and orientation in the world. America without England is absolutely meaningless to a civilised man of any generation yet grown to maturity. The breaking of the saving tie is leaving these colonies free to build up a repulsive new culture of money, speed, quantity, novelty, and industrial slavery, but that future culture is not ours, and has no meaning for us . . . Possibly the youngest generation already born and mentally active—boys of ten to fifteen—will tend to belong to it, as indeed a widespread shift in their tastes and instincts and loyalties would seem to indicate. But to say all this has anything to do with us is a joke! These boys are the Bedes and Almins of a new, encroaching, and apparently inferior culture. We are the Boëthii and Symmachi and Cassiodori of an older and perhaps dying culture. It is to our interest to keep our own culture alive as long as we can—and if possible to reserve and defend certain areas against the onslaughts of the enemy."

"It is because the cosmos is meaningless that we must secure our individual illusions of values, direction, and interest by upholding the artificial streams which give us such worlds of salutary illusion. That is—since nothing means anything in itself, we must preserve the proximate and arbitrary background which makes things around us seem as if they did mean something. In other words, we are either Englishmen or nothing whatever."

"No anthropologist of standing insists on the uniformly advanced evolution of the Nordic as compared with that of other Caucasian and Mongolian races. As a matter of fact, it is freely conceded that the Mediterranean race turns out a higher percentage of the aesthetically sensitive and that the Semitic groups excel in sharp, precise intellectation. It may be, too, that the Mongolian excels in aesthetick capacity and normality of philosophical adjustment. What, then, is the secret of pro-Nordicism among those who hold these views? Simply this—that ours is a Nordic culture, and that the roots of that culture are so inextricably tangled in the national standards, perspectives, traditions, memories, instincts, peculiarities, and physical aspects of the Nordic stream that no other influences are fitted to mingle in our fabric. We don't despise the French in France or Quebec, but we don't want them grabbing our territory and creating foreign islands like Woonsocket and Fall River. The fact of this uniqueness of every separate culture-stream—this dependence of instinctive likes and dislikes, natural methods, unconscious appraisals, etc., etc., on the physical and historical attributes of a single race—is to obvious to be ignored except by empty theorists."

"Now the trickiest catch in the negro problem is the fact that it is really twofold. The black is vastly inferior. There can be no question of this among contemporary and unsentimental biologists—eminent Europeans for whom the prejudice-problem does not exist. But, it is also a fact that there would be a very grave and very legitimate problem even if the negro were the white man's equal. For the simple fact is, that two widely dissimilar races, whether equal or not, cannot peaceably coexist in the same territory until they are either uniformly mongrelised or cast in folkways of permanent and traditional personal aloofness. No normal being feels at ease amidst a population having vast elements radically different from himself in physical aspect and emotional responses. A normal Yankee feels like a fish out of water in a crowd of cultivated Japanese, even though they may be his mental and aesthetic superiors; and the normal Jap feels the same way in a crowd of Yankees. This, of course, implies permanent association. We can all visit exotic scenes and like it—and when we are young and unsophisticated we usually think we might continue to like it as a regular thing. But as years pass, the need of old things and usual influences—home faces and home voices—grows stronger and stronger; and we come to see that mongrelism won't work. We require the environing influence of a set of ways and physical types like our own, and will sacrifice anything to get them. Nothing means anything, in the end, except with reference to that continuous immediate fabric of appearances and experiences of which one was originally part; and if we find ourselves ingulphed by alien and clashing influences, we instinctively fight against them in pursuit of the dominant freeman's average quota of legitimate contentment. . . . All that any living man normally wants—and all that any man worth calling such will stand for—is as stable and pure a perpetuation as possible of the set of forms and appearances to which his value-perceptions are, from the circumstances of moulding, instinctively attuned. That is all there is to life—the preservation of a framework which will render the experience of the individual apparently relevant and significant, and therefore reasonably satisfying. Here we have the normal phenomenon of race-prejudice in a nutshell—the legitimate fight of every virile personality to live in a world where life shall seem to mean something. . . . Just how the black and his tan penumbra can ultimately be adjusted to the American fabric, yet remains to be seen. It is possible that the economic dictatorship of the future can work out a diplomatic plan of separate allocation whereby the blacks may follow a self-contained life of their own, avoiding the keenest hardships of inferiority through a reduced number of points of contact with the whites . . . No one wishes them any intrinsic harm, and all would rejoice if a way were found to ameliorate such difficulties as they have without imperilling the structure of the dominant fabric. It is a fact, however, that sentimentalists exaggerate the woes of the average negro. Millions of them would be perfectly content with servile status if good physical treatment and amusement could be assured them, and they may yet form a well-managed agricultural peasantry. The real problem is the quadroon and octoroon—and still lighter shades. Theirs is a sorry tragedy, but they will have to find a special place. What we can do is to discourage the increase of their numbers by placing the highest possible penalties on miscegenation, and arousing as much public sentiment as possible against lax customs and attitudes—especially in the inland South—at present favouring the melancholy and disgusting phenomenon. All told, I think the modern American is pretty well on his guard, at last, against racial and cultural mongrelism. There will be much deterioration, but the Nordic has a fighting chance of coming out on top in the end."

"When I say that I can write nothing but weird fiction, I am not trying to exalt that medium but am merely confessing my own weakness. The reason I can't write other kinds is not that I don't value & respect them, but merely that my slender set of endowments does not enable me to extract a compellingly acute personal sense of interest & drama from the natural phenomena of life. I know that these natural phenomena are more important & significant than the special & tenuous moods which so absorb me, & that an art based on them is greater than any which fantasy could evoke—but I'm simply not big enough to react to them in the sensitive way necessary for artistic response & literary use. God in heaven! I'd certainly be glad enough to be a Shakespeare or Balzac or Turgeniev if I could! . . . I respect realism more than any other form of art—but must reluctantly concede that, through my own limitations, it does not form a medium which I can adequately use."

"However—the crucial thing is my lack of interest in ordinary life. No one ever wrote a story yet without some real emotional drive behind it—and I have not that drive except where violations of the natural order . . . defiances and evasions of time, space, and cosmic law . . . are concerned. Just why this is so I haven't the slightest idea—it simply is so. I am interested only in broad pageants—historic streams—orders of biological, chemical, physical, and astronomical organisation—and the only conflict which has any deep emotional significance to me is that of the principle of freedom or irregularity or adventurous opportunity against the eternal and maddening rigidity of cosmic law . . . especially the laws of time. . . . Hence the type of thing I try to write. Naturally, I am aware that this forms a very limited special field so far as mankind en masse is concerned; but I believe (as pointed out in that Recluse article) that the field is an authentic one despite its subordinate nature. This protest against natural law, and tendency to weave visions of escape from orderly nature, are characteristic and eternal factors in human psychology, even though very small ones. They exist as permanent realities, and have always expressed themselves in a typical form of art from the earliest fireside folk tales and ballads to the latest achievements of Blackwood and Machen or de la Mare or Dunsany. That art exists—whether the majority like it or not. It is small and limited, but real—and there is no reason why its practitioners should be ashamed of it. Naturally one would rather be a broad artist with power to evoke beauty from every phase of experience—but when one unmistakably isn't such an artist, there's no sense in bluffing and faking and pretending that one is."

"I endorse all that you say of the superior intelligence of the felidae. Never have I been able to associate the docile servility and satellitism of the canidae with mental power. Zoölogists seem to consider the cerebration of cats and dogs about 50-50—but my respect always goes to the cool, sure, impersonal, delicately poised feline who minds his business and never slobbers—the aristocratic, epicurean philosopher who knows what he wants and tells interlopers to go to hell. There is no credit in having a dog attached to one—for a dog can be conditioned to become anybody's slave and property. But a cat is nobody's slave. You do not own a cat. If one lives in your home, it is because he regards your way of life favourably, and accepts you as a friend, as one gentleman accepts another. He takes no kicks or insolence from anyone. If you are not worthy to associate with him, he will depart to seek an environment more suited to a gentleman's taste. Therefore he who retains the respect and companionship of a feline has proven himself to be essentially a superior citizen. For a human being, membership in the Kappa Alpha Tau forms a badge of distinction. Many are the eminent names on that member ship list—Mahomet himself, Richelieu, Poe, Baudelaire. . . one could catalogue them endlessly. Certainly, I ask no greater honour than to be accounted a citizen of Ulthar beyond the River Skai!"

"It is the night-black Massachusetts legendry which packs the really macabre 'kick', Here is the material for a really profound study in group neuroticism; for certainly, no one can deny the existence of a profoundly morbid streak in the Puritan imagination....The very pre-ponderance of passionately pious men in the colony was virtually an assurance of unnatural crime; insomuch as psychology now proves the religious instinct to be a form of transmuted eroticism precisely parallel to the transmutations in other directions which respectively produce such things as sadism, hallucination, melancholia, and other mental morbidities. Bunch together a group of people deliberately chosen for strong religious feelings, and you have a practical guarantee of dark morbidities expressed in crime, perversion, and insanity. This was aggravated, of course, by the Puritan policy of rigorously suppressing all the natural outlets of excuberant feeling--music, laughter, colour, pageantry, and so on. To observe Christmas Day was once a prison offence...."

"All my stories, unconnected as they may be, are based on the fundamental lore or legend that this world was inhabited at one time by another race who, in practising black magic, lost their foothold and were expelled, yet live on outside ever ready to take possession of this earth again."

"Lovecraft's Antarctica is the most truly terrible of all his landscapes. This bleak realm of ice and death, the place where came "both mist and snow" to the Ancient Mariner, is at once a heightened version of the real Antarctic; and a vision of the abhorrent plateau of Leng, the roof of the world; and the labyrinthine city of the Elder Beings. It is a symphonic structure of landscaping. According to de Quincy, Coleridge, before starting "The Rime of the Ancient Mariner," has planned "a poem on delirium, confounding its own dream scenery with external things and connected with the imagery of high latitudes." To some similar plan, Lovecraft brought his own fears; he had a horror of, and an allergy to, any temperature lower than twenty degrees and, frequently, in later life, below thirty degrees."

"He's incredibly imaginative. But also, the thing I've found, looking at his work, is that he's primarily a science fiction writer. And all the science stuff that's in his stories is fairly accurate - he did a lot of research. For example, in From Beyond, he did a lot of research into the pineal gland; in Reanimator, he almost gives you the formula for bringing the dead back to life. I think he was very interested in how things actually worked."

"In his books Lovecraft created a brilliantly conceived alternative pre-history of the Earth, built around alien gods of unremitting evil, buried in cities built according to the perverted rules of non-Euclidean geometry and still worshipped by individuals who see through the cant of contemporary morality and perceive the darkness at the heart of our wantonly unjust universe. You can see why he'd appeal to the French."

"H.P Lovecraft hints at the existence of non-human beings that tread the deeps of space between the stars."

"(talking about nerddom) H. P. Lovecraft exemplifies this fascination like no other, and the fandom for him is well-justified. It just goes to show how many people he influenced, from Jorge Luis Borges to Stephen King. However, Lovecraft cannot be read at all without criticism. Criticism of him, criticism of the racist WASP culture of New England, criticism of bourgeois literature and its tendency to exclude new voices. Lovecraft was a perpetrator and a victim."

"H. P. Lovecraft-that very, very racist writer"

"I like imagining that Lovecraft is spinning in his grave as he's forced to view the world through the eyes of his statuettes placed in the homes and offices of the likes of Nnedimma Okorafor, Kinuko Y. Craft, S. P. Somtow, Haruki Murakami, Neil Gaiman, and me."

"H.P. Lovecraft was a genius when it came to tales of the macabre, but a terrible dialogue writer. He seems to have known it, too, because in the millions of words of fiction he wrote, fewer than five thousand are dialogue. [...] Lovecraft was, by all accounts, both snobbish and painfully shy [...] the kind of writer who maintains a voluminous correspondence but gets along poorly with others in person — if he were alive today, he'd likely exist most vibrantly in various Internet chatrooms. Dialogue is a skill best learned by people who enjoy talking and listening to others — particularly listening, picking up accepts, rhythms, dialect and slang of various groups. Loners like Lovecraft often write it badly, or with the care of someone who is composing in a language other than his or her native tongue."

"Lovecraft opened the way for me, as he had done for others before me."

"Lovecraft dangles like a rabbit from the jaws of his unconscious. Seldom in his life and never in his writing did he try to fight back, to summon up a shred of coherent reasoning, a scrap of authentic prose, as a bulwark against the terrors and compulsions that tyrannized his mind. But Lovecraft's feebleness gave his writing its one strength: his tales can be frightening."

"Lovecraft's narrative is not only modern, it also emerged from an imagination that was deferential to no dogma that may be dated, one that assimilated what had come before and envisioned what might come to be in the evolution of human consciousness, deliberating with a fearsome honesty until it settled on a position it could hold in good faith and was ready to jettison as dictated by evidence or cerebration. Lovecraft drew upon and extended the most advanced thought of his time as well as all previous scientific and philosophical developments that tended to disenchant the human species with itself. In that sense, he really went the limit of disillusionment in assuming the meaningless, disordered, foundationless universe that became the starting point for later figures in science and philosophy....Although Lovecraft did have his earthbound illusions, at the end of the day he existed in no man's land of nihilism and disillusionment. As a fiction writer, he will ever be a contemporary of each new generation of mortals..."

"Lovecraft's writing is a kind of purple poetry, notoriously parody-able. Of course such language can be done badly, and is not a necessary corollary of Weird Fiction (see, for example, the more robust register of Hodgson in many of his short stories, or Blackwood's melancholy ruminations). However, at its best Lovecraft's (and others') writing achieves affect because of, not despite, its prose, a crime against a certain au courant middlebrow minimalism , that will in passing extol barer prose as "spare", as if logo-parsimoniousness were a self-evident virtue ; or, even more absurdly, as "precise", as if the word " table " is somehow more like a table than a prolix descriptive alternative."

"I'd first read Lovecraft when I was a young adolescent, which is perhaps the best time to read Lovecraft. Now, I admire him for his style, his monomaniacal precision, the 'weirdness' of his imagination, and the underlying, intransigent tragic vision that informs all of his work. He's an American original, whose influences on subsequent writers in the field (Stephen King, for instance) is all-pervasive."

"The Call of Cthulhu by H. P. Lovecraft. Preposterous, overblown, absurd in every way — yet with an originality that looks more powerful and convincing each time I dip into it."

"The view that human relations exist only as engulfment is a serious limitation on a narrative artist. Toward the end of his life Lovecraft seems to have been unhappily aware of this; unfortunately he also underrated his own work and died before it began to be popular. His originality and his undoubted talent (the eerily parodic autobiography of "The Outsider," details like the "gelatinous" voice in "Randolph Carter" or "a warmth that may have been sardonic" of Innsmouth) is best at its quietest, worst in its bravely direct but often inadequate attacks on a theme that requires (at the very least) poetic genius. The very rarity of literary treatments of Lovecraft's main theme give his work added interest, however, and his work will probably always appeal to readers who find his theme compelling. If he had not died young, he might have moved beyond the kind of horror story that says This is what it feels like to the kind that adds And this is what is really happening. The latter moves into tragedy and implied social criticism (as does, for example, Shirley Jackson's The Haunting of Hill House). Lovecraft concludes "the spectral in literature ... is ... a narrow though essential branch of human expression" (p. 106), a comment that might well describe his work: narrow, not appealing to wide tastes and even considerably flawed, yet authentic, and by those who find it congenial, securely loved."

"I am profoundly saddened by the news of H. P. Lovecraft's death after a month of painful illness. The loss seems an intolerable one, and I am sure that it will be felt deeply and permanently by the whole weird fiction public. Most of all will it be felt by the myriad friends who knew Lovecraft through face-to-face meeting or correspondence: for in his case the highest literary genius was allied to the most brilliant and most endearing personal qualities."

"I must confess that my estimate of Lovecraft would not have pleased his most ardent admirers. The view I expressed in that book [i.e., The Strength to Dream: Literature and the Imagination (1961)] was that, while Lovecraft was distinctly a creative genius in his own way, his pessimism should not be taken too seriously: that it was the pessimism of a sick recluse and had about an element of ressentiment, a kind of desire to take revenge on a world that rejected him. In short, Lovecraft was a 19th century romantic, born in the wrong time. Most men of genius dislike their own age, but the really great ones impose their own vision on the age. The weak ones turn away into a world of gloomy fantasy."

"I suppose what makes Lovecraft both good and bad is the fact that he was an obsessed writer. And this is also the reason that so few of the works in the Lovecraft tradition have touched the same level of imaginative power. August Derleth or Robert Bloch can capture the Arkham atmosphere and style excellently, but it doesn't express their true centre of gravity as writers. [...] This explains why Lovecraft has remained unique, in spite of the number of writers who have been fascinated by his mythical world and by his style. He created the Cthulhu Mythos out of inner necessity."

"There is a place with four suns in the sky — red, white, blue, and yellow; two of them are so close together that they touch, and star-stuff flows between them. I know of a world with a million moons. I know of a sun the size of the Earth — and made of diamond. There are atomic nuclei a few miles across which rotate thirty times a second. There are tiny grains between the stars, with the size and atomic composition of bacteria. There are stars leaving the Milky Way, and immense gas clouds falling into it. There are turbulent plasmas writhing with X- and gamma-rays and mighty stellar explosions. There are, perhaps, places which are outside our universe. The universe is vast and awesome, and for the first time we are becoming a part of it."

"It is easy to create an interstellar radio message which can be recognized as emanating unambiguously from intelligent beings. A modulated signal (‘beep,’ ‘beep-beep,’ . . . ) comprising the numbers 1, 2, 3, 5, 7, 11, 13, 17, 19, 23, 29, 31, for example, consists exclusively of the first 12 prime numbers—that is, numbers that can be divided only by 1, or by themselves. A signal of this kind, based on a simple mathematical concept, could only have a biological origin. . . . But by far the most promising method is to send pictures."

"Imagine, a room, awash in gasoline. And there are two implacable enemies in that room. One of them has 9,000 matches. The other has 7,000 matches. Each of them is concerned about who's ahead, who's stronger. Well, that's the kind of situation we are actually in. The amount of weapons that are available to the United States and the Soviet Union are so bloated, so grossly in excess of what's needed to dissuade the other that if it weren't so tragic, it would be laughable."

"It seems to me what is called for is an exquisite balance between two conflicting needs: the most skeptical scrutiny of all hypotheses that are served up to us and at the same time a great openness to new ideas ... If you are only skeptical, then no new ideas make it through to you ... On the other hand, if you are open to the point of gullibility and have not an ounce of skeptical sense in you, then you cannot distinguish the useful ideas from the worthless ones."

"In science it often happens that scientists say, "You know that's a really good argument; my position is mistaken," and then they would actually change their minds and you never hear that old view from them again. They really do it. It doesn't happen as often as it should, because scientists are human and change is sometimes painful. But it happens every day. I cannot recall the last time something like that happened in politics or religion."

"We live in a society absolutely dependent on science and technology and yet have cleverly arranged things so that almost no one understands science and technology. That's a clear prescription for disaster."

"The idea that God is an oversized white male with a flowing beard who sits in the sky and tallies the fall of every sparrow is ludicrous. But if by God one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying... it does not make much sense to pray to the law of gravity."

"Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us."

"In fact, the thickness of the Earth's atmosphere, compared with the size of the Earth, is in about the same ratio as the thickness of a coat of shellac on a schoolroom globe is to the diameter of the globe. That's the air that nurtures us and almost all other life on Earth, that protects us from deadly ultraviolet light from the sun, that through the greenhouse effect brings the surface temperature above the freezing point. (Without the greenhouse effect, the entire Earth would plunge below the freezing point of water and we'd all be dead.) Now that atmosphere, so thin and fragile, is under assault by our technology. We are pumping all kinds of stuff into it. You know about the concern that chlorofluorocarbons are depleting the ozone layer; and that carbon dioxide and methane and other greenhouse gases are producing global warming, a steady trend amidst fluctuations produced by volcanic eruptions and other sources. Who knows what other challenges we are posing to this vulnerable layer of air that we haven't been wise enough to foresee?"

"The truth may be puzzling. It may take some work to grapple with. It may be counterintuitive. It may contradict deeply held prejudices. It may not be consonant with what we desperately want to be true. But our preferences do not determine what's true. We have a method, and that method helps us to reach not absolute truth, only asymptotic approaches to the truth — never there, just closer and closer, always finding vast new oceans of undiscovered possibilities. Cleverly designed experiments are the key."

"If you take a look at science in its everyday function, of course you find that scientists run the gamut of human emotions and personalities and character and so on. But there's one thing that is really striking to the outsider, and that is the gauntlet of criticism that is considered acceptable or even desirable. The poor graduate student at his or her Ph.D. oral exam is subjected to a withering crossfire of questions that sometimes seem hostile or contemptuous; this from the professors who have the candidate's future in their grasp. The students naturally are nervous; who wouldn't be? True, they've prepared for it for years. But they understand that at that critical moment they really have to be able to answer questions. So in preparing to defend their theses, they must anticipate questions; they have to think, “Where in my thesis is there a weakness that someone else might find — because I sure better find it before they do, because if they find it and I'm not prepared, I'm in deep trouble.""

"Every kid starts out as a natural-born scientist, and then we beat it out of them. A few trickle through the system with their wonder and enthusiasm for science intact."

"Something dreadful happens to students between first and twelfth grades, and it's not just puberty."

"I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking. The world is so exquisite with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better it seems to me, in our vulnerability, is to look death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides."

"That kind of skeptical, questioning, "don't accept what authority tells you" attitude of science — is also nearly identical to the attitude of mind necessary for a functioning democracy. Science and democracy have very consonant values and approaches, and I don't think you can have one without the other."

"Who is more humble? The scientist who looks at the universe with an open mind and accepts whatever it has to teach us, or somebody who says everything in this book must be considered the literal truth and never mind the fallibility of all the human beings involved?"

"Those who raise questions about the God hypothesis and the soul hypothesis are by no means all atheists. An atheist is someone who is certain that God does not exist, someone who has compelling evidence against the existence of God. I know of no such compelling evidence. Because God can be relegated to remote times and places and to ultimate causes, we would have to know a great deal more about the universe than we do to be sure that no such God exists. To be certain of the existence of God and to be certain of the nonexistence of God seem to me to be the confident extremes in a subject so riddled with doubt and uncertainty as to inspire very little confidence indeed."

"All of the books in the world contain no more information than is broadcast as video in a single large American city in a single year. Not all bits have equal value."

"I think people in power have a vested interest to oppose critical thinking."

"Now, there has been the view that ... if there is nothing special about us in space then maybe there is something special about us in time. ... To me, the principal trouble with this idea is that 99.998% of the lifetime of the universe, from its beginning to now, was over before humans appeared on the scene."

"I had become friendly with a group of people who occasionally smoked cannabis, irregularly, but with evident pleasure. Initially I was unwilling to partake, but the apparent euphoria that cannabis produced and the fact that there was no physiological addiction to the plant eventually persuaded me to try. My initial experiences were entirely disappointing; there was no effect at all, and I began to entertain a variety of hypotheses about cannabis being a placebo which worked by expectation and hyperventilation rather than by chemistry. After about five or six unsuccessful attempts, however, it happened."

"There's a part of me making, creating the perceptions which in everyday life would be bizarre; there's another part of me which is a kind of observer. About half of the pleasure comes from the observer-part appreciating the work of the creator-part. I smile, or sometimes even laugh out loud at the pictures on the insides of my eyelids. In this sense, I suppose cannabis is psychotomimetic, but I find none of the panic or terror that accompanies some psychoses. Possibly this is because I know it's my own trip, and that I can come down rapidly any time I want to."

"The cannabis experience has greatly improved my appreciation for art, a subject which I had never much appreciated before. The understanding of the intent of the artist which I can achieve when high sometimes carries over to when I'm down. This is one of many human frontiers which cannabis has helped me traverse. There also have been some art-related insights — I don't know whether they are true or false, but they were fun to formulate."

"Cannabis also enhances the enjoyment of sex — on the one hand it gives an exquisite sensitivity, but on the other hand it postpones orgasm: in part by distracting me with the profusion of image passing before my eyes. The actual duration of orgasm seems to lengthen greatly, but this may be the usual experience of time expansion which comes with cannabis smoking."

"I do not consider myself a religious person in the usual sense, but there is a religious aspect to some highs. The heightened sensitivity in all areas gives me a feeling of communion with my surroundings, both animate and inanimate. Sometimes a kind of existential perception of the absurd comes over me and I see with awful certainty the hypocrisies and posturing of myself and my fellow men. And at other times, there is a different sense of the absurd, a playful and whimsical awareness. Both of these senses of the absurd can be communicated, and some of the most rewarding highs I've had have been in sharing talk and perceptions and humor. Cannabis brings us an awareness that we spend a lifetime being trained to overlook and forget and put out of our minds. A sense of what the world is really like can be maddening; cannabis has brought me some feelings for what it is like to be crazy, and how we use that word "crazy" to avoid thinking about things that are too painful for us. In the Soviet Union political dissidents are routinely placed in insane asylums. The same kind of thing, a little more subtle perhaps, occurs here: "did you hear what Lenny Bruce said yesterday? He must be crazy.""

"When I'm high I can penetrate into the past, recall childhood memories, friends, relatives, playthings, streets, smells, sounds, and tastes from a vanished era. I can reconstruct the actual occurrences in childhood events only half understood at the time. Many but not all my cannabis trips have somewhere in them a symbolism significant to me which I won't attempt to describe here, a kind of mandala embossed on the high. Free-associating to this mandala, both visually and as plays on words, has produced a very rich array of insights. There is a myth about such highs: the user has an illusion of great insight, but it does not survive scrutiny in the morning. I am convinced that this is an error, and that the devastating insights achieved when high are real insights; the main problem is putting these insights in a form acceptable to the quite different self that we are when we're down the next day."

"Incidentally, I find that reasonably good insights can be remembered the next day, but only if some effort has been made to set them down another way. If I write the insight down or tell it to someone, then I can remember it with no assistance the following morning; but if I merely say to myself that I must make an effort to remember, I never do. I find that most of the insights I achieve when high are into social issues, an area of creative scholarship very different from the one I am generally known for."

"I can remember the night that I suddenly realized what it was like to be crazy, or nights when my feelings and perceptions were of a religious nature. I had a very accurate sense that these feelings and perceptions, written down casually, would not stand the usual critical scrutiny that is my stock in trade as a scientist. If I find in the morning a message from myself the night before informing me that there is a world around us which we barely sense, or that we can become one with the universe, or even that certain politicians are desperately frightened men, I may tend to disbelieve; but when I'm high I know about this disbelief. And so I have a tape in which I exhort myself to take such remarks seriously. I say "Listen closely, you sonofabitch of the morning! This stuff is real!" I try to show that my mind is working clearly; I recall the name of a high school acquaintance I have not thought of in thirty years; I describe the color, typography, and format of a book in another room and these memories do pass critical scrutiny in the morning. I am convinced that there are genuine and valid levels of perception available with cannabis (and probably with other drugs) which are, through the defects of our society and our educational system, unavailable to us without such drugs. Such a remark applies not only to self-awareness and to intellectual pursuits, but also to perceptions of real people, a vastly enhanced sensitivity to facial expression, intonations, and choice of words which sometimes yields a rapport so close it's as if two people are reading each other's minds."

"My high is always reflective, peaceable, intellectually exciting, and sociable, unlike most alcohol highs, and there is never a hangover. Through the years I find that slightly smaller amounts of cannabis suffice to produce the same degree of high, and in one movie theater recently I found I could get high just by inhaling the cannabis smoke which permeated the theater. There is a very nice self-titering aspect to cannabis. Each puff is a very small dose; the time lag between inhaling a puff and sensing its effect is small; and there is no desire for more after the high is there."

"I think the ratio, R, of the time to sense the dose taken to the time required to take an excessive dose is an important quantity. R is very large for LSD (which I've never taken) and reasonably short for cannabis. Small values of R should be one measure of the safety of psychedelic drugs. When cannabis is legalized, I hope to see this ratio as one of the parameters printed on the pack. I hope that time isn't too distant; the illegality of cannabis is outrageous, an impediment to full utilization of a drug which helps produce the serenity and insight, sensitivity and fellowship so desperately needed in this increasingly mad and dangerous world."

"I proffer the following ideas with a substantial degree of trepidation; I know very well that many of them are speculative and can be proved or disproved on the anvil of experiment."

"My fundamental premise about the brain is that its workings—what we sometimes call “mind”—are a consequence of its anatomy and physiology, and nothing more."

"Absence of evidence is not evidence of absence."

"The entire recent history of biology shows that we are, to a remarkable degree, the results of the interactions of an extremely complex array of molecules; and the aspect of biology that was once considered its holy of holies, the nature of the genetic material, has now been fundamentally understood in terms of the chemistry of its constituent nucleic acids, DNA and RNA, and their operational agents, the proteins."

"Those at too great a distance may, I am well aware, mistake ignorance for perspective."

"At any rate, both because of the clear trend in the recent history of biology and because there is not a shred of evidence to support it, I will not in these pages entertain any hypotheses on what used to be called the mind-body dualism, the idea that inhabiting the matter of the body is something made of quite different stuff, called mind."

"It is important to distinguish between the amount of information and the quality of that information."

"A mutation in a DNA molecule within a chromosome of a skin cell in my index finger has no influence on heredity. Fingers are not involved, at least directly, in the propagation of the species."

"Note that in all this interaction between mutation and natural selection, no moth is making a conscious effort to adapt to a changed environment. The process is random and statistical."

"There is a popular contention that half or more of the brain is unused. From an evolutionary point of view this would be quite extraordinary: why should it have evolved if it had no function? But actually the statement is made on very little evidence."

"The price we pay for the anticipation of our future is anxiety about it. Foretelling disaster is probably not much fun; Pollyanna was much happier than Cassandra. But the Cassandric components of our nature are necessary for survival."

"While ritual, emotion and reasoning are all significant aspects of human nature, the most nearly unique human characteristic is the ability to associate abstractly and to reason. Curiosity and the urge to solve problems are the emotional hallmarks of our species; and the most characteristically human activities are mathematics, science, technology, music and the arts--a somewhat broader range of subjects than is usually included under the “humanities.” Indeed, in its common usage this very word seems to reflect a peculiar narrowness of vision about what is human. Mathematics is as much a “humanity” as poetry."

"Evolution often uses this strategy. Indeed, the standard evolutionary practice of increasing the amount of genetic information as organisms increase in complexity is accomplished by doubling part of the genetic material and then allowing the slow specialization of function of the redundant set."

"There is no doubt that right-hemisphere intuitive thinking may perceive patterns and connections too difficult for the left hemisphere; but it may also detect patterns where none exist. Skeptical and critical thinking is not a hallmark of the right hemisphere. And unalloyed right-hemisphere doctrines, particularly when they are invented during new and trying circumstances, may be erroneous or paranoid."

"There is no way to tell whether the patterns extracted by the right hemisphere are real or imagined without subjecting them to left-hemisphere scrutiny. On the other hand, mere critical thinking, without creative and intuitive insights, without the search for new patterns, is sterile and doomed. To solve complex problems in changing circumstances requires the activity of both cerebral hemispheres: the path to the future lies through the corpus callosum."

"The search for patterns without critical analysis, and rigid skepticism without a search for patterns, are the antipodes of incomplete science. The effective pursuit of knowledge requires both functions."

"Without these experimental tests, very few physicists would have accepted general relativity. There are many hypotheses in physics of almost comparable brilliance and elegance that have been rejected because they did not survive such a confrontation with experiment. In my view, the human condition would be greatly improved if such confrontations and willingness to reject hypotheses were a regular part of our social, political, economic, religious and cultural lives."

"Anatomy is not destiny, but it is not irrelevant either."

"In general, human societies are not innovative. They are hierarchical and ritualistic. Suggestions for change are greeted with suspicion: they imply an unpleasant future variation in ritual and hierarchy: an exchange of one set of rituals for another, or perhaps for a less structured society with fewer rituals. And yet there are times when societies must change. “The dogmas of the quiet past are inadequate for the stormy present” was Abraham Lincoln’s description of this truth. Much of the difficulty in attempting to restructure American and other societies arises from this resistance by groups with vested interests in the status quo. Significant change might require those who are now high in the hierarchy to move downward many steps. This seems to them undesirable and is resisted."

"The integrity of the experimenters in the face of this unexpected finding is breathtaking. (It is difficult to imagine any experiment that would convince leading practitioners of many political or religious philosophies of the superiority of a competing doctrine.)"

"To me it is not in the least demeaning that consciousness and intelligence are the result of “mere” matter sufficiently complexly arranged; on the contrary, it is an exalting tribute to the subtlety of matter and the laws of Nature."

"That in nonarithmetic operations the small and slow human brain can still do so much better than the large and fast electronic computer is an impressive tribute to how cleverly the brain is packaged and programmed—features brought about, of course, by natural selection. Those who possessed poorly programmed brains eventually did not live long enough to reproduce."

"The entire evolutionary record on our planet, particularly the record contained in fossil endocasts, illustrates a progressive tendency toward intelligence. There is nothing mysterious about this: smart organisms by and large survive better and leave more offspring than stupid ones."

"Once intelligent beings achieve technology and the capacity for self-destruction of their species, the selective advantage of intelligence becomes more uncertain."

"Natural selection has served as a kind of intellectual sieve, producing brains and intelligences increasingly competent to deal with the laws of nature. This resonance, extracted by natural selection, between our brains and the universe may help explain a quandary set by Einstein: The most incomprehensible property of the universe, he said, is that it is so comprehensible."

"Both borderline science and many religions are motivated in part by a serious concern about the nature of the universe and our role in it, and for this reason merit our consideration and regard. In addition, I think it possible that many religions involve at their cores an attempt to come to grips with profound mysteries of our individual life histories, as described in the last chapter. But both in borderline science and in organized religion there is much that is specious or dangerous. While the practitioners of such doctrines often wish there were no criticisms to which they are expected to reply, skeptical scrutiny is the means, in both science and religion, by which deep insights can be winnowed from deep nonsense."

"The well-meaning contention that all ideas have equal merit seems to me little different from the disastrous contention that no ideas have any merit."

"Broca was quoted as saying, “I would rather be a transformed ape than a degenerate son of Adam.”"

"Society corrupts the best of us. It is a little unfair, I think, to criticize a person for not sharing the enlightenment of a later epoch, but it is also profoundly saddening that such prejudices were so extremely pervasive. The question raises nagging uncertainties about which of the conventional truths of our own age will be considered unforgivable bigotry by the next."

"All inquiries carry with them some element of risk. There is no guarantee that the universe will conform to our predispositions. But I do not see how we can deal with the universe—both the outside and the inside universe—without studying it. The best way to avoid abuses is for the populace in general to be scientifically literate, to understand the implications of such investigations. In exchange for freedom of inquiry, scientists are obliged to explain their work. If science is considered a closed priesthood, too difficult and arcane for the average person to understand, the dangers of abuse are greater. But if science is a topic of general interest and concern—if both its delights and its social consequences are discussed regularly and competently in the schools, the press, and at the dinner table—we have greatly improved our prospects for learning how the world really is and for improving both it and us."

"Our perceptions may be distorted by training and prejudice or merely because of the limitations of our sense organs, which, of course, perceive directly but a small fraction of the phenomena of the world. Even so straightforward a question as whether in the absence of friction a pound of lead falls faster than a gram of fluff was answered incorrectly by Aristotle and almost everyone else before the time of Galileo. Science is based on experiment, on a willingness to challenge old dogma, on an openness to see the universe as it really is. Accordingly, science sometimes requires courage—at the very least the courage to question the conventional wisdom."

"Whether in some sense the universe is ultimately knowable depends not only on how many natural laws there are that encompass widely divergent phenomena, but also on whether we have the openness and the intellectual capacity to understand such laws. Our formulations of the regularities of nature are surely dependent on how the brain is built, but also, and to a significant degree, on how the universe is built. For myself, I like a universe that includes much that is unknown and, at the same time, much that is knowable. A universe in which everything is known would be static and dull, as boring as the heaven of some weak-minded theologians. A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. And I would guess that this is not really much of a coincidence."

"People are rarely grateful for a demonstration of their credulity."

"Both Barnum and H. L. Mencken are said to have made the depressing observation that no one ever lost money by underestimating the intelligence of the American public. The remark has worldwide application. But the lack is not in intelligence, which is in plentiful supply; rather, the scarce commodity is systematic training in critical thinking."

"For many people, the shoddily thought out doctrines of borderline science are the closest approximation to comprehensible science readily available. The popularity of borderline science is a rebuke to the schools, the press and commercial television for their sparse, unimaginative and ineffective efforts at science education; and to us scientists, for doing so little to popularize our subject."

"But our openness to the dazzling possibilities presented by modern science must be tempered by some hard-nosed skepticism. Many interesting possibilities simply turn out to be wrong. An openness to new possibilities and a willingness to ask hard questions are both required to advance our knowledge. And the asking of tough questions has an ancillary benefit: political and religious life in America, especially in the last decade and a half, has been marked by an excessive public credulity, an unwillingness to ask difficult questions, which has produced a demonstrable impairment in our national health. Consumer skepticism makes quality products. This may be why governments and churches and school systems do not exhibit unseemly zeal in encouraging critical thought. They know they themselves are vulnerable."

"Very few scientists actually plunge into the murky waters of testing or challenging borderline or pseudo-scientific beliefs. The chance of finding out something really interesting—except about human nature—seems small, and the amount of time required seems large. I believe that scientists should spend more time in discussing these issues, but the fact that a given contention lacks vigorous scientific opposition in no way implies that scientists think it is reasonable."

"I believe that the extraordinary should certainly be pursued. But extraordinary claims require extraordinary evidence."

"Where skeptical observation and discussion are suppressed, the truth is hidden. The proponents of such borderline beliefs, when criticized, often point to geniuses of the past who were ridiculed. But the fact that some geniuses were laughed at does not imply that all who are laughed at are geniuses. They laughed at Columbus, they laughed at Fulton, they laughed at the Wright brothers. But they also laughed at Bozo the Clown.."

"The best antidote for pseudoscience, I firmly believe, is science."

"I believe that even a smattering of such findings in modern science and mathematics is far more compelling and exciting than most of the doctrines of pseudoscience, whose practitioners were condemned as early as the fifth century B.C. by the Ionian philosopher Heraclitus as “nightwalkers, magicians, priests of Bacchus, priestesses of the wine-vat, mystery-mongers.” But science is more intricate and subtle, reveals a much richer universe, and powerfully evokes our sense of wonder. And it has the additional and important virtue—to whatever extent the word has any meaning—of being true."

"Scientists, like other human beings, have their hopes and fears, their passions and despondencies—and their strong emotions may sometimes interrupt the course of clear thinking and sound practice. But science is also self-correcting. The most fundamental axioms and conclusions may be challenged. The prevailing hypotheses must survive confrontation with observation. Appeals to authority are impermissible. The steps in a reasoned argument must be set out for all to see. Experiments must be reproducible. The history of science is full of cases where previously accepted theories and hypotheses have been entirely overthrown, to be replaced by new ideas that more adequately explain the data. While there is an understandable psychological inertia—usually lasting about one generation—such revolutions in scientific thought are widely accepted as a necessary and desirable element of scientific progress. Indeed, the reasoned criticism of a prevailing belief is a service to the proponents of that belief; if they are incapable of defending it, they are well advised to abandon it. This self-questioning and error-correcting aspect of the scientific method is its most striking property, and sets it off from many other areas of human endeavor where credulity is the rule."

"The idea of science as a method rather than as a body of knowledge is not widely appreciated outside of science, or indeed in some corridors inside of science."

"Vigorous criticism is more constructive in science than in some other areas of human endeavor because in science there are adequate standards of validity that can be agreed upon by competent practitioners the world over. The objective of such criticism is not to suppress but rather to encourage the advance of new ideas: those that survive a firm skeptical scrutiny have a fighting chance of being right, or at least useful."

"It is merely a coincidence. When enough fiction is written and enough scientific hypotheses are proposed, sooner or later there will be accidental concordances."

"St. Anselm argued that since we can imagine a perfect being, he must exist—because he would not be perfect without the added perfection of existence. This so-called ontological argument was more or less promptly attacked on two grounds: (1) Can we imagine a completely perfect being? (2) Is it obvious that perfection is augmented by existence? To the modern ear such pious arguments seem to be about words and definitions rather than about external reality."

"In the face of all this, many of the standard ideas of science fiction seem to me to pale by comparison. I see the relative absence of these things and the distortions of scientific thinking often encountered in science fiction as terrible wasted opportunities. Real science is as amenable to exciting and engrossing fiction as fake science, and I think it is important to exploit every opportunity to convey scientific ideas in a civilization which is both based upon science and does almost nothing to ensure that science is understood."

"Many scientists deeply involved in the exploration of the solar system (myself among them) were first turned in that direction by science fiction. And the fact that some of that science fiction was not of the highest quality is irrelevant. Ten-year-olds do not read the scientific literature."

"Every new set of discoveries raises a host of questions which we were never before wise enough even to ask."

"Much of human history can, I think, be described as a gradual and sometimes painful liberation from provincialism, the emerging awareness that there is more to the world than was generally believed by our ancestors."

"The search for extraterrestrial intelligence is the search for a generally acceptable cosmic context for the human species. In the deepest sense, the search for extraterrestrial intelligence is a search for ourselves."

"Whether we believe in God depends very much on what we mean by God."

"A clear prediction in an area undergoing vigorous study permits doctrines to be subject to disproof. The last posture a bureaucratic religion wishes to find itself in is vulnerability to disproof, where an experiment can be performed on which the religion stands or falls."

"It is astonishing in the face of such transparent evasions that this religion has any adherents at all. But religions are tough. Either they make no contentions which are subject to disproof or they quickly redesign doctrine after disproof. The fact that religions can be so shamelessly dishonest, so contemptuous of the intelligence of their adherents, and still flourish does not speak very well for the tough-mindedness of the believers. But it does indicate, if a demonstration were needed, that near the core of the religious experience is something remarkably resistant to rational inquiry."

"The idea that a God or gods is necessary to effect one or more of these origins has been under repeated attack over the last few thousand years. Because we know something about phototropism and plant hormones, we can understand the opening of the morning glory independent of divine microintervention. It is the same for the entire skein of causality back to the origin of the universe. As we learn more and more about the universe, there seems less and less for God to do."

"But there is a chance that the answers will discomfit a great many bureaucratic and doctrinal religions. The idea of religion as a body of belief, immune to criticism, fixed forever by some founder is, I think, a prescription for the long-term decay of the religion, especially lately."

"The First Amendment to the United States Constitution encourages a diversity of religions but does not prohibit criticism of religion. In fact it protects and encourages criticism of religion. Religions ought to be subject to at least the same degree of skepticism as, for example, contentions about UFO visitations or Velikovskian catastrophism. I think it is healthy for the religions themselves to foster skepticism about the fundamental underpinnings of their evidential bases. There is no question that religion provides a solace and support, a bulwark in time of emotional need, and can serve extremely useful social roles. But it by no means follows that religion should be immune from testing, from critical scrutiny, from skepticism. It is striking how little skeptical discussion of religion there is in the nation that Tom Paine, the author of The Age of Reason, helped to found. I hold that belief systems that cannot survive scrutiny are probably not worth having."

"The way to find out about our place in the universe is by examining the universe and by examining ourselves—without preconceptions, with as unbiased a mind as we can muster. We cannot begin with an entirely clean slate, since we arrive at this problem with predispositions of hereditary and environmental origin; but, after understanding such built-in biases, is it not possible to pry insights from nature?"

"Proponents of doctrinal religions—ones in which a particular body of belief is prized and infidels scorned—will be threatened by the courageous pursuit of knowledge. We hear from such people that it may be dangerous to probe too deeply. Many people have inherited their religion like their eye color: they consider it not a thing to think very deeply about, and in any case beyond our control. But those with a set of beliefs they profess to feel deeply about, which they have selected without an unbiased sifting through the facts and the alternatives, will feel uncomfortably challenged by searching questions. Anger at queries about our beliefs is the body's warning signal: here lies unexamined and probably dangerous doctrinal baggage."

"Some ancient Asian cosmological views are close to the idea of an infinite regression of causes, as exemplified in the following apocryphal story: A Western traveler encountering an Oriental philosopher asks him to describe the nature of the world: “It is a great ball resting on the flat back of the world turtle.” “Ah yes, but what does the world turtle stand on?” “On the back of a still larger turtle.” “Yes, but what does he stand on?” “A very perceptive question. But it’s no use, mister; it’s turtles all the way down.”"

"It is a good idea not to make up our minds prematurely on this issue. It is probably best not to let our personal preferences influence the decision. Rather, in the long tradition of successful science, we should permit nature to reveal the truth to us."

"In any case, we do not advance the human cause by refusing to consider ideas that make us frightened."

"We are set irrevocably, I believe, on a path that will take us to the stars—unless in some monstrous capitulation to stupidity and greed, we destroy ourselves first."

"In the vastness of space and the immensity of time, it is my joy to share a planet and an epoch with Annie."

"The Cosmos is all that is or ever was or ever will be. Our feeblest contemplations of the Cosmos stir us — there is a tingling in the spine, a catch in the voice, a faint sensation as if a distant memory, of falling from a height. We know we are approaching the greatest of mysteries."

"The size and age of the Cosmos are beyond ordinary human understanding. Lost somewhere between immensity and eternity is our tiny planetary home. In a cosmic perspective, most human concerns seem insignificant, even petty. And yet our species is young and curious and brave and shows much promise. In the last few millennia we have made the most astonishing and unexpected discoveries about the Cosmos and our place within it, explorations that are exhilarating to consider. They remind us that humans have evolved to wonder, that understanding is a joy, that knowledge is prerequisite to survival. I believe our future depends powerfully on how well we understand this Cosmos in which we float like a mote of dust in the morning sky."

"Imagination will often carry us to worlds that never were. But without it we go nowhere."

"We are like butterflies who flutter for a day and think it's forever."

"The fossil record implies trial and error, an inability to anticipate the future, features inconsistent with an efficient Great Designer."

"If a marker were to be erected today, it might read, in homage to his scientific courage: “He preferred the hard truth to his dearest illusions.”"

"It is all a matter of time scale. An event that would be unthinkable in a hundred years may be inevitable in a hundred million."

"The suppression of uncomfortable ideas may be common in religion and politics, but it is not the path to knowledge; it has no place in the endeavor of science."

"With insufficient data it is easy to go wrong."

"Our intelligence and our technology have given us the power to affect the climate. How will we use this power? Are we willing to tolerate ignorance and complacency in matters that affect the entire human family? Do we value short-term advantages above the welfare of the Earth? Or will we think on longer time scales, with concern for our children and our grandchildren, to understand and protect the complex life-support systems of our planet? The Earth is a tiny and fragile world. It needs to be cherished."

"Human beings have a demonstrated talent for self-deception when their emotions are stirred."

"For a long time the human instinct to understand was thwarted by facile religious explanations."

"They (i. e., the Pythagoreans) did not advocate the free confrontation of conflicting points of view. Instead, like all orthodox religions, they practised a rigidity that prevented them from correcting their errors."

"The Platonists and their Christian successors held the peculiar notion that the Earth was tainted and somehow nasty, while the heavens were perfect and divine. The fundamental idea that the Earth is a planet, that we are citizens of the Universe, was rejected and forgotten."

"For as long as there been humans we have searched for our place in the cosmos. Where are we? Who are we? We find that we live on an insignificant planet of a hum-drum star lost in a galaxy tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as a celestial flame, the Galaxy as the backbone of night."

"If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers."

"We embarked on our journey to the stars with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars."

"Astronomically, the U. S. S. R. and the United States are the same place."

"Relativity does set limits on what humans can ultimately do. But the universe is not required to be in perfect harmony with human aspirations."

"I have...a terrible need...shall I say the word?...of religion. Then I go out at night and paint the stars."

"If you wish to make an apple pie from scratch, you must first invent the universe."

"Matter is composed chiefly of nothing."

"A googolplex is precisely as far from infinity as is the number 1... no matter what number you have in mind, infinity is larger still."

"The universe seems neither benign nor hostile, merely indifferent to the concerns of such puny creatures as we are."

"Nobody listens to mathematicians."

"The neurochemistry of the brain is astonishingly busy, the circuitry of a machine more wonderful than any devised by humans. But there is no evidence that its functioning is due to anything more than the 1014 neural connections that build an elegant architecture of consciousness."

"Books permit us to voyage through time, to tap the wisdom of our ancestors. The library connects us with the insights and knowledge, painfully extracted from Nature, of the greatest minds that ever were, with the best teachers, drawn from the entire planet and from all of our history, to instruct us without tiring, and to inspire us to make our own contribution to the collective knowledge of the human species. Public libraries depend on voluntary contributions. I think the health of our civilization, the depth of our awareness about the underpinnings of our culture and our concern for the future can all be tested by how well we support our libraries."

"Other things being equal, it is better to be smart than to be stupid."

"The choice is with us still, but the civilization now in jeopardy is all humanity. As the ancient myth makers knew, we are children equally of the earth and the sky. In our tenure on this planet we've accumulated dangerous evolutionary baggage — propensities for aggression and ritual, submission to leaders, hostility to outsiders — all of which puts our survival in some doubt. But we've also acquired compassion for others, love for our children and desire to learn from history and experience, and a great soaring passionate intelligence — the clear tools for our continued survival and prosperity. Which aspects of our nature will prevail is uncertain, particularly when our visions and prospects are bound to one small part of the small planet Earth. But up there in the immensity of the Cosmos, an inescapable perspective awaits us. There are not yet any obvious signs of extraterrestrial intelligence and this makes us wonder whether civilizations like ours always rush implacably, headlong, toward self-destruction. National boundaries are not evident when we view the Earth from space. Fanatical ethnic or religious or national chauvinisms are a little difficult to maintain when we see our planet as a fragile blue crescent fading to become an inconspicuous point of light against the bastion and citadel of the stars. Travel is broadening."

"War is murder writ large."

"We have heard the rationales offered by the nuclear superpowers. We know who speaks for the nations. But who speaks for the human species? Who speaks for Earth?"

"Those afraid of the universe as it really is, those who pretend to nonexistent knowledge and envision a Cosmos centered on human beings will prefer the fleeting comforts of superstition. They avoid rather than confront the world. But those with the courage to explore the weave and structure of the Cosmos, even where it differs profoundly from their wishes and prejudices, will penetrate its deepest mysteries."

"There is no other species on the Earth that does science. It is, so far, entirely a human invention, evolved by natural selection in the cerebral cortex for one simple reason: it works. It is not perfect. It can be misused. It is only a tool. But it is by far the best tool we have, self-correcting, ongoing, applicable to everything. It has two rules. First: there are no sacred truths; all assumptions must be critically examined; arguments from authority are worthless. Second: whatever is inconsistent with the facts must be discarded or revised. We must understand the Cosmos as it is and not confuse how it is with how we wish it to be."

"Human history can be viewed as a slowly dawning awareness that we are members of a larger group. Initially our loyalties were to ourselves and our immediate family, next, to bands of wandering hunter-gatherers, then to tribes, small settlements, city-states, nations. We have broadened the circle of those we love. We have now organized what are modestly described as super-powers, which include groups of people from divergent ethnic and cultural backgrounds working in some sense together — surely a humanizing and character building experience. If we are to survive, our loyalties must be broadened further, to include the whole human community, the entire planet Earth. Many of those who run the nations will find this idea unpleasant. They will fear the loss of power. We will hear much about treason and disloyalty. Rich nation-states will have to share their wealth with poor ones. But the choice, as H. G. Wells once said in a different context, is clearly the universe or nothing."

"Every one of us is, in the cosmic perspective, precious. If a human disagrees with you, let him live. In a hundred billion galaxies, you will not find another."

"We are the local embodiment of a Cosmos grown to selfawareness. We have begun to contemplate our origins: starstuff pondering the stars; organized assemblages of ten billion billion billion atoms considering the evolution of atoms; tracing the long journey by which, here at least, consciousness arose. Our loyalties are to the species and the planet. We speak for Earth. Our obligation to survive is owed not just to ourselves but also to that Cosmos, ancient and vast, from which we spring."

"The Hindu religion is the only one of the world’s great faiths dedicated to the idea that the cosmos itself undergoes an immense and indeed an infinite number of deaths and rebirths. It is the only religion in which the time scales correspond […] to those of modern scientific cosmology."

"I wish to propose a doctrine which may, I fear, appear wildly paradoxical and subversive. The doctrine in question is this: that it is undesirable to believe a proposition when there is no ground whatever for supposing it true. I must, of course, admit that if such an opinion became common it would completely transform our social life and our political system; since both are at present faultless, this must weigh against it."

"Humans are good, she knew, at discerning subtle patterns that are really there, but equally so at imagining them when they are altogether absent."

"We could not guess how different from us they (extraterrestrials) might be. It was hard enough to guess the intentions of our elected representatives in Washington."

"If we like them, they're freedom fighters, she thought. If we don't like them, they're terrorists. In the unlikely case we can't make up our minds, they're temporarily only guerrillas."

"If the press descended, the science would surely suffer."

"It's hard to kill a creature once it lets you see its consciousness."

"“Let’s see if I’ve got this straight,” he returned. It was a phrase of hers that he had adopted “It’s a lazy Saturday afternoon, and there’s this couple lying naked in bed reading the Encyclopaedia Britannica to each other, and arguing about whether the Andromeda Galaxy is more ‘numinous’ than the Resurrection. Do they know how to have a good time or don't they?""

"Do we, holding that the gods exist, deceive ourselves with insubstantial dreams and lies, while random careless chance and change alone control the world?"

"The major religions on the Earth contradict each other left and right. You can't all be correct. And what if all of you are wrong? It's a possibility, you know. You must care about the truth, right? Well, the way to winnow through all the differing contentions is to be skeptical. I'm not any more skeptical about your religious beliefs than I am about every new scientific idea I hear about. But in my line of work, they're called hypotheses, not inspiration and not revelation."

"What I'm saying is, if God wanted to send us a message, and ancient writings were the only way he could think of doing it, he could have done a better job."

"Anything you don't understand, Mr. Rankin, you attribute to God. God for you is where you sweep away all the mysteries of the world, all the challenges to our intelligence. You simply turn your mind off and say God did it."

"Jingoistic rhetoric and puerile self-congratulatory nationalism."

"Many harebrained interpretations were also widely available, especially in weekly newspapers."

"Skepticism is the chastity of the intellect, and it is shameful to surrender it too soon or to the first comer; there is nobility in preserving it coolly and proudly through long youth, until at last, in the ripeness of instinct and discretion, it can be safely exchanged for fidelity and happiness."

"A celibate clergy is an especially good idea, because it tends to suppress any hereditary propensity toward fanaticism."

"The chiliasts made an atheist out of me."

"You see, the religious people — most of them — really think this planet is an experiment. That's what their beliefs come down to. Some god or other is always fixing and poking, messing around with tradesmen's wives, giving tablets on mountains, commanding you to mutilate your children, telling people what words they can say and what words they can't say, making people feel guilty about enjoying themselves, and like that. Why can't the gods leave well enough alone? All this intervention speaks of incompetence. If God didn't want Lot's wife to look back, why didn't he make her obedient, so she'd do what her husband told her? Or if he hadn't made Lot such a shithead, maybe she would've listened to him more. If God is omnipotent and omniscient, why didn't he start the universe out in the first place so it would come out the way he wants? Why's he constantly repairing and complaining? No, there's one thing the Bible makes clear: The biblical God is a sloppy manufacturer. He's not good at design, he's not good at execution. He'd be out of business if there was any competition."

"In Mozambique, the story goes, monkeys do not talk, because they know if they utter even a single word some man will come and put them to work."

"“Do you understand what’s going on?” “Not at all,” he shouted back. “I can almost prove this can’t be happening.”"

"Humans are very good at dreaming, although you'd never know it from your television."

"In the long run, the aggressive civilizations destroy themselves, almost always. It's their nature. They can't help it."

"That it will never come again Is what makes life so sweet."

"This planet is run by crazy people. Remember what they have to do to get where they are. Their perspective is so narrow, so...brief. A few years. In the best of them a few decades. They care only about the time they are in power."

"She too had found the experience transforming. How could she not? A demon had been exorcised. Several. And just when she felt more capable of love than she had ever been, she found herself alone."

"For small creatures such as we the vastness is bearable only through love."

"The universe was made on purpose, the circle said. In whatever galaxy you happen to find yourself, you take the circumference of a circle, divide it by its diameter, measure closely enough, and uncover a miracle — another circle, drawn kilometers downstream of the decimal point. There would be richer messages farther in. It doesn't matter what you look like, or what you're made of, or where you come from. As long as you live in this universe, and have a modest talent for mathematics, sooner or later you'll find it. It's already here. It's inside everything. You don't have to leave your planet to find it. In the fabric of space and in the nature of matter, as in a great work of art, there is, written small, the artist's signature. Standing over humans, gods, and demons, subsuming Caretakers and Tunnel builders, there is an intelligence that antedates the universe."

"For the first time, we have the power to decide the fate of our planet and ourselves. This is a time of great danger, but our species is young, and curious, and brave. It shows much promise."

"We wish to pursue the truth no matter where it leads — but to find the truth, we need imagination and skepticism both. We will not be afraid to speculate, but we will be careful to distinguish speculation from fact. The cosmos is full beyond measure of elegant truths; of exquisite interrelationships; of the awesome machinery of nature. The surface of the Earth is the shore of the cosmic ocean. On this shore we've learned most of what we know. Recently we've waded a little way out, maybe ankle deep, and the water seems inviting. Some part of our being knows this is where we came from. We long to return. And we can. Because the cosmos is also within us. We're made of star-stuff. We are a way for the cosmos to know itself."

"The cosmic calendar compresses the local history of the universe into a single year. If the universe began on January 1st it was not until May that the Milky Way formed. Other planetary systems may have appeared in June, July and August, but our Sun and Earth not until mid-September. Life arose soon after."

"We humans appear on the cosmic calendar so recently that our recorded history occupies only the last few seconds of the last minute of December 31st."

"We on Earth have just awakened to the great oceans of space and time from which we have emerged. We are the legacy of 15 billion years of cosmic evolution. We have a choice: We can enhance life and come to know the universe that made us, or we can squander our 15 billion-year heritage in meaningless self-destruction. What happens in the first second of the next cosmic year depends on what we do, here and now, with our intelligence and our knowledge of the cosmos."

"All my life, I've wondered about life beyond the earth. On those countless other planets that we think circle other suns, is there also life? Might the beings of other worlds resemble us, or would they be astonishingly different? What would they be made of? In the vast Milky Way galaxy, how common is what we call life? The nature of life on earth and the quest for life elsewhere are the two sides of the same question: the search for who we are."

"..every cell is a triumph of natural selection. And we're made of trillions of cells. We are, each of us, a multitude. Within us is a little universe."

"The desire to be connected with the cosmos reflects a profound reality for we are connected. Not in the trivial ways that the pseudo-science of astrology promises but in the deepest ways."

"If we lived on a planet where nothing ever changed there wouldn't be much to do. There'd be nothing to figure out. There'd be no impetus for science. And if we lived in an unpredictable world where things changed in random or complex ways we wouldn't be able to figure things out. And again, there'd be no such thing as science. But we live in an in-between universe where things change, all right but according to patterns, rules or as we call them, laws of nature. If I throw a stick up in the air it always falls down. If the sun sets in the west it always rises again the next morning in the east. And so, it's possible to figure things out. We can do science, and with it we can improve our lives."

"If such things were fated by the stars then perhaps there were hidden patterns underlying the unpredictable chaos of daily life. Patterns as constant as the stars. But how could you discover them? Where would you begin? If the world and everything in it was crafted by God then shouldn't you begin with a careful study of physical reality? Was not all of creation an expression of the harmonies in the mind of God? The book of nature had waited 1,500 years for a reader."

"As a boy Kepler had been captured by a vision of cosmic splendour, a harmony of the worlds which he sought so tirelessly all his life. Harmony in this world eluded him. His three laws of planetary motion represent, we now know, a real harmony of the worlds, but to Kepler they were only incidental to his quest for a cosmic system based on the Perfect Solids, a system which, it turns out, existed only in his mind. Yet from his work, we have found that scientific laws pervade all of nature, that the same rules apply on Earth as in the skies, that we can find a resonance, a harmony, between the way we think and the way the world works. When he found that his long cherished beliefs did not agree with the most precise observations, he accepted the uncomfortable facts, he preferred the hard truth to his dearest illusions. That is the heart of science."

"There are many hypotheses in science that are wrong. That's perfectly all right; it's the aperture to finding out what's right. Science is a self-correcting process. To be accepted, new ideas must survive the most rigorous standards of evidence and scrutiny. The worst aspect of the Velikovsky affair is not that many of his ideas were wrong or silly or in gross contradiction to the facts; rather, the worst aspect is that some scientists attempted to suppress Velikovsky's ideas. The suppression of uncomfortable ideas may be common in religion or in politics, but it is not the path to knowledge and there is no place for it in the endeavor of science. We do not know beforehand where fundamental insights will arise from about our mysterious and lovely solar system, and the history of our study of the solar system shows clearly that accepted and conventional ideas are often wrong and that fundamental insights can arise from the most unexpected sources."

"The beauty of a living thing is not the atoms that go into it, but the way those atoms are put together. Information distilled over 4 billion years of biological evolution. Incidentally, all the organisms on the Earth are made essentially of that stuff. An eyedropper full of that liquid could be used to make a caterpillar or a petunia if only we knew how to put the components together."

"A tiny blue dot set in a sunbeam. Here it is. That's where we live. That's home. We humans are one species and this is our world. It is our responsibility to cherish it. Of all the worlds in our solar system, the only one so far as we know, graced by life."

"The sky calls to us. If we do not destroy ourselves, we will one day venture to the stars."

"There can be an infinite number of polygons, but only five regular solids. Four of the solids were associated with earth, fire, air and water. The cube for example represented earth. These four elements, they thought, make up terrestrial matter. So the fifth solid they mystically associated with the Cosmos. Perhaps it was the substance of the heavens. This fifth solid was called the dodecahedron. Its faces are pentagons, twelve of them. Knowledge of the dodecahedron was considered too dangerous for the public. Ordinary people were to be kept ignorant of the dodecahedron. In love with whole numbers, the Pythagoreans believed that all things could be derived from them. Certainly all other numbers. So a crisis in doctrine occurred when they discovered that the square root of two was irrational. That is: the square root of two could not be represented as the ratio of two whole numbers, no matter how big they were. "Irrational" originally meant only that. That you can't express a number as a ratio. But for the Pythagoreans it came to mean something else, something threatening, a hint that their world view might not make sense, the other meaning of "irrational"."

"Instead of wanting everyone to share and know of their discoveries the Pythagoreans suppressed the square root of two and the dodecahedron. The outside world was not to know. The Pythagoreans had discovered, in the mathematical underpinnings of nature, one of the two most powerful scientific tools, the other of course is experiment, but instead of using their insight to advance the collective voyage of human discovery they made of it little more than the hocus-pocus of a mystery cult. Science and mathematics were to be removed from the hands of the merchants and the artisans."

"But why had science lost its way in the first place? What appeal could these teachings of Pythagoras and Plato have had for their contemporaries? They provided, I believe, an intellectually respectable justification for a corrupt social order. The mercantile tradition that had led to Ionian science also led to a slave economy. You could get richer if you owned a lot of slaves. Athens in the time of Plato and Aristotle had a vast slave population. All that brave Athenian talk about democracy applied only to a privileged few."

"We are star stuff, which has taken its destiny into its own hands. The loom of time and space works the most astonishing transformations of matter. Our own planet is only a tiny part of the vast cosmic tapestry, a starry fabric of worlds yet untold. Those worlds in space are as countless as all the grains of sand on all the beaches of the earth. Each of those worlds is as real as ours. In every one of them there's a succession of incidents, events, occurrences, which influence its future. Countless worlds, numberless moments, an immensity of space and time, and our small planet at this moment — here we face a critical branch point in history. What we do with our world, right now will propagate down through the centuries and powerfully affect the destiny of our descendants. It is well within our power to destroy our civilization and perhaps our species as well. If we capitulate a superstition or greed or stupidity, we can plunge our world into a darkness deeper than the time between the collapse of classical civilization and the Italian Renaissance. But we are also capable of using our compassion and our intelligence, our technology and our wealth, to make an abundant and meaningful life for every inhabitant of this planet, to enhance enormously our understanding of the universe and to carry us to the stars."

"But we don't yet know whether the Universe is open or closed. More than that, there are a few astronomers who doubt that the redshift of distant galaxies is due to the doppler effect, who are skeptical of the expanding Universe and the Big Bang. Perhaps our descendants will regard our present ignorance with as much sympathy as we feel to the ancients for not knowing the Earth went around the Sun. If the general picture, however, of a Big Bang followed by an expanding Universe is correct, what happened before that? Was the Universe devoid of all matter and then the matter suddenly somehow created, how did that happen? In many cultures, the customary answer is that a God or Gods created the Universe out of nothing. But if we wish to pursue this question courageously, we must of course ask the next question: where did God come from? If we decide that this is an unanswerable question, why not save a step and conclude that the origin of the Universe is an unanswerable question? Or, if we say that God always existed, why not save a step, and conclude that the Universe always existed? That there's no need for a creation, it was always here. These are not easy questions. Cosmology brings us face to face with the deepest mysteries, questions that were once treated only in religion and myth."

"What distinguishes our species is thought. The cerebral cortex is in a way a liberation. We need no longer be trapped in the genetically inherited behavior patterns of lizards and baboons: territoriality and aggression and dominance hierarchies. We are each of us largely responsible for what gets put in to our brains. For what as adults we wind up caring for and knowing about. No longer at the mercy of the reptile brain we can change ourselves. Think of the possibilities."

"What an astonishing thing a book is. It's a flat object made from a tree with flexible parts on which are imprinted lots of funny dark squiggles. But one glance at it and you're inside the mind of another person, maybe somebody dead for thousands of years. Across the millennia, an author is speaking clearly and silently inside your head, directly to you. Writing is perhaps the greatest of human inventions, binding together people who never knew each other, citizens of distant epochs. Books break the shackles of time. A book is proof that humans are capable of working magic."

"In the vastness of the Cosmos there must be other civilizations far older and more advanced than ours."

"What counts is not what sounds plausible, not what we would like to believe, not what one or two witnesses claim, but only what is supported by hard evidence rigorously and skeptically examined. Extraordinary claims require extraordinary evidence."

"For all I know we may be visited by a different extraterrestrial civilization every second Tuesday, but there's no support for this appealing idea. The extraordinary claims are not supported by extraordinary evidence."

"The old man made himself look hard at the Raven and saw that it was not a great bird from the sky but the work of men like himself. This first encounter turned out to be peaceful. The men of the La Pérouse expedition were under strict orders to treat with respect any people they might discover, an exceptional policy for its time and after."

"Unlike the La Pérouse expedition the Conquistadors sought not knowledge but Gold. They used their superior weapons to loot and murder, in their madness they obliterated a civilisation. In the name of piety, in a mockery of their religion, the Spaniards utterly destroyed a society with an Art, Astronomy and Architecture the equal of anything in Europe. We revile the Conquistadors for their cruelty and shortsightedness, for choosing death. We admire La Pérouse and the Tlingit for their courage and wisdom, for choosing life. The choice is with us still, but the civilisation now in jeopardy is all humanity. As the ancient myth makers knew we're children equally of the earth and the sky. In our tenure on this planet we've accumulated dangerous evolutionary baggage, propensities for aggression and ritual, submission to leaders, hostility to outsiders, all of which puts our survival in some doubt. But we've also acquired compassion for others, love for our children, a desire to learn from history and experience and a great soaring passionate intelligence, the clear tools for our continued survival and prosperity. Which aspects of our nature will prevail is uncertain, particularly when our visions and prospects are bound to one small part of the small planet Earth. But up there in the Cosmos an inescapable perspective awaits. National boundaries are not evident when we view the Earth from space. Fanatical ethnic or religious or national identifications are a little difficult to support when we see our Earth as a fragile blue crescent fading to become an inconspicuous point of light against the bastion and the citadel of the stars. There are not yet obvious signs of extraterrestrial intelligence and this makes us wonder whether civilisations like ours rush inevitably headlong into self-destruction."

"Every thinking person fears nuclear war and every technological nation plans for it. Everyone knows it's madness, and every country has an excuse."

"Our global civilisation is clearly on the edge of failure and the most important task it faces, preserving the lives and well-being of its citizens and the future habitability of the planet. But if we're willing to live with the growing likelihood of nuclear war shouldn't we also been willing to explore vigorously every possible means to prevent nuclear war. Shouldn't we consider in every nation major changes in the traditional ways of doing things, a fundamental restructuring of economic political social and religious institutions. We've reached a point where there can be no more special interests or special cases, nuclear arms threaten every person on the Earth. Fundamental changes in society are sometimes labelled impractical or contrary to human nature, as if nuclear war were practical or as if there's only one human nature. But fundamental changes can clearly be made, we're surrounded by them. In the last two centuries abject slavery which was with us for thousands of years has almost entirely been eliminated in a stirring worldwide revolution. Women, systematically mistreated for millennia are gradually gaining the political and economic power traditionally denied them and some wars of aggression have recently been stopped or curtailed because of a revulsion felt by the people in the aggressor nations. The old appeals to racial, sexual, and religious chauvinism and to rabid nationalist fervor are beginning not to work. A new consciousness is developing which sees the earth as a single organism and recognizes that an organism at war with itself is doomed. We are one planet. One of the great revelations of the age of space exploration is the image of the earth finite and lonely, somehow vulnerable, bearing the entire human species through the oceans of space and time."

"Eratosthenes was the director of the great library of Alexandria, the Centre of science and learning in the ancient world. Aristotle had argued that humanity was divided into Greeks and everybody else, whom he called barbarians and that the Greeks should keep themselves racially pure. He thought it was fitting for the Greeks to enslave other peoples. But Eratosthenes criticized Aristotle for his blind chauvinism, he believed there was good and bad in every nation."

"Imagine how different our world would be if those discoveries had been explained and used for the benefit of everyone, if the humane perspective of Eratosthenes had been widely adopted and applied. But this was not to be. Alexandria was the greatest city the Western world had ever seen. People from all nations came here to live to trade to learn, on a given day these harbours were thronged with merchants and scholars and tourists, it's probably here that the word Cosmopolitan realised its true meaning of a citizen not just of a nation but of the Cosmos, to be a citizen of the Cosmos. Here were clearly the seeds of our modern world, but why didn't they take root and flourish why instead did the Western world slumber through a 1000 years of darkness until Columbus and Copernicus and their contemporaries rediscovered the work done here? I cannot give you a simple answer but I do know this, there is no record in the entire history of the library that any of the illustrious scholars and scientists who worked here ever seriously challenged a single political or economic or religious assumption of the society in which they lived. The permanence of the stars was questioned, the justice of slavery was not."

"History is full of people who out of fear or ignorance or the lust for power have destroyed treasures of immeasurable value which truly belong to all of us. We must not let it happen again."

"And we who embody the local eyes and ears and thoughts and feelings of the cosmos we've begun, at last, to wonder about our origins. Star stuff, contemplating the stars organized collections of 10 billion-billion-billion atoms contemplating the evolution of matter tracing that long path by which it arrived at consciousness here on the planet Earth and perhaps, throughout the cosmos."

"Our loyalties are to the species and the planet. We speak for Earth. Our obligation to survive and flourish is owed not just to ourselves, but also to that Cosmos, ancient and vast, from which we spring."

"Since this series' maiden voyage, the impossible has come to pass: Mighty walls that maintained insuperable ideological differences have come tumbling down; deadly enemies have embraced and begun to work together. The imperative to cherish the Earth and protect the global environment that sustains all of us has become widely accepted, and we've begun, finally, the process of reducing the obscene number of weapons of mass destruction. Perhaps we have, after all, decided to choose life. But we still have light years to go to ensure that choice. Even after the summits and the ceremonies and the treaties, there are still some 50,000 nuclear weapons in the world — and it would require the detonation of only a tiny fraction of them to produce a nuclear winter, the predicted global climatic catastrophe that would result from the smoke and the dust lifted into the atmosphere by burning cities and petroleum facilities. The world scientific community has begun to sound the alarm about the grave dangers posed by depleting the protective ozone shield and by greenhouse warming, and again we're taking some mitigating steps, but again those steps are too small and too slow. The discovery that such a thing as nuclear winter was really possible evolved out of the studies of Martian dust storms. The surface of Mars, fried by ultraviolet light, is also a reminder of why it's important to keep our ozone layer intact. The runaway greenhouse effect on Venus is a valuable reminder that we must take the increasing greenhouse effect on Earth seriously. Important lessons about our environment have come from spacecraft missions to the planets. By exploring other worlds we safeguard this one. By itself, I think this fact more than justifies the money our species has spent in sending ships to other worlds. It is our fate to live during one of the most perilous and, at the same time, one of the most hopeful chapters in human history. Our science and our technology have posed us a profound question. Will we learn to use these tools with wisdom and foresight before it's too late? Will we see our species safely through this difficult passage so that our children and grandchildren will continue the great journey of discovery still deeper into the mysteries of the Cosmos? That same rocket and nuclear and computer technology that sends our ships past the farthest known planet can also be used to destroy our global civilization. Exactly the same technology can be used for good and for evil. It is as if there were a God who said to us, “I set before you two ways: You can use your technology to destroy yourselves or to carry you to the planets and the stars. It's up to you.”"

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

"Consider again that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar", every "supreme leader", every saint and sinner in the history of our species lived there — on a mote of dust suspended in a sunbeam. The Earth is a very small stage in a vast cosmic arena. Think of the rivers of blood spilled by all those generals and emperors so that, in glory and triumph, they could become the momentary masters of a fraction of a dot. Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner, how frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds. Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves. The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known."

"Ann Druyan suggests an experiment: Look back again at the pale blue dot of the preceding chapter. Take a good long look at it. Stare at the dot for any length of time and then try to convince yourself that God created the whole Universe for one of the 10 million or so species of life that inhabit that speck of dust. Now take it a step further: Imagine that everything was made just for a single shade of that species, or gender, or ethnic or religious subdivision. If this doesn't strike you as unlikely, pick another dot. Imagine it to be inhabited by a different form of intelligent life. They, too, cherish the notion of a God who has created everything for their benefit. How seriously do you take their claim?"

"It took the Church until 1832 to remove Galileo's work from its list of books which Catholics were forbidden to read at the risk of dire punishment of their immortal souls."

"We've tended in our cosmologies to make things familiar. Despite all our best efforts, we've not been very inventive. In the West, Heaven is placid and fluffy, and Hell is like the inside of a volcano. In many stories, both realms are governed by dominance hierarchies headed by gods or devils. Monotheists talked about the king of kings. In every culture we imagined something like our own political system running the Universe. Few found the similarity suspicious."

"In some respects, science has far surpassed religion in delivering awe. How is it that hardly any major religion has looked at science and concluded, "This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant. God must be even greater than we dreamed"? Instead they say, "No, no, no! My god is a little god, and I want him to stay that way.""

"Once we overcome our fear of being tiny, we find ourselves on the threshold of a vast and awesome Universe that utterly dwarfs — in time, in space, and in potential — the tidy anthropocentric proscenium of our ancestors. We gaze across billions of light-years of space to view the Universe shortly after the Big Bang, and plumb the fine structure of matter. We peer down into the core of our planet, and the blazing interior of our star. We read the genetic language in which is written the diverse skills and propensities of every being on Earth. We uncover hidden chapters in the record of our origins, and with some anguish better understand our nature and prospects. We invent and refine agriculture, without which almost all of us would starve to death. We create medicines and vaccines that save the lives of billions. We communicate at the speed of light, and whip around the Earth in an hour and a half. We have sent dozens of ships to more than seventy worlds, and four spacecraft to the stars. We are right to rejoice in our accomplishments, to be proud that our species has been able to see so far, and to judge our merit in part by the very science that has so deflated our pretensions."

"It is sometimes said that scientists are unromantic, that their passion to figure out robs the world of beauty and mystery. But is it not stirring to understand how the world actually works — that white light is made of colors, that color is the way we perceive the wavelengths of light, that transparent air reflects light, that in so doing it discriminates among the waves, and that the sky is blue for the same reason that the sunset is red? It does no harm to the romance of the sunset to know a little bit about it."

"Those who are skeptical about carbon dioxide greenhouse warming might profitably note the massive greenhouse effect on Venus. No one proposes that Venus's greenhouse effect derives from imprudent Venusians who burned too much coal, drove fuel-inefficient autos, and cut down their forests. My point is different. The climatological history of our planetary neighbor, an otherwise Earthlike planet on which the surface became hot enough to melt tin or lead, is worth considering — especially by those who say that the increasing greenhouse effect on Earth will be self-correcting, that we don't really have to worry about it, or (you can see this in the publications of some groups that call themselves conservative) that the greenhouse effect is a "hoax"."

"A scientific colleague tells me about a recent trip to the New Guinea highlands where she visited a stone age culture hardly contacted by Western civilization. They were ignorant of wristwatches, soft drinks, and frozen food. But they knew about Apollo 11. They knew that humans had walked on the Moon. They knew the names of Armstrong and Aldrin and Collins. They wanted to know who was visiting the Moon these days."

"Since, in the long run, every planetary society will be endangered by impacts from space, every surviving civilization is obliged to become spacefaring — not because of exploratory or romantic zeal, but for the most practical reason imaginable: staying alive."

"Imagine we could accelerate continuously at 1 g — what we're comfortable with on good old terra firma — to the midpoint of our voyage, and decelerate continuously at 1 g until we arrive at our destination. It would take a day to get to Mars, a week and a half to Pluto, a year to the Oort Cloud, and a few years to the nearest stars."

"The vast distances that separate the stars are providential. Beings and worlds are quarantined from one another. The quarantine is lifted only for those with sufficient self-knowledge and judgement to have safely traveled from star to star."

"Modern science has been a voyage into the unknown, with a lesson in humility waiting at every stop. Many passengers would rather have stayed home."

"If we crave some cosmic purpose, then let us find ourselves a worthy goal."

"Advances in medicine and agriculture have saved vastly more lives than have been lost in all the wars in history."

"If we long to believe that the stars rise and set for us, that we are the reason there is a Universe, does science do us a disservice in deflating our conceits?"

"For me, it is far better to grasp the Universe as it really is than to persist in delusion, however satisfying and reassuring."

"I have a foreboding of an America in my children's or grandchildren's time -- when the United States is a service and information economy; when nearly all the manufacturing industries have slipped away to other countries; when awesome technological powers are in the hands of a very few, and no one representing the public interest can even grasp the issues; when the people have lost the ability to set their own agendas or knowledgeably question those in authority; when, clutching our crystals and nervously consulting our horoscopes, our critical faculties in decline, unable to distinguish between what feels good and what's true, we slide, almost without noticing, back into superstition and darkness."

"We've arranged a global civilization in which the most crucial elements — transportation, communications, and all other industries; agriculture, medicine, education, entertainment, protecting the environment; and even the key democratic institution of voting — profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces."

"Humans may crave absolute certainty; they may aspire to it; they may pretend, as partisans of certain religions do, to have attained it. But the history of science — by far the most successful claim to knowledge accessible to humans — teaches that the most we can hope for is successive improvement in our understanding, learning from our mistakes, an asymptotic approach to the Universe, but with the proviso that absolute certainty will always elude us."

"Think of how many religions attempt to validate themselves with prophecy. Think of how many people rely on these prophecies, however vague, however unfulfilled, to support or prop up their beliefs. Yet has there ever been a religion with the prophetic accuracy and reliability of science? ... No other human institution comes close."

"I worry that, especially as the Millennium edges nearer, pseudo-science and superstition will seem year by year more tempting, the siren song of unreason more sonorous and attractive. Where have we heard it before? Whenever our ethnic or national prejudices are aroused, in times of scarcity, during challenges to national self-esteem or nerve, when we agonize about our diminished cosmic place and purpose, or when fanaticism is bubbling up around us-then, habits of thought familiar from ages past reach for the controls. The candle flame gutters. Its little pool of light trembles. Darkness gathers. The demons begin to stir."

"I try not to think with my gut. If I'm serious about understanding the world, thinking with anything besides my brain, as tempting as that might be, is likely to get me into trouble. Really, it's okay to reserve judgment until the evidence is in."

"Appeal to ignorance — the claim that whatever has not been proved false must be true, and vice versa (e.g. There is no compelling evidence that UFOs are not visiting the Earth; therefore UFOs exist — and there is intelligent life elsewhere in the universe. Or: There may be seventy kazillion other worlds, but not one is known to have the moral advancement of the Earth, so we're still central to the Universe.) This impatience with ambiguity can be criticized in the phrase: absence of evidence is not evidence of absence."

"One of the saddest lessons of history is this: If we've been bamboozled long enough, we tend to reject any evidence of the bamboozle. We're no longer interested in finding out the truth. The bamboozle has captured us. It's simply too painful to acknowledge, even to ourselves, that we've been taken. Once you give a charlatan power over you, you almost never get it back."

"At the heart of science is an essential balance between two seemingly contradictory attitudes - an openness to new ideas, no matter how bizarre or counterintuitive, and the most ruthlessly skeptical scrutiny of all ideas, old and new. This is how deep truths are winnowed from deep nonsense. The collective enterprise of creative thinking and skeptical thinking, working together, keeps the field on track. Those two seemingly contradictory attitudes are, though, in some tension."

"Perhaps one per cent of the time, someone who has an idea that smells, feels and looks indistinguishable from the usual run of pseudoscience will turn out to be right. Maybe some undiscovered reptile left over from the Cretaceous period will indeed be found in Loch Ness or the Congo Republic; or we will find artefacts of an advanced, non-human species elsewhere in the solar system. At the time of writing there are three claims in the ESP field which, in my opinion, deserve serious study: (1) that by thought alone humans can (barely) affect random number generators in computers; (2) that people under mild sensory deprivation can receive thoughts or images 'projected' at them; and (3) that young children sometimes report the details of a previous life, which upon checking turn out to be accurate and which they could not have known about in any other way than reincarnation. I pick these claims not because I think they're likely to be valid (I don't), but as examples of contentions that might be true. The last three have at least some, although still dubious, experimental support. Of course, I could be wrong."

"Books, purchasable at low cost, permit us to interrogate the past with high accuracy; to tap the wisdom of our species; to understand the point of view of others, and not just those in power; to contemplate — with the best teachers — the insights, painfully extracted from Nature, of the greatest minds that ever were, drawn from the entire planet and from all of our history. They allow people long dead to talk inside our heads. Books can accompany us everywhere. Books are patient where we are slow to understand, allow us to go over the hard parts as many times as we wish, and are never critical of our lapses. Books are key to understanding the world and participating in a democratic society."

"Education on the value of free speech and the other freedoms reserved by the Bill of Rights, about what happens when you don't have them, and about how to exercise and protect them, should be an essential prerequisite for being an American citizen — or indeed a citizen of any nation, the more so to the degree that such rights remain unprotected. If we can't think for ourselves, if we're unwilling to question authority, then we're just putty in the hands of those in power. But if the citizens are educated and form their own opinions, then those in power work for us. In every country, we should be teaching our children the scientific method and the reasons for a Bill of Rights. With it comes a certain decency, humility and community spirit. In the demon-haunted world that we inhabit by virtue of being human, this may be all that stands between us and the enveloping darkness."

"When we consider the founders of our nation: Jefferson, Washington, Samuel and John Adams, Madison and Monroe, Benjamin Franklin, Tom Paine and many others; we have before us a list of at least ten and maybe even dozens of great political leaders. They were well educated. Products of the European Enlightenment, they were students of history. They knew human fallibility and weakness and corruptibility. They were fluent in the English language. They wrote their own speeches. They were realistic and practical, and at the same time motivated by high principles. They were not checking the pollsters on what to think this week. They knew what to think. They were comfortable with long-term thinking, planning even further ahead than the next election. They were self-sufficient, not requiring careers as politicians or lobbyists to make a living. They were able to bring out the best in us. They were interested in and, at least two of them, fluent in science. They attempted to set a course for the United States into the far future — not so much by establishing laws as by setting limits on what kinds of laws could be passed. The Constitution and its Bill of Rights have done remarkably well, constituting, despite human weaknesses, a machine able, more often than not, to correct its own trajectory. At that time, there were only about two and a half million citizens of the United States. Today there are about a hundred times more. So if there were ten people of the caliber of Thomas Jefferson then, there ought to be 10 x 100 = 1,000 Thomas Jefferson's today. Where are they?"

"I never said it. Honest. Oh, I said there are maybe 100 billion galaxies and 10 billion trillion stars. It's hard to talk about the Cosmos without using big numbers. I said “billion” many times on the Cosmos television series, which was seen by a great many people. But I never said “billions and billions.” For one thing, it's too imprecise. How many billions are “billions and billions”? A few billion? Twenty billion? A hundred billion? “Billions and billions” is pretty vague...For a while, out of childish pique, I wouldn't utter the phrase, even when asked to. But I've gotten over that. So, for the record, here goes: “Billions and billions.”"

"This doesn't mean you can picture a billion or a quintillion objects in your head—nobody can. But, with exponential notation, we can think about and calculate with such numbers. Pretty good for self-taught beings who started out with no possessions and who could number their fellows on their fingers and toes."

"If you know a thing only qualitatively, you know it no more than vaguely. If you know it quantitatively—grasping some numerical measure that distinguishes it from an infinite number of other possibilities—you are beginning to know it deeply. You comprehend some of its beauty and you gain access to its power in the understanding it provides. Being afraid of quantification is tantamount to disenfranchising yourself, giving up on one of the most potent prospects for understanding and changing the world."

"The laws of physics suffice, without supernatural intervention."

"If we are not graced with an instinctive knowledge of how to make our technologized world a safe and balanced ecosystem, we must figure out how to do it. We need more scientific research and more technological restraint. It is probably too much to hope that some great Ecosystem Keeper in the sky will reach down and put right our environmental abuses. It is up to us. It should not be impossibly difficult. Birds—whose intelligence we tend to malign—know not to defile the nest. Shrimps with brains the size of lint particles know it. Algae know it. One-celled microorganisms know it. It is time for us to know it too."

"The inhibitions placed on the irresponsible use of technology are weak, often half-hearted, and almost always, worldwide, subordinated to short-term national or corporate interest. We are now able, intentionally or inadvertently, to alter the global environment. Just how far along we are in working the various prophesied planetary catastrophes is still a matter of scholarly debate. But that we are able to do so is now beyond question."

"Nearly all our problems are made by humans and can be solved by humans. No social convention, no political system, no economic hypothesis, no religious dogma is more important."

"We are ignorant about the complex mutual dependencies of the beings on earth, and what the sequential consequences will be if we wipe out some especially vulnerable microbes on which larger organisms depend. We are tugging at a planetwide biological tapestry and do not know whether one thread only will come out in our hands, or whether the whole tapestry will unravel before us."

"It's hard to understand how “conservatives” could oppose safeguarding the environment—that all of us including conservatives and their children—depend on for our very lives. What exactly is it conservatives are conserving?"

"If we keep on with business as usual, the Earth will be warmed more every year; drought and floods both will be endemic; many more cities, provinces, and whole nations will be submerged beneath the waves—unless heroic worldwide engineering countermeasures are taken. In the longer run, still more dire consequences may follow, including the collapse of the West Antarctic ice sheet, its surge into the sea, a major global rise in sea level, and the inundation of almost all the coastal cities on the planet."

"If we are to prevent this climactic danger from working its worst, we will simply all have to work together, and for a long time. The principle obstacle is, of course, inertia, resistance to change—huge, worldwide, interlocking industrial, economic, and political establishments all beholden to fossil fuels, when fossil fuels are the problem. In the United States, as the evidence for the seriousness of global warming mounts, the political will to do something about it seems to be shriveling."

"Why is “energy independence” mentioned so often as a justification for environmentally risky nuclear power plants or offshore drilling—but so rarely to justify insulation, efficient cars, or wind and solar energy?"

"The methods and ethos of science and religion are profoundly different. Religion frequently asks us to believe without question, even (or especially) in the absence of hard evidence. Indeed, this is the central meaning of faith. Science asks us to take nothing on faith, to be wary of our penchant for self-deception, to reject anecdotal evidence. Science considers deep skepticism a prime virtue. Religion often sees it as a barrier to enlightenment. So, for centuries, there has been a conflict between the two fields—the discoveries of science challenging religious dogmas, and religion attempting to ignore or suppress the disquieting findings."

"A central lesson of science is that to understand complex issues (or even simple ones), we must try to free our minds of dogma and to guarantee the freedom to publish, to contradict, and to experiment. Arguments from authority are unacceptable. We are all fallible, even leaders. But however clear it is that criticism is necessary for progress, governments tend to resist."

"Widespread intellectual and moral docility may be convenient for leaders in the short term, but it is suicidal for nations in the long term. One of the criteria for national leadership should therefore be a talent for understanding, encouraging, and making constructive use of vigorous criticism."

"In both countries, what passes for public debate is still, on closer examination, mainly repetition of national slogans, appeal to popular prejudice, innuendo, self-justification, misdirection, incantation of homilies when evidence is asked for, and a thorough contempt for the intelligence of the citizenry."

"We—we Americans, we Russians—have spent 43 years and vast national treasure in making ourselves exquisitely vulnerable to instant annihilation. We have done it in the name of patriotism and “national security,” so no one is supposed to question it."

"The most significant aspect of the DNA story is that the fundamental processes of life now seem fully understandable in terms of physics and chemistry. No life force, no spirit, no soul seems to be involved. Likewise in neurophysiology: Tentatively, the mind seems to be the expression of the hundred trillion neural connections in the brain, plus a few simple chemicals."

"Perhaps the most wrenching by-product of the scientific revolution has been to render untenable many of our most cherished and most comforting beliefs. The tidy anthropocentric proscenium of our ancestors has been replaced by a cold, immense, indifferent universe in which humans are relegated to obscurity. But I see the emergence in our consciousness of a Universe of a magnificence, and an intricate, elegant order far beyond anything our ancestors imagined. And if much about the Universe can be understood in terms of a few simple laws of Nature, those wishing to believe in God can certainly describe those beautiful eyes to a Reason underpinning all of Nature. My own view is that it is far better to understand the Universe as it really is than to pretend to a Universe as we might wish it to be."

"I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking."

"The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better, it seems to me, in our vulnerability, is to look Death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides."

"Contrary to the fantasies of the fundamentalists, there was no deathbed conversion, no last minute refuge taken in a comforting vision of heaven or an afterlife. For Carl, what mattered most was what was true, not merely what would make us feel better. Even at this moment when anyone would be forgiven for turning away from the reality of our situation, Carl was unflinching. As we looked deeply into each other's eyes, it was with a shared conviction that our wondrous life together was ending forever."

"I sit surrounded by cartons of mail from people all over the planet who mourn Carl's loss. Many of them credit him with their awakenings. Some of them say that Carl's example has inspired them to work for science and reason against the forces of superstition and fundamentalism. These thoughts comfort me and lift me up out of my heartache. They allow me to feel, without resorting to the supernatural, that Carl lives."

"Superstition is marked not by its pretension to a body of knowledge but by its method of seeking truth."

"I stress that the universe is made mostly of nothing, that something is the exception."

"This vast number of worlds, the enormous scale of the universe... has not been taken into account, even superficially, in virtually no religion, and especially in no Western religions."

"Many religions have attempted to make statues of their gods very large, and the idea, I suppose, is to make us feel small. But if that's their purpose, they can keep their paltry icons. We need only look up if we wish to feel small."

"In many myths, the one possibility the gods are most anxious about is that humans will discover some secret of immortality or even... attempt to stride the high heavens. ...It's a little bit like the rich imposing poverty on the poor and then asking to be loved because of it."

"A general problem with much of Western theology... is that the God portrayed is too small. It is a god of a tiny world and not a god of a galaxy, much less a universe."

"If we seek... nature, then love can be informed by truth instead of being based on ignorance or self-deception."

"If a Creator God exists, would He or She or It... prefer a kind of sodden blockhead who worships while understanding nothing? Or would He prefer His votaries to admire the real universe in all its intracacy?"

"Science is, at least in part, informed worship."

"The enterprise of knowledge is consistent surely with science; it should be with religion, and it is essential for the welfare of the human species."

"The idea that as I walk in this direction my watch goes slightly slower and I am contracted in the direction of motion and my mass has increased slightly does not correspond to everyday experience. ...the reason that it does not correspond to common sense is that we are not in the habit of traveling close to the speed of light. We may one day be in that habit, and then the Lorentz transformations will be natural, intuitive."

"If I were to propose to you that my arm could be in this position or in that position but it would be forbidden by the laws of nature to be in some intermediate position, that would likely strike you as absurd, as contrary to experience. And yet on the subatomic level, there is a quantization of energy and position and momentum. The reason that it seems counterintuitive is that is that we are not ordinarily down at the level of the very small, where quantum effects dominate."

"The history of science—especially physics—has in part been the tension between the natural tendency to project our everyday experience on the universe and the universe's noncompliance..."

"Projected upon the natural world... is the idea of privilege. ...Ever since the invention of civilization, there have been privileged classes... some groups that oppress others and that work to maintain these hierarchies of power. The children of the privileged grow up expecting that, through no particular effort of their own, they will retain a privileged position."

"At birth all of us imagine that we are the universe, and we don't distinguish the boundaries between ourselves and those around us. ...in some social situations, there is the sense that we are central, important. ...there was a natural projection of those attitudes upon the universe."

"Once upon a time, the best minds of the human species believed that the planets were attached to crystal spheres. ...Both in classic and in medieval times, it was prominently speculated that gods or angels propelled them, gave them a twirl every now and then. The Newtonian gravitational superstructure replaced angels with GMm/r'2... as science advances, there seems to be less and less for God to do."

"Evolving before our eyes has been a God of the Gaps; that is, whatever it is we cannot explain lately is attributed to God."

"Suppose your father... walked into this room at the ordinary human pace of walking. And suppose just behind him was his father. How long would we have to wait before the ancestor who enters the now-open door is a creature who normally walked on all fours? The answer is a week."

"When you look more generally at life on Earth, you find that it is all the same kind of life. ...It uses about fifty fundamental biological building blocks, organic molecules. ...with trivial exceptions, all organisms on Earth use... an enzyme, to control the rate and direction of the chemistry of life. ...a nucleic acid to encode the hereditary information ...the identical code book for translating nucleic acid language into protein language. ...At the molecular level, we are all virtually identical."

"This image of four spectra is taken from one of Huggins's publications. ...You can see that the Comet Winnecke resembles olive oil more than it does Comet Brorsen."

"Let's go back to the solar nebula... with the temperature declining the farther we get from the Sun. ...at different distances from the Sun, different materials will condense out, because they have different vapor pressures or different melting points. ...water condenses out roughly at the vicinity of the Earth, whereas silicates condense out closer to the Sun... you have to go out to somewhere near the present distance of Saturn before methane condenses."

"We find a set of data that strongly implies the presence of complex organic molecules in the outer solar system."

"Carbonaceous meteorites that fall to the Earth... have several percent to as much as 10 percent of complex organic matter in them."

"This is Phobos... Its mean density is known, and it is consistent with organic matter. Deimos... same story."

"The organic molecules found in the gas phase in the atmosphere of Titan by Voyager 1 and 2 spacecraft include hydrogen cyanide, cyanoacetylene, butadiene. cyanogen, propylene, propane, acetylene, ethane, ethylene, Methane, likewise. And the principle constituent of the atmosphere, there as here, is molecular nitrogen. It is, I think, very interesting that we have a world in the outer solar system that is loaded with the stuff of life."

"There is a very stunning range of studies... of interstellar organic matter... the cold, dark spaces between the stars are also loaded with organic matter. ...complex organic materials are everywhere."

"The amount of organic matter that could have been produced in the first few hundred million years of Earth history was sufficient to have produced in the present ocean a several-percent solution of organic matter. This is just about the dilution of Knorr's chicken soup, and not that different from the composition either. And chicken soup is widely known to be good for life."

"The origin of life happened in significantly less than 500 million years. ...Six days was once a popular hypothesis. ...A process that happens quickly is a process that is in some sense likely... this evidence suggests that the origin of life was in some sense easy, in some sense sitting in the laws of physics and chemistry."

"If there's nothing in here but atoms, does that make us less or does that make matter more?"

"The hope that if they had intervened many times in human history, surely in the present time, a time of great crisis recognized in the 1960s and '70s and manifestly clear today in the age of fifty-five thousand nuclear weapons, that the extraterrestrials would come and prevent us from doing the worst to ourselves. And in that sense I consider it an extremely dangerous doctrine, because the more likely we are to assume that the solution comes from the outside, the less likely we are to solve our problems ourselves."

"Now, it is sometimes said that people who take a skeptical approach to UFOs or ancient astronauts or indeed some varieties of revealed religion are engaging in prejudice. I maintain that this is not prejudice. It is postjudice. That is, not a judgement made before examining the evidence but a judgement made after examining the evidence."

"Let's say there's a molecule that produces a religious experience... a natural molecule that the body produces whose function it is to produce religious experiences, at least on occasion? ...So let's call it "theophorin"...What could the selective advantage of theophorin be? ...to suit us for the quest that was, according to Dostoyevsky, to strive for nothing so incessantly and so painfully as to find someone to worship and obey."

"There is no question that religions have historically played the role of making people contented with their lot. ...such a doctrine would be very appealing to the ruling classes of a society. ...Many societies, for this reason alone, encourage the contentment with your lot that the religious premise of heaven affords."

"Many religions lay out a set of precepts... and claim that these instructions were given by a god or gods. For example, the first code of law by Hammurabi of Babylon... was handed to him by the god Marduk... this is a bamboozle... a pious hoax. ...if Hammurabi had merely said, "Here's what I think everybody should do," he would have been much less successful..."

"There is in the lovely Martian landscape not a footprint, not an artifact, not even an old beer can, not a blade of grass, not a kangaroo rat, not even, so far as we can tell, a microbe. Mars and the Moon and Venus... the only planets that we've landed on—are utterly lifeless. ...in our solar system we may discover that there is life only on this world. This says that life is not guaranteed, that life requires something special, something improbable."

"Because it is clear from the fossil record that almost every species that has ever existed is extinct; extinction is the rule, survival is the exception."

"The prediction I can make with the highest confidence is that the most amazing discoveries will be the ones we are not today wise enough to foresee."

"We go about our daily lives understanding almost nothing of the world. We give little thought to the machinery that generates the sun light that makes life possible, to the gravity that glues us to an Earth that would otherwise sent us spinning off into space, or to the atoms of which we are made and on whose stability we fundamentally depend. Few of us spend much time wondering why nature is the way it is, where the cosmos came from, or whether it was always there, if time will one day flow backwards or whether there are ultimate limits to what humans can know. What is the smallest piece of matter, why we remember the past and not the future, and why there is the universe?"

"The whole idea of what happens when you read a book, I find absolutely stunning. Here's some product of a tree, little black squiggles on it, you open it up, and inside your head is the voice of someone speaking, who may have been dead 3000 years, and there he is talking directly to you, what a magical thing that is."

"When there isn't enough food, the body has to make a decision on how to invest the limited foodstuff available to it. Survival comes first, growth comes second. And in this kind of nutritional triage, the body seems obliged to rank learning, last. It sort of it's better to be stupid and alive, than smart and dead."

"Somewhere, something incredible is waiting to be known."

"If we are alone in the Universe, it sure seems like an awful waste of space."

"Atheism is more than just the knowledge that gods do not exist, and that religion is either a mistake or a fraud. Atheism is an attitude, a frame of mind that looks at the world objectively, fearlessly, always trying to understand all things as a part of nature."

"If it can be destroyed by the truth, it deserves to be destroyed by the truth."

"You can't convince a believer of anything; for their belief is not based on evidence, it's based on a deep seated need to believe."

"The fact is that far more crime and child abuse has been committed by zealots in the name of God, Jesus and Mohammed than has ever been committed in the name of Satan. Many people don't like that statement, but few can argue with it."

"We can judge our progress by the courage of our questions and the depths of our answers, our willingness to embrace what is true rather than what feels good."

""This is a deathwatch," Carl told me calmly. "I'm going to die." "No," I protested. "You're going to beat this, just as you have before when it looked hopeless." He turned to me with that same look I had seen countless times in the debates and skirmishes of our twenty years of writing together and being wildly in love. With a mixture of knowing good humor and skepticism, but as ever, not a trace of self-pity, he said wryly, "Well, we'll see who's right about this one." Sam, now five years old, came to see his father for one last time. Although Carl was by now struggling for breath and finding it harder to speak, he managed to compose himself so as not to frighten his little son. "I love you, Sam," was all he could say. "I love you, too, Daddy," Sam said solemnly. Contrary to the fantasies of the fundamentalists, there was no deathbed conversion, no last minute refuge taken in a comforting vision of a heaven or an afterlife. For Carl, what mattered most was what was true, not merely what would make us feel better. Even at this moment when anyone would be forgiven for turning away from the reality of our situation, Carl was unflinching. As we looked deeply into each other's eyes, it was with a shared conviction that our wondrous life together was ending forever."

"When my husband died, because he was so famous and known for not being a believer, many people would come up to me—it still sometimes happens—and ask me if Carl changed at the end and converted to a belief in an afterlife. They also frequently ask me if I think I will see him again. Carl faced his death with unflagging courage and never sought refuge in illusions. The tragedy was that we knew we would never see each other again. I don't ever expect to be reunited with Carl. But, the great thing is that when we were together, for nearly twenty years, we lived with a vivid appreciation of how brief and precious life is. We never trivialized the meaning of death by pretending it was anything other than a final parting. Every single moment that we were alive and we were together was miraculous-not miraculous in the sense of inexplicable or supernatural. We knew we were beneficiaries of chance. ... That pure chance could be so generous and so kind. ... That we could find each other, as Carl wrote so beautifully in Cosmos, you know, in the vastness of space and the immensity of time. ... That we could be together for twenty years. That is something which sustains me and it's much more meaningful. ... The way he treated me and the way I treated him, the way we took care of each other and our family, while he lived. That is so much more important than the idea I will see him someday. I don't think I'll ever see Carl again. But I saw him. We saw each other. We found each other in the cosmos, and that was wonderful."

"Astronomer Carl Sagan noted that even when it is viewed from so far away that it is a pale dot, Earth is discernibly blue."

"Inspired by the impact hypothesis, a group of astrophysicists led by Carl Sagan decided to try to model the effects of an all-out war and came up with the concept of "nuclear winter," which, in turn, generated its own wave of media coverage."

"The work of Carl Sagan has been a profound influence in my life, and the life of every individual who recognizes the importance of humanity's ongoing commitment to the exploration of our universe."

"As astronomer Carl Sagan thought about what Fermi said Fermi paradox], he began to be alarmed. ...This could only mean that advanced civilizations destroy themselves before they get that far, a viewpoint Sagan published in 1966."

"Sagan's first wife, Lynn Margulis, was one of the principal architects of the Gaia Hypothesis. Put their viewpoints together, and the conclusion you would reach would be that nuclear war could have a significant enough effect that it could even kill Gaia."

"Carl Sagan... examined the cures from cancer that resulted from a visit to Lourdes... where people were healed by a simple contact with the holy waters, and found... that, of the total cancer patients who visited... the cure rate was, if anything, lower than the statistical one for s. It was lower than the average for those who did not go to Lourdes. Should a statistician infer that... odds of survival deteriorate after a visit..?"

"I was applying to colleges in high school and I already knew I wanted to study the universe at age seventeen because I knew at age nine. So my applications were dripping with the universe. I was accepted at Cornell, and it's time to decide what school you go to, and a set of other schools as well. The admissions office, unknown to me, sent my application to Carl Sagan. He was already famous. He was already on Johnny Carson, Tonight Show. To get him to just comment on it. Carl Sagan then sent me a letter, hand signed, saying, 'I understand you're considering Cornell. If you come by and visit I'd be happy to show you the lab.' And I said, 'Is this Carl Sagan?' I showed it to mom, dad, I said, 'Could this be?' And it was. I wrote back and I said, 'Yeah, I'll go up in two weekends.' He met me on a Saturday morning in the snow, gave me a tour of his lab. I'm in his office, he reaches back, pulls out one of his books, signs it to me. It's time for me to leave, he drives me to the bus station, snowing a little heavier. He writes his home phone on a sheet of paper, says, 'If the bus can't get through, call me, spend the night at our place.' And I thought to myself, who am I? I'm just some high school kid. And to this day, to this day, I have this duty to respond to students who are inquiring about the universe as a career path, to respond to them in the way that Carl Sagan had responded to me."

"I do not regard the late Carl Sagan as any kind of authority. On the contrary, as this book will show, I regard him in many ways as a dubious publicity seeker and careerist, more concerned to maintain his reputation as the brilliant and sceptical representative of hard-headed science than to look squarely and honestly at the facts. In short, a bit of a crook."

"When one learns something one first performs an act of will, because only by willing to learn can one learn."

"[An elaborated culture has a] density, complexity, and historical-semantic value that is so strong as to make politics possible... Gramsci's insight is to have recognised that subordination, fracturing, diffusion, reproducing, as much as producing, creating, forcing, guiding, are necessary aspects of elaboration."

"The central fact for me is, I think, that the [role of the] intellectual ... cannot be played without a sense of being someone whose place it is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose raison d'être is to represent all those people and issues that are routinely forgotten or swept under the rug."

"I retain my faith in the humanist tradition, that it’s possible to deal with discrepant experiences truthfully without resolving into simple things like only women should write about women, only Chicanos should write about Chicanos, only Latinos should write about Latinos… I think that’s the most damaging crime, and misapprehension of what I’m saying. That’s why they debate all these things and they trace them back to me and people say ‘you did that!’ Absolutely not. I’m talking from a universalistic, if you like cosmopolitan point of view to which I adhere and which is the only way the world makes sense to me. I don’t believe in the politics of identity, although in many ways paradoxically I seem to be the father of identity politics, but it’s a thing I totally disbelieve in because I realise the damage that identities have done."

"I’ve always been interested in what gets left out. That’s why I’m interested in the figure from the “Ode on a Grecian Urn,” the “silent form” that “dost tease us out of thought.” That’s why I’m interested in Raymond Williams’s discussion of the country house poems, where the representation of the country house necessarily excludes the silence of the peasants who have been driven off the land; or the fields that have been manicured to produce the beautiful spaces that Jane Austen exploits in her novels, where livelihood is transformed into property. I’m interested in the tension between what is represented and what isn’t represented, between the articulate and the silent. For me, it has a very particular background in the questioning of the document. What does the document include? What doesn’t it include? That’s why I have been very interested in attempts of the Subaltern Studies Collective, and others, to talk about excluded voices."

"Where cruelty and injustice are concerned, hopelessness is submission, which I believe is immoral."

"Ideas, cultures, and histories cannot seriously be understood or studied without their force, or more precisely their configurations of power, also being studied."

"The Orient that appears in Orientalism, then, is a system of representations framed by a whole set of forces that brought the Orient into Western learning, Western consciousness, and later, Western empire. ... The Orient is the stage on which the whole East is confined. On this stage will appear the figures whose role it is to represent the larger whole from which they emanate. The Orient then seems to be, not an unlimited extension beyond the familiar European world, but rather a closed field, a theatrical stage affixed to Europe."

"It isn't at all a matter of being optimistic, but rather of continuing to have faith in the ongoing and literally unending process of emancipation and enlightenment that, in my opinion, frames and gives direction to the intellectual vocation."

"Every single empire in its official discourse has said that it is not like all the others, that its circumstances are special, that it has a mission to enlighten, civilize, bring order and democracy, and that it uses force only as a last resort. And, sadder still, there always is a chorus of willing intellectuals to say calming words about benign or altruistic empires, as if one shouldn't trust the evidence of one's eyes watching the destruction and the misery and death brought by the latest mission civilizatrice."

"Orientalism can be discussed and analyzed as the corporate institution for dealing with the Orient—dealing with it by making statements about it, authorizing views of it, describing it, by teaching it, settling it, ruling over it: in short, Orientalism as a Western style for dominating, restructuring, and having authority over the Orient."

"In the most compelling part of Black Athena, Bernal goes on to show how with the growth of European, and in particular German, nationalism, the original mixed portrait of Attic Greece that obtained into the eighteenth century was gradually expunged of all its non-Aryan elements, just as many years later the Nazis decided to burn all books and ban all authors who were considered non-German, non-Aryan. So from being the product of an invasion from the South (i.e., Africa), as in reality it really was, classical Greece was progressively transformed into the product of an invasion from the Aryan North. Purged of its troublesome non-European elements, Greece thereafter has stood in the Western self-definition—an expedient one, to be sure—as its fons et origo, its source of sweetness and light. The principle underlined by Bernal is the extent to which pedigrees, dynasties, lineages, predecessors are changed to suit the political needs of a later time. Of the unfortunate results this produced in the case of a self-created white Aryan European civilization none of us here need to be convinced."

"The prevailing situation of criticism ... has given rise to a cult of professional expertise whose effect in general is pernicious. For the intellectual class, expertise has usually been a service rendered, and sold, to the central authority of society. This is the trahison des clercs of which Julien Benda spoke in the 1920s. Expertise in foreign affairs, for example, has usually meant the legitimization of the conduct of foreign policy and, what is more to the point, a sustained investment in revalidating the role of experts in foreign affairs. The same sort of thing is true of literary critics and professional humanists, except that their expertise is based upon noninterference in what Vico grandly calls the world of nations but which prosaically might just as well be called “the world.” We tell our students and our general constituency that we defend the classics, the virtues of a liberal education, and the precious pleasures of literature even as we also show ourselves to be silent (perhaps incompetent) about the historical and social world in which all these things take place. ... Humanists and intellectuals accept the idea that ... cultural types are not supposed to interfere in matters for which the social system has not certified them."

"The intellectual origins of literary theory in Europe were, I think it is accurate to say, insurrectionary. The traditional university, the hegemony of determinism and positivism, the reification of ideological bourgeois “humanism,” the rigid barriers between academic specialties: it was powerful responses to all these that linked together such influential progenitors of today's literary theorist as Saussure, Lukács, Bataille, Lévi-Strauss, Freud, Nietzsche, and Marx. Theory proposed itself as a synthesis overriding the petty fiefdoms within the world of intellectual production, and it was manifestly to be hoped as a result that all the domains of human activity could be seen, and lived, as a unity. ... Literary theory, whether of the Left or the Right, has turned its back on these things. This can be considered, I think, the triumph of the ethic of professionalism. But it is no accident that the emergence of so narrowly defined a philosophy of pure textuality and critical noninterference has coincided with the ascendancy of Reaganism."

"Theory is taught so as to make the student believe that he or she can become a Marxist, a feminist, an Afrocentrist, or a deconstructionist with about the same effort and commitment required in choosing items from a menu."

"The history of other cultures is non-existent until it erupts in confrontation with the United States."

"The intellectual's spirit as an amateur can enter and transform the merely professional routine most of us go through into something much more lively and radical; instead of doing what one is supposed to do one can ask why one does it, who benefits from it, how can it reconnect with a personal project and original thoughts."

"There is no getting around authority and power, and no getting around the intellectual's relationship to them. How does the intellectual address authority: as a professional supplicant or as its unrewarded, amateurish conscience?"

"As a way of maintaining relative intellectual independence, having the attitude of an amateur instead of a professional is a better course."

"In the end, I am moved by causes and ideas that I can actually choose to support because they conform to values and principles that I believe in."

"Everything I have written in these lectures underlines the importance to the intellectual of passionate engagement, risk, exposure, commitment to principles, vulnerability in debating and being involved in worldly causes. For example, the difference I drew earlier between a professional and an amateur intellectual rests precisely on this, that the professional claims detachment on the basis of a profession and pretends to objectivity, whereas the amateur is moved neither by reward nor by the fulfillment of an immediate career plan but by a committed engagement with ideas and values in the public sphere."

"When will the Israelis realize—as some already have—that a sustained racist brutality against Arabs, in a Middle East where Israel is surrounded by 300 million Arabs and 1.2 billion Muslims, will bring the Jewish state neither normalcy nor security?"

"Palestinian officials signed the agreement to partition Hebron, they signed many other agreements without getting prior assurances that the settlements would end (and at least not be increased) and that all signs of military occupation would be effaced. They must now explain publicly what they thought they were doing and why they did it. Then they must let us express our views on their actions and their future. And for once they must listen and try to put the general interest before their own, despite the millions of dollars they have either squandered or squirreled away in Paris apartments and valuable real estate and lucrative business deals with Israel. Enough is enough."

"Remember that CNN, Time Warner, Disney, NBC, Fox News, and the rest are part of the same ideological system, serve the same clientele, and are owned by the same relatively tiny group of people whose interest is to keep things as they are. Memory is an inhibition, a possible threat to their hegemony, just as it is very dangerous for a critic to keep making connections between supposedly un- or nonpolitical institutions like the Supreme Court and the Constitution, and on the other hand, base commercial interests."

"There are two contradictory realities on the ground on which Clinton’s Washington talks will founder. One is that the energies released by the intifada are not easily containable in any available form for the foreseeable future: Palestinian protest at what Oslo has wrought is a protest against all aspects of the status quo. The second reality is that whether we like it or not, historical Palestine is now a binational reality suffering the devastation of apartheid. That must end and an era of freedom for Arabs and Jews must soon begin. It falls to us to try now to provide the signposts for a new era. Otherwise it is easy to foresee years more of fruitless and costly struggle."

"So long as they believe in the miracle of an Israel separated from its circumstances and environment—a bizarre notion that Sharon’s election campaign has encouraged—Israeli Jews resemble members of a cult rather than citizens of a modern secular state. And in some ways, it is true that Israel’s early history as a pioneering new state was that of a utopian cult, sustained by people much of whose energy was in shutting out their surroundings while they lived the fantasy of a heroic and pure enterprise. How damaging and how tragic this collective delusion has been is more evident with the passing of each day, and which the coming to power of so anachronistic and ill-suited a figure as the discredited Sharon brings to a garish, bizarre new light. How long will the awakening take, and how much more pain will have to be felt, before the opening of eyes is fully accomplished?"

"Israeli Jews and Palestinian Arabs are locked in Sartre’s vision of hell, that of “other people.” There is no escape. Separation can’t work in so tiny a land, any more than apartheid did. Israeli military and economic power insulates Israelis from having to face reality. This is the meaning of Sharon’s election, an antediluvian war criminal summoned out of the mists of time to do what: put the Arabs in their place? Hopeless. Therefore it is up to us to provide the answer that power and paranoia cannot. It isn’t enough to speak generally of peace. One must provide the concrete grounds for it, and those can only come from moral vision, and neither from “pragmatism” nor “practicality.” If we are all to live—this is our imperative—we must capture the imagination not just of our people but of our oppressors. And we have to abide by humane democratic values. Is the current Palestinian leadership listening? Can it suggest anything better than this, given its abysmal record in a “peace process” that has led to the present horrors?"

"The Israeli military causes immense damage to Palestinians day after day: more innocent people are killed, their land destroyed or confiscated, their houses bombed and demolished, their movements circumscribed or stopped entirely. Thousands of civilians cannot find work, go to school, or receive medical treatment as a result of these Israeli actions. Such arrogance and suicidal rage against the Palestinians will bring no results except more suffering and more hatred, which is why in the end Sharon has always failed and resorted to useless murder and pillage. For our own sakes, we must rise above Zionism’s bankruptcy and continue to articulate our own message of peace with justice. If the way seems difficult, it cannot be abandoned. When any of us is stopped, ten others can take his or her place. That is the genuine hallmark of our struggle, and neither censorship nor base complicity with it can prevent its success."

"In a globalized world, in which politics and information are virtually equivalent, Palestinians can no longer afford to shirk a task that, alas, the leadership is simply incapable of comprehending. It must be done if the loss of life and property is to be stopped, and if liberation, not unending servitude to Israel, is the real goal. The irony is that truth and justice are on the Palestinian side, but until Palestinians themselves make that readily apparent—to the world in general, to themselves, to Israelis and Americans in particular—neither truth nor justice can prevail. For a people that has already endured a century’s injustice, surely a proper politics of information is quite possible. What is needed is a redirected and refocused will to victory over military occupation and ethnically and religiously based dispossession."

"Simply to make a temporary security agreement now is both futile and immoral. Besides, no such agreement can last, so long as Israeli settlements are still being constructed while Palestinians remain locked up in their collective prison. The only negotiations worth anything now must be about the terms of an Israeli withdrawal from all the territories occupied in 1967. Anything else is a waste of our time as a people."

"I shall conclude with a concrete example of what I mean. Amid all the din about normalization, I have noticed one startling absence, namely, the current status of the Palestinian refugees living in every major Arab country, whose condition everywhere—there are no exceptions—is unacceptably miserable. Wherever there are Palestinians in the Arab world, there are rules and regulations forbidding them full status as residents, forbidding them work and travel, requiring them to register with the police on a monthly basis, and so on. It’s not only Israel that treats Palestinians badly, it is the Arab countries who do so also. Now see if there is a sustained campaign by Arab intellectuals against this invidious local treatment of the Palestinian refugees: you won’t see or hear one. What excuse is there for the horrible refugee camps in which so many of them live, even in places like Gaza and the West Bank; what right do local mokhabarat forces have to harass them and generally make their lives miserable? And why is there no protracted press campaign to end this appalling state of affairs? Why, because it is much easier (and less risky) to rail against normalization and Hebrew translations than it is to dramatize the unacceptable condition of Palestinian refugees in the Arab world, who are always being told that they cannot be “normalized” because it would implement Israel’s design. What rubbish!"

"As the Arab world spins into further incoherence and shame, it is up to every one of us to speak up against these terrible abuses of power. No one is safe unless every citizen protests what in effect is a reversion to medieval practices of autocracy. If we accuse Israel of what it has done to the Palestinians, we must be willing to apply exactly the same standards of behavior to our own countries. This norm is as true for the American as for the Arab and the Israeli intellectual, who must criticize human rights abuses from a universal point of view, not simply when they occur within the domain of an officially designated enemy. Our own cause is strengthened when we take positions that can be applied to all situations, without conditions such as saying “I disagree with his views, but” as a way of lessening the difficulty and the onus of speaking out. The truth is that, as Arabs, all we have left now is the power of speaking out, and unless we exercise that right, the slide into terminal degeneration cannot ever be stopped. The hour is very late . . ."

"Never has the media been so influential in determining the course of war as during the Al-Aqsa Intifada, which, as far as the Western media are concerned, has essentially become a battle over images and ideas. Israel has already poured hundreds of millions of dollars into what in Hebrew is called hasbara, or information for the outside world (hence, propaganda). This has included an entire range of efforts: lunches and free trips for influential journalists; seminars for Jewish university students who, over a week in a secluded country estate, can be primed to “defend” Israel on the campus; bombarding congressmen and women with invitations and visits; pamphlets and, most important, money for election campaigns; directing (or, as the case requires, harassing) photographers and writers of the current intifada into producing certain images and not others; lecture and concert tours by prominent Israelis; training commentators to make frequent references to the Holocaust and Israel’s predicament today; many advertisements in the newspapers attacking Arabs and praising Israel; and on and on. Because so many powerful people in the media and publishing business are strong supporters of Israel, the task is made vastly easier."

"Whatever the case, the publication of “What Are American Values?” augurs a new and degraded era in the production of intellectual discourse. For when the intellectuals of the most powerful country in the history of the world align themselves so flagrantly with that power, pressing that power’s case instead of urging restraint, reflection, genuine communication, and understanding, we are back to the bad old days of the intellectual war against communism, which we now know brought far too many compromises, collaborations, and fabrications on the part of intellectuals and artists who should have played an altogether different role. Subsidized and underwritten by the government (the CIA especially, which went so far as to provide for the subvention of magazines like Encounter, underwrote scholarly research, travel, and concerts as well as artistic exhibitions), those militantly unreflective and uncritical intellectuals and artists in the 1950s and 1960s brought the whole notion of intellectual honesty and complicity a new and disastrous dimension. For along with that effort went also the domestic campaign to stifle debate, intimidate critics, and restrict thought. For many Americans, like myself, this is a shameful episode in our history, and we must be on our guard against and resist its return."

"Israel is now waging a war against civilians, pure and simple, although you will never hear it put that way in the United States. This is a racist war and, in its strategy and tactics, a colonial one as well. People are being killed and made to suffer disproportionately because they are not Jews. What an irony! Yet CNN never refers to “occupied” territories (always rather to “violence in Israel,” as if the main battlefields were the concert halls and cafés of Tel Aviv and not in fact the ghettos and besieged refugee camps of Palestine that have already been surrounded by no less than 150 illegal Israeli settlements). For the past ten years, the great fraud of Oslo was foisted on the world by the United States, with hardly an awareness that only 18 percent of the West Bank was given up, and 60 percent of Gaza. No one knows geography, and it’s better not to know, since the reality on the ground is so astonishing, considering the verbal hoopla and self-congratulation. And that pseudo-pundit—the insufferably conceited Thomas Friedman—still has the gall to say that “Arab TV” shows one-sided pictures, as if “Arab TV” should be showing things from Israel’s point of view the way CNN does, with “Mideast violence” the catchall word for the ethnic cleansing that Israel is wreaking on the Palestinians in their ghettos and camps. Has Friedman (or CNN, for that matter) ever tried to point out the difference between an attacking army fighting a colonial war on the territory of the people it has occupied for thirty-five years, and the people defending against that butchery? Of course not, for indeed why should Friedman ever bother to say honestly that there is no Palestinian occupation, there are no Palestinian F-16s, no Apache helicopters, no gunboats, no Merkava tanks, in short, no Palestinian occupation of Israel. So much for Friedman’s credentials as an honest commentator and reporter, who has utterly failed in unadorned terms both to explain the U.S. view and to understand the Arab and Palestinian cause. Can he not see that he and his writings are part of the problem, that in their maundering selfjustifications and their dishonesty, showing no sign of the self-criticism he keeps hectoringly expecting of others, he actually aggravates the ignorance and the misperceptions rather than reducing them? Poor journalist and educator, he."

"Whether they want to or not, the Arab people today face a wholesale attack on their future by an imperial power, America, that acts in concert with Israel to pacify, subdue, and finally reduce us to a bunch of warring fiefdoms whose first loyalty is not to their people but to the great superpower (and its local surrogate) itself. Not to understand that this is the conflict that will shape our area for decades to come is willingly to blind oneself. What is now needed is a breaking of the iron bands that tie Arab societies into sullen knots of disaffected people, insecure leaders, and alienated intellectuals. This is an unprecedented crisis. Unprecedented means are therefore required to confront it. The first step then is to realize the scope of the problem, and then go on to overcome what reduces us to helpless rage and marginalized reaction, a condition by no means to be accepted willingly. The alternative to such an unattractive condition promises a great deal more hope."

"Culture can be used as a screen between the members of that culture and some of the horrid practices that occur, sometimes in the name of culture. Culture can become a way of disguising the reality, so that one can say "Well we're not just a people who flayed all these buggers and niggers out there, we're a people who produced Titian and we produced Michelangelo." And Arnold, I think, meant it that way. For him culture was a way of stemming the tide of rebellion. It was a way of pacifying, of mystifying."

"Early on, I was informed by theorists such as Cixous, Said, Spivak, Gates and mostly postcolonial and feminist theorists."

"As an Egyptian of Palestinian origin teaching English literature at an American university, who had built his scholarly career on a Polish sailor that became an English writer (Joseph Conrad), Said's assertion that western orientalists could not comprehend the East and easterners because they were born into a different culture, seems somewhat bizarre."

"(MM: Is the writer "the one who belongs nowhere"?) NG: Edward Said wrote, in his wonderful autobiography Out of Place, that to be so in the world may be a way to better understanding between individuals and nations, an open state of being attained against the monolithic cages of nationalism, religion and closed cultures."

"Lewis was an Orientalist before Edward Said made that a term of abuse. Said was not a scholar of the Middle East, but a polemicist from the Middle East. He was also an intellectual impostor. Ever since Orientalism came out in 1978, proper historians have concluded that it would be a masterpiece, if only it were true. The only people who take Edward Said’s books seriously are, in no particular order of irrelevance, academic poseurs, chippy lefties, and the legions of chippy academic lefty poseurs churned out by the departments of Middle Eastern Studies."

"I am a medievalist, but [Said] hates the Middle Ages. Altogether he loathes the past, he does not have the ability to enter into the spirit of other ages. He lies about European novelists and twists their words; I am myself a novelist with great sympathy for some of those whom he denounces in his book [Orientalism]. Finally, I am an orientalist, too, and his book is a long and persevering polemic against my subject, so I need to ask: is there anything at all to like in Said's book? – No. It is written far too quickly and carelessly. It abounds with misprints and mis-spelled names. It is an extremely polemic book, and throughout time many polemic books for or against Islam and the Muslim world have been written, but none have been taken seriously in the same way as Said. ... The fact is that researchers cannot build anything on Said's thoughts-dead-end. [...] He has made it difficult for Westerners to say anything critical about Islam and the Muslim world. You cannot do that because then you run the risk of getting denounced as an orientalist, i.e. a racist, an imperialist and other terrible things."

"To set my cards out on the table at this early stage, that book seems to me a work of malignant charlatanry in which it is hard to distinguish honest mistakes from wilful misrepresentations."

"The ruling intellectual paradigm in academic area studies is called "post-colonial theory." Post-colonial theory was founded by Edward Said. Said is famous for equating professors who support American foreign policy with the 19th century European intellectuals who propped up racist colonial empires. The core premise of post-colonial theory is that it is immoral for a scholar to put his knowledge of foreign languages and cultures at the service of American power. Said has condemned the United States as a nation with "a history of reducing whole peoples, countries, and even continents to ruin by nothing short of holocaust." Said has actively urged his readers to replace their naive belief in America as the defender of liberty and democracy with his supposedly more accurate picture of America as a habitual perpetrator of genocide. Indeed, Said has dismissed the very idea of American democracy as a farce. Yet Edward Said is the most honored and influential theorist in academic area studies today. Recently, the Title VI-funded Middle East Study Center at the University of California Santa Barbara sponsored an outreach workshop for K through 12 teachers in which only the writings of Edward Said and his like-minded colleagues were used to explain "why they hate us." Many of the authors assigned in that workshop have been widely condemned, even by liberal and left-leaning commentators, as holding an "anti-American perspective."Yet I do not argue that only material that praises American foreign policy should be assigned in programs sponsored by Title VI. I do argue, however, that our Title VI centers, as currently constituted, purvey an extreme and one-sided perspective which almost invariably criticizes American foreign policy. What is needed is a restoration of intellectual and political balance to our area studies programs. In my written testimony, I refer to other examples of bias at Title VI centers. Title VI-funded professors take Edward Said's condemnation of scholars who cooperate with the American Government very seriously."

"A historian of science is not expected to be a scientist, but he is expected to have some basic knowledge of the scientific alphabet. Similarly, a historian of Orientalism—that is to say, the work of historians and philologists—should have at least some acquaintance with the history and philology with which they were concerned. Mr. Said shows astonishing blind spots. He asserts [in his book Orientalism] that “Britain and France dominated the Eastern Mediterranean from about the end of the seventeenth century on [sic]” (p. 17)—that is, when the Ottoman Turks who ruled the eastern Mediterranean were just leaving Austria and Hungary. This rearrangement of history is necessary for Mr. Said's thesis; others are apparently due to unpolemical ignorance—for example his belief that Muslim armies conquered Turkey before North Africa (p. 59)—that is to say, that the eleventh century came before, the seventh, and that Egypt was “annexed” by England (p. 35). Egypt was indeed occupied and dominated, but was never annexed or directly administered. In another remarkable passage, he chides the German philosopher Friedrich Schlegel because, even after he “had practically renounced his Orientalism, he still held that Sanskrit and Persian on the one hand and Greek and German on the other had more affinities with each other than with the Semitic, Chinese, American, or African languages” (p. 98). Mr. Said seems to object to this view—which would not be challenged by any serious philologist—and regards it as a pernicious residue of Schlegel's former Orientalism"

"Just before the United States decided to invade Iraq, I read an essay by Edward Said in which he noted how, for the first time in history, mass protests were taking place against a war before war was declared. It gave him him great hope. He wrote: "Mass action and mass protest on the basis of human community and human sustainability are still formidable tools of human resistance. Call them weapons of the weak..." In this site of "human community," as Said called those with whom we share common cause, our anger and fear are no longer privatized."

"Because of the attitudes surrounding me, the aesthetic ideology with which I grew up, I came into my twenties believing in poetry, in all art, as the expression of a higher world view, what the critic Edward Said has termed "a quasi-religious wonder, instead of a human sign to be understood in secular and social terms.""

"There are many Americans who would be mortified to be associated with their government's policies. The most scholarly, scathing, incisive, hilarious critiques of the hypocrisy and the contradictions in U.S. government policy come from American citizens. When the rest of the world wants to know what the U.S. government is up to, we turn to Noam Chomsky, Edward Said, Howard Zinn, Ed Herman, Amy Goodman, Michael Albert, Chalmers Johnson, William Blum, and Anthony Arnove to tell us what's really going on."

"“The Arab has been on the receiving end not of benign Zionism—which has been restricted to Jews,” Edward Said wrote in The Question of Palestine, “but of an essentially discriminatory and powerful culture, of which, in Palestine, Zionism has been the agent.”"

"I call investing the greatest business in the world ... because you never have to swing. You stand at the plate, the pitcher throws you General Motors at 47! U.S. Steel at 39! and nobody calls a strike on you. There's no penalty except opportunity lost. All day you wait for the pitch you like; then when the fielders are asleep, you step up and hit it."

"In my view, for most people, the best thing to do is to own the S&P 500 index fund. People will try and sell you other things because there’s more money in it for them if they do. And I’m not saying that that’s a conscious act on their part. Most good salespeople believe their own baloney."

"You're dealing with a lot of silly people in the marketplace; it's like a great big casino and everyone else is boozing. If you can stick with Pepsi, you should be O.K."

"Draw a circle around the businesses you understand and then eliminate those that fail to qualify on the basis of value, good management and limited exposure to hard times. ... Buy into a company because you want to own it, not because you want the stock to go up. ... People have been successful investors because they've stuck with successful companies. Sooner or later the market mirrors the business."

"Love is the greatest advantage a parent can give."

"I'll tell you why I like the cigarette business. ... It costs a penny to make. Sell it for a dollar. It's addictive. And there's fantastic brand loyalty."

"Someone's sitting in the shade today because someone planted a tree a long time ago."

"Never count on making a good sale. Have the purchase price be so attractive that even a mediocre sale gives good results."

"I like thinking big. I always have. To me it's very simple: if you're going to be thinking anyway, you might as well think big."

"It's a game of a million inferences. There are a lot of things to draw inferences from — cards played and not played. These inferences tell you something about the probabilities. It's got to be the best intellectual exercise out there. You're seeing through new situations every ten minutes. Bridge is about weighing gain/loss ratios. You're doing calculations all the time."

"I don't have a problem with guilt about money. The way I see it is that my money represents an enormous number of claim checks on society. It is like I have these little pieces of paper that I can turn into consumption. If I wanted to, I could hire 10,000 people to do nothing but paint my picture every day for the rest of my life. And the GNP would go up. But the utility of the product would be zilch, and I would be keeping those 10,000 people from doing AIDS research, or teaching, or nursing. I don't do that though. I don't use very many of those claim checks. There's nothing material I want very much. And I'm going to give virtually all of those claim checks to charity when my wife and I die."

"If you understood a business perfectly and the future of the business, you would need very little in the way of a margin of safety. So, the more vulnerable the business is, assuming you still want to invest in it, the larger margin of safety you'd need. If you're driving a truck across a bridge that says it holds 10,000 pounds and you've got a 9,800 pound vehicle, if the bridge is 6 inches above the crevice it covers, you may feel okay, but if it's over the Grand Canyon, you may feel you want a little larger margin of safety..."

"Wall Street is the only place that people ride to work in a Rolls Royce to get advice from those who take the subway."

"Investors making purchases in an overheated market need to recognize that it may often take an extended period for the value of even an outstanding company to catch up with the price they paid."

"We don't get paid for activity, just for being right. As to how long we'll wait, we'll wait indefinitely."

"Success in investing doesn't correlate with I.Q. once you're above the level of 125. Once you have ordinary intelligence, what you need is the temperament to control the urges that get other people into trouble in investing."

"If I was running $1 million today, or $10 million for that matter, I'd be fully invested. Anyone who says that size does not hurt investment performance is selling. The highest rates of return I've ever achieved were in the 1950s. I killed the Dow. You ought to see the numbers. But I was investing peanuts then. It's a huge structural advantage not to have a lot of money. I think I could make you 50% a year on $1 million. No, I know I could. I guarantee that."

"The best thing that happens to us is when a great company gets into temporary trouble... We want to buy them when they're on the operating table."

"We're more comfortable in that kind of business. It means we miss a lot of very big winners. But we wouldn't know how to pick them out anyway. It also means we have very few big losers - and that's quite helpful over time. We're perfectly willing to trade away a big payoff for a certain payoff."

"I wouldn't mind going to jail if I had three cellmates who played bridge. ... The approach and strategies [of bridge and stock investing] are very similar. In the stock market you do not base your decisions on what the market is doing, but on what you think is rational. With bridge, you need to adhere to a disciplined bidding system. While there is no one best system, there is one that works best for you. Once you choose a system, you need to stick with it."

"A very low cost index fund where you don't put in all your money at one time ... If you accumulate a low cost index fund over 10 years ... with fairly regular sums, I think you will probably do better than 90% of the people around you that take up investing at a similar time."

"It's class warfare. My class is winning, but they shouldn't be."

"It takes 20 years to build a reputation and five minutes to ruin it. If you think about that, you'll do things differently."

"You couldn't advance in a finance department in this country unless you taught that the world was flat."

"The free market's the best mechanism ever devised to put resources to their most efficient and productive use. ... The government isn't particularly good at that. But the market isn't so good at making sure that the wealth that's produced is being distributed fairly or wisely. Some of that wealth has to be plowed back into education, so that the next generation has a fair chance, and to maintain our infrastructure, and provide some sort of safety net for those who lose out in a market economy. And it just makes sense that those of us who've benefited most from the market should pay a bigger share. ... When you get rid of the estate tax, you're basically handing over command of the country's resources to people who didn't earn it. It's like choosing the 2020 Olympic team by picking the children of all the winners at the 2000 Games."

"I happen to have a talent for allocating capital. But my ability to use that talent is completely dependent on the society I was born into. If I'd been born into a tribe of hunters, this talent of mine would be pretty worthless. I can't run very fast. I'm not particularly strong. I'd probably end up as some wild animal's dinner. But I was lucky enough to be born in a time and place where society values my talent, and gave me a good education to develop that talent, and set up the laws and the financial system to let me do what I love doing — and make a lot of money doing it. The least I can do is help pay for all that."

"The 400 of us pay a lower part of our income in taxes than our receptionists do, or our cleaning ladies, for that matter. If you're in the luckiest 1 percent of humanity, you owe it to the rest of humanity to think about the other 99 percent."

"You know, if I'm playing bridge and a naked woman walks by, I don't ever see her — don't test me on that! ... You know, I wouldn't mind going to jail if I had the right three cell mates, so we could play bridge all the time. ... It takes some investment to play it ... I mean, you cannot sit down and learn how to play it like most games. ... There's a lotta lessons in it ... you have to look at all the facts. You have to draw inferences from what you've seen, what you've heard. You have to discard improper theories about what the hand had as more evidence comes in sometimes. You have to be open to a possible change of course if you get new information. You have to work with a partner, particularly on defense."

"People will always try to stop you doing the right thing if it is unconventional."

"You want to be greedy when others are fearful. You want to be fearful when others are greedy. It's that simple. ... They're pretty fearful. In fact, in my adult lifetime, I don't think I've ever seen people as fearful economically as they are right now."

"More than 99% of my wealth will go to philanthropy during my lifetime or at death. Measured by dollars, this commitment is large. In a comparative sense, though, many individuals give more to others every day. Millions of people who regularly contribute to churches, schools, and other organizations thereby relinquish the use of funds that would otherwise benefit their own families. The dollars these people drop into a collection plate or give to United Way mean forgone movies, dinners out, or other personal pleasures. In contrast, my family and I will give up nothing we need or want by fulfilling this 99% pledge. Moreover, this pledge does not leave me contributing the most precious asset, which is time. Many people, including — I'm proud to say — my three children, give extensively of their own time and talents to help others. Gifts of this kind often prove far more valuable than money."

"Some material things make my life more enjoyable; many, however, would not. I like having an expensive private plane, but owning a half-dozen homes would be a burden. Too often, a vast collection of possessions ends up possessing its owner. The asset I most value, aside from health, is interesting, diverse, and long-standing friends. My wealth has come from a combination of living in America, some lucky genes, and compound interest. Both my children and I won what I call the ovarian lottery. (For starters, the odds against my 1930 birth taking place in the U.S. were at least 30 to 1. My being male and white also removed huge obstacles that a majority of Americans then faced.) My luck was accentuated by my living in a market system that sometimes produces distorted results, though overall it serves our country well. I've worked in an economy that rewards someone who saves the lives of others on a battlefield with a medal, rewards a great teacher with thank-you notes from parents, but rewards those who can detect the mispricing of securities with sums reaching into the billions. In short, fate's distribution of long straws is wildly capricious. The reaction of my family and me to our extraordinary good fortune is not guilt, but rather gratitude. Were we to use more than 1% of my claim checks on ourselves, neither our happiness nor our well-being would be enhanced. In contrast, that remaining 99% can have a huge effect on the health and welfare of others. That reality sets an obvious course for me and my family: Keep all we can conceivably need and distribute the rest to society, for its needs. My pledge starts us down that course."

"I could end the deficit in five minutes. You just pass a law that says that any time there's a deficit of more than 3% of GDP, all sitting members of Congress are ineligible for re-election."

"The approach and strategies are very similar in that you gather all the information you can and then keep adding to that base of information as things develop. You do whatever the probabilities indicated based on the knowledge that you have at that time, but you are always willing to modify your behaviour or your approach as you get new information. In bridge, you behave in a way that gets the best from your partner. And in business, you behave in the way that gets the best from your managers and your employees."

"Anyone who has become rich twice is dumb. Why would you risk what you need and have for what you don’t need? If you are already rich, there is no upside to taking on a lot more risk, but there is disgrace on the downside."

"Criticize by category — praise by name."

"I have been on twenty public company corporate boards, not counting any Berkshire subsidiaries. ... The independent directors, in many cases, are the least independent. ... If the income you receive as a corporate director ... is an important part of your income ... how in the world is that independent?"

"My old boss, Ben Graham, told me very early on you get more trouble with a good idea than a bad idea, because the good idea works. I mean, it's a good idea to buy a home, for example. And then people go crazy sometimes. The good idea works, and it works, and it works. Stocks work out better than bonds most of the time. And, after a while, people forget that there were some other limiting conditions. With Edgar Lawrence Smith's book, it was that when bonds yield the same as stocks — which was the case then — the stocks are going to outperform because they have this retained earnings. So stocks started going up in the Twenties and all of a sudden they were selling at 5 or 6 times the prices as when they bought the book. And the original correct perception on his part had experienced changing conditions, but people ... got their confirmation through stock prices. That's what happens in bull markets. People start out thinking stocks are cheap, and then they start thinking stocks have gone up. And, a stock can be a good buy or a bad buy. A bond can be a good buy or a bad buy. It depends on price."

"Can you really explain to a fish what it's like to walk on land? One day on land is worth a thousand years of talking about it, and one day running a business has exactly the same kind of value."

"Our performance, relatively, is likely to be better in a bear market than in a bull market ... in a year when the general market had a substantial advance, I would be well satisfied to match the advance of the averages."

"I make no attempt to forecast the general market — my efforts are devoted to finding undervalued securities. However, I do believe that widespread public belief in the Inevitability of profits from investments in stocks will lead to eventual trouble. Should this occur, prices, but not intrinsic values in my opinion, of even undervalued securities can be expected to be substantially affected."

"Management's objective is to achieve a return on capital over the long term which averages somewhat higher than that of American industry generally — while utilizing sound accounting and debt policies."

"An irresistible footnote: in 1971, pension fund managers invested a record 122% of net funds available in equities — at full prices they couldn't buy enough of them. In 1974, after the bottom had fallen out, they committed a then record low of 21% to stocks."

"The primary test of managerial economic performance is the achievement of a high earnings rate on equity capital employed (without undue leverage, accounting gimmickry, etc.) and not the achievement of consistent gains in earnings per share. In our view, many businesses would be better understood by their shareholder owners, as well as by the general public, if managements and financial analysts modified the primary emphasis they place upon earnings per share, and upon yearly changes in that figure."

"We have tried occasionally to buy toads at bargain prices with results that have been chronicled in past reports. Clearly our kisses fell flat. We have done well with a couple of princes — but they were princes when purchased. At least our kisses didn't turn them into toads. And, finally, we have occasionally been quite successful in purchasing fractional interests in easily-identifiable princes at toad-like prices."

"It's simply to say that managers and investors alike must understand that accounting numbers is the beginning, not the end, of business valuation."

"When returns on capital are ordinary, an earn-more-by-putting-up-more record is no great managerial achievement. You can get the same result personally while operating from your rocking chair. Just quadruple the capital you commit to a savings account and you will quadruple your earnings. You would hardly expect hosannas for that particular accomplishment. Yet, retirement announcements regularly sing the praises of CEOs who have, say, quadrupled earnings of their widget company during their reign — with no one examining whether this gain was attributable simply to many years of retained earnings and the workings of compound interest."

"Ben's Mr. Market allegory may seem out-of-date in today's investment world, in which most professionals and academicians talk of efficient markets, dynamic hedging and betas. Their interest in such matters is understandable, since techniques shrouded in mystery clearly have value to the purveyor of investment advice. After all, what witch doctor has ever achieved fame and fortune by simply advising "Take two aspirins"?"

"Over the years, Charlie [Munger, Berkshire Hathaway Vice Chairman] and I have observed many accounting-based frauds of staggering size. Few of the perpetrators have been punished; many have not even been censured. It has been far safer to steal large sums with pen than small sums with a gun."

"In fact, when we own portions of outstanding businesses with outstanding managements, our favorite holding period is forever."

"For example: (1) As if governed by Newton's First Law of Motion, an institution will resist any change in its current direction; (2) Just as work expands to fill available time, corporate projects or acquisitions will materialize to soak up available funds; (3) Any business craving of the leader, however foolish, will be quickly supported by detailed rate-of-return and strategic studies prepared by his troops; and (4) The behavior of peer companies, whether they are expanding, acquiring, setting executive compensation or whatever, will be mindlessly imitated."

"After 25 years of buying and supervising a great variety of businesses, Charlie and I have not learned how to solve difficult business problems. What we have learned is to avoid them. To the extent we have been successful, it is because we concentrated on identifying one-foot hurdles that we could step over because we acquired any ability to clear seven-footers."

"The most common cause of low prices is pessimism — some times pervasive, some times specific to a company or industry. We want to do business in such an environment, not because we like pessimism but because we like the prices it produces. It's optimism that is the enemy of the rational buyer."

"Our stay-put behavior reflects our view that the stock market serves as a relocation center at which money is moved from the active to the patient."

"We've long felt that the only value of stock forecasters is to make fortune tellers look good. Even now, Charlie and I continue to believe that short-term market forecasts are poison and should be kept locked up in a safe place, away from children and also from grown-ups who behave in the market like children."

"The strategy we've adopted precludes our following standard diversification dogma. Many pundits would therefore say the strategy must be riskier than that employed by more conventional investors. We disagree. We believe that a policy of portfolio concentration may well decrease risk if it raises, as it should, both the intensity with which an investor thinks about a business and the comfort-level he must feel with its economic characteristics before buying into it. In stating this opinion, we define risk, using dictionary terms, as "the possibility of loss or injury.""

"Just because Charlie and I can clearly see dramatic growth ahead for an industry does not mean we can judge what its profit margins and returns on capital will be as a host of competitors battle for supremacy. At Berkshire we will stick with businesses whose profit picture for decades to come seems reasonably predictable. Even then, we will make plenty of mistakes."

"The sad fact is that most major acquisitions display an egregious imbalance: They are a bonanza for the shareholders of the acquiree; they increase the income and status of the acquirer's management; and they are a honey pot for the investment bankers and other professionals on both sides. But, alas, they usually reduce the wealth of the acquirer's shareholders, often to a substantial extent. That happens because the acquirer typically gives up more intrinsic value than it receives. Do that enough, says John Medlin, the retired head of Wachovia Corp., and "you are running a chain letter in reverse." ... The acquisition problem is often compounded by a biological bias: Many CEOs attain their position in part because they possess an abundance of animal spirits and ego."

"Of course, Charlie and I can identify only a few Inevitables, even after a lifetime of looking for them. Leadership alone provides no certainties: Witness the shocks some years back at General Motors, IBM and Sears, all of which had enjoyed long periods of seeming invincibility. Though some industries or lines of business exhibit characteristics that endow leaders with virtually insurmountable advantages, and that tend to establish Survival of the Fattest as almost a natural law, most do not. Thus, for every Inevitable, there are dozens of Impostors, companies now riding high but vulnerable to competitive attacks."

"In a bull market, one must avoid the error of the preening duck that quacks boastfully after a torrential rainstorm, thinking that its paddling skills have caused it to rise in the world. A right-thinking duck would instead compare its position after the downpour to that of the other ducks on the pond."

"But now for the final exam: If you expect to be a net saver during the next five years, should you hope for a higher or lower stock market during that period? Many investors get this one wrong. Even though they are going to be net buyers of stocks for many years to come, they are elated when stock prices rise and depressed when they fall. In effect, they rejoice because prices have risen for the "hamburgers" they will soon be buying. This reaction makes no sense. Only those who will be sellers of equities in the near future should be happy at seeing stocks rise. Prospective purchasers should much prefer sinking prices."

"Our future rates of gain will fall far short of those achieved in the past. Berkshire's capital base is now simply too large to allow us to earn truly outsized returns. If you believe otherwise, you should consider a career in sales but avoid one in mathematics (bearing in mind that there are really only three kinds of people in the world: those who can count and those who can't)."

"Intrinsic value can be defined simply: It is the discounted value of the cash that can be taken out of a business during its remaining life. The calculation of intrinsic value, though, is not so simple. As our definition suggests, intrinsic value is an estimate rather than a precise figure, and it is additionally an estimate that must be changed if interest rates move or forecasts of future cash flows are revised."

"We will reject interesting opportunities rather than over-leverage our balance sheet."

"Those who attended [the annual meeting] last year saw your Chairman pitch to Ernie Banks. This encounter proved to be the titanic duel that the sports world had long awaited. After the first few pitches — which were not my best, but when have I ever thrown my best? — I fired a brushback at Ernie just to let him know who was in command. Ernie charged the mound, and I charged the plate. But a clash was avoided because we became exhausted before reaching each other."

"The line separating investment and speculation, which is never bright and clear, becomes blurred still further when most market participants have recently enjoyed triumphs. Nothing sedates rationality like large doses of effortless money. After a heady experience of that kind, normally sensible people drift into behavior akin to that of Cinderella at the ball. They know that overstaying the festivities—that is, continuing to speculate in companies that have gigantic valuations relative to the cash they are likely to generate in the future—will eventually bring on pumpkins and mice. But they nevertheless hate to miss a single minute of what is one helluva party. Therefore, the giddy participants all plan to leave just seconds before midnight. There's a problem, though: They are dancing in a room in which the clocks have no hands."

"Instead, we try to apply Aesop's 2,600-year-old equation to opportunities in which we have reasonable confidence as to how many birds are in the bush and when they will emerge (a formulation that my grandsons would probably update to "A girl in a convertible is worth five in the phonebook.")."

"But a pin lies in wait for every bubble. And when the two eventually meet, a new wave of investors learns some very old lessons: First, many in Wall Street — a community in which quality control is not prized — will sell investors anything they will buy. Second, speculation is most dangerous when it looks easiest."

"After all, you only find out who is swimming naked when the tide goes out."

"Most companies are saddled with institutional constraints. A company's history, for example, may commit it to an industry that now offers limited opportunity. A more common problem is a shareholder constituency that pressures its manager to dance to Wall Street's tune. Many CEOs resist, but others give in and adopt operating and capital-allocation policies far different from those they would choose if left to themselves."

"Investors should remember that excitement and expenses are their enemies. And if they insist on trying to time their participation in equities, they should try to be fearful when others are greedy and greedy only when others are fearful."

"Long ago, Sir Isaac Newton gave us three laws of motion, which were the work of genius. But Sir Isaac's talents didn't extend to investing: He lost a bundle in the South Sea Bubble, explaining later, "I can calculate the movement of the stars, but not the madness of men." If he had not been traumatized by this loss, Sir Isaac might well have gone on to discover the Fourth Law of Motion: For investors as a whole, returns decrease as motion increases."

"Size seems to make many organizations slow-thinking, resistant to change and smug."

"The worst sort of business is one that grows rapidly, requires significant capital to engender the growth, and then earns little or no money. Think airlines. Here a durable competitive advantage has proven elusive ever since the days of the Wright Brothers. Indeed, if a farsighted capitalist had been present at Kitty Hawk, he would have done his successors a huge favor by shooting Orville down."

"I've reluctantly discarded the notion of my continuing to manage the portfolio after my death — abandoning my hope to give new meaning to the term "thinking outside the box.""

"Long ago, Ben Graham taught me that “Price is what you pay; value is what you get.” Whether we're talking about socks or stocks, I like buying quality merchandise when it is marked down."

"Putting people into homes, though a desirable goal, shouldn't be our country's primary objective. Keeping them in their homes should be the ambition."

"We never want to count on the kindness of strangers in order to meet tomorrow's obligations. When forced to choose, I will not trade even a night's sleep for the chance of extra profits."

"Upon leaving [the derivatives business], our feelings about the business mirrored a line in a country song: "I liked you better before I got to know you so well.""

"The common intellectual theme of the investors from Graham-Doddsville is this: they search for discrepencies between the value of a business and the price of small pieces of that business in the market... through the medium of marketable stocks..."

"Our Graham & Dodd investors... do not discuss beta, the or in returns among securities. ...[M]ost of them would have difficulty defining these terms. The investors simply focus on two variables: price and value."

"Walter never went to college, but took a course from Ben Graham at night at the . Walter left Graham-Newman [Partnership] in 1955... He knows how to identify securities that sell at considerably less than their value to a private owner. And that's all he does. ...He simply says, if a business is worth a dollar and I can buy it for 40 cents, something good may happen to me. And he does it over and over again."

"Tom [Knapp] was a chemistry major at Princeton before the war; when he came back... he was a beach bum. And then one day he read that Dave Dodd was giving a night course in investments at Columbia. Tom took it on a non-credit basis, and he got so interested... that he enrolled at Columbia Business School where he got the MBA... He took Dodd's course again, and took Ben Graham's course. ...35 years later ...I found him on the beach ...he owns the beach!"

"[T]he idea of buying dollar bills for 40 cents takes immediately with people or it doesn't take at all. It's like an inoculation. ...It doesn't seem to be a matter of I.Q. or academic training. It's instant recognition, or it's nothing."

"Stan [Perlmeter] was a liberal arts major... We happened to be in the same building... Again, it took five minutes for Stan to embrace the value approach."

"Very, very few s are managed from a value standpoint."

"It's not like I am reciting... the names of a bunch of lottery winners. ...I knew what they had been taught and ...had some personal knowledge of their intellect, character and temperament. ...[T]his group has assumed far less risk than average; note their record in years when the general market is weak. While they differ greatly in style, these investors are, mentally, always buying the business, not buying the stock. ...[A]ll exploit the difference between the market price of a business and its intrinsic value."

"I'm convinced that there is much inefficiency in the market."

"When the price of a stock can be influenced by a "herd" on Wall Street with prices set at the margin by the most emotional person, or the greediest person, or the most depressed person, it is hard to argue that the market always prices rationally. In fact, market prices are often nonsensical."

"The greater the potential for reward in the value portfolio, the less risk there is."

"The Washington Post Company in 1973 was selling for $80 million in the market. ...[Y]ou could have sold the assets ...for not less than $400 million ...Now, if the stock had declined even further... to $40 million... its beta would have been greater. ...This is truly Alice in Wonderland. I have never been able to figure out why it's riskier to buy $400 million worth of properties for $40 million than for $80 million."

"You... have to have the knowledge to... make a very general estimate about the value of the underlying businesses. But you do not cut it close. That is what Ben Graham meant by having a margin of safety."

"[T]he secret has been out for 50 years, ever since Ben Graham and Dave Dodd wrote Security Analysis, yet I have seen no trend toward in... 35 years... There seems to be some perverse human characteristic that likes to make easy things difficult."

"There will continue to be wide discrepancies between price and value in the marketplace, and those who read their Graham and Dodd will continue to prosper."

"Risk comes from not knowing what you're doing. "The Three Essential Warren Buffett Quotes To Live By" forbes.com (20 April 2014)"

"We're going to move a lot of crude (oil) in this country, and we have to learn how to do it very safely. "Buffett: Moving Oil By Rail Safely Is A Major Industry Concern" Investing.com (24 April 2014)"

"You can't make a good deal with a bad person. "23 Quotes from Warren Buffett on Life and Generosity" forbes.com (02 December 2013)"

"Opportunities come infrequently. When it rains gold, put out the bucket, not the thimble. "25 Best Warren Buffett Quotes" The Motley Fool (28 September 2014)"

"What counts for most people in investing is not how much they know, but rather how realistically they define what they don't know. "The genius of Warren Buffett in 23 quotes" MarketWatch (19 August 2015)"

"I insist on a lot of time being spent, almost every day, to just sit and think. That is very uncommon in American business. I read and think. So I do more reading and thinking, and make less impulse decisions than most people in business. I do it because I like this kind of life. "10 Brilliant Quotes From Warren Buffett, America's Second-Richest Person " entrepreneur.com (13 November 2014)"

"The problem with municipal finance generally is that, you know, Neville Chamberlain said “not in our time,” in terms of peace and, basically, many politicians think “not in my time” when they’re dealing with fiscal matters. The pension situation, first states, then cities, and so-on, you… it’s absolutely terrible, because really don’t wanna face – they want, they can give promises now which translate into votes, and they don’t really have to with the pensions they really don’t have to deliver on those until they’re long gone. And Puerto Rico, they’ve been kicking the can down the road for a long time, and they even raised new money, I think, not much more than a year ago, a very high price for hedge funds. The answer to financial problems is not more borrowing, more borrowing, but they’ll do it as long as they can and finally the day of reckoning comes and it would have been so much easier to tackle the problem earlier and no, you know, you got all different classes of bondholders and other claimants and they’re gonna fight like crazy. Charlie [Munger] always says, he says, “an ounce of prevention is worth a ton of cure,” and now you’re in the cure stage in Puerto Rico. "Buffett on Puerto Rico's debt crisis" CNBC (2 May 2016)"

"Take the job that you would take if you were independently wealthy."

"Look for integrity, intelligence and energy."

"There's a whole bunch of things I don't know a thing about — I just stay away from those. So, I stay within what I call my circle of competence."

"I just read and read and read. ... I have always enjoyed reading."

"Capitalism is all about somebody coming and trying to take the castle. Now what you need is .... you need a castle that has some durable competitive advantage — some castle that has a moat around it."

"I like to study failure, actually. My partner says, "I want to know where I'll die so I'll never go there." We want to see what has caused businesses to go bad. The biggest thing that kills them is complacency. ... The danger would always be that you rest on your laurels."

"Warren Buffett's Top 10 Rules for Success – YouTube, uploaded by Evan Carmichael, 2015"

"I eat like a normal 6-year-old, but if you look at the mortality statistics, I mean, 6-year-olds don't die very often."

"Confidence comes back one at a time, but fear, is instantaneous."

"In terms of cryptocurrencies, generally, I can say with almost certainty that they will come to a bad ending."

"I would like to first introduce our directors. I'm Warren Buffett, and I was born and raised here in Omaha. We have Greg Abel — he was born and raised in Canada, and we have Ajit Jain who was born and raised in India. So we have a very diverse group."

"There's no question that trade can be an act of war, and I think it's led to bad things like the attitudes it's brought out in the United States. We should be looking to trade with the rest of the world. We should do what we do best, and they should do what they do best. With eight countries possessing nuclear weapons, including a few I would call quite unstable, I don't think it's a great idea to design a world where a few countries say, "Haha, we've won" while other countries are envious. … The main thing is that trade should not be a weapon. The United States has become an incredibly important country starting from nothing 250 years ago — there's never been anything like it. And it's a big mistake when you have 7.5 billion people who don't like you very well and you have 300 million people crowing about how well they've done. I don't think it's right and I don't think it's wise. The more prosperous the rest of the world becomes, it won't be at our expense — the more prosperous we'll become and the safer we'll feel and your children will feel someday."

"Chains of habit are too light to be felt until they are too heavy to be broken."

"Rule No. 1: Never lose money. Rule No. 2: Never forget rule No. 1."

"Buy stock in a business that's so good that an idiot can run it, because sooner or later one will."

"Boy, if he doesn't give capitalism a good name, who does?"

"Buffett, one of the richest men in the world and a vocal supporter of higher taxes on the rich, also is making use of a Roth. At the end of 2018, Buffett had $20.2 million in it."

"Buffett does not believe that it is wise to bequeath great wealth and plans to give most of his money to his charitable foundation. ... Buffett is not cutting his children out of his fortune because they are wastrels or wantons or refuse to go into the family business — the traditional reasons rich parents withhold money. Says he: "My kids are going to carve out their own place in this world, and they know I'm for them whatever they want to do." But he believes that setting up his heirs with "a lifetime supply of food stamps just because they came out of the right womb" can be "harmful" for them and is "an antisocial act." To him the perfect amount to leave children is "enough money so that they would feel they could do anything, but not so much that they could do nothing." For a college graduate, Buffett reckons "a few hundred thousand dollars" sounds about right."

"Buffett believes the most important quality for an investor is temperament, not intellect. A successful investor doesn't focus on being with or against the crowd. The stock market will swing up and down. But in good times and bad, Buffett stays focused on his goals."

"Buffett had invited me to Omaha to discuss tax policy. More specifically, he wanted to know why Washington continued to cut taxes for people in his income bracket when the country was broke. ... Buffett's low rates were a consequence of the fact that, like most wealthy Americans, almost all his income came from dividends and capital gains, investment income that since 2003 has been taxed at only 15 percent. The receptionist's salary, on the other hand, was taxed at almost twice that rate once FICA was included. From Buffett's perspective, the discrepancy was unconscionable."

"I asked Buffett how many of his fellow billionaires shared his views. He laughed. “I’ll tell you, not very many,” he said. “They have this idea that it’s ‘their money’ and they deserve to keep every penny of it. What they don't factor in is all the public investment that lets us live the way we do." … It may be surprising to some to hear the world’s foremost capitalist talk in this way, but Buffett’s views aren’t necessarily a sign of a soft heart. Rather, they reflect an understanding that how well we respond to globalization won’t be just a matter of identifying the right policies. It will also have to do with a change in spirit, a willingness to put our common interests and the interests of future generations ahead of short-term expediency."

"Warren Buffett, one of the richest guys in the world, openly admits that his effective tax rate is lower than his secretary's. It's time to tell the billionaire class that if they want to enjoy the benefits of America, they have to accept their responsibilities, and they have to start paying their fair share of taxes."

""How can you reconcile destroying the livelihoods of six hundred families," a local county judge wrote to Mr. Buffett at the time (2001). "Surely greater profits can't be more important than the lives of these people," he wrote, pleading with Mr. Buffett to keep the plant open. Mr. Buffett never responded, and the factory was closed just a few months later."

"What J.P. Morgan and John D. Rockefeller were to the Age of Robber Barons, Microsoft's Bill Gates and Berkshire Hathaway's Warren Buffett, as well as digital moguls like Mark Zuckerberg and Jeff Bezos are to the contemporary age of the rule of the 1%. Then as now, the super-rich used governments to write laws and rules to allow them to accumulate unlimited wealth; then as now, creating monopolies by enclosing the commons and killing competition is the strategy for becoming the 1%."

"The world's second-richest person called on Washington policymakers to adopt fundamental reforms on such costs to address what he called a "national emergency." He said health care eats up 17 percent of U.S. gross domestic product, at a time when many other countries pay only nine or 10 percent of GDP but have more doctors, nurses and hospital beds per capita. "It's like a tapeworm eating at our economic body," Buffett said on CNBC television. "If it was a choice today between Plan A, which is what we've got, or Plan B, which is the Senate bill, I would vote for the Senate bill," he said. "But I would much rather see a Plan C that really attacks costs, and I think that's what the American public wants to see." Rising costs, Buffett said, are holding back an economy that faced an "economic Pearl Harbor" in late 2008 when capital markets seized up."

"I have no large desire to sacrifice much of my personal habits, intellectual pleasures, and personal standards in order to become a billionaire like Warren Buffet, and I... do not see the point of becoming one if I were to adopt Spartan (even miserly) habits and live in my starter house. Something about the praise lavished upon him for living in austerity while being so rich escapes me; if austerity is the end, he should become a monk or a social worker... becoming rich is a purely selfish act, not a social one. ...[T]here is no need to extol ...greed as a moral (or intellectual) accomplishment."

"As taxpayers we gave one of Warren Buffet's companies, in 2006, an interest-free loan of $665 million dollars, and he only has to pay half of it back 28 years from now. ...Imagine ...you bought a house in 1980 at the price in 1980. Up until now [2009] you haven't made any payments on the house, and this year you have to pay half in the... dollars you agreed to back then, no adjustment for inflation. Do you think that alone might make you a wealthy man?"

"We gave Warren Buffet (another one of his companies) $100 million gift last year. ...[T]he state of New York had to create a special district in Erie County... [T]he justification for this is that Buffalo has the highest unemployment of the cities in New York state, and this would create jobs. It was a call-center for insurance... [A] competitor closed down their call-center, so there were no new jobs created, and... they created it in one of the whitest, wealthiest suburbs where there is virtually no public transportation. Again, transferring money up the chain of command, benefiting the second wealthiest man in America."

"Warren Buffet controls an electric utility that has operations in the Midwest, Utah and Oregon. Oregon passed a law saying whatever income taxes are embedded in the electric rates paid to this monopoly electric company, must be paid to the government, or the ratepayers get the money back. Warren Buffet's fighting that like mad, because he knows... that company can permanently capture those taxes (if they're very smart about how they handle their finances) and enhance their profits."

"Buffet's electric company in Iowa... There used to be 9 corporate-owned [electric] utilities owned in Iowa. They were rolled up into 2. The people in Johnson City... and 5 or 6 little neighboring communities got together and said, "We want lower electric rates. We've consolidated. Rates should go down." "No way," said the company. So they started organizing to buy out Warren Buffet's company and have municipal power. Everywhere in America that you have municipal power, it's cheaper than corporate [electric] power. Pretty soon they got advice and recommendations and help from the Iowa Association of Municipal Utilities... Two prominent Iowa legislators... had a bill that would tax these municipal power agencies, and would hamstring them from any change in their business model... in the future, and that unless they promised to never again help people try to buy out Mr. Buffet's company, they had the votes to get this enacted. ...[A]s Carol Spaziani, the... retired city librarian... and one of the organizers of this drive said, "...I turn on the television and here are these images and these news stories about this beneficent billionaire, Warren Buffet, who is giving away all of this money. What nobody writes about is how he's gouging the people of Johnson City with excessive electricity rates, and that's how he's making his money."

"This speech will be very short. After all, you asked me to come here — I didn't ask you."

"The thing I just wrote [Slaughterhouse Five] is my masterpiece. The rest of it is going to be crap from now on."

"Speaking is more profitable than writing, so I want to thank you for the cushy berth here."

"If you are going to be a writer, you must be paranoid. The thing is, in the arts if you don't overreact, you fall asleep."

"The big advantage of being a chemistry major was the freedom to be tasteless."

"There is a similarity between writers and SDS [Students for a Democratic Society, a radical left-wing group]: Plenty of paranoia, but no ideas."

"Science fiction is like other writing. It is just novels and short stories with machines."

"Be kind. Don't kill for any reason. Don't even kill out of self-defense. Really — I mean that. Don't take any more than you need of anything. Help others."

"Humor is a way of coping with real trouble. … My next book [Slaughterhouse Five] is a comedy. It is about the largest massacre in the history of Europe."

"I sometimes wondered what the use of any of the arts was. The best thing I could come up with was what I call the canary in the coal mine theory of the arts. This theory says that artists are useful to society because they are so sensitive. They are super-sensitive. They keel over like canaries in poison coal mines long before more robust types realize that there is any danger whatsoever."

"High school is closer to the core of the American experience than anything else I can think of."

"I was taught in the sixth grade that we had a standing army of just over a hundred thousand men and that the generals had nothing to say about what was done in Washington. I was taught to be proud of that and to pity Europe for having more than a million men under arms and spending all their money on airplanes and tanks. I simply never unlearned junior civics. I still believe in it. I got a very good grade."

"All these people talk so eloquently about getting back to good old-fashioned values. Well, as an old poop I can remember back to when we had those old-fashioned values, and I say let's get back to the good old-fashioned First Amendment of the good old-fashioned Constitution of the United States—and to hell with the censors! Give me knowledge or give me death!"

"What should young people do with their lives today? Many things, obviously. But the most daring thing is to create stable communities in which the terrible disease of loneliness can be cured."

"My brother got his doctorate in 1938, I think. If he had gone to work in Germany after that, he would have been helping to make Hitler's dreams come true. If he had gone to work in Italy, he would have been helping to make Mussolini's dreams come true. If he had gone to work in Japan, he would have been helping to make Tojo's dreams come true. If he had gone to work in the Soviet Union, he would have been helping to make Stalin's dreams come true. He went to work for a bottle manufacturer in Butler, Pennsylvania, instead. It can make quite a difference not just to you but to humanity: the sort of boss you choose, whose dreams you help come true. Hitler dreamed of killing Jews, Gypsies, Slavs, homosexuals, Communists, Jehovah's Witnesses, mental defectives, believers in democracy, and so on, in industrial quantities. It would have remained only a dream if it hadn't been for chemists as well educated as my brother, who supplied Hitler's executioners with the cyanide gas known as Zyklon B. It would have remained only a dream if architects and engineers as capable as my father and grandfather hadn't designed extermination camps — the fences, the towers, the barracks, the railroad sidings, and the gas chambers and crematoria — for maximum ease of operation and efficiency."

"Well, I've worried some about, you know, why write books … why are we teaching people to write books when presidents and senators do not read them, and generals do not read them. And it's been the university experience that taught me that there is a very good reason, that you catch people before they become generals and presidents and so forth and you poison their minds with … humanity, and however you want to poison their minds, it's presumably to encourage them to make a better world."

"I was taught that the human brain was the crowning glory of evolution so far, but I think it's a very poor scheme for survival."

"1. Find a subject you care about. 2. Do not ramble, though. 3. Keep it simple. 4. Have the guts to cut. 5. Sound like yourself. 6. Say what you mean to say. 7. Pity the readers."

"Literature is idiosyncratic arrangements in horizontal lines in only twenty-six symbols, ten arabic numbers, and about eight punctuation marks."

"What television does is rent us friends and relatives who are quite satisfactory. The child watching TV loves these people, you know -- they're in color, and they're talking to the child. Why wouldn't a child relate to these people? And you know, if you can't sleep at 3 o'clock in the morning, you can turn on a switch, and there are your friends and relatives, and they obviously like you. And they're charming. Who wouldn't want Peter Jennings for a relative? This is quite something, to rent artificial friends and relatives right inside the house."

"You learn about life by the accidents you have, over and over again, and your father is always in your head when that stuff happens. Writing, most of the time, for most people, is an accident and your father is there for that, too. You know, I taught writing for a while and whenever somebody would tell me they were going to write about their dad, I would tell them they might as well go write about killing puppies because neither story was going to work. It just doesn't work. Your father won't let it happen."

"The telling of jokes is an art of its own, and it always rises from some emotional threat. The best jokes are dangerous, and dangerous because they are in some way truthful."

"One of the great American tragedies is to have participated in a just war. It's been possible for politicians and movie-makers to encourage us we're always good guys. The Second World War absolutely had to be fought. I wouldn't have missed it for the world. But we never talk about the people we kill. This is never spoken of."

"I urge you to please notice when you are happy, and exclaim or murmur or think at some point, "If this isn't nice, I don't know what is.""

"During the Vietnam War, which lasted longer than any war we've ever been in -- and which we lost -- every respectable artist in this country was against the war. It was like a laser beam. We were all aimed in the same direction. The power of this weapon turns out to be that of a custard pie dropped from a stepladder six feet high."

"[Variation of the same quote:] When it became obvious what a dumb and cruel and spiritually and financially and militarily ruinous mistake our war in Vietnam was, every artist worth a damn in this country, every serious writer, painter, stand-up comedian, musician, actor and actress, you name it, came out against the thing. We formed what might be described as a laser beam of protest, with everybody aimed in the same direction, focused and intense. This weapon proved to have the power of a banana-cream pie three feet in diameter when dropped from a stepladder five-feet high."

"We're terrible animals. I think that the Earth's immune system is trying to get rid of us, as well it should."

"I have wanted to give Iraq a lesson in democracy — because we're experienced with it, you know. And, in democracy, after a hundred years, you have to let your slaves go. And, after a hundred and fifty years, you have to let your women vote. And, at the beginning of democracy, is that quite a bit of genocide and ethnic cleansing is quite okay. And that's what's going on now."

"I do feel that evolution is being controlled by some sort of divine engineer. I can't help thinking that. And this engineer knows exactly what he or she is doing and why, and where evolution is headed. That's why we've got giraffes and hippopotami and the clap."

"[When Vonnegut tells his wife he's going out to buy an envelope] Oh, she says, well, you're not a poor man. You know, why don't you go online and buy a hundred envelopes and put them in the closet? And so I pretend not to hear her. And go out to get an envelope because I'm going to have a hell of a good time in the process of buying one envelope. I meet a lot of people. And, see some great looking babes. And a fire engine goes by. And I give them the thumbs up. And, and ask a woman what kind of dog that is. And, and I don't know. The moral of the story is, is we're here on Earth to fart around. And, of course, the computers will do us out of that. And, what the computer people don't realize, or they don't care, is we're dancing animals. You know, we love to move around. And, we're not supposed to dance at all anymore."

"Where is home? I've wondered where home is, and I realized, it's not Mars or someplace like that, it's Indianapolis when I was nine years old. I had a brother and a sister, a cat and a dog, and a mother and a father and uncles and aunts. And there's no way I can get there again."

"No matter how corrupt, greedy, and heartless our government, our corporations, our media, and our religious and charitable institutions may become, the music will still be wonderful. If I should ever die, God forbid, let this be my epitaph: THE ONLY PROOF HE NEEDED FOR THE EXISTENCE OF GOD WAS MUSIC. Now, during our catastrophically idiotic war in Vietnam, the music kept getting better and better and better. We lost that war, by the way. Order couldn't be restored in Indochina until the people kicked us out. That war only made billionaires out of millionaires. Today's war is making trillionaires out of billionaires. Now I call that progress."

"Well, I just want to say that George W. Bush is the syphilis president."

"The only difference between Bush and Hitler is that Hitler was elected."

"I don't think there would be many jokes, if there weren't constant frustration and fear and so forth. It's a response to bad troubles like crime."

"People hate it when they're tickled because laughter is not pleasant, if it goes on too long. I think it's a desperate sort of convulsion in desperate circumstances, which helps a little."

"My theory is that all women have hydrofluoric acid bottled up inside."

"During the war, in hundreds of Iliums over America, managers and engineers learned to get along without their men and women, who went to fight. It was the miracle that won the war — production with almost no manpower. In the patois of the north side of the river, it was the know-how that won the war. Democracy owed its life to know-how."

"Anita had the mechanics of marriage down pat, even to the subtlest conventions. If her approach was disturbingly rational, systematic, she was thorough enough to turn out a credible counterfeit of warmth."

"It was an appalling thought, to be so well-integrated into the machinery of society and history as to be able to move in only one plane, and along one line."

"When Paul thought about his effortless rise in the hierarchy, he sometimes, as now, felt sheepish, like a charlatan. He could handle his assignments all right, but he didn't have what his father had, what Kroner had, what Shepherd had, what so many had: the sense of spiritual importance in what they were doing; the ability to be moved emotionally, almost like a lover, by the great omnipresent and omniscient spook, the corporate personality. In short, what Paul missed was what made his father aggressive and great: the capacity to really give a damn."

"You think I'm insane?" said Finnerty. Apparently he wanted more of a reaction than Paul had given him. "You're still in touch. I guess that's the test." "Barely — barely." "A psychiatrist could help. There's a good man in Albany." Finnerty shook his head. "He'd pull me back into the center, and I want to stay as close to the edge as I can without going over. Out on the edge you see all kinds of things you can't see from the center." He nodded, "Big, undreamed-of things — the people on the edge see them first."

"I figured things would be better in Washington, that I'd find a lot of people I admired and belonged with. Washington is worse, Paul—Ilium to the tenth power. Stupid, arrogant, self-congratulatory, unimaginative, humorless men. And the women, Paul—the dull wives feeding on the power and glory of their husbands."

"You know, in a way I wish I hadn't met you two. It's much more convenient to think of the opposition as a nice homogeneous, dead-wrong mass. Now I've got to muddy my thinking with exceptions."

"These displaced people need something, and the clergy can't give it to them—or it's impossible for them to take what the clergy offers. The clergy says it's enough, and so does the Bible. The people say it isn't enough, and I suspect they're right."

"Strange business," said Lasher. "This crusading spirit of the managers and engineers, the idea of designing and manufacturing and distributing being sort of a holy war: all that folklore was cooked up by public relations and advertising men hired by managers and engineers to make big business popular in the old days, which it certainly wasn't in the beginning. Now, the engineers and managers believe with all their hearts the glorious things their forebears hired people to say about them. Yesterday's snow job becomes today's sermon."

"Doctor Paul Proteus, son of a successful man, himself rich with prospects of being richer, counted his material blessings. He found that he was in excellent shape to afford integrity."

"In order to get what we've got, Anita, we have, in effect, traded these people out of what was the most important thing on earth to them — the feeling of being needed and useful, the foundation of self-respect."

"The band at the far end of the hall, amplified to the din of an elephant charge, smashed and hewed at the tune as though in a holy war against silence."

"This silly playlet seemed to satisfy them completely as a picture of what they were doing, why they were doing it, and who was against them, and why some people were against them. It was a beautifully simple picture these procession leaders had. It was as though a navigator, in order to free his mind of worries, had erased all the reefs from his maps."

"Everybody's shaking in his boots, so don't be bluffed."

"Almost nobody's competent, Paul. It's enough to make you cry to see how bad most people are at their jobs. If you can do a half-assed job of anything, you're a one-eyed man in the kingdom of the blind."

"And as Paul said these things to himself, a wave of sadness washed over them as though they'd been written in sand. He was understanding now that no man could live without roots—roots in a patch of desert, a red clay field, a mountain slope, a rocky coast, a city street. In black loan, in mud or sand or rock or asphalt or carpet, every man had his roots down deep—in home."

"This husband of yours, he'd rather have his wife a— Rather, have her—" Halyard cleared his throat— "than go into public relations?" "I'm proud to say," said the girl, "that he's one of the few men on earth with a little self-respect left."

"Paul wondered at what thorough believers in mechanization most Americans were, even when their lives had been badly damaged by mechanization."

"Why are you quitting?" "Sick of my job." "Because what you were doing was morally bad?" suggested the voice. "Because it wasn't getting anybody anywhere. Because it was getting everybody nowhere." "Because it was evil?" insisted the voice. "Because it was pointless."

"Here it was again, the most ancient of roadforks, one that Paul had glimpsed before, in Kroner's study, months ago. The choice of one course or the other had nothing to do with machines, hierarchies, economics, love, age. It was a purely internal matter. Every child older than six knew the fork, and knew what the good guys did here, and what the bad guys did here. The fork was a familiar one in folk tales the world over, and the good guys and the bad guys, whether in chaps, breechclouts, serapes, leopardskins, or banker's gray pinstripes, all separated here. Bad guys turned informer. Good guys didn't — no matter when, no matter what."

"And a step backward, after making a wrong turn, is a step in the right direction."

"Things don't stay the way they are," said Finnerty. "It's too entertaining to try to change them."

"If only it weren't for the people, the goddamned people," said Finnerty, "always getting tangled up in the machinery. If it weren't for them, earth would be an engineer's paradise."

"Every passing hour brings the Solar System forty-three thousand miles closer to Globular Cluster M13 in Hercules—and still there are some misfits who insist that there is no such thing as progress."

"Mankind, ignorant of the truths that lie withing every human being, looked outward—pushed ever outward. What mankind hoped to learn in its outward push was who was actually in charge of all creation, and what all creation was all about."

"These unhappy agents found what had already been found in abundance on Earth—a nightmare of meaningless without end. The bounties of space, of infinite outwardness, were three: empty heroics, low comedy, and pointless death. Outwardness lost, at last, its imagined attractions. Only inwardness remained to be explored. Only the human soul remained terra incognita. This was the beginning of goodness and wisdom."

"He held up his watch to sunlight, letting it drink in the wherewithal that was to solar watches what money was to Earth men."

"He ransacked his memory like a thief going through another man's billfold."

"I tell you, Mr. Constant," he said genially, "it's a thankless job, telling people it's a hard, hard Universe they're in."

""I liked him very much," said Constant. "The insane, on occasion, are not without their charms," said Beatrice."

"The riot, then, was an exercise in science and theology—a seeking after clues by the living as to what life was all about."

"Sometimes I think it is a great mistake to have matter that can think and feel. It complains so. By the same token, though, I suppose that boulders and mountains and moons could be accused of being a little too phlegmatic."

"The hell with the human race!" said Beatrice. "You're a member of it, you know," said Rumfoord. "Then I'd like to put in for a transfer to the chimpanzees!" said Beatrice. "No chimpanzee husband would stand by while his wife lost all her coconuts."

"It is always pitiful when any human being falls into a condition hardly more respectable than that of an animal. How much more pitiful it is when the person who falls has had all the advantages!"

"Rumfoord had known that Constant would try to debase the picture by using it in commerce. Constant's father had done a similar thing when he found he could not buy Leonardo's "Mona Lisa" at any price. The old man had punished Mona Lisa by having her used in an advertising campaign for suppositories. It was the free-enterprise way of handling beauty that threatened to get the upper hand."

""Look," said Rumfoord, "life for a punctual person is like a roller coaster." He turned to shiver his hands in her face. "All kinds of things are going to happen to you! Sure," he said, "I can see the whole roller coaster you're on. And sure—I could give you a piece of paper that would tell you about every dip and turn, warn you about every bogeyman that was going to pop out at you in the tunnels. But that wouldn't help you any." "I don't see why not," said Beatrice. "Because you'd still have to take the roller-coaster ride," said Rumfoord. "I didn't design the roller coaster, I don't own it, and I don't say who rides and who doesn't. I just know what it's shaped like."

"Son—they say there isn't any royalty in this country, but do you want me to tell you how to be king of the United States of America? Just fall through the hole in a privy and come out smelling like a rose."

"You go up to a man, and you say, 'How are things going, Joe?' And he says, 'Oh fine, fine—couldn't be better.' And you look into his eyes, and you see things really couldn't be much worse. When you get right down to it, everybody's having a perfectly lousy time of it, and I mean everybody. And the hell of it is, nothing seems to help much."

"There is a riddle about a man who is locked in a room with nothing but a bed and a calendar, and the question is: How does he survive? The answer is: He eats dates from the calendar and drinks water from the springs of the bed."

"It was a marvelous engine for doing violence to the spirit of thousands of laws without actually running afoul of so much as a city ordinance."

"All the things you are are going to be sued and sued successfully. And, while the litigants may not be able to get blood from turnips, they can certainly ruin the turnips in the process of trying."

"He was too good a soldier to go around asking questions, trying to round out his knowledge. A soldier's knowledge wasn't supposed to be round."

"The big trouble with dumb bastards is that they are too dumb to believe there is such a thing as being smart."

"The lieutenant-colonel realized for the first time what most people never realize about themselves—that he was not only a victim of outrageous fortune, but one of outrageous fortune's cruelest agents as well."

"There is no reason why good cannot triumph as often as evil. The triumph of anything is a matter of organization. If there are such things as angels, I hope that they are organized along the lines of the Mafia."

"Any man who would change the World in a significant way must have showmanship, a genial willingness to shed other people's blood, and a plausible new religion to introduce during the brief period of repentance and horror that usually follows bloodshed. "Every failure of Earthling leadership has been traceable to a lack on the part of the leader," says Rumfoord, "of at least one of these three things."

"The name of the new religion," said Rumfoord, "is The Church of God the Utterly Indifferent. "The flag of that church will be blue and gold," said Rumfoord. "These words will be written on that flag in gold letters on a blue field: Take Care of the People, and God Almighty Will Take Care of Himself. "The two chief teachings of this religion are these," said Rumfoord: "Puny man can do nothing at all to help or please God Almighty, and Luck is not the hand of God."

"During my next visit with you, fellow-believers," he said, "I shall tell you a parable about people who do things that they think God Almighty wants done. In the meanwhile, you would do well, for background on this parable, to read everything that you can lay your hands on about the Spanish Inquisition."

"O Lord Most High, Creator of the Cosmos, Spinner of Galaxies, Soul of Electromagnetic Waves, Inhaler and Exhaler of Inconceivable Vacuum, Spitter of Fire and Rock, Trifler with Millennia—what could we do for Thee that Thou couldst not do for Thyself one octillion times better? Nothing. What could we do or say that could possibly interest Thee? Nothing. Oh, Mankind, rejoice in the apathy of our Creator, for it makes us free and truthful and dignified at last. No longer can a fool like Malachi Constant point to a ridiculous accident of good luck and say, 'Somebody up there likes me.' And no longer can a tyrant say, 'God wants this or that to happen, and anybody who doesn't help this or that to happen is against God.' O Lord Most High, what a glorious weapon is Thy Apathy, for we have unsheathed it, have thrust and slashed mightily with it, and the claptrap that has so often enslaved us or driven us into the madhouse lies slain!"

"There was not a country in the world that had not fought a battle in the war of all Earth against the invaders from Mars. All was forgiven. All living things were brothers, and all dead things were even more so."

"Thank God!" said Unk. Redwine raised his eyebrows quizzically. "Why?" he said. "Pardon me?" said Unk. "Why thank God?" said Redwine. "He doesn't care what happens to you. He didn't go to any trouble to get you here safe and sound, any more than He would go to the trouble to kill you."

"I can think of no more stirring symbol of man's humanity to man than a fire engine."

"I was a victim of a series of accidents, as are we all."

"His poor soul was flooded with pleasure as he realized that one friend was all that a man needed in order to be well-supplied with friendship."

"It may surprise you to learn that I take a certain pride, no matter how foolishly mistaken that pride may be, in making my own decisions for my own reasons."

"As far as I'm concerned," said Constant, "the Universe is a junk yard, with everything in it overpriced. I am through poking around in the junk heaps, looking for bargains. Every so-called bargain," said Constant, "has been connected by fine wires to a dynamite bouquet."

"It was in the nature of truly effective good-luck pieces that human beings never really owned them."

"The controls were anything but a hunch-player's delight in a Universe composed of one-trillionth part matter to one decillion parts black velvet futility."

"The worst thing that could possibly happen to anybody," she said, "would be to not be used for anything by anybody." ... "Thank you for using me," she said to Constant, "even though I didn't want to be used by anybody."

"I would say, 'Is there anything I can do?'—but Skip once told me that that was the most hateful and stupid expression in the English language."

""You finally fell in love, I see," said Salo. "Only an Earthling year ago," said Constant. "It took us that long to realize that a purpose of human life, no matter who is controlling it, is to love whoever is around to be loved."

"We are what we pretend to be, so we must be careful about what we pretend to be."

"And the city was lovely, highly ornamented, like Paris, and untouched by war. It was supposedly an "open" city, not to be attacked since there were no troop concentrations or war industries there. But high explosives were dropped on Dresden by American and British planes on the night of February 13, 1945, just about twenty-one years ago, as I now write. There were no particular targets for the bombs. The hope was that they would create a lot of kindling and drive firemen underground. And then tens of thousands of tiny incendiaries were scattered over the kindling, like seeds on freshly turned loam. More bombs were dropped to keep firemen in their holes, and all the little fires grew, joined one another, became one apocalyptic flame. Hey presto: fire storm. It was the largest massacre in European history, by the way. … Everything was gone but the cellars where 135,000 Hansels and Gretels had been baked like gingerbread men."

"If I'd been born in Germany, I suppose I would have been a Nazi, bopping Jews and gypsies and Poles around, leaving boots sticking out of snowbanks, warming myself with my secretly virtuous insides. So it goes."

"When you're dead you're dead."

"Make love when you can. It's good for you."

"Here lies Howard Campbell's essence, Freed from his body's noisome nuisance. His body, empty, prowls the earth, Earning what a body's worth. If his body and his essence remain apart, Burn his body, but spare this, his heart."

"All people are insane," he said. "They will do anything at any time, and God help anybody who looks for reasons."

"There are plenty of good reasons for fighting," I said, "but no good reason ever to hate without reservation, to imagine that God Almighty Himself hates with you, too. Where's evil? It's that large part of every man that wants to hate without limit, that wants to hate with God on its side. It's that part of every man that finds all kinds of ugliness so attractive."

"Say what you will about the sweet miracle of unquestioning faith, I consider a capacity for it terrifying and absolutely vile."

"I had hoped, as a broadcaster, to be merely ludicrous, but this is a hard world to be ludicrous in, with so many human beings so reluctant to laugh, so incapable of thought , so eager to believe and snarl and hate. So many people wanted to believe me!"

"You hate America, don't you?" she said. "That would be as silly as loving it," I said. "It's impossible for me to get emotional about it, because real estate doesn't interest me. It's no doubt a great flaw in my personality, but I can't think in terms of boundaries. Those imaginary lines are as unreal to me as elves and pixies. I can't believe that they mark the end or the beginning of anything of real concern to the human soul. Virtues and vices, pleasures and pains cross boundaries at will."

"Drawn crudely in the dust of three window-panes were a swastika, a hammer and sickle, and the Stars and Stripes. I had drawn the three symbols weeks before, at the conclusion of an argument about patriotism with Kraft. I had given a hearty cheer for each symbol, demonstrating to Kraft the meaning of patriotism to, respectively, a Nazi, a Communist, and an American. "Hooray, hooray, hooray," I'd said."

"What froze me was the fact that I had absolutely no reason to move in any direction. What had made me move through so many dead and pointless years was curiosity. Now even that flickered out."

"Generally speaking, espionage offers each spy an opportunity to go crazy in a way he finds irresistible."

"Nothing in this book is true."

"We Bokonists believe that humanity is organized into teams, teams that do God's Will without ever discovering what they are doing. Such a team is called a karass by Bokonon "If you find your life tangled up with somebody else's life for no very logical reasons," writes Bokonon, "that person may be a member of your karass." At another point in The Books of Bokonon he tells us, "Man created the checkerboard; God created the karass." By that he means that a karass ignores national, institutional, occupational, familial, and class boundaries. It is as free form as an amoeba."

"Busy, busy, busy."

"Someday, someday, this crazy world will have to end, And our God will take things back that He to us did lend. And if, on that sad day, you want to scold our God, Why go right ahead and scold Him. He'll just smile and nod."

"Peculiar Travel Suggestions are Dancing Lessons From God"

"Tiger got to hunt, bird got to fly; Man got to sit and wonder 'why, why, why?' Tiger got to sleep, bird got to land; Man got to tell himself he understand."

"Beware of the man who works hard to learn something, learns it, and finds himself no wiser than before."

"Thus did a handful of rapacious citizens come to control all that was worth controlling in America. Thus was the savage and stupid and entirely inappropriate and unnecessary and humorless American class system created. Honest, industrious, peaceful citizens were classed as bloodsuckers, if they asked to be paid a living wage. And they saw that praise was reserved henceforth for those who devised means of getting paid enormously for committing crimes against which no laws had been passed. Thus the American dream turned belly up, turned green, bobbed to the scummy surface of cupidity unlimited, filled with gas, went bang in the noonday sun."

"I love you sons of bitches. You're all I read any more. You're the only ones who'll talk all about the really terrific changes going on, the only ones crazy enough to know that life is a space voyage, and not a short one, either, but one that'll last for billions of years. You're the only ones with guts enough to really care about the future, who really notice what machines do to us, what wars do to us, what cities do to us, what big, simple ideas do to us, what tremendous misunderstanding, mistakes, accidents, catastrophes do to us. You're the only ones zany enough to agonize over time and distance without limit, over mysteries that will never die, over the fact that we are right now determining whether the space voyage for the next billion years or so is going to be Heaven or Hell."

"We few, we happy few, we band of brothers — joined in the serious business of keeping our food, shelter, clothing and loved ones from combining with oxygen."

"You must all take instructions from me!" the conscience shrieks, in effect, to all the other mental processes. The other processes try it for a while, note that the conscience is unappeased, that it continues to shriek, and they note, too, that the outside world has not been even microscopically improved by the unselfish acts the conscience has demanded. They rebel at last. They pitch the tyrannous conscience down an oubliette, weld shut the manhole cover of that dark dungeon. They can hear the conscience no more. In the sweet silence, the mental processes look about for a new leader, and the leader most prompt to appear whenever the conscience is stilled, Enlightened Self-interest, does appear. Enlightened Self-interest gives them a flag, which they adore on sight. It is essentially the black and white Jolly Roger, with these words written beneath the skull and crossbones, 'The hell with you, Jack, I've got mine!"

"Like all real heroes, Charley had a fatal flaw. He refused to believe that he had gonorrhea, whereas the truth was that he did."

"He alienated his friends in the sciences by thanking them extravagantly for scientific advances he had read about in the recent newspapers and magazines, by assuring them, with a perfectly straight face, that life was getting better and better, thanks to scientific thinking."

"A sum of money is a leading character in this tale about people, just as a sum of honey might properly be a leading character in a tale about bees."

"Hello, babies. Welcome to Earth. It's hot in the summer and cold in the winter. It's round and wet and crowded. At the outside, babies, you've got about a hundred years here. There's only one rule that I know of, babies — "God damn it, you've got to be kind.""

"We don't piss in your ashtrays, So please don't throw cigarettes in our urinals."

"Pretend to be good always, and even God will be fooled."

"The public health authorities never mention the main reason many Americans have for smoking heavily, which is that smoking is a fairly sure, fairly honorable form of suicide."

"I never knew a writer's wife who wasn't beautiful."

"The village would never accept it. It has a policy of never accepting anything. As a happy consequence, it changes about as fast as the rules of chess."

"The year was 2081, and everybody was finally equal. They weren't only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General."

"It was then that Diana Moon Glampers, the Handicapper General, came into the studio with a double-barreled ten-gauge shotgun. She fired twice, and the Emperor and the Empress were dead before they hit the floor."

"The world can't afford sex anymore." "Of course it can afford sex," said Billy. "All it can't afford anymore is reproduction." "Then why the laws?" "They're bad laws," said Billy. "If you go back through history, you'll find that the people who have been most eager to rule, to make the laws, to enforce the laws and to tell everybody exactly how God Almighty wants things here on earth—those people have forgiven themselves and their friends for anything and everything. But they have been absolutely disgusted and terrified by the natural sexuality of common men and women."

"He faced the problem that complicates the lives of cannibals—namely: that a single victim cannot be used over and over."

"He had only two moods: one suspicious and self-pitying, the other arrogant and boastful. The first mood applied when he was losing money. The second mood applied when he was making it."

"So it goes."

"I have this disease late at night sometimes, involving alcohol and the telephone. I get drunk, and I drive my wife away with a breath like mustard gas and roses. And then, speaking gravely and elegantly into the telephone, I ask the telephone operators to connect me with this friend or that one, from whom I have not heard in years."

"The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever. When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in bad condition in the particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "So it goes.""

"Billy coughed when the door was opened, and when he coughed he shit thin gruel. This was in accordance with the Third Law of Motion according to Sir Isaac Newton. This law tells us that for each reaction there is a reaction which is equal and opposite in direction. This can be useful in rocketry."

"Everything was beautiful and nothing hurt."

"How nice -- to feel nothing, and still get full credit for being alive."

"Derby described the incredible artificial weather that Earthlings sometimes create for other Earthlings when they don't want those other Earthlings to inhabit Earth any more."

"Robert Kennedy, whose summer home is eight miles away from the home I live in all year round, was shot two nights ago. He died last night. So it goes. Martin Luther King was shot a month ago. He died, too. So it goes. And everyday my government gives me a count of corpses created by the military service in Vietnam. So it goes. My father died many years ago now — of natural causes. So it goes. He was a sweet man. He was a gun nut, too. He left me his guns. They rust."

"Poo-Tee-Weet?"

"Things die. All things die."

"All through the day I'm so confident. That's why I'm such a good salesman, you know? I have confidence, and I look like I have confidence, and that gives other people confidence."

"Maybe God has let everybody who ever lived be reborn — so he or she can see how it ends. Even Pitecanthropus erectus and Australopithecus and Sinanthropus pekensis and the Neanderthalers are back on Earth — to see how it ends. They're all on Times Square — making change for peepshows. Or recruiting Marines."

"You know what gets me? … How everybody says "fuck" and "shit" all the time. I used to be scared shitless if I'd say "fuck" or "shit" in public, by accident. Now everybody says "fuck" and "shit", "fuck" and "shit" all the time. Something very big must have happened while we were out of the country."

"The new heroism — put a village idiot into a pressure cooker, seal it up tight, and shoot him at the moon."

"Hello, I am Wanda June. Today was going to be my birthday, but I was hit by an ice-cream truck before I could have my party. I am dead now. I am in Heaven. That is why my parents did not pick up my cake at the bakery. I am not mad at the ice-cream truck driver, even though he was drunk when he hit me. It didn't hurt much. It wasn't even as bad as the sting of a bumblebee. I am really happy here! It's so much fun. I'm glad the driver was drunk. If he hadn't been, I might not have gone to Heaven for years and years and years. I would have had to go to high school first, and then beauty college. I would have had to get married and have babies and everything. Now I can just play and play and play. Any time I want any pink cotton candy I can have some. Everybody up here is happy — the animals and the dead soldiers and people who went to the electric chair and everything. They're all glad for whatever sent them here. Nobody is mad. We're all too busy playing shuffleboard. So if you think of killing somebody, don't worry about it. Just go ahead and do it. Whoever you do it to should kiss you for doing it. The soldiers up here just love the shrapnel and the tanks and the bayonets and the dum dums that let them play shuffleboard all the time — and drink beer."

"Don't lecture me on race relations. I don't have a molecule of prejudice. I've been in battle with every kind of man there is. I've been in bed with every kind of woman there is — from a Laplander to a Tierra del Fuegian. If I'd ever been to the South Pole, there'd be a hell of a lot of penguins who looked like me."

"No grown woman is a fan of premature ejaculation."

"I have this theory about why men kill each other and break things. … Never mind. It's a dumb theory. I was going to say it was all sexual … but everything is sexual … but alcohol."

"When I was a naive young recruit in Spain, I used to wonder why soldiers bayoneted oil paintings, shot the noses off statues and defecated into grand pianos. I now understand: it was to teach civilians the deepest sort of respect for men in uniform — uncontrollable fear."

"Wars would be a lot better, I think, if guys would say to themselves sometimes "Jesus — I'm not going to do that to the enemy. That's too much.""

"This script, it seems to me, is the work of professionals who yearned to be as charming as inspired amateurs can sometimes be."

"I don't like film. Film is too clankingly real, too permanent, too industrial for me. … The worst thing about film, from my point of view, is that it cripples illusions which I have encouraged people to create in their heads. Film doesn't create illusions. It makes them impossible. It's a bullying form of reality, like the model rooms in the furniture department of Bloomingdale's."

"I have become an enthusiast for the printed word again. I have to be that, I now understand, because I want to be a character in all of my works. I can do that in print. In a movie, somehow, the author always vanishes. Everything of mine which has been filmed so far has been one character short, and that character is me."

"And so on."

"Charm was a scheme for making strangers like and trust a person immediately, no matter what the charmer had in mind."

"I can have oodles of charm when I want to."

"What do I myself think of this particular book? I feel lousy about it, but I always feel lousy about my books."

"This book is my fiftieth-birthday present to myself. I feel as though I am crossing the spine of a roof — having ascended one slope. I am programmed at fifty to perform childishly — to insult "The Star-Spangled Banner," to scrawl pictures of a Nazi flag and an asshole and a lot of other things with a felt-tipped pen. To give an idea of the maturity of my illustrations for this book, here is my picture of an asshole:"

"This is a tale of a meeting of two lonesome, skinny, fairly old white men on a planet which was dying fast."

"Ideas or the lack of them can cause disease."

"Let us devote to unselfishness the frenzy we once gave gold and underpants."

"Teachers of children in the United States of America wrote this date on blackboards again and again, and asked the children to memorize it with pride and joy: 1492. The teachers told the children that this was when their continent was discovered by human beings. Actually, millions of human beings were already living full and imaginative lives on the continent in 1492. That was simply the year in which sea pirates began to cheat and rob and kill them."

"Here is how the pirates were able to take whatever they wanted from anybody else: they had the best boats in the world, and they were meaner than anybody else, and they had gunpowder, which was a mixture of potassium nitrate, charcoal, and sulphur. They touched this seemingly listless powder with fire, and it turned violently into gas. This gas blew projectiles out of metal tubes at terrific velocities. The projectiles cut through meat and bone very easily; so the pirates could wreck the wiring or the bellows or the plumbing of a stubborn human being, even when he was far, far away. The chief weapon of the sea pirates, however, was their capacity to astonish. Nobody else could believe, until it was much too late, how heartless and greedy they were."

"A lot of the people on the wrecked planet were Communists. They had a theory that what was left of the planet should be shared more or less equally among all the people, who hadn't asked to come to a wrecked planet in the first place. Meanwhile, more babies were arriving all the time—kicking and screaming, yelling for milk. In some places people would actually try to eat mud or such on gravel while babies were being born just a few feet away. And so on. Dwayne Hoover's and Kilgore Trout's country, where there was still plenty of everything, was opposed to Communism. It didn't think that Earthlings who had a lot should share it with others unless they really wanted to, and most of them didn't want to. So they didn't have to."

"Like most science-fiction writers, Trout knew almost nothing about science."

"Roses are red And ready for plucking You're sixteen And ready for high school."

"To be the eyes and ears and conscience of the Creator of the Universe, you fool."

"Trout trudged onward, a stranger in a strange land. His pilgrimage was rewarded with new wisdom, which would never have been his had he remained in his basement in Cohoes. He learned the answer to a question many human beings were asking themselves so frantically: "What's blocking the traffic on the westbound barrel of the Midland City stretch of the Interstate?""

"I was on par with the Creator of the Universe there in the dark in the cocktail lounge. I shrunk the Universe to a ball exactly one light-year in diameter. I had it explode. I had it disperse itself again. Ask me a question, any question. How old is the Universe? It is one half-second old, but the half-second has lasted one quintillion years so far. Who created it? Nobody created it. It has always been here. What is time? It is a serpent which eats its tail, like this: This is the snake which uncoiled itself long enough to offer Eve the apple, which looked like this: What was the apple which Eve and Adam ate? It was the Creator of the Universe. And so on. Symbols can be so beautiful, sometimes."

"He was a graduate of West Point, a military academy which turned young men into homicidal maniacs for use in war."

"It was Trout's fantasy that somebody would be outraged by the footprints. This would give him the opportunity to reply grandly, "What is it that offends you so? I am simply using man's first printing press. You are reading a bold and universal headline which says ,'I am here, I am here, I am here.'""

"Listen: The waitress brought me another drink. She wanted to light my hurricane lamp again. I wouldn't let her. "Can you see anything in the dark, with your sunglasses on?" she asked me. "The big show is inside my head," I said"

"We are healthy only to the extent that our ideas are humane."

"Hey — guess what: You're the only creature with free will. How does that make you feel?"

"Our awareness is all that is alive and maybe sacred in any of us. Everything else about us is dead machinery."

"I thought Beatrice Keedsler had joined hands with other old-fashioned storytellers to make people believe that life had leading characters, minor characters, significant details, insignificant details, that it had lessons to be learned, tests to be passed, and a beginning, a middle, and an end. As I approached my fiftieth birthday, I had become more and more enraged and mystified by the idiot decisions made by my countrymen. And then I had come suddenly to pity them, for I understood how innocent and natural it was for them to behave so abominably, and with such abominable results: They were doing their best to live like people invented in story books. This was the reason Americans shot each other so often: It was a convenient literary device for ending short stories and books. Why were so many Americans treated by their government as though their lives were as disposable as paper facial tissues? Because that was the way authors customarily treated bit-part players in their madeup tales. And so on. Once I understood what was making America such a dangerous, unhappy nation of people who had nothing to do with real life, I resolved to shun storytelling. I would write about life. Every person would be exactly as important as any other. All facts would also be given equal weightiness. Nothing would be left out. Let others bring order to chaos. I would bring chaos to order, instead, which I think I have done. If all writers would do that, then perhaps citizens not in the literary trades will understand that there is no order in the world around us, that we must adapt ourselves to the requirements of chaos instead. It is hard to adapt to chaos, but it can be done. I am living proof of that: It can be done."

"You are pooped and demoralized. Why wouldn't you be? Of course it is exhausting, having to reason all the time in a universe which wasn't meant to be reasonable."

"Here was what Kilgore Trout cried out to me in my father's voice: "Make me young, make me young, make me young!""

"Dear Reader: The title of this book is composed of three words from my novel Cat's Cradle. A wampeter is an object around which the lives of many otherwise unrelated people may revolve. The Holy Grail would be a case in point. Foma are harmless untruths, intended to comfort simple souls. An example: "Prosperity is just around the corner." A granfalloon is a proud and meaningless association of human beings. Taken together, the words form as good an umbrella as any for this collection of some of the reviews and essays I've written, a few of the speeches I made."

"I have been a soreheaded occupant of a file drawer labeled "Science Fiction" … and I would like out, particularly since so many serious critics regularly mistake the drawer for a urinal."

"The two real political parties in America are the Winners and the Losers. The people don't acknowledge this. They claim membership in two imaginary parties, the Republicans and the Democrats, instead."

"'One sacred memory from childhood is perhaps the best education,' said Fyodor Dostoevsky. I believe that, and I hope that many Earthling children will respond to the first human footprint on the moon as a sacred thing. We need sacred things. The footprint could mean, if we let it, that Earthlings have done an unbelievably difficult and beautiful thing which the Creator, for Its own reasons, wanted Earthlings to do.Footprint."

"Torture from the air was the only military scheme open to us, I suppose, since the extermination or capture of the North Vietnamese people would have started World War III. In which case, we would have been tortured from the air. I am sorry we tried torture, I am sorry we tried anything. I hope we will never try torture again. It doesn't work. Human beings are stubborn and brave animals everywhere. They can endure amazing amounts of pain, if they have to. The North Vietnamese and the Vietcong have had to. Good show."

"This theory argues that artists are useful to society because they are so sensitive. They are supersensitive. They keel over like canaries in coal mines filled with poison gas, long before more robust types realize that any danger is there. The most useful thing I could do before this meeting is to keel over. On the other hand, artists are keeling over by the thousands every day and nobody seems to pay the least attention."

"You understand, of course, that everything I say is horseshit."

"I couldn't survive my own pessimism if I didn't have some kind of sunny little dream. … Human beings will be happier — not when they cure cancer or get to Mars or eliminate racial prejudice or flush Lake Erie — but when they find ways to inhabit primitive communities again. That's my utopia. That's what I want for me."

"It goes against the American storytelling grain to have someone in a situation he can't get out of, but I think this is very usual in life. There are people, particularly dumb people, who are in terrible trouble and never get out of it, because they're not intelligent enough. It strikes me as gruesome and comical that in our culture we have an expectation that man can always solve his problems. This is so untrue that it makes me want to cry — or laugh."

"I've often thought there ought to be a manual to hand to little kids, telling them what kind of planet they're on, why they don't fall off it, how much time they've probably got here, how to avoid poison ivy, and so on. I tried to write one once. It was called Welcome to Earth. But I got stuck on explaining why we don't fall off the planet. Gravity is just a word. It doesn't explain anything. If I could get past gravity, I'd tell them how we reproduce, how long we've been here, apparently, and a little bit about evolution. I didn't learn until I was in college about all the other cultures, and I should have learned that in the first grade. A first grader should understand that his or her culture isn't a rational invention; that there are thousands of other cultures and they all work pretty well; that all cultures function on faith rather than truth; that there are lots of alternatives to our own society. Cultural relativity is defensible and attractive. It's also a source of hope. It means we don't have to continue this way if we don't like it."

"I thought scientists were going to find out exactly how everything worked, and then make it work better. I fully expected that by the time I was twenty-one, some scientist, maybe my brother, would have taken a color photograph of God Almighty — and sold it to Popular Mechanics magazine. Scientific truth was going to make us so happy and comfortable. What actually happened when I was twenty-one was that we dropped scientific truth on Hiroshima."

"We would be a lot safer if the Government would take its money out of science and put it into astrology and the reading of palms. I used to think that science would save us, and science certainly tried. But we can't stand any more tremendous explosions, either for or against democracy."

"I know that millions of dollars have been spent to produce this splendid graduating class, and that the main hope of your teachers was, once they got through with you, that you would no longer be superstitious. I'm sorry — I have to undo that now. I beg you to believe in the most ridiculous superstition of all: that humanity is at the center of the universe, the fulfiller or the frustrator of the grandest dreams of God Almighty. If you can believe that, and make others believe it, then there might be hope for us. Human beings might stop treating each other like garbage, might begin to treasure and protect each other instead. Then it might be all right to have babies again."

"About astrology and palmistry: They are good because they make people feel vivid and full of possibilities. They are communism at its best. Everybody has a birthday and almost everybody has a palm."

"Which brings us to the arts, whose purpose, in common with astrology, is to use frauds in order to make human beings seem more wonderful than they really are. Dancers show us human beings who move much more gracefully than human beings really move. Films and books and plays show us people talking much more entertainingly than people really talk, make paltry human enterprises seem important. Singers and musicians show us human beings making sounds far more lovely than human beings really make. Architects give us temples in which something marvelous is obviously going on. Actually, practically nothing is going on inside. And on and on."

"The arts put man at the center of the universe, whether he belongs there or not. Military science, on the other hand, treats man as garbage — and his children, and his cities, too. Military science is probably right about the contemptibility of man in the vastness of the universe. Still — I deny that contemptibility, and I beg you to deny it, through the creation of appreciation of art."

"A great swindle of our time is the assumption that science has made religion obsolete. All science has damaged is the story of Adam and Eve and the story of Jonah and the Whale. Everything else holds up pretty well, particularly lessons about fairness and gentleness. People who find those lessons irrelevant in the twentieth century are simply using science as an excuse for greed and harshness. Science has nothing to do with it, friends."

"Love is where you find it. I think it is foolish to go looking for it, and I think it can often be poisonous."

"I wish that people who are conventionally supposed to love each other would say to each other, when they fight, "Please — a little less love, and a little more common decency.""

"Eliza and I composed a precocious critique of the Constitution of the United States of America … We argued that is was as good a scheme for misery as any, since its success in keeping the common people reasonably happy and proud depended on the strength of the people themselves — and yet it prescribed no practical machinery which would tend to make the people, as opposed to their elected representatives, strong. We said it was possible that the framers of the Constitution were blind to the beauty of persons who were without great wealth or powerful friends or public office, but who were nonetheless genuinely strong. We thought it was more likely, though, that their framers had not noticed that it was natural, and therefore almost inevitable, that human beings in extraordinary and enduring situations should think of themselves of composing new families. Eliza and I pointed out that this happened no less in democracies than in tyrannies, since human beings were the same the wide world over, and civilized only yesterday. Elected representatives, hence, could be expected to become members of the famous and powerful family of elected representatives — which would, perfectly naturally, make them wary and squeamish and stingy with respect to all the other sorts of families which, again, perfectly naturally, subdivided mankind. Eliza and I … proposed that the Constitution be amended so as to guarantee that every citizen, no matter how humble, or crazy or incompetent or deformed, somehow be given membership in some family as covertly xenophobic and crafty as the one their public servants formed."

"Why don't you take a flying fuck at a rolling doughnut. Why don't you take a flying fuck at the mooooooooooooon!"

"History is merely a list of surprises. … It can only prepare us to be surprised yet again. Please write that down."

"If you can do no good, at least do no harm."

"Sally In The Garden: Sally in the garden, Siftin' cinders, Lifted up her leg, And farted like a man, The bursting of her bloomers broke sixteen winders, The cheeks of her ass went (blam, blam, blam)"

"Labor history was pornography of a sort in those days, and even more so in these days. In public schools and in the homes of nice people it was and remains pretty much taboo to tell tales of labor's sufferings and derring-do."

"I still believe that peace and plenty and happiness can be worked out some way. I am a fool."

"What is flirtatiousness but an argument that life must go on and on and on?"

"Congressman Nixon had asked me why, as the son of immigrants who had been treated so well by Americans, as a man who had been treated like a son and been sent to Harvard by an American capitalist, I had been so ungrateful to the American economic system. The answer I gave him was not original. Nothing about me has ever been original. I repeated what my one-time hero, Kenneth Whistler, had said in reply to the same general sort of question long, long ago. Whistler had been a witness at a trial of strikers accused of violence. The judge had become curious about him, had asked him why such a well-educated man from such a good family would so immerse himself in the working class. My stolen answer to Nixon was this: "Why? The Sermon on the Mount, sir.""

"You couldn't help that you were born without a heart. At least you tried to believe what the people with hearts believed — so you were a good man just the same."

"That was the strength of the Nazis," she said. "They understood God better than anyone. They knew how to make him stay away."

"What we will be seeking … for the rest of our lives will be large, stable communities of like-minded people, which is to say relatives. They no longer exist. The lack of them is not only the main cause, but probably the only cause of our shapeless discontent in the midst of such prosperity."

"I think it can be tremendously refreshing if a creator of literature has something on his mind other than the history of literature so far. Literature should not disappear up its own asshole, so to speak."

"[Gay Talese's Thy Neighbor's Wife] is for me a secretly deep history of a generation of middle-class American males, my own, which was taught by parents and athletic coaches and scoutmasters and military chaplains and quack doctors and so on to be deeply ashamed of masturbation and wet dreams. And the hidden plea in the book is one which first appeared in my eyes when I was fourteen, say, and which has not vanished entirely to this day. It is part of the mystery of me. The plea is addressed by old-fashioned males forever full of jism to any pretty human female, on the street, in a magazine, in a movie — anywhere. The plea is this: "Please, pretty lady, don't make me play with my private parts again.""

"Jokes can be noble. Laughs are exactly as honorable as tears. Laughter and tears are both responses to frustration and exhaustion, to the futility of thinking and striving anymore. I myself prefer to laugh, since there is less cleaning up to do afterward — and since I can start thinking and striving again that much sooner."

"As for literary criticism in general: I have long felt that any reviewer who expresses rage and loathing for a novel or a play or a poem is preposterous. He or she is like a person who has put on full armor and attacked a hot fudge sundae or a banana split."

"And I believe that reading and writing are the most nourishing forms of meditation anyone has so far found. By reading the writings of the most interesting minds in history, we meditate with our own minds and theirs as well. This to me is a miracle."

"To the as-yet-unborn, to all innocent wisps of undifferentiated nothingness: Watch out for life. I have caught life. I have come down with life. I was a wisp of undifferentiated nothingness, and then a little peephole opened quite suddenly. Light and sound poured in. Voices began to describe me and my surroundings. Nothing they said could be appealed."

"This is my principal objection to life, I think: It is too easy, when alive, to make perfectly horrible mistakes."

"Many people found our house spooky, and the attic in fact as full of evil when I was born. It housed a collection of more than three hundred antique and modern firearms. Father had bought them during his and Mother's six-month honeymoon in Europe in 1922. Father thought them beautiful, but they might as well have been copperheads and rattlesnakes. They were murder."

"I hadn't aimed at anything. If I had thought of the bullet's hitting anything, I don't remember now. I was the great marksman, anyway. If I aimed at nothing, then nothing is what I would hit. The bullet was a symbol, and nobody was ever hurt by a symbol. It was a farewell to my childhood and a confirmation of my manhood. Why didn't I use a blank cartridge? What kind of a symbol would that have been?"

"My wife has been killed by a machine which should never have come into the hands of any human being. It is called a firearm. It makes the blackest of all human wishes come true at once, at a distance: that something die. There is evil for you. We cannot get rid of mankind's fleetingly evil wishes. We can get rid of the machines that make them come true. I give you a holy word: DISARM."

"You want to know something? We are still in the Dark Ages. The Dark Ages — they haven't ended yet."

"Mere opinions, in fact, were as likely to govern people's actions as hard evidence, and were subject to sudden reversals as hard evidence could never be. So the Galapagos Islands could be hell in one moment and heaven in the next, and Julius Caesar could be a statesman in one moment and a butcher in the next, and Ecuadorian paper money could be traded for food, shelter, and clothing in one moment and line the bottom of a birdcage in the next, and the universe could be created by God Almighty in one moment and by a big explosion in the next — and on and on."

"That, in my opinion, was the most diabolical aspect of those old-time brains: They would tell their owners, in effect, "Here's a crazy thing we could actually do, probably, but would never do it, of course. It's just fun to think about." And then, as though in trances, the people would really do it — have slaves fight each other to death in the Colosseum, or burn people alive in the public square for holding opinions which were locally unpopular, or build factories whose only purpose was to kill people in industrial quantities, or to blow up whole cities, and on and on."

"Why so many of us a million years ago purposely knocked out major chunks of our brains with alcohol from time to time remains an interesting mystery. It may be we were trying to give evolution a shove in the right direction — in the direction of smaller brains."

"Fish! Fish! Fish!"

"Time is liquid. One moment is no more important than any other and all moments quickly run away."

"I've got news for Mr. Santayana: we're doomed to repeat the past no matter what. That's what it is to be alive."

"Belief is nearly the whole of the Universe, whether based on truth or not."

"Who is more to be pitied, a writer bound and gagged by policemen or one living in perfect freedom who has nothing more to say?"

"What is literature but an insider's newsletter about affairs relating to molecules, of no importance to anything in the Universe but a few molecules who have the disease called "thought"."

"We're having a celebration, so all sorts of things have been said which are not true," I said. "That's how to act at a party."

"I can't help it," I said. "My soul knows my meat is doing bad things, and is embarrassed. But my meat just keeps right on doing bad, dumb things." "You and your what?" he said. "My soul and my meat," I said. "They're separate?" he said. "I sure hope they are," I said. I laughed. "I would hate to be responsible for what my meat does."

"It is a gruesome Disneyland. Nobody is cute there."

"When the excrement hit the air conditioner (Recurring phrase throughout many chapters)"

"I think William Shakespeare was the wisest human being I ever heard of. To be perfectly frank, though, that's not saying much. We are impossibly conceited animals, and actually dumb as heck. Ask any teacher. You don't even have to ask a teacher. Ask anybody. Dogs and cats are smarter than we are."

"The sermon was based on what he claimed was a well-known fact, that there were no Atheists in foxholes. I asked Jack what he thought of the sermon afterwards, and he said, "There's a Chaplain who never visited the front.""

"If facts weren't funny, or scary, or couldn't make you rich, the heck with them."

"The most important message of a crucifix, to me anyway, was how unspeakably cruel supposedly sane human beings can be when under orders from a superior authority."

"See the nigger fly the airplane!"

"They're playin our song Gene!"

"Beer, of course, is actually a depressant. But poor people will never stop hoping otherwise."

"She was an alcoholic. I didn't blame myself for that. The worst problem in the life of any alcoholic is alcohol."

"I wish I had been born a bird instead," he said. "I wish we had all been born birds instead."

"Just because some of us can read and write and do a little math, that doesn't mean we deserve to conquer the Universe."

"How embarrassing to be human."

"I asked Rob Roy where he had gone to college. "Yale," he said. I told him what Helen Dole said about Yale, that it ought to be called "Plantation Owners' Tech." "I don't get it," he said. "I had to ask her to explain it myself," I said. "She said Yale was where plantation owners learned how to get the natives to kill each other instead of them.""

"[Freedom of speech] isn't something somebody else gives you. That's something you give to yourself."

"Bergeron's epitaph for the planet, I remember, which he said should be carved in big letters in a wall of the Grand Canyon for the flying-saucer people to find, was this:WE COULD HAVE SAVED IT BUT WE WERE TOO DOGGONE CHEAPOnly he didn't say 'doggone.'""

"Another flaw in the human character is that everybody wants to build and nobody wants to do maintenance."

"During my three years in Vietnam, I certainly heard plenty of last words by dying American footsoldiers. Not one of them, however, had illusions that he had somehow accomplished something worthwhile in the process of making the Supreme Sacrifice."

"profanity and obscenity entitle people who don't want unpleasant information to close their ears and eyes to you."

"I think yet again of my father, who struggled to become a painter after he was forced into early and unwelcome retirement by the Great Depression. He has reason to be optimistic about his new career, since the early stages of his pictures, whether still or portraits or landscapes, were full of pow. Mother, meaning to be helpful, would say of each one: "That's really wonderful, Kurt. Now all you have to do is finish it." He would then ruin it. I remember a portrait he did of his only brother, Alex, who was an insurance salesman, which he called "Special Agent". When he roughed it in, his hand and eye conspired with a few bold strokes to capture several important truths about Alex, including a hint of disappointment. Uncle Alex was a proud graduate of Harvard, who would rather have been a scholar of literature than an insurance man. When Father finished the portrait, made sure every square inch of masonite had its share of paint, Uncle Alex had disappeared entirely. We had a drunk and lustful Queen Victoria instead. This was terrible."

"I don't care if I'm remembered or not when I'm dead. (A scientist I knew at General Electric, who was married to a woman named Josephine, said to me, "Why should I buy life insurance? If I die, I won't care what's happening to Jo. I won't care about anything. I'll be dead.")"

"If flying-saucer creatures or angels or whatever were to come here in a hundred years, say, and find us gone like the dinosaurs, what might be a good message for humanity to leave for them, maybe carved in great big letters on a Grand Canyon wall? Here is this old poop's suggestion: WE PROBABLY COULD HAVE SAVED OURSELVES, BUT WERE TOO DAMNED LAZY TO TRY VERY HARD...AND TOO DAMNED CHEAP."

"All persons, living and dead, are purely coincidental."

"Many people need desperately to receive this message: "I feel and think much as you do, care about many of the things you care about, although most people don't care about them. You are not alone.""

"You were sick, but now you're well, and there's work to do."

"Why throw money at problems? That's what money is for. Should the nation's wealth be redistributed? It has been and continues to be redistributed to a few people in a manner strikingly unhelpful."

"As in my other works of fiction: All persons living and dead are purely coincidental, and should not be construed. No names have been changed in order to protect the innocent. Angels protect the innocent as a matter of Heavenly routine."

"My first near-death experience was an accident, a botched anesthesia during a triple bypass. I had listened to several people on TV talk shows who had gone down the blue tunnel to the Pearly Gates, and even beyond the Pearly Gates, or so they said, and then come back to life again. But I certainly wouldn't have set out on such a risky expedition on purpose, without first having survived one ... To go through the Pearly Gates, no matter how tempting the interviewee on the other side, as I myself discovered the hard way, is to run the risk that crotchety Saint Peter, depending on his mood, may never let you out again. Think of how heartbroken your friends and relatives would be if, by going through the Pearly Gates to talk to Napoleon, say, you in effect committed suicide."

"About belief or lack of belief in an afterlife: Some of you may know that I am neither Christian nor Jewish nor Buddhist, nor a conventionally religious person of any sort. I am a humanist, which means, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead. My German-American ancestors, the earliest of whom settled in our Middle West about the time of our Civil War, called themselves "Freethinkers," which is the same sort of thing. My great grandfather Clemens Vonnegut wrote, for example, "If what Jesus said was good, what can it matter whether he was God or not?" I myself have written, "If it weren't for the message of mercy and pity in Jesus' Sermon on the Mount, I wouldn't want to be a human being. I would just as soon be a rattlesnake.""

"I am honorary president of the American Humanist Association, having succeeded the late, great, spectacularly prolific writer and scientist, Dr. Isaac Asimov in that essentially functionless capacity. At an A.H.A. memorial service for my predecessor I said, "Isaac is up in Heaven now." That was the funniest thing I could have said to an audience of humanists. It rolled them in the aisles. Mirth! Several minutes had to pass before something resembling solemnity could be restored. I made that joke, of course, before my first near-death experience — the accidental one. So when my own time comes to join the choir invisible or whatever, God forbid, I hope someone will say, "He's up in Heaven now." Who really knows? I could have dreamed all this. My epitaph in any case? "Everything was beautiful. Nothing hurt." I will have gotten off so light, whatever the heck it is that was going on."

"I wish one and all long and happy lives, no matter what may become of them afterwards. Use sunscreen! Don't smoke cigarettes. Cigars, however, are good for you … Firearms are also good for you … Gunpowder has zero fat and zero cholesterol. That goes for dumdums, too."

"Freud said he didn't know what women wanted. I know what women want. They want a whole lot of people to talk to."

"What do men want? They want a lot of pals, and they wish that people wouldn't get so mad at them."

"Ta ta and adios. Or, as Saint Peter said to me with a sly wink, when I told him I was on my last-round trip to Paradise: "See you later, Alligator.""

"I asked this heroic pet lover how it felt to have died for a schnauzer named Teddy. Salvador Biagiani was philosophical. He said it sure beat dying for absolutely nothing in the Viet Nam War."

"His plan? To pass out weapons to slaves, so they could overthrow their masters. Suicide."

"I was lucky enough on this trip to interview none other than the late Adolf Hitler. I was gratified to learn that he now feels remorse for any actions of his, however indirectly, which might have had anything to do with the violent deaths suffered by thirty-five million people during World War II. He and his mistress Eva Braun, of course were among those casualties, along with four million other Germans, six million Jews, eighteen million citizens of the Soviet Union and so on. "I paid my dues with everyone else," he said. It is his hope that a modest monument, possibly a stone cross, since he was a Christian, will be erected somewhere in his memory, possibly on the grounds of the United Nations Headquarters in New York. It should be incised, he said, with his name and dates 1889-1945. Underneath should be a two-word sentence in German: "Entschuldigen Sie." Roughly translated into English, this comes out, "I beg your pardon," or "Excuse Me.""

"During my controlled near-death experiences, I've met Sir Isaac Newton, who died back in 1727 as often as I've met Saint Peter. They both hang out at the Heaven end of the blue tunnel of the Afterlife. Saint Peter is there because it's his job. Sir Isaac is there because of his insatiable curiosity about what the blue tunnel is, how the blue tunnel works. It isn't enough for Newton that during his eighty-five years on Earth he invented calculus, codified and quantified the laws of gravity, motion and optics, and designed the first reflecting telescope. He can't forgive himself for having left it to Darwin to come up with the theory of evolution, to Pasteur to come up with the germ theory, and to Albert Einstein to come up with relativity. "I must have been deaf, dumb, and blind not to have come up with those myself," he said to me. "What could have been more obvious?""

"During my most recently controlled near-death experience, I got to interview William Shakespeare. We did not hit it off. He said the dialect I spoke was the ugliest English he had ever heard, "fit to split the ears of groundlings." He asked if it had a name, and I said "Indianapolis.""

"Human beings are chimpanzees who get crazy drunk on power. By saying that our leaders are power-drunk chimpanzees, am I in danger of wrecking the morale of our soldiers fighting and dying in the Middle East? Their morale, like so many bodies, is already shot to pieces. They are being treated, as I never was, like toys a rich kid got for Christmas."

"For some reason, the most vocal Christians among us never mention the Beatitudes. But, often with tears in their eyes, they demand that the Ten Commandments be posted in public buildings. And of course that's Moses, not Jesus. I haven't heard one of them demand that the Sermon on the Mount, the Beatitudes, be posted anywhere. "Blessed are the merciful" in a courtroom? "Blessed are the peacemakers" in the Pentagon? Give me a break!"

"There is a tragic flaw in our precious Constitution, and I don't know what can be done to fix it. This is it: Only nut cases want to be president."

"What does "A.D." signify? That commemorates an inmate of this lunatic asylum we call Earth who was nailed to a wooden cross by a bunch of other inmates. With him still conscious, they hammered spikes through his wrists and insteps, and into the wood. Then they set the cross upright, so he dangled up there where even the shortest person in the crowd could see him writhing this way and that. Can you imagine people doing such a thing to a person?"

"Listen. All great literature is about what a bummer it is to be a human being: Moby Dick, Huckleberry Finn, The Red Badge of Courage, the Iliad and the Odyssey, Crime and Punishment, the Bible and The Charge of the Light Brigade."

"I have to say this in defense of humankind: No matter in what era in history, including the Garden of Eden, everybody just got there. And, except for the Garden of Eden, there were already all these crazy games going on, which could make you act crazy, even if you weren't crazy to begin with. Some of the games that were already going on when you got here were love and hate, liberalism and conservatism, automobiles and credit cards, golf and girls' basketball. Even crazier than golf, though, is modern American politics, where, thanks to TV and for the convenience of TV, you can only be one of two kinds of human beings, either a liberal or a conservative."

"If you want to take my guns away from me, and you're all for murdering fetuses, and love it when homosexuals marry each other, and want to give them kitchen appliances at their showers, and you're for the poor, you're a liberal. If you are against those perversions and for the rich, you're a conservative. What could be simpler?"

"So let's give another big tax cut to the super-rich. That'll teach bin Laden a lesson he won't soon forget."

"I am of course notoriously hooked on cigarettes. I keep hoping the things will kill me. A fire at one end and a fool at the other."

"Here's what I think the truth is: We are all addicts of fossil fuels in a state of denial, about to face cold turkey. And like so many addicts about to face cold turkey, our leaders are now committing violent crimes to get what little is left of what we're hooked on."

"One of the few good things about modern times: If you die horribly on television, you will not have died in vain. You will have entertained us."

"In case you haven't noticed, we are now almost as feared and hated all over the world as the Nazis were."

"In case you haven't noticed, we … dehumanize our own soldiers, not because of their religion or race, but because of their low social class. Send 'em anywhere. Make 'em do anything. Piece of cake."

"War is now a form of TV entertainment, and what made the First World War so particularly entertaining were two American inventions, barbed wire and the machine gun."

"Shrapnel was invented by an Englishman of the same name. Don't you wish you could have something named after you?"

"My last words? "Life is no way to treat an animal, not even a mouse.""

"Napalm came from Harvard. Veritas!"

"Our president is a Christian? So was Adolf Hitler."

"And now I want to tell you about my late Uncle Alex. He was my father's kid brother, a childless graduate of Harvard who was an honest life insurance salesman in Indianapolis. He was well-read and wise. And his principal complaint about other human beings was that they so seldom noticed it when they were happy. So when we were drinking lemonade under an apple tree in the summer, say, and talking lazily about this and that, almost buzzing like honeybees, Uncle Alex would suddenly interrupt the agreeable blather to exclaim, If this isn't nice, I don't know what is. So I do the same now, and so do my kids and grandkids. And I urge you to please notice when you are happy, and exclaim or murmur or think at some point, If this isn't nice, I don't know what is."

"Requiem:The crucified planet Earth, should it find a voice and a sense of irony, might now well say of our abuse of it, "Forgive them, Father, They know not what they do."The irony would be that we know what we are doing.When the last living thing has died on account of us, how poetical it would be if Earth could say, in a voice floating up perhaps from the floor of the Grand Canyon, "It is done." People did not like it here."

"Don't spoil the party, but here's the truth: We have squandered our planet's resources, including air and water, as though there were no tomorrow, so now there isn't going to be one. So there goes the Junior Prom, but that's not the half of it."

"George W. Bush has gathered around him upper-crust C-students who know no history or geography."

"Doesn't anything socialistic make you want to throw up? Like great public schools, or health insurance for all?"

"During the Vietnam War, Abbie Hoffman announced that the new high was banana peels taken rectally. So then FBI scientists stuffed banana peels up their asses to find out if this was true or not."

"What is it, what can it possibly be about blowjobs and golf?"

"If God were alive today, he would have to be an atheist, because the excrement has hit the air-conditioning big time, big time."

"Is it possible that seemingly incredible geniuses like Bach and Shakespeare and Einstein were not in fact superhuman, but simply plagiarists, copying great stuff from the future?"

"Old Norwegian Proverb: Swedes have short dicks but long memories."

"My father said "When in doubt, castle.""

"[Vietnam] only made billionaires out of millionaires. [Iraq] is making trillionaires out of billionaires. Now I call that progress."

"Here is a lesson in creative writing. First rule: Do not use semicolons. They are transvestite hermaphrodites representing absolutely nothing. All they do is show you've been to college."

"Humor is an almost physiological response to fear."

"I think that novels that leave out technology misrepresent life as badly as Victorians misrepresented life by leaving out sex."

"Socialism is no more an evil word than Christianity. Socialism no more prescribed Joseph Stalin and his secret police and shuttered churches than Christianity prescribed the Spanish Inquisition. Christianity and socialism alike, in fact, prescribe a society dedicated to the proposition that all men, women, and children are created equal and shall not starve."

"Some of the loudest, most proudly ignorant guessing in the world is going on in Washington today. Our leaders are sick of all the solid information that has been dumped on humanity by research and scholarship and investigative reporting. They think that the whole country is sick of it, and they could be right. It isn't the gold standard that they want to put us back on. They want something even more basic. They want to put us back on the snake-oil standard."

"The highest treason in the USA is to say Americans are not loved, no matter where they are, no matter what they are doing there."

"If you actually are an educated, thinking person, you will not be welcome in Washington DC."

"We are about to be attacked by Al Qaeda. Wave flags if you have them. That always seems to scare them away. I'm kidding."

"[America's soldiers] are being treated … like toys a rich kid got for Christmas."

"While we were being bombed in Dresden, sitting in a cellar with our arms over our heads in case the ceiling fell, one slider said as though he were a duchess in a mansion on a cold and rainy night, "I wonder what the poor people are doing tonight." Nobody laughed, but we were still all glad he said it."

"We are here on Earth to fart around. Don't let anybody tell you any different."

"If I should ever die, God forbid, I hope you will say, "Kurt is up in heaven now." That's my favorite joke."

"A joke is like building a mousetrap from scratch. You have to work pretty hard to make the thing snap when it is supposed to snap."

"Humor is a way of holding off how awful life can be."

"I don't know about you, but I practice a disorganized religion. I belong to an unholy disorder. We call ourselves "Our Lady of Perpetual Astonishment.""

"You know, the truth can be really powerful stuff. You're not expecting it."

"Evolution is so creative. That's how we got giraffes."

"Do you think Arabs are dumb? They gave us our numbers. Try doing long division with Roman numerals."

"It is almost always a mistake to mention Abraham Lincoln. He always steals the show."

"We've sure come a long way since then. Sometimes I wish we hadn't. I hate H-bombs and the Jerry Springer show."

"If you want to really hurt your parents, and you don't have the nerve to be gay, the least you can do is go into the arts. I'm not kidding. The arts are not a way to make a living. They are a very human way of making life more bearable. Practicing an art, no matter how well or badly, is a way to make your soul grow, for heaven's sake. Sing in the shower. Dance to the radio. Tell stories. Write a poem to a friend, even a lousy poem. Do it as well as you possibly can. You will get an enormous reward. You will have created something."

"And on the subject of burning books: I want to congratulate librarians, not famous for their physical strength or their powerful political or their great wealth, who, all over this country, have staunchly resisted bullies who have tried to remove certain books from their shelves, and have refused to reveal to the names of persons who have checked out those titles."

"But listen: If anyone here should wind up on a gurney in a lethal-injection facility, maybe the one at Terre Haute, here is what your last words should be: "This will certainly teach me a lesson.""

"All right, all right, all right," she said with a sigh, "let's hear the story of life in a blinding flash." "The wreckers against the builders!" said Elmer. "There's the whole story of life!" "And I've got more news for you." "Yes?" piped Ivy. "I am not going to help the wreckers," said Elmer. "My son and I are builders."

"In the nightmare of a warring world, it takes peculiar skills to get along."

"We could have saved the earth, but we were too damned cheap."

"We have to continually be jumping off cliffs and developing our wings on the way down."

"Ladies and gentlemen of the class of '97: ."

"Be soft. Do not let the world make you hard. Do not let the pain make you hate. Do not let the bitterness steal your sweetness. Take pride that even though the rest of the world may disagree, you still believe it to be a beautiful place."

"When I was 15, I spent a month working on an archeological dig. I was talking to one of the archeologists one day during our lunch break and he asked those kinds of "getting to know you" questions you ask young people: Do you play sports? What's your favorite subject? And I told him, no I don't play any sports. I do theater, I'm in choir, I play the violin and piano, I used to take art classes. And he went WOW. That's amazing! And I said, "Oh no, but I'm not any good at ANY of them.""

"A leftist anti-authoritarian of sorts, he exposed the horrors of totalitarianism as he saw them, including on the left. His political and economic blindspots are hardly a blemish for this libertarian reader, who enjoyed his wonderful and scathing attacks on moral hypocrisy and atrocity. In Slaughterhouse Five, he took on morally nihilistic determinism and the terror bombing of Dresden, where he had been an American POW. In his often-neglected work of brilliance, Mother Night, Vonnegut discussed the moral dilemmas of being an agent who had infiltrated the Nazis and served as a Nazi propagandist — all on behalf of the Allies, but with the effect of bolstering the National Socialist regime. Throughout many of his books and short stories, the latter of which can be read in Welcome to the Monkey House, he examined various forms of modernist dystopianism and displayed a charming quality of shunning the PC orthodoxy when old-fashioned sensibility would better serve. Many readers might most appreciate his short story "Harrison Bergeron," an anti-egalitarian masterpiece that takes place in "2081, and everybody was finally equal." Vonnegut was a great writer with a great sense of humanity."

"Of all the American writers in my time, Vonnegut is streets ahead of all of them."

"Like Mark Twain, Mr. Vonnegut used humor to tackle the basic questions of human existence: Why are we in this world? Is there a presiding figure to make sense of all this, a god who in the end, despite making people suffer, wishes them well? He also shared with Twain a profound pessimism. "Mark Twain," Mr. Vonnegut wrote in his 1991 book, Fates Worse Than Death: An Autobiographical Collage, "finally stopped laughing at his own agony and that of those around him. He denounced life on this planet as a crock. He died." … His novels — 14 in all — were alternate universes, filled with topsy-turvy images and populated by races of his own creation, like the Tralfamadorians and the Mercurian Harmoniums. He invented phenomena like chrono-synclastic infundibula (places in the universe where all truths fit neatly together) as well as religions, like the Church of God the Utterly Indifferent and Bokononism (based on the books of a black British Episcopalian from Tobago "filled with bittersweet lies," a narrator says). The defining moment of Mr. Vonnegut's life was the firebombing of Dresden, Germany, by Allied forces in 1945, an event he witnessed firsthand as a young prisoner of war. … His experience in Dresden was the basis of Slaughterhouse-Five, which was published in 1969 against the backdrop of war in Vietnam, racial unrest and cultural and social upheaval. The novel, wrote the critic Jerome Klinkowitz, "so perfectly caught America's transformative mood that its story and structure became best-selling metaphors for the new age." To Mr. Vonnegut, the only possible redemption for the madness and apparent meaninglessness of existence was human kindness."

"I felt like he educated me in... in the genre of optimistic, cynical humanism. [...] He fought in World War II, he saw Dresden. That's what Slaughterhouse-Five was about, it was about his experiences seeing the worst that people could do. And people always took his cynicism as... Or his, I guess I should say, his dryness as cynicism. But it was really idealism. He believed so much in people that he couldn't help but be somewhat disappointed that we were blowing it in the way that we were blowing it? But I would say, line your desk with Kurt Vonnegut and you cannot go wrong."

"Those words "We the People" were a way of deceiving people into thinking that there was a national interest. The term national interest is what the novelist Kurt Vonnegut called a granfalloon (this is one of his invented words), which is sort of an artificial constellation of people, people who are artificially brought together but really don't have any common interests."

"When God is Socialism, God is love. [...] Socialism means that all the means of production that man has [...] are owned by the same people, the family of man, the family of God. There is only one source of ownership—love. No one can privately own the land. No one can privately own the air. It must be held in common. So then, that is love, that is God, Socialism"

"I have seen by divine revelation the total annihilation of this country and many other parts of the world. San Francisco will be flattened. The only survivors will be those people who are hidden in the cave that I have been shown in a vision. Those who go into this cave with me will be saved from the poisonous radioactive fallout that will follow the nuclear bomb attack. [...] It will be up to our group to begin life anew on this continent. Then we will begin a truly ideal society just as you see it here in this room today. People will care about one another. Elderly people will be made to feel needed and will be allowed to be productive. People's needs will be met because they are loved, and not because they have money.This church family is an example of what society will eventually be like all over the world. There will at last be peace on earth. I have seen this all by divine revelation."

"Our government does not love its people."

"You've seen three people drop dead and you saw them resurrected. Their attitudes were prejudiced and they would drop dead, but I resurrected them. And I've done it sixty-three times in eleven months this year in a public meeting."

"For twenty-four times this year people up to ninety-six years of age have fell down, and they've gived up the ghost, and no God came out of the sky. Old nigger Jones just walked down, and said, "Arise! Arise! Take up your bed! Arise!""

"My whole life I have suffered from poverty and have faced many disappointments and pain, like a man is used to. That is why I want to make other people happy and want them to feel at home."

"The young preacher once threw his Bible to the floor and yelled at his associates, "Too many people are looking at this instead of looking at me!""

"If you're born in capitalist America, racist America, fascist America, then you're born in sin. But if you're born in socialism, you're not born in sin."

""Love is the only weapon." Shit! Bullshit! Martin Luther King died with love! Kennedy died talking about something he couldn't even understand, some kind of generalized love, and he never even backed it up. He was shot down. Bullshit! "Love is the only weapon with which I've got to fight." I've got a hell of a lot of weapons to fight! I've got my claws. I've got cutlasses. I've got guns. I've got dynamite. I've got a hell of a lot to fight! I'll fight! I'll fight!"

"Son of a bitchin’ no good lousy ass anarchistic capitalist bitch. That's what I say about my relatives, but you won't say it."

"I was ready to kill by the end of the third grade. I mean, I was so aggressive and hostile, I was ready to kill. Nobody gave me love, any understanding. In those days a parent was supposed to go with a child to school functions. There was some kind of school performance, and everybody's parent was there but mine. I'm standing there, alone. Always was alone."

"If my wife said, I'm not going to be a communist, I'd say, well, forget it, by God, I'll forget you too."

"I have failed [...] I live for my people because they need me. But whenever they leave, they tell lies about the place."

"I'd like to choose my own kind of death, for a change. I'm tired of being tormented to hell. Tired of it."

"So my opinion is that you be kind to children and be kind to seniors and take the potion like they used to take in ancient Greece and step over quietly because we are not committing suicide; it’s a revolutionary act. We can’t go back; they won’t leave us alone. They’re mow going back to tell more lies, which means more congressmen. And there’s no way, no way we can survive."

"If we can't live in peace, then let's die in peace."

"Take our life from us. We laid it down. We got tired. We didn't commit suicide. We committed an act of revolutionary suicide protesting the conditions of an inhumane world."

"Are we black, proud, and socialist, or what are we?"

"I have known Rev. Jim Jones of the Peoples Temple for ten years. During this time I have never known him once to refuse to help anyone in need, regardless of race, color or creed. He has always believed in lighting a candle rather than cursing the darkness, and his work here in San Francisco and the Bay Area, as well as his devotion to the people and mission in Guyana, are the mark of a man who has dedicated his whole life to the service and welfare of humankind."

"Jim Jones was a self-obsessed American cult leader who manipulated the poor and vulnerable, demanded their complete obedience, and ordered the murder of those who questioned his integrity. At the end he killed or convinced nearly a thousand people — including two hundred children — to take their own lives in a jungle settlement in South America called ‘Jonestown’, constructed around his own warped and paranoid fantasy."

"Jones began life as a pious man with a social conscience, who refused to judge people on grounds of wealth or race. But his vision of a socialist utopia was ultimately indistinguishable from his own manic desire for domination — and when that control was threatened, he was prepared to bring destruction down on all those around him."

"A paranoid narcissist. Jim Jones was enthralling, persuasive and power-hungry. He thrived on attention, adoration and adulation. He was equal parts bully and charmer."

"We were about to board the planes for the flight back to the United States. Jim Jones didn't want us to leave, at least not alive. A tractor trailer loaded with men armed with shotguns and rifles pulled up and opened fire on us at that airstrip. Congressman Ryan was gunned down, having been shot 40 times. The first and only congressman in the history of this country to be assassinated during the line of duty. I was shot five times and left to bleed on that airstrip for 22 hours. Back at Jonestown, over 900 people lost their lives in a mass murder and suicide that night. This is what I awoke to on that long day. I was 28 years old, and I was waiting to die. I laid awake all night fearing some of the gunmen would come back and finish us off. Time passed, and local Guyanese people offered me rum to try and get me through the night. I had a lot of time to think. I promised God that if I lived, I would make every day count. I promised that I would make something out of my life if I was allowed to keep my life. Well, here I am. I have chosen a career as a public servant. One, I hope many of you will contemplate as you move forward in your lives."

"Constructing or adopting a belief system in which one is either God's prophet or God himself inflates the ego to monstrous proportions. Koresh was more deeply concerned with religion, Jim Jones with racial equality and an egalitarian society. But both compensated for isolation and lack of love in childhood by becoming infatuated with power, and both ended up with delusions of their own divinity."

"Men and women are not virtuous by law. Law itself does not of itself create virtue, nor is it the foundation or fountain of love. Law should protect virtue, and law should protect the wife, if she has kept her contract, and the man, if he has fulfilled his. But the death of love is the end of marriage. Love is natural. Back of all ceremony burns and will forever burn the sacred flame. There has been no time in the world's history when that torch was extinguished. In all ages, in all climes, among all people, there has been true, pure, and unselfish love."

"I do not borrow ideas. I have a factory of my own."

"A fact never went into partnership with a miracle. Truth does not need the assistance of miracle. A fact will fit every other fact in the Universe, because it is the product of all other facts. A lie will fit nothing except another lie made for the express purpose of fitting it."

"The Declaration of Independence announces the sublime truth, that all power comes from the people. This was a denial, and the first denial of a nation, of the infamous dogma that God confers the right upon one man to govern others. It was the first grand assertion of the dignity of the human race. It declared the governed to be the source of power, and in fact denied the authority of any and all gods. Through the ages of slavery — through the weary centuries of the lash and chain, God was the acknowledged ruler of the world. To enthrone man, was to dethrone God."

"An honest God is the noblest work of man."

"Day by day, religious conceptions grow less and less intense. Day by day, the old spirit dies out of book and creed. The burning enthusiasm, the quenchless zeal of the early church have gone, never, never to return. The ceremonies remain, but the ancient faith is fading out of the human heart. The worn-out arguments fail to convince, and denunciations that once blanched the faces of a race, excite in us only derision and disgust. As time rolls on, the miracles grow mean and small, and the evidences our fathers thought conclusive utterly fail to satisfy us."

"While utterly discarding all creeds, and denying the truth of all religions, there is neither in my heart nor upon my lips a sneer for the hopeful, loving and tender souls who believe that from all this discord will result a perfect harmony; that every evil will in some mysterious way become a good, and that above and over all there is a being who, in some way, will reclaim and glorify every one of the children of men; but for those who heartlessly try to prove that salvation is almost impossible; that damnation is almost certain; that the highway of the universe leads to hell; who fill life with fear and death with horror; who curse the cradle and mock the tomb, it is impossible to entertain other than feelings of pity, contempt and scorn."

"Reason, Observation and Experience — the Holy Trinity of Science — have taught us that happiness is the only good; that the time to be happy is now, and the way to be happy is to make others so. This is enough for us. In this belief we are content to live and die. If by any possibility the existence of a power superior to, and independent of, nature shall be demonstrated, there will then be time enough to kneel. Until then, let us stand erect."

"Like an armed warrior, like a plumed knight, James G. Blaine marched down the halls of the American Congress and threw his shining lance full and fair against the brazen forehead of every traitor to his country and every maligner of his fair reputation."

"They say the religion of your fathers is good enough. Why should a father object to your inventing a better plow than he had? They say to me, do you know more than all the theologians dead? Being a perfectly modest man I say I think I do. Now we have come to the conclusion that every man has a right to think. Would God give a bird wings and make it a crime to fly? Would he give me brains and make it a crime to think? Any God that would damn one of his children for the expression of his honest thought wouldn't make a decent thief. When I read a book and don't believe it, I ought to say so. I will do so and take the consequences like a man."

"Who can over estimate the progress of the world if all the money wasted in superstition could be used to enlighten, elevate and civilize mankind?"

"Churches are becoming political organizations... It probably will not be long until the churches will divide as sharply upon political, as upon theological questions; and when that day comes, if there are not liberals enough to hold the balance of power, this Government will be destroyed. The liberty of man is not safe in the hands of any church. Wherever the Bible and sword are in partnership, man is a slave. All laws for the purpose of making man worship God, are born of the same spirit that kindled the fires of the auto da fe, and lovingly built the dungeons of the Inquisition. All laws defining and punishing blasphemy — making it a crime to give your honest ideas about the Bible, or to laugh at the ignorance of the ancient Jews, or to enjoy yourself on the Sabbath, or to give your opinion of Jehovah, were passed by impudent bigots, and should be at once repealed by honest men. An infinite God ought to be able to protect himself, without going in partnership with State Legislatures. Certainly he ought not so to act that laws become necessary to keep him from being laughed at. No one thinks of protecting Shakespeare from ridicule, by the threat of fine and imprisonment. It strikes me that God might write a book that would not necessarily excite the laughter of his children. In fact, I think it would be safe to say that a real God could produce a work that would excite the admiration of mankind. Surely politicians could be better employed than in passing laws to protect the literary reputation of the Jewish God."

"And why does this same God tell me how to raise my children when he had to drown his?"

"I would rather have been a French peasant and worn wooden shoes; I would rather have lived in a hut, with a vine growing over the door and the grapes growing and ripening in the autumn sun; I would rather have been that peasant, with my wife by my side and my children upon my knees, twining their arms of affection about me; I would rather have been that poor French peasant and gone down at last to the eternal promiscuity of the dust, followed by those who loved me; I would a thousand times rather have been that French peasant than that imperial personative of force and murder; and so I would —ten thousand thousand times."

"Love is the only bow on Life's dark cloud. It is the morning and the evening star. It shines upon the babe, and sheds its radiance on the quiet tomb. It is the mother of art, inspirer of poet, patriot and philosopher. It is the air and light of every heart — builder of every home, kindler of every fire on every hearth. It was the first to dream of immortality. It fills the world with melody — for music is the voice of love. Love is the magician, the enchanter, that changes worthless things to Joy, and makes royal kings and queens of common clay. It is the perfume of that wondrous flower, the heart, and without that sacred passion, that divine swoon, we are less than beasts; but with it, earth is heaven, and we are gods."

"The more false we destroy the more room there will be for the true."

"Nothing discloses real character like the use of power. It is easy for the weak to be gentle. Most people can bear adversity. But if you wish to know what a man really is, give him power. This is the supreme test."

"Too great praise challenges attention, and often brings to light a thousand faults that otherwise the general eye would never see. Were we allowed to read the Bible as we do all other books, we would admire its beauties, treasure its worthy thoughts, and account for all its absurd, grotesque and cruel things, by saying that its authors lived in rude, barbaric times. But we are told that it was written by inspired men; that it contains the will of God; that it is perfect, pure, and true in all its parts; the source and standard of all moral and religious truth; that it is the star and anchor of all human hope; the only guide for man, the only torch in Nature's night. These claims are so at variance with every known recorded fact, so palpably absurd, that every free unbiased soul is forced to raise the standard of revolt."

"I do not believe in forgiveness as it is preached by the church. We do not need the forgiveness of God, but of each other and of ourselves. If I rob Mr. Smith and God forgives me, how does that help Smith? If I, by slander, cover some poor girl with the leprosy of some imputed crime, and she withers away like a blighted flower and afterward I get the forgiveness of God, how does that help her? If there is another world, we have got to settle with the people we have wronged in this. No bankrupt court there. Every cent must be paid."

"I cannot believe that there is any being in this universe who has created a human soul for eternal pain. I would rather that every god would destroy himself; I would rather that we all should go to eternal chaos, to black and starless night, than that just one soul should suffer eternal agony."

"I have made up my mind that if there is a God, he will be merciful to the merciful. Upon that rock I stand. That he will not torture the forgiving. Upon that rock I stand. That every man should be true to himself, and that there is no world, no star, in which honesty is a crime. Upon that rock I stand. The honest man, the good woman, the happy child, have nothing to fear, either in this world or the world to come. Upon that rock I stand."

""Oh," but they say to me, "you take away immortality." I do not. If we are immortal it is a fact in nature, and we are not indebted to priests for it, nor to bibles for it, and it cannot be destroyed by unbelief."

"Is there beyond the silent night An endless day? Is death a door that leads to light? We cannot say."

"Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud — and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word. But in the night of Death Hope sees a star and listening Love can hear the rustling of a wing."

"There are in nature neither rewards nor punishments — there are consequences. The life of Christ is worth its example, its moral force, its heroism of benevolence."

"Every sect is a certificate that God has not plainly revealed his will to man. To each reader the Bible conveys a different meaning. About the meaning of this book, called a revelation, there have been ages of war, and centuries of sword and flame. If written by an infinite God, he must have known that these results must follow; and thus knowing, he must be responsible for all."

"The men who declare that woman is the intellectual inferior of man, do not, and cannot, by offering themselves in evidence, substantiate their declaration."

"Give to every human being every right that you claim for yourself."

"Few rich men own their own property. The property owns them."

"For the most part we inherit our opinions. We are the heirs of habits and mental customs. Our beliefs, like the fashion of our garments, depend on where we were born. We are molded and fashioned by our surroundings."

"The present is the necessary product of all the past, the necessary cause of all the future."

"Religion can never reform mankind because religion is slavery. It is far better to be free, to leave the forts and barricades of fear, to stand erect and face the future with a smile. It is far better to give yourself sometimes to negligence, to drift with wave and tide, with the blind force of the world, to think and dream, to forget the chains and limitations of the breathing life, to forget purpose and object, to lounge in the picture gallery of the brain, to feel once more the clasps and kisses of the past, to bring life's morning back, to see again the forms and faces of the dead, to paint fair pictures for the coming years, to forget all Gods, their promises and threats, to feel within your veins life's joyous stream and hear the martial music, the rhythmic beating of your fearless heart. And then to rouse yourself to do all useful things, to reach with thought and deed the ideal in your brain, to give your fancies wing, that they, like chemist bees, may find art's nectar in the weeds of common things, to look with trained and steady eyes for facts, to find the subtle threads that join the distant with the now, to increase knowledge, to take burdens from the weak, to develop the brain, to defend the right, to make a palace for the soul. This is real religion. This is real worship."

"The present is the child, and the necessary child, of all the past, and the mother of all the future."

"Every human being longs to be happy, to satisfy the wants of the body with food, with roof and raiment, and to feed the hunger of the mind, according to his capacity, with love, wisdom, philosophy, art and song."

"So much has already been accomplished for the workingman that I have hope, and great hope, of the future. The hours of labor have been shortened, and materially shortened, in many countries. There was a time when men worked fifteen and sixteen hours a day. Now, generally, a day’s work is not longer than ten hours, and the tendency is to still further decrease the hours. By comparing long periods of time, we more clearly perceive the advance that has been made. In 1860, the average amount earned by the laboring men, workmen, mechanics, per year, was about two hundred and eighty-five dollars. It is now about five hundred dollars, and a dollar to-day will purchase more of the necessaries of life, more food, clothing and fuel, than it would in 1860. These facts are full of hope for the future."

"I belong to the Great Church which holds the world within its starlit aisles; that claims the great and good of every race and clime; that finds with joy the grain of gold in every creed, and floods with light and love the germs of good in every soul."

"Good-by, gentlemen! I am not asking to be Governor of Illinois … I have in my composition that which I have declared to the world as my views upon religion. My position I would not, under any circumstances, not even for my life, seem to renounce. I would rather refuse to be President of the United States than to do so. My religious belief is my own. It belongs to me, not to the State of Illinois. I would not smother one sentiment of my heart to be the Emperor of the round world."

"I am the inferior of any man whose rights I trample under foot. Men are not superior by reason of the accidents of race or color. They are superior who have the best heart — the best brain."

"The superior man is the providence of the inferior. He is eyes for the blind, strength for the weak, and a shield for the defenseless. He stands erect by bending above the fallen. He rises by lifting others."

"Celibacy is the essence of vulgarity."

"Our ancestors in the ages that are gone really believed that by force you could convince a man. You cannot change the conclusion of the brain by force, but I will tell you what you can do by force, and what you have done by force. You can make hypocrites by the million."

"Blasphemy is a padlock which hypocrisy tries to put on the lips of all honest men."

"Whoever has an opinion of his own, and honestly expresses it, will be guilty of heresy. Heresy is what the minority believe; it is the name given by the powerful to the doctrine of the weak."

"It is claimed that God wrote a book called the Bible, and it is generally admitted that this book is somewhat difficult to understand. As long as the church had all the copies of this book, and the people were not allowed to read it, there was comparatively little heresy in the world; but when it was printed and read, people began honestly to differ as to its meaning. A few were independent and brave enough to give the world their real thoughts, and for the extermination of these men the church used all her power. Protestants and Catholics vied with each other in the work of enslaving the human mind. For ages they were rivals in the infamous effort to rid the earth of honest people."

"Give any orthodox church the power, and to-day they would punish heresy with whip, and chain, and fire. As long as a church deems a certain belief essential to salvation, just so long it will kill and burn if it has the power."

"Every church pretends that it has a revelation from God, and that this revelation must be given to the people through the church; that the church acts through its priests, and that ordinary mortals must be content with a revelation — not from God — but from the church. Had the people submitted to this preposterous claim, of course there could have been but one church, and that church never could have advanced. It might have retrograded, because it is not necessary to think or investigate in order to forget. Without heresy there could have been no progress."

"According to the theologians, God, the Father of us all, wrote a letter to his children. The children have always differed somewhat as to the meaning of this letter. In consequence of these honest differences, these brothers began to cut out each other's hearts. In every land, where this letter from God has been read, the children to whom and for whom it was written have been filled with hatred and malice. They have imprisoned and murdered each other, and the wives and children of each other. In the name of God every possible crime has been committed, every conceivable outrage has been perpetrated. Brave men, tender and loving women, beautiful girls, and prattling babes have been exterminated in the name of Jesus Christ."

"I do not say, and I do not believe, that Christians are as bad as their creeds. In spite of church and dogma, there have been millions and millions of men and women true to the loftiest and most generous promptings of the human heart. They have been true to their convictions, and, with a self-denial and fortitude excelled by none, have labored and suffered for the salvation of men. Imbued with the spirit of self-sacrifice, believing that by personal effort they could rescue at least a few souls from the infinite shadow of hell, they have cheerfully endured every hardship and scorned every danger. And yet, notwithstanding all this, they believed that honest error was a crime. They knew that the Bible so declared, and they believed that all unbelievers would be eternally lost. They believed that religion was of God, and all heresy of the devil. They killed heretics in defence of their own souls and the souls of their children. They killed them because, according to their idea, they were the enemies of God, and because the Bible teaches that the blood of the unbeliever is a most acceptable sacrifice to heaven."

"Nature never prompted a loving mother to throw her child into the Ganges. Nature never prompted men to exterminate each other for a difference of opinion concerning the baptism of infants. These crimes have been produced by religions filled with all that is illogical, cruel and hideous. These religions were produced for the most part by ignorance, tyranny and hypocrisy. Under the impression that the infinite ruler and creator of the universe had commanded the destruction of heretics and infidels, the church perpetrated all these crimes: Men and women have been burned for thinking there is but one God; that there was none; that the Holy Ghost is younger than God; that God was somewhat older than his son; for insisting that good works will save a man without faith; that faith will do without good works; for declaring that a sweet babe will not be burned eternally, because its parents failed to have its head wet by a priest; for speaking of God as though he had a nose; for denying that Christ was his own father; for contending that three persons, rightly added together, make more than one; for believing in purgatory; for denying the reality of hell; for pretending that priests can forgive sins; for preaching that God is an essence; for denying that witches rode through the air on sticks; for doubting the total depravity of the human heart; for laughing at irresistible grace, predestination and particular redemption; for denying that good bread could be made of the body of a dead man; for pretending that the pope was not managing this world for God, and in the place of God; for disputing the efficacy of a vicarious atonement; for thinking the Virgin Mary was born like other people; for thinking that a man's rib was hardly sufficient to make a good-sized woman; for denying that God used his finger for a pen; for asserting that prayers are not answered, that diseases are not sent to punish unbelief; for denying the authority of the Bible; for having a Bible in their possession; for attending mass, and for refusing to attend; for wearing a surplice; for carrying a cross, and for refusing; for being a Catholic, and for being a Protestant; for being an Episcopalian, a Presbyterian, a Baptist, and for being a Quaker. In short, every virtue has been a crime, and every crime a virtue. The church has burned honesty and rewarded hypocrisy. And all this, because it was commanded by a book — a book that men had been taught implicitly to believe, long before they knew one word that was in it. They had been taught that to doubt the truth of this book — to examine it, even — was a crime of such enormity that it could not be forgiven, either in this world or in the next."

"How long, O how long will mankind worship a book? How long will they grovel in the dust before the ignorant legends of the barbaric past? How long, O how long will they pursue phantoms in a darkness deeper than death?"

"The heretics have not thought and suffered and died in vain. Every heretic has been, and is, a ray of light."

"Heresy is the eternal dawn, the morning star, the glittering herald of the day. Heresy is the last and best thought. It is the perpetual New World, the unknown sea, toward which the brave all sail. It is the eternal horizon of progress. Heresy extends the hospitalities of the brain to a new thought. Heresy is a cradle; orthodoxy, a coffin."

"Why should man be afraid to think, and why should he fear to express his thoughts? Is it possible that an infinite Deity is unwilling that a man should investigate the phenomena by which he is surrounded? Is it possible that a god delights in threatening and terrifying men? What glory, what honor and renown a god must win on such a field! The ocean raving at a drop; a star envious of a candle; the sun jealous of a fire-fly."

"By this time the whole world should know that the real Bible has not yet been written, but is being written, and that it will never be finished until the race begins its downward march, or ceases to exist. The real Bible is not the work of inspired men, nor prophets, nor apostles, nor evangelists, nor of Christs. Every man who finds a fact, adds, as it were, a word to this great book. It is not attested by prophecy, by miracles or signs. It makes no appeal to faith, to ignorance, to credulity or fear. It has no punishment for unbelief, and no reward for hypocrisy. It appeals to man in the name of demonstration. It has nothing to conceal. It has no fear of being read, of being contradicted, of being investigated and understood. It does not pretend to be holy, or sacred; it simply claims to be true. It challenges the scrutiny of all, and implores every reader to verify every line for himself. It is incapable of being blasphemed. This book appeals to all the surroundings of man. Each thing that exists testifies of its perfection. The earth, with its heart of fire and crowns of snow; with its forests and plains, its rocks and seas; with its every wave and cloud; with its every leaf and bud and flower, confirms its every word, and the solemn stars, shining in the infinite abysses, are the eternal witnesses of its truth."

"One hundred years ago, our fathers retired the gods from politics.The Declaration of Independence is the grandest, the bravest, and the profoundest political document that was ever signed by the representatives of a people. It is the embodiment of physical and moral courage and of political wisdom."

"Such things had occasionally been said by some political enthusiast in the olden time, but, for the first time in the history of the world, the representatives of a nation, the representatives of a real, living, breathing, hoping people, declared that all men are created equal. With one blow, with one stroke of the pen, they struck down all the cruel, heartless barriers that aristocracy, that priestcraft, that king-craft had raised between man and man. They struck down with one immortal blow that infamous spirit of caste that makes a God almost a beast, and a beast almost a god. With one word, with one blow, they wiped away and utterly destroyed, all that had been done by centuries of war — centuries of hypocrisy — centuries of injustice."

"Our fathers founded the first secular government that was ever founded in this world. Recollect that. The first secular government; the first government that said every church has exactly the same rights, and no more; every religion has the same rights, and no more. In other words, our fathers were the first men who had the sense, who had the genius, to know that no church should be allowed to have a sword; that it should be allowed only to exert its moral influence."

"The rights of all are equal: justice, poised and balanced in eternal calm, will shake from the golden scales in which are weighed the acts of men, the very dust of prejudice and caste: No race, no color, no previous condition, can change the rights of men."

"For a hundred years hell has been gradually growing cool, the flames have been slowly dying out, the brimstone is nearly exhausted, the fires have been burning lower and lower, and the climate gradually changing. To such an extent has the change already been effected that if I were going there to-night I would take an overcoat and a box of matches."

"They say that the eternal future of man depends upon his belief. I deny it. A conclusion honestly arrived at by the brain cannot possibly be a crime; and the man who says it is, does not think so. The god who punishes it as a crime is simply an infamous tyrant. As for me, I would a thousand times rather go to perdition and suffer its torments with the brave, grand thinkers of the world, than go to heaven and keep the company of a god who would damn his children for an honest belief."

"I have pleaded for the rights of woman, for the rights of wives, and what is more, for the rights of little children. I have said that they could be governed by affection, by love, and that my heart went out to all the children of poverty and of crime; to the children that live in the narrow streets and in the sub-cellars; to the children that run and hide when they hear the footsteps of a brutal father, the children that grow pale when they hear their names pronounced even by a mother; to all the little children, the flotsam and jetsam upon the wide, rude sea of life. I have said that my heart goes out to them one and all; I have asked fathers and mothers to cease beating their own flesh and blood. I have said to them, When your child does wrong, put your arms around him; let him feel your heart beat against his. It is easier to control your child with a kiss than with a club."

"I have been denounced by the religious press and by ministers in their pulpits as a demon, as an enemy of order, as a fiend, as an infamous man. Of this, however, I make no complaint. A few years ago they would have burned me at the stake and I should have been compelled to look upon their hypocritical faces through flame and smoke. They cannot do it now or they would."

"Whether or not the soul is immortal is a fact in nature and cannot be changed by any book whatever. If I am immortal, I am. If am not, no book can render me so. It is no more wonderful that I should live again than that I do live."

"As soon as I had said these things, various gentlemen felt called upon to answer me. I want to say that if there is anything I like in the world it is fairness. And one reason I like it so well is that I have had so little of it."

"I can say, if I wish, extremely mean and hateful things. I have read a great many religious papers and discussions and think that I now know all the infamous words in our language."

"There is, however, no propriety in wasting any time about the science of metaphysics. I will give you my definition of metaphysics: Two fools get together; each admits what neither can prove, and thereupon both of them say, “hence we infer.” That is all there is of metaphysics."

"Every superstition in the world that is now held sacred has been made so by mothers, by fathers, by the recollections of home. I know what it has cost the noble, the brave, the tender, to throw away every superstition, although sanctified by the memory of those they loved."

"I like Voltaire, because for half a century he was the intellectual emperor of Europe. I like him, because from his throne at the foot of the Alps he pointed the finger of scorn at every hypocrite in Christendom."

"The great question is not, who died right, but who lived right? There is infinitely more responsibility in living than in dying. The moment of death is the most unimportant moment of life. Nothing can be done then. You cannot even do a favor for a friend, except to remember him in your will."

"The first Presbyterian was a heretic. The first Baptist was a heretic. The first Congregationalist was a heretic. The first Christian was denounced as a blasphemer. And yet these heretics, the moment they get numerous enough to be in the majority in some locality, begin to call themselves orthodox. Can there be any impudence beyond this?"

"I happened to be in the company of six or seven Baptist elders—how I ever got into such bad company, I don’t know,—and one of them asked what I thought about baptism. Well, I never thought much about it; did not know much about it; didn’t want to say anything, but they insisted upon it. I said, “Well, I’ll give you my opinion—with soap, baptism is a good thing.”"

"The next gentleman who has endeavored to answer what I have said, is the Rev. Samuel Robinson. This he has done in his sermon entitled “Ghosts against God or Ingersoll against Honesty.” I presume he imagines himself to be the defendant in both cases."

"The brave men of the past endured the instruments of torture. They were stretched upon racks; their feet were crushed in iron boots; they stood upon the shores of exile and gazed with tearful eyes toward home and native land. They were taken from their firesides, from their wives, from their children; they were taken to the public square; they were chained to stakes, and their ashes were scattered by the countless hands of hatred. I am satisfied. The disciples of fear cannot touch me."

"This gentlemen hated to contribute a cent to the support of a “materialistic demon.” When I saw that statement I will tell you what I did. I knew the man’s conscience must be writhing in his bosom to think that he had contributed a dollar toward my support, toward the support of a “materialistic demon.” I wrote him a letter and I said: “My Dear Sir: In order to relieve your conscience of the crime of having contributed to the support of an unbeliever in ghosts, I hereby enclose the amount you paid to attend my lecture.” I then gave him a little good advice. I advised him to be charitable, to be kind, and regretted exceedingly that any man could listen to one of my talks for an hour and a half and not go away satisfied that all men had the same right to think. This man denied having received the money, but it was traced to him through a blot on the envelope."

"Who sold white Quaker children into slavery? Protestants. Who cut out the tongues of Quakers? Who burned and destroyed men and women and children charged with impossible crimes? Protestants. The Protestants have persecuted exactly to the extent of their power. The Catholics have done the same."

"There may have been sometime in the history of the world a worse religion than Old School Presbyterianism, but if there ever was, from cannibalism to civilization, I have never heard of it."

"It is a mystery to me why the editors of religious papers are so malicious, why they endeavor to answer argument with calumny. Is it because they feel the sceptre slowly slipping from their hands? Is it the result of impotent rage? Is it because there is being written upon every orthodox brain a certificate of intellectual inferiority?"

"If this “sacred” book teaches man to enslave his brother, it is not inspired. A god who would establish slavery is as cruel and heartless as any devil could be."

"This is the kind of slavery established by the most merciful God. The reason given for all this, is, that the persons whom they enslaved were heathen. You may enslave them because they are not orthodox. If you can find anybody who does not believe in me, the God of the Jews, you may steal his wife from his arms, and her babe from the cradle. If you can find a woman that does not believe in the Hebrew Jehovah, you may steal her prattling child from her breast. Can any one conceive of anything more infamous? Can any one find in the literature of this world more frightful words ascribed even to a demon?"

"“If his master have given him a wife, and she hath borne him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself…The slave is allowed to have his liberty if he will give up his wife and children. He must remain in slavery for the sake of wife and child. This is another of the laws of the most merciful God. This God changes even love into a chain. Children are used by him as manacles and fetters, and wives become the keepers of prisons. Any man who believes that such hideous laws were made by an infinitely wise and benevolent God is, in my judgment, insane or totally depraved."

"It certainly must be an immense pleasure to God to see a man work patiently for nothing. It must please the Most High to see a slave with his wife and child sold upon the auction block. If this slave escapes from slavery and is pursued, how musical the baying of the bloodhound must be to the ears of this most merciful God. All this is simply infamous. On the throne of this universe there sits no such monster."

"I have read somewhere of a sermon preached by one of these in the Cathedral of Notre Dame. This old priest, among other things, said that the soul of a beggar was as dear to God as the soul of the richest of his people, and that Jesus Christ died as much for a beggar as for a prince. One French peasant, rough with labor, cried out: “I propose three cheers for Jesus Christ.” I like such things. I like to hear of them. I like to repeat them."

"It is a waste of money to pay priests to frighten our children, and paralyze the intellect of women."

"For hundreds of years it was contended by all Christians that the earth was made in six days, literal days of twenty-four hours each, and that on the seventh day the Lord rested from his labor. Geologists have driven the church from this position, and it is now claimed that the days mentioned in the Bible are periods of time. This is a simple evasion, not in any way supported by the Scriptures. The Bible distinctly and clearly says that the world was created in six days. There is not within its lids a clearer statement."

"And the reason why they were to keep the Sabbath was because the Creator rested on the seventh day—not period. If you say six periods, instead of six days, what becomes of your Sabbath? The only reason given in the Bible for observing the Sabbath is that God observed it—that he rested from his work that day and was refreshed. Take this reason away and the sacredness of that day has no foundation in the Scriptures."

"When the utter absurdity of the Mosaic account of creation became apparent to all thoughtful men, the church changed the reading of the Bible. Then it was pretended that the “days” of creation were vast periods of time. When it was shown to be utterly impossible that the sun revolved around the earth, then the account given by Joshua of the sun standing still for the space of a whole day, was changed into a figure of speech. It was said that Joshua merely conformed to the mode of speech common in his day; and that when he said the sun stood still, he merely intended to convey the idea that the earth ceased turning upon its axis. Is there a sensible man in the world who believes this wretched piece of ignorance?"

"The earth, rotating at the rate of one thousand miles an hour, was stopped. The motion of this vast globe would have instantly been changed into heat. It has been calculated by one of the greatest scientists of the present day that to stop the earth would generate as much heat as could be produced by burning a world as large as this of solid coal. And yet, all this force was expended for the paltry purpose of defeating a few poor barbarians. The employment of so much force for the accomplishment of so insignificant an object would be as useless as bringing all the intellect of a great man to bear in answering the arguments of the clergymen of San Francisco."

"The waste of that immense force in stopping the planets in their grand courses, for the purpose claimed, would be like using a Krupp gun to destroy an insect to which a single drop of water is “an unbounded world.” How is it possible for men of ordinary intellect, not only to endorse such ignorant falsehoods, but to malign those who do not? Can anything be more debasing to the intellect of man than a belief in the astronomy of the Bible?"

"The great argument made by Cosmas to show that the earth must be flat, was the fact that the Bible stated that when Christ should come the second time, in glory, the whole world should see him. “Now,” said Cosmas, “if the world is round, how could the people on the other side see the Lord when he comes?” This settled the question."

"The Bible was regarded as not only true, but as the best of all truth. Any new theory advanced, was immediately examined in the light, or rather in the darkness, of revelation, and if according to that test it was false, it was denounced, and the person bringing it forward forced to recant. It would have been a far better course to have discovered every theory found to be in harmony with the Scriptures."

"It was said by Sir Thomas More that to give up witchcraft was to give up the Bible itself. This idea was entertained by nearly all the eminent theologians of a hundred years ago. In my judgment, they were right. To give up witchcraft is to give up, in a great degree at least, the supernatural. To throw away the little ghosts simply prepares the mind of man to give up the great ones. The founders of nearly all creeds, and of all religions properly so called, have taught the existence of good and evil spirits. They have peopled the dark with devils and the light with angels. They have crowded hell with demons and heaven with seraphs. The moment these good and evil spirits, these angels and fiends, disappear from the imaginations of men, and phenomena are accounted for by natural rather than by supernatural means, a great step has been taken in the direction of what is now known as materialism. While the church believes in witchcraft, it is in a greatly modified form. The evil spirits are not as plenty as in former times, and more phenomena are accounted for by natural means. Just to the extent that belief has been lost in spirits, just to that extent the church has lost its power and authority. When men ceased to account for the happening of any event by ascribing it to the direct action of good or evil spirits, and began to reason from known premises, the chains of superstition began to grow weak."

"And thereupon the Lord gave Satan the power to destroy the property and children of Job. In a little while these high contracting parties met again; and the Lord seemed somewhat elated with his success, and called again the attention of Satan to the sinlessness of Job. Satan then told him to touch his body and he would curse him. And thereupon power was given to Satan over the body of Job, and he covered his body with boils. Yet in all this, Job did not sin with his lips. This book seems to have been written to show the excellence of patience, and to prove that at last God will reward all who will bear the afflictions of heaven with fortitude and without complaint. The sons and daughters of Job had been slain, and then the Lord, in order to reward Job, gave him other children, other sons and other daughters—not the same ones he had lost; but others. And this, according to the writer, made ample amends. Is that the idea we now have of love? If I have a child, no matter how deformed that child may be, and if it dies, nobody can make the loss to me good by bringing a more beautiful child. I want the one I loved and the one I lost."

"“Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in everything.”— Eph. V. Even the Savior did not put man and woman upon an equality. A man could divorce his wife, but the wife could not divorce her husband. Every noble woman should hold such apostles and such ideas in contempt. According to the Old Testament, woman had to ask pardon and had to be purified from the crime of having born sons and daughters. To make love and maternity crimes is infamous."

"10. “When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thine hands, and thou hast taken them captive, 11. “And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife, 12. “Then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails.”— Deut. Xxi. This is barbarism, no matter whether it came from heaven or from hell, from a God or from a devil, from the golden streets of the New Jerusalem or from the very Sodom of perdition. It is barbarism complete and utter."

"23. “But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. 24. “And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven; there shall no man be able to stand before thee, until thou have destroyed them.”— Deut. Vii. If these words had proceeded from the mouth of a demon, if they had been spoken by some enraged and infinitely malicious fiend, I should not have been surprised. But these things are attributed to a God of infinite mercy."

"Can there be such a thing as mercy in eternal punishment? And yet this same Deity says to me, “resist not evil; pray for those that despitefully use you; love your enemies, but I will eternally damn mine.” It seems to me that even gods should practice what they preach."

"There is no slavery but ignorance. Liberty is the child of intelligence. The history of man is simply the history of slavery, of injustice and brutality, together with the means by which he has, through the dead and desolate years, slowly and painfully advanced."

"Nothing has been left undone by the enemies of freedom. Every art and artifice, every cruelty and outrage has been practiced and perpetrated to destroy the rights of man. In this great struggle every crime has been rewarded and every virtue has been punished. Reading, writing, thinking and investigating have all been crimes. Every science has been an outcast. All the altars and all the thrones united to arrest the forward march of the human race. The king said that mankind must not work for themselves. The priest said that mankind must not think for themselves. One forged chains for the hands, the other for the soul."

"Only a few years ago there was a great awakening of the human mind. Men began to inquire by what right a crowned robber made them work for him? The man who asked this question was called a traitor. Others asked by what right does a robed hypocrite rule my thought? Such men were called infidels. The priest said, and the king said, where is this spirit of investigation to stop? They said then and they say now, that it is dangerous for man to be free. I deny it. Out on the intellectual sea there is room enough for every sail. In the intellectual air there is space enough for every wing. The man who does not do his own thinking is a slave, and is a traitor to himself and to his fellow-men."

"Standing in the presence of the Unknown, all have the same right to think, and all are equally interested in the great questions of origin and destiny. All I claim, all I plead for, is liberty of thought and expression. That is all. I do not pretend to tell what is absolutely true, but what I think is true. I do not pretend to tell all the truth. I do not claim that I have floated level with the heights of thought, or that I have descended to the very depths of things. I simply claim that what ideas I have, I have a right to express; and that any man who denies that right to me is an intellectual thief and robber. That is all."

"the good men, the good women, are tired of the whip and lash in the realm of thought. They remember the chain and fagot with a shudder. They are free, and they give liberty to others; whoever claims any right that he is unwilling to accord to his fellow-men is dishonest and infamous."

"You cannot change the conclusion of the brain by torture; nor by social ostracism. But I will tell you what you can do by these, and what you have done. You can make hypocrites by the million. You can make a man say that he has changed his mind; but he remains of the same opinion still. Put fetters all over him; crush his feet in iron boots; stretch him to the last gasp upon the holy rack; burn him, if you please, but his ashes will be of the same opinion still."

"In the old times of which I have spoken, they desired to make all men think exactly alike. All the mechanical ingenuity of the world cannot make two clocks run exactly alike, and how are you going to make hundreds of millions of people, differing in brain and disposition, in education and aspiration, in conditions and surroundings, each clad in a living robe of passionate flesh — how are you going to make them think and feel alike? If there is an infinite god, one who made us, and wishes us to think alike, why did he give a spoonful of brains to one, and a magnificent intellectual development to another? Why is it that we have all degrees of intelligence, from orthodoxy to genius, if it was intended that all should think and feel alike?"

"There has never been upon the earth a generation of free men and women. It is not yet time to write a creed. Wait until the chains are broken — until dungeons are not regarded as temples. Wait until solemnity is not mistaken for wisdom — until mental cowardice ceases to be known as reverence. Wait until the living are considered the equals of the dead — until the cradle takes precedence of the coffin. Wait until what we know can be spoken without regard to what others may believe. Wait until teachers take the place of preachers — until followers become investigators. Wait until the world is free before you write a creed. In this creed there will be but one word — Liberty."

"I know not what discoveries, what inventions, what thoughts may leap from the brain of the world. I know not what garments of glory may be woven by the years to come. I cannot dream of the victories to be won upon the fields of thought; but I do know, that coming from the infinite sea of the future, there will never touch this "bank and shoal of time" a richer gift, a rarer blessing than liberty for man, for woman, and for child."

"By Christianity I do not mean charity, mercy, kindness, forgiveness. I mean no natural virtue, because all the natural virtues existed and had been practiced by hundreds and thousands of millions before Christ was born. There certainly were some good men even in the days of Christ in Jerusalem, before his death. By Christianity I mean the ideas of redemption, atonement, a good man dying for a bad man, and the bad man getting a receipt in full. By Christianity I mean that system that insists that in the next world a few will be forever happy, while the many will be eternally miserable. Christianity, as I have explained it, must be protected, guarded, and sustained by law. It was founded by the sword that is to say, by physical force,—and must be preserved by like means."

"Christianity, in order to defend itself, puts the brand of infamy on the brow of honesty. Christianity marks with a letter “C,” standing for “convict” every brain that is great enough to discover the frauds."

"They act as ‘most anybody would, raised in Delaware, in the shadow of the whipping-post and the pillory. We must remember that Delaware was a slave State; that the Bible became extremely dear to the people because it upheld that peculiar institution."

"The objection I have to the whipping-post is that it is a punishment which cannot be inflicted by a gentleman. The person who administers the punishment must, of necessity, be fully as degraded as the person who receives it."

"The trouble now is that most of the wife-beating is among the extremely poor, so that the wife by informing against her husband, takes the last crust out of her own mouth."

"Another good remedy for wife-beating is the abolition of the Catholic Church."

"We should also do away with the idea that a marriage is a sacrament, and that there is any God who is rendered happy by seeing a husband and wife live together, although the husband gets most of his earthly enjoyment from whipping his wife."

"Delaware has not had the best of opportunities. You must remember that it is next to New Jersey, which is quite an obstacle in the path of progress."

"It is just beyond Maryland, which is another obstacle. I heard the other day that God originally made oysters with legs, and afterward took them off, knowing that the people of Delaware would starve to death before they would run to catch anything."

"Nothing could tempt me to do this man injustice, though I could hardly add to the injury he has done himself."

"A Christian nation has never had the slightest respect for the rights of barbarians; neither has any Christian sect any respect for the rights of other sects. Anciently, the sects discussed with fire and sword, and even now, something happens almost every day to show that the old spirit that was in the Inquisition still slumbers in the Christian breast."

"Whoever imagines himself a favorite with God, holds other people in contempt. Whenever a man believes that he has the exact truth from God, there is in that man no spirit of compromise. He has not the modesty born of the imperfections of human nature; he has the arrogance of theological certainty and the tyranny born of ignorant assurance. Believing himself to be the slave of God, he imitates his master, and of all tyrants, the worst is a slave in power."

"When a man really believes that it is necessary to do a certain thing to be happy forever, or that a certain belief is necessary to ensure eternal joy, there is in that man no spirit of concession. He divides the whole world into saints and sinners, into believers and unbelievers, into God’s sheep and Devil’s goats, into people who will be glorified and people who will be damned. If Christ, in fact, said “I came not to bring peace but a sword,” it is the only prophecy in the New Testament that has been literally fulfilled."

"Some tell us that it is the desire of God that we should worship him. What for? Why does he desire worship? Others tell us that we should sacrifice something to him. What for? Is he in want? Can we assist him? Is he unhappy? Is he in trouble?"

"Suppose then, that I do read this Bible honestly, fairly, and when I get through I am compelled to say, “The book is not true.” If this is the honest result, then you are compelled to say, either that God has made no revelation to me, or that the revelation that it is not true, is the revelation made to me, and by which I am bound. If the book and my brain are both the work of the same Infinite God, whose fault is it that the book and the brain do not agree? Either God should have written a book to fit my brain, or should have made my brain to fit his book."

"he took a few, the tribe of Abraham. He established a perfect despotism—with no schools, with no philosophy, with no art, with no music—nothing but the sacrifices of dumb beasts—nothing but the abject worship of a slave. Not a word upon geology, upon astronomy; nothing, even, upon the science of medicine. Thus God spent hours and hours with Moses upon the top of Sinai, giving directions for ascertaining the presence of leprosy and for preventing its spread, but it never occurred to Jehovah to tell Moses how it could be cured. He told them a few things about what they might eat—prohibiting among other things four-footed birds, and one thing upon the subject of cooking. From the thunders and lightnings of Sinai he proclaimed this vast and wonderful fact: “Thou shalt not seethe a kid in its mother’s milk.”"

"The believer in the inspiration of the Bible is compelled to say, that there was a time when slavery was right, when women could sell their babes, when polygamy was the highest form of virtue, when wars of extermination were waged with the sword of mercy, when religious toleration was a crime, and when death was the just penalty for having expressed an honest thought. He is compelled to insist that Jehovah is as bad now as he was then; that he is as good now as he was then. Once, all the crimes that I have mentioned were commanded by God; now they are prohibited. Once, God was in favor of them all; now the Devil is their defender. In other words, the Devil entertains the same opinion to-day that God held four thousand years ago. The Devil is as good now as Jehovah was then, and God was as bad then as the Devil is now."

"It may be said that it is unfair to call attention to bad things in the Bible. To this it may be replied that a divine being ought not to put bad things in his book."

"My great objection to the Old Testament is the cruelty said to have been commanded by God. All these cruelties ceased with death. The vengeance of Jehovah stopped at the tomb. He never threatened to punish the dead; and there is not one word, from the first mistake in Genesis to the last curse of Malachi, containing the slightest intimation that God will take his revenge in another world. It was reserved for the New Testament to make known the doctrine of eternal pain. The teacher of universal benevolence rent the veil between time and eternity, and fixed the horrified gaze of man upon the lurid gulf of hell. Within the breast of non-resistance coiled the worm that never dies. Compared with this, the doctrine of slavery, the wars of extermination, the curses, the punishments of the Old Testament were all merciful and just."

"The most minute directions were given as to the killing of these animals. Every priest became a butcher, every synagogue a slaughter-house. Nothing could be more utterly shocking to a refined soul, nothing better calculated to harden the heart, than the continual shedding of innocent blood. This terrible system culminated in the sacrifice of Christ. His blood took the place of all other. It is not necessary to shed any more. The law at last is satisfied, satiated, surfeited."

"The Mosaic dispensation was better adapted to prevent the commission of sin than the Christian system. Under that dispensation, if you committed a sin, you had to bring a sacrifice—dove, sheep, or bullock, now, when a sin is committed, the Christian says, “Charge it,” “Put it on the slate, If I don’t pay it the Savior will.” In this way, rascality is sold on a credit, and the credit system of religion breeds extravagance in sin. The Mosaic dispensation was based upon far better business principles. The debt had to be paid, and by the man who owed it. We are told that the sinner is in debt to God, and that the obligation is discharged by the Savior. The best that can be said of such a transaction is that the debt is transferred, not paid. As a matter of fact, the sinner is in debt to the person he has injured. If you injure a man, it is not enough to get the forgiveness of God—you must get the man’s forgiveness, you must get your own. If a man puts his hand in the fire and God forgives him, his hand will smart just as badly."

"If, when Christ was on his way to Calvary, some brave soul had rescued him from the pious mob, he would not only have been damned for his pains, but would have rendered impossible the salvation of any human being. The Christian world has been trying for nearly two thousand years to explain the atonement, and every effort has ended in an admission that it cannot be understood, and a declaration that it must be believed. Has the promise and hope of forgiveness ever prevented the commission of a sin? Can men be made better by being taught that sin gives happiness here; that to live a virtuous life is to bear a cross; that men can repent between the last sin and the last breath; and that repentance washes every stain of the soul away?"

"He came, they tell us, to make a revelation, and what did he reveal? “Love thy neighbor as thyself”? That was in the Old Testament. “Love God with all thy heart”? That was in the Old Testament. “Return good for evil”? That was said by Buddha, seven hundred years before Christ was born. “Do unto others as ye would that they should do unto you”? That was the doctrine of Lao-tsze. Did he come to give a rule of action? Zoroaster had done this long before: “Whenever thou art in doubt as to whether an action is good or bad, abstain from it.”"

"I do not believe that the tendency is to make men and women brave and glorious when you tell them that there are certain ideas upon certain subjects that they must never express; that they must go through life with a pretence as a shield; that their neighbors will think much more of them if they will only keep still; and that above all is a God who despises one who honestly expresses what he believes. For my part, I believe men will be nearer honest in business, in politics, grander in art — in everything that is good and grand and beautiful, if they are taught from the cradle to the coffin to tell their honest opinion."

"It is incredible that only idiots are absolutely sure of salvation. It is incredible that the more brain you have the less your chance is. There can be no danger in honest thought, and if the world ever advances beyond what it is to-day, it must be led by men who express their real opinions."

"In the estimation of good orthodox Christians I am a criminal, because I am trying to take from loving mothers, fathers, brothers, sisters, husbands, wives, and lovers the consolations naturally arising from a belief in an eternity of grief and pain. I want to tear, break, and scatter to the winds the God that priests erected in the fields of innocent pleasure — a God made of sticks called creeds, and of old clothes called myths. I shall endeavor to take from the coffin its horror, from the cradle its curse, and put out the fires of revenge kindled by an infinite fiend. Is it necessary that Heaven should borrow its light from the glare of Hell? Infinite punishment is infinite cruelty, endless injustice, immortal meanness. To worship an eternal gaoler hardens, debases, and pollutes even the vilest soul. While there is one sad and breaking heart in the universe, no good being can be perfectly happy."

"The God of Hell should be held in loathing, contempt and scorn. A God who threatens eternal pain should be hated, not loved — cursed, not worshiped. A heaven presided over by such a God must be below the lowest hell. I want no part in any heaven in which the saved, the ransomed and redeemed will drown with shouts of joy the cries and sobs of hell — in which happiness will forget misery, where the tears of the lost only increase laughter and double bliss."

"The idea of hell was born of ignorance, brutality, fear, cowardice, and revenge. This idea testifies that our remote ancestors were the lowest beasts. Only from dens, lairs, and caves, only from mouths filled with cruel fangs, only from hearts of fear and hatred, only from the conscience of hunger and lust, only from the lowest and most debased could come this most cruel, heartless and bestial of all dogmas."

"Whoever attacks a custom or a creed, will be confronted with a list of the names of the dead who upheld the custom, or believed the creed. He is asked in a very triumphant and sneering way, if he knows more than all the great and honored of the past. Every defender of a creed has graven upon his memory the names of all "great" men whose actions or words can be tortured into evidence for his doctrine."

"The truth is, that in favor of almost every sect, the names of some great men can be pronounced."

"The fact is, very few men are right in everything."

"Great virtues may draw attention from defects, they cannot sanctify them. A pebble surrounded by diamonds remains a common stone, and a diamond surrounded by pebbles is still a gem. No one should attempt to refute an argument by pronouncing the name of some man, unless he is willing to adopt all the ideas and beliefs of that man. It is better to give reasons and facts than names. An argument should not depend for its force upon the name of its author. Facts need no pedigree, logic has no heraldry, and the living should not awed by the mistakes of the dead."

"The greatest men the world has produced have known but little. They had a few facts, mingled with mistakes without number. In some departments they towered above their fellows, while in others they fell below the common level of mankind."

"Volumes might be written upon the follies and imbecilities of great men. A full rounded man — a man of sterling sense and natural logic — is just as rare as a great painter, poet, or sculptor. If you tell your friend that he is not a painter, that he has no genius for poetry, he will probably admit the truth of what you say, without feeling that he has been insulted in the least. But if you tell him that he is not a logician, that he has but little idea of the value of a fact, that he has no real conception of what evidence is, and that he never had an original thought in his life, he will cut your acquaintance."

"Most men are followers, and implicitly rely upon the judgment of others. They mistake solemnity for wisdom, and regard a grave countenance as the title page and Preface to a most learned volume. So they are easily imposed upon by forms, strange garments, and solemn ceremonies. And when the teaching of parents, the customs of neighbors, and the general tongue approve and justify a belief or creed, no matter how absurd, it is hard even for the strongest to hold the citadel of his soul. In each country, in defence of each religion, the same arguments would be urged."

"All the martyrs in the history of the world are not sufficient to establish the correctness of an opinion. Martyrdom, as a rule, establishes the sincerity of the martyr, — never the correctness of his thought. Things are true or false in themselves. Truth cannot be affected by opinions; it cannot be changed, established, or affected by martyrdom. An error cannot be believed sincerely enough to make it a truth."

"The murderer upon the scaffold, with a priest on either side, smilingly exhorts the multitude to meet him in heaven. The man who has succeeded in making his home a hell, meets death without a quiver, provided he has never expressed any doubt as to the divinity of Christ, or the eternal "procession" of the Holy Ghost. The king who has waged cruel and useless war, who has filled countries with widows and fatherless children, with the maimed and diseased, and who has succeeded in offering to the Moloch of ambition the best and bravest of his subjects, dies like a saint."

"The Emperor Constantine, who lifted Christianity into power, murdered his wife Fausta, and his eldest son Crispus, the same year that he convened the Council of Nice to decide whether Jesus Christ was a man or the Son of God. The council decided that Christ was consubstantial with the father. This was in the year 325. We are thus indebted to a wife-murderer for settling the vexed question of the divinity of the Savior."

"The night of the Middle Ages lasted for a thousand years. The first star that enriched the horizon of this universal gloom was Giordano Bruno. He was the herald of the dawn."

"Had it not been for Thomas Paine I could not deliver this lecture here to-night. It is still fashionable to calumniate this man — and yet Channing, Theodore Parker, Longfellow, Emerson, and in fact all the liberal Unitarians and Universalists of the world have adopted the opinions of Thomas Paine."

"Let us be honest. Did all the priests of Rome increase the mental wealth of man as much as Bruno? Did all the priests of France do as great a work for the civilization of the world as Diderot and Voltaire? Did all the ministers of Scotland add as much to the sum of human knowledge as David Hume? Have all the clergymen, monks, friars, ministers, priests, bishops, cardinals and popes, from the day of Pentecost to the last election, done as much for human liberty as Thomas Paine? — as much for science as Charles Darwin?"

"The infidels have been the brave and thoughtful men; the flower of all the world; the pioneers and heralds of the blessed day of liberty and love; the generous spirits of the unworthy past; the seers and prophets of our race; the great chivalric souls, proud victors on the battlefields of thought, the creditors of all the years to be."

"I know how vain it is to gild a grief with words, and yet I wish to take from every grave its fear. Here in this world, where life and death are equal kings, all should be brave enough to meet what all the dead have met. The future has been filled with fear, stained and polluted by the heartless past."

"Why should we fear that which will come to all that is? We cannot tell, we do not know, which is the greater blessing — life or death. We do not know whether the grave is the end of this life, or the door of another, or whether the night here is not somewhere else at dawn. Neither can we tell which is the more fortunate — the child dying in its mother's arms, before its lips have learned to form a word, or he who journeys all the length of life's uneven road, painfully taking the last slow steps with staff and crutch."

"Every cradle asks us, "Whence?" and every coffin, "Whither?" The poor barbarian, weeping above his dead, can answer these questions as intelligently as the robed priest of the most authentic creed."

"No man, standing where the horizon of a life has touched a grave, has any right to prophesy a future filled with pain and tears. It may be that death gives all there is of worth to life. If those we press and strain against our hearts could never die, perhaps that love would wither from the earth. Maybe this common fate treads from out the paths between our hearts the weeds of selfishness and hate, and I had rather live and love where death is king, than have eternal life where love is not."

"The dead do not suffer. And if they live again, their lives will surely be as good as ours. We have no fear. We are all children of the same mother, and the same fate awaits us all. We, too, have our religion, and it is this: Help for the living, hope for the dead."

"So, too, when it is recorded that he drove the money changers from the temple. This, had it happened, would have been the act simply of one who had respect for this temple and not for the religion taught in it. It would seem that, at first, Christ believed substantially in the religion of his time; that afterward, seeing its faults, he wished to reform it; and finally, comprehending it in all its enormity, he devoted his life to its destruction."

"There is also this remarkable fact: Paul quotes none of the miracles of the New Testament. He says not one word about the multitude being fed miraculously, not one word about the resurrection of Lazarus, nor of the widow’s son. He had never heard of the lame, the halt, and the blind that had been cured; or if he had, he did not think these incidents of enough importance to be embalmed in an epistle."

"At first it was believed that Christ was a direct descendant from David. At that time the disciples of Christ, of course, were Jews. The Messiah was expected through the blood of David.—For that reason, the genealogy of Joseph, a descendant of David, was given. It was not until long after, that the idea came into the minds of Christians that Christ was the son of the Holy Ghost. If they, at the time the genealogy was given, believed that Christ was in fact the son of the Holy Ghost, why did they give the genealogy of Joseph to show that Christ was related to David? In other words, why should the son of God attempt to get glory out of the fact that he had in his veins the blood of a barbarian king? There is only one answer to this. The Jews expected the Messiah through David, and in order to prove that Christ was the Messiah, they gave the genealogy of Joseph. Afterward, the idea became popularized that Christ was the son of God, and then were interpolated the words “as was supposed” in the genealogy of Christ."

"It is of no earthly importance whether he changed water into wine or not. All his miracles are simply dust and darkness compared with what he actually said and actually did. We should be kind to each other whether Lazarus was raised or not. We should be just and forgiving whether Christ lived or not. All the miracles in the world are of no use to virtue, morality, or justice. Miracles belong to superstition, to ignorance, to fear and folly. Neither does it make any difference who wrote the Gospels. They are worth the truth that is in them and no more."

"...for the man Christ, I feel only admiration and respect. I think he was in many things mistaken. His reliance upon the goodness of God was perfect. He seemed to believe that his father in heaven would protect him. He thought that if God clothed the lilies of the field in beauty, if he provided for the sparrows, he would surely protect a perfectly just and loving man. In this he was mistaken; and in the darkness of death, overwhelmed, he cried out: “Why hast thou forsaken me?”"

"To me, it has always been a matter of wonder that Christ said nothing as to the obligation man is under to his country, nothing as to the rights of the people as against the wish and will of kings, nothing against the frightful system of human slavery—almost universal in his time. What he did not say is altogether more wonderful than what he did say. It is marvelous that he said nothing upon the subject of intemperance, nothing about education, nothing about philosophy, nothing about nature, nothing about art. He said nothing in favor of the home, except to offer a reward to those who would desert their wives and families."

"As a result of what he did not teach in connection with what he did teach, his followers saw no harm in slavery, no harm in polygamy. They belittled this world and exaggerated the importance of the next. They consoled the slave by telling him that in a little while he would exchange his chains for wings. They comforted the captive by saying that in a few days he would leave his dungeon for the bowers of Paradise. His followers believed that he had said that “Whosoever believeth not shall be damned.” This passage was the cross upon which intellectual liberty was crucified. If Christ had given us the laws of health; if he had told us how to cure disease by natural means; if he had set the captive free; if he had crowned the people with their rightful power; if he had placed the home above the church; if he had broken all the mental chains; if he had flooded all the caves and dens of fear with light, and filled the future with a common joy, he would in truth have been the Savior of this world."

"The inventor of paper—and he was not a Christian—did more than all the early fathers for mankind. The inventors of plows, of sickles, of cradles, of reapers; the inventors of wagons, coaches, locomotives; the inventors of skiffs, sail-vessels, steamships; the men who have made looms—in short, the inventors of all useful things—they are the civilizers taken in connection with the great thinkers, the poets, the musicians, the actors, the painters, the sculptors. The men who have invented the useful, and the men who have made the useful beautiful, are the real civilizers of mankind. The priests, in all ages, have been hindrances—stumbling-blocks. They have prevented man from using his reason. They have told ghost stories to courage until courage became fear. They have done all in their power to keep men from growing intellectually, to keep the world in a state of childhood, that they themselves might be deemed great and good and wise. They have always known that their reputation for wisdom depended upon the ignorance of the people."

"I account in part for the civilization of America by the fact that our fathers were wise enough, and jealous of each other enough, to absolutely divorce church and state. They regarded the church as a dangerous mistress—one not fit to govern a president. This divorce was obtained because men like Jefferson and Paine were at that time prominent in the councils of the people. There is this peculiarity in our country—the only men who can be trusted with human liberty are the ones who are not to be angels hereafter. Liberty is safe so long as the sinners have an opportunity to be heard."

"Sometimes I suspect that our own civilization is not altogether perfect. When I think of the penitentiaries crammed to suffocation, and of the many who ought to be in; of the want, the filth, the depravity of the great cities; of the starvation in the manufacturing centers of Great Britain, and, in fact, of all Europe; when I see women working like beasts of burden, and little children deprived, not simply of education, but of air, light and food, there is a suspicion in my mind that Christian civilization is not a complete and overwhelming success."

"I do not rely upon superstition, but upon knowledge; not upon miracles, but upon facts; not upon the dead, but upon the living; and when we become absolutely civilized, we shall look back upon the superstitions of the world, not simply with contempt, but with pity."

"What has been called Christianity has been a disturber of the public peace in all countries and at all times. Nothing has so alienated nations, nothing has so destroyed the natural justice of mankind, as what has been known as religion. The idea that all men must worship the same God, believe the same dogmas, has for thousands of years plucked with bloody hands the flower of pity from the human heart."

"After all, of what use is it to search for a creator? The difficulty is not thus solved. You leave your creator as much in need of a creator as anything your creator is supposed to have created. The bottom of your stairs rests on nothing, and the top of your stairs leans upon nothing. You have reached no solution. The word “God” is simply born of our ignorance. We go as far as we can, and we say the rest of the way is “God.” We look as far as we can, and beyond the horizon, where there is nought so far as we know but blindness, we place our Deity. We see an infinitesimal segment of a circle, and we say the rest is “God.”"

"No one knows the origin of life, or of matter, or of what we call mind. The whence and the whither are questions that no man can answer. In the presence of these questions all intellects are upon a level. The barbarian knows exactly the same as the scientist, the fool as the philosopher. Only those who think that they have had some supernatural information pretend to answer these questions, and the unknowable, the impossible, the unfathomable, is the realm wholly occupied by the “inspired.”"

"I find that people who believe in immortality—or at least those who say they do—are just as afraid of death as anybody else. I find that the most devout Christian weeps as bitterly above his dead, as the man who says that death ends all. You see the promises are so far away, and the dead are so near. Still, I do not say that man is not immortal; but I do say that there is nothing in the Bible to show that he is. The Old Testament has not a word upon the subject—except to show us how we lost immortality."

"I cannot see why we should expect an infinite God to do better in another world than he does in this. If he allows injustice to prevail here, why will he not allow the same thing in the world to come?"

"Some people have insisted that this life is a kind of school for the production of self-denying men and women—that is, for the production of character. The statistics show that a large majority die under five years of age. What would we think of a schoolmaster who killed the most of his pupils the first day? If this doctrine is true, and if manhood cannot be produced in heaven, those who die in childhood are infinitely unfortunate."

"But whatever theories we have, we have at last to be governed by the facts. We are in a world where vice, deformity, weakness, and disease are hereditary. In the presence of this immense and solemn truth rises the religion of the body. Every man should refuse to increase the misery of this world."

"And whether there is a heaven or hell here, or hereafter, every good man has enough to do to make this world a little better than it is. Millions of lives are wasted in the vain effort to find the origin of things, and the destiny of man. This world has been neglected. We have been taught that life should be merely a preparation for death."

"To me, there is no doctrine so infinitely absurd as the idea that this life is a probationary state—that the few moments spent here decide the fate of a human soul forever. Nothing can be conceived more merciless, more unjust. I am doing all I can to destroy that doctrine. I want, if possible, to get the shadow of hell from the human heart. Why has any life been a failure here? If God is a being of infinite wisdom and kindness, why does he make failures? What excuse has infinite wisdom for peopling the world with savages? Why should one feel grateful to God for having made him with a poor, weak and diseased brain; for having allowed him to be the heir of consumption, of scrofula, or of insanity? Why should one thank God, who lived and died a slave"

"Only a few years ago science was superstition’s hired man. The scientific men apologized for every fact they happened to find. With hat in hand they begged pardon of the parson for finding a fossil, and asked the forgiveness of God for making any discovery in nature."

"Now everything has changed, and everybody knows it except the clergy. Now religion is taking off its hat to science. Religion is finding out new meanings for old texts. We are told that God spoke in the language of the common people; that he was not teaching any science; that he allowed his children not only to remain in error, but kept them there. It is now admitted that the Bible is no authority on any question of natural fact; it is inspired only in morality, in a spiritual way. All, except the Brooklyn ministers, see that the Bible has ceased to be regarded as authority. Nobody appeals to a passage to settle a dispute of fact. The most intellectual men of the world laugh at the idea of inspiration."

"I see that the Rev. Dr. Eddy advises ministers not to answer the arguments of infidels in the pulpit, and gives this wonderful reason: That the hearers will get more doubts from the answer than from reading the original arguments. So the Rev. Dr. Hawkins admits that he cannot defend Christianity from infidel attacks without creating more infidelity."

"These “worldly” people have cleared the forests, plowed the land, built the cities, the steamships, the telegraphs, and have produced all there is of worth and wonder in the world. Yet the preachers denounce them. Were it not for “worldly” people how would the preachers get along? Who would build the churches? Who would fill the contribution boxes and plates, and who (most serious of all questions) would pay the salaries?"

"Ministers look upon theaters as rival attractions, and most of their hatred is born of business views. They think people ought to be driven to church by having all other places closed. In my judgment the theater has done good, while the church has done harm. The drama never has insisted upon burning anybody."

"In the pulpit, hypocrites have been worshiped; upon the stage they have been held up to derision and execration."

"The clergy have always had great faith in famine, in affliction, in pestilence. They know that a man is a thousand times more apt to thank God for a crust or a crumb than for a banquet."

"They think we should be more “spiritual;” that is to say, willing to live upon the labor of others; willing to ask alms, saying, in the meantime, “It is more blessed to give than to receive.” If this is so, why not give the money back?"

"If the rich man regarded the sermon as a means of grace, as a kind of rope thrown by the minister to a man just above the falls; if he regarded it as a lifeboat, or as a lighthouse, he would not allow his coachman to remain outside. If he really believed that the coachman had an immortal soul, capable of eternal joy, liable to everlasting pain, he would do his utmost to make the calling and election of the said coachman sure. As a matter of fact the rich man now cares but little for servants. They are not included in the scheme of salvation, except as a kind of job lot. The church has become a club. It is a social affair, and the rich do not care to associate in the week days with the poor they may happen to meet at church. As they expect to be in heaven together forever, they can afford to be separated here. There will certainly be time enough there to get acquainted."

"Another thing is the magnificence of the churches. The church depends absolutely upon the rich. Poor people feel out of place in such magnificent buildings. They drop into the nearest seat; like poor relations, they sit on the extreme edge of the chair. At the table of Christ they are below the salt. They are constantly humiliated. When subscriptions are asked for they feel ashamed to have their mite compared with the thousands given by the millionaire. The pennies feel ashamed to mingle with the silver in the contribution plate. The result is that most of them avoid the church. It costs too much to worship God in public. Good clothes are necessary, fashionably cut."

"It is only when we discard the idea of a deity, the idea of cruelty or goodness in nature, that we are able ever to bear with patience the ills of life."

"Neither do I say that man is not immortal. Upon that point I admit that I do not know, and the declarations of all the priests in the world upon that subject give me no light, and do not even tend to add to my information on the subject, because I know that they know that they do not know."

"The intelligent men of the world do not believe in orthodox Christianity. It is today a symptom of intellectual decay. The conservative ministers are the stupid ones."

"Orthodox religion is a kind of boa-constrictor; anything it can not dodge it will swallow."

"They will find new readings for old texts. They will re-punctuate and re-parse the Old Testament. They will find that “flat” meant “a little rounding;” that “six days” meant “six long times;” that the word “flood” should have been translated “dampness,” “dew,” or “threatened rain...”"

"They will not change the words of the creed; they will simply give “new meanings and the highest criticism to-day is that which confesses and avoids. In other words, the churches will change as the people change. They will keep for sale that which can be sold. Already the old goods are being “marked down.”"

"There was a time when an unbeliever, open and pronounced, was a wonder. At that time the church had great power; it could retaliate; it could destroy. The church abandoned the stake only when too many men objected to being burned."

"Of late years the thoughts of men have been turned, by virtue of modern discoveries, as the result of countless influences, to an investigation of the foundation of orthodox religion. Other religions were put in the crucible of criticism, and nothing was found but dross. At last it occurred to the intelligent to examine our own religion, and this examination has excited great interest and great comment. People want to hear, and they want to hear because they have already about concluded themselves that the creeds are founded in error."

"Christianity is this: A belief in the inspiration of the Scriptures, the atonement, the life, death, and resurrection of Christ, an eternal reward for the believers in Christ, and eternal punishment for the rest of us. Now, take from Christianity its miracles, its absurdities of the atonement and fall of man and the inspiration of the Scriptures, and I have no objection to it as I understand it. I believe, in the main, in the Christianity which I suppose Christ taught, that is, in kindness, gentleness, forgiveness. I do not believe in loving enemies; I have pretty hard work to love my friends."

"Morality does not come from the clouds; it is born of human want and human experience. We need no inspiration, no inspired work. The industrious man knows that the idle has no right to rob him of the product of his labor, and the idle man knows that he has no right to do it. It is not wrong because we find it in the Bible, but I presume it was put in the Bible because it is wrong."

"It has always seemed a little curious to me that joy should be held in such contempt here, and yet promised hereafter as an eternal reward. Why not be happy here, as well as in heaven. Why not have joy here? Why not go to heaven now—that is, to-day? Why not enjoy the sunshine of this world, and all there is of good in it? It is bad enough; so bad that I do not believe it was ever created by a beneficent deity; but what little good there is in it, why not have it?"

"Neither do I believe that it is the end of man to glorify God. How can the Infinite be glorified? Does he wish for reputation?... Why should he wish the flattery of the average Presbyterian? What good will it do him to know that his course has been approved of by the Methodist Episcopal Church? What does he care, even, for the religious weeklies, or the presidents of religious colleges? I do not see how we can help God, or hurt him. If there be an infinite Being, certainly nothing we can do can in any way affect him. We can affect each other, and therefore man should be careful not to sin against man."

"You can remember, so can I, when the old allopathists, the bleeders and blisterers, reigned supreme. If there was anything the matter with a man they let out his blood. Called to the bedside, they took him on the point of a lancet to the edge of eternity, and then practiced all their art to bring him back. One can hardly imagine how perfect a constitution it took a few years ago to stand the assault of a doctor."

"In 1473 Copernicus was born. In 1543 his great work appeared. In 1616 the system of Copernicus was condemned by the pope, by the infallible Catholic Church, and the church was about as near right upon that subject as upon any other. The system of Copernicus was denounced. And how long do you suppose the church fought that? Let me tell you. It was revoked by Pius VII. in the year of grace 1821. For two hundred and seventy-eight years after the death of Copernicus the church insisted that his system was false, and that the old Bible astronomy was true."

"This century will be called Darwin’s century. He was one of the greatest men who ever touched this globe. He has explained more of the phenomena of life than all of the religious teachers. Write the name of Charles Darwin on the one hand and the name of every theologian who ever lived on the other, and from that name has come more light to the world than from all of those."

"The church teaches that man was created perfect, and that for six thousand years he has degenerated. Darwin demonstrated the falsity of this dogma. He shows that man has for thousands of ages steadily advanced; that the Garden of Eden is an ignorant myth; that the doctrine of original sin has no foundation in fact; that the atonement is an absurdity; that the serpent did not tempt, and that man did not “fall.” Charles Darwin destroyed the foundation of orthodox Christianity. There is nothing left but faith in what we know could not and did not happen. Religion and science are enemies. One is a superstition; the other is a fact. One rests upon the false, the other upon the true. One is the result of fear and faith, the other of investigation and reason."

"How do they answer all this? They say that God “permits” it. What would you say to me if I stood by and saw a ruffian beat out the brains of a child, when I had full and perfect power to prevent it? You would say truthfully that I was as bad as the murderer. Is it possible for this God to prevent it? Then, if he does not he is a fiend; he is no god. But they say he “permits” it. What for? So that we may have freedom of choice. What for? So that God may find, I suppose, who are good and who are bad. Did he not know that when he made us? Did he not know exactly just what he was making?"

"Is there an intelligent man or woman now in the world who believes in the Garden of Eden story? If you find any man who believes it, strike his forehead and you will hear an echo. Something is for rent."

"Does anybody now believe in the story of the serpent? I pity any man or woman who, in this nineteenth century, believes in that childish fable. Why did Adam and Eve disobey? Why, they were tempted. By whom? The devil. Who made the devil? God. What did God make him for? Why did he not tell Adam and Eve about this serpent? Why did he not watch the devil, instead of watching Adam and Eve? Instead of turning them out, why did he not keep him from getting in? Why did he not have his flood first, and drown the devil, before he made a man and woman. And yet, people who call themselves intelligent—professors in colleges and presidents of venerable institutions—teach children and young men that the Garden of Eden story is an absolute historical fact. I defy any man to think of a more childish thing. This God, waiting around Eden—knowing all the while what would happen—having made them on purpose so that it would happen, then does what? Holds all of us responsible, and we were not there."

"Here is a representative before the constituency had been born. Before I am bound by a representative I want a chance to vote for or against him; and if I had been there, and known all the circumstances, I should have voted “No!” And yet, I am held responsible."

"A god that cannot make a soul that is not totally depraved, I respectfully suggest, should retire from the business. And if a god has made us, knowing that we are totally depraved, why should we go to the same being to be “born again?”"

"The church insists that we must be “born again” and that all who are not the subjects of this second birth are heirs of everlasting fire. Would it not have been much better to have made another Adam and Eve? Would it not have been better to change Noah and his people, so that after that a second birth would not have been necessary? Why not purify the fountain of all human life? Why allow the earth to be peopled with depraved and monstrous beings, each one of whom must be re-made, re-formed, and born again?"

"If the devil had written upon the subject of slavery, which side would he have taken? Let every minister answer. If you knew the devil had written a work on human slavery, in your judgment, would he uphold slavery, or denounce it? Would you regard it as any evidence that he ever wrote it, if it upheld slavery? And yet, here you have a work upholding slavery, and you say that it was written by an infinitely good God!"

"Why should a Christian hesitate to kill a man that his God is waiting to damn? Why should a Christian pity an unbeliever—one who has rejected the Bible—when he knows that God will be pitiless forever?"

"Rome had no Bible. God cared nothing for the Roman Empire. He let the men come up by chance. His time was taken up with the Jewish people. And yet Rome conquered the world, including the chosen people of God. The people who had the Bible were defeated by the people who had not."

"The Christians mistake an incident for a cause, and honestly imagine that the Bible is the foundation of modern liberty and law. They forget physical conditions, make no account of commerce, care nothing for inventions and discoveries, and ignorantly give the credit to their inspired book."

"I cannot believe in the miraculous origin of Jesus Christ. I believe he was the son of Joseph and Mary; that Joseph and Mary had been duly and legally married; that he was the legitimate offspring of that union. Nobody ever believed the contrary until he had been dead at least one hundred and fifty years. Neither Matthew, Mark, nor Luke ever dreamed that he was of divine origin. He did not say to either Matthew, Mark, or Luke, or to any one in their hearing, that he was the Son of God, or that he was miraculously conceived. He did not say it."

"Besides, God may have changed his mind on many things; he has on slavery, and polygamy at least, according to the church; and yet his church now wants to go and destroy polygamy in Utah with the sword. Why do they not send missionaries there with copies of the Old Testament?"

"The resurrection. I want to speak about it as we would about any ordinary transaction. In the first place, I do not believe that any miracle was ever performed, and if there was, you cannot prove it. Why? Because it is altogether more reasonable to believe that the people were mistaken about it than that it happened. And why? Because, according to human experience, we know that people will not always tell the truth, and we never saw a miracle ourselves, and we must be governed by our experience; and if we go by our experience, we must say that the miracle never happened—that the witnesses were mistaken."

"There is one wonderful thing about the dead people that were raised—we do not hear of them any more. What became of them? If there was a man in this city who had been raised from the dead, I would go to see him to-night. I would say, “Where were you when you got the notice to come back? What kind of a country is it? What kind of opening there for a young man? How did you like it? Did you meet there the friends you had lost? Is there a world without death, without pain, without a tear? Is there a land without a grave, and where good-bye is never heard?”"

"Let us be honest. Suppose a man came into this city and should meet a funeral procession, and say, “Who is dead?” and they should reply, “The son of a widow; her only support.” Suppose he should say to the procession, “Halt!” and to the undertaker, “Take out that coffin, unscrew that lid. Young man, I say unto thee, arise!” and the dead should step from the coffin and in a moment afterward hold his mother in his arms. Suppose this stranger should go to your cemetery and find some woman holding a little child in each hand, while the tears fell upon a new-made grave, and he should say to her, “Who lies buried here?” and she should reply, “My husband;” and he should cry, “I say unto thee, oh grave, give up thy dead!” and the husband should rise, and in a moment after have his lips upon his wife’s, and the little children with their arms around his neck; do you think that the people of this city would kill him? Do you think any one would wish to crucify him? Do you not rather believe that every one who had a loved one out in that cemetery would go to him, even upon their knees, and beg him to give back their dead? Do you believe that any man was ever crucified who was the master of death?"

"Stories that made Christianity powerful then, weaken it now."

"If Christ wished to convince his fellow-men by miracles, why did he not do something that could not by any means have been a counterfeit? Instead of healing a withered arm, why did he not find some man whose arm had been cut off, and make another grow?"

"Do away with the miracles, and the superhuman character of Christ is destroyed. He becomes what he really was—a man. Do away with the wonders, and the teachings of Christ cease to be authoritative. They are then worth the reason, the truth that is in them, and nothing more. Do away with the miracles, and then we can measure the utterances of Christ with the standard of our reason. We are no longer intellectual serfs, believing what is unreasonable in obedience to the command of a supposed god."

"Mark says: “So, then, after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God.” This is all he says about the most wonderful vision that ever astonished human eyes, a miracle great enough to have stuffed credulity to bursting; and yet all we have is this one, poor, meagre verse."

"The church must not abandon its belief in devils. Orthodoxy cannot afford to put out the fires of hell. Throw away a belief in the devil, and most of the miracles of the New Testament become impossible, even if we admit the supernatural. If there is no devil, who was the original tempter in the garden of Eden? If there is no hell, from what are we saved; to what purpose is the atonement? Upon the obverse of the Christian shield is God, upon the reverse, the devil. No devil, no hell. No hell, no atonement. No atonement, no preaching, no gospel."

"We are told “God so loved the world” that he is going to damn almost everybody."

"Only a little while ago, when the great flood came upon the Ohio, sent by him who is ruling the world and paying particular attention to the affairs of nations, just in the gray of the morning they saw a house floating down and on its top a human being. A few men went out to the rescue. They found there a woman, a mother, and they wished to save her life. She said: “No, I am going to stay where I am. In this house I have three dead babes; I will not desert them.” Think of a love so limitless—stronger and deeper than despair and death! And yet, the Christian religion says, that if that woman, that mother, did not happen to believe in their creed God would send her soul to eternal fire!"

"The doctrine of eternal pain is my trouble with this Christian religion. I reject it on account of its infinite heartlessness. I cannot tell them too often, that during our last war Christians, who knew that if they were shot they would go right to heaven, went and hired wicked men to take their places, perfectly willing that these men should go to hell provided they could stay at home."

"Theologians, pretenders, soothsayers, parsons, priests, popes, bishops, have taken advantage of that. They have stood by graves and promised heaven. They have stood by graves and prophesied a future filled with pain. They have erected their toll-gates on the highway of life and have collected money from fear."

"The question to be tried by you is whether a man has the right to express his honest thought; and for that reason there can be no case of greater importance submitted to a jury. And it may be well enough for me, at the outset, to admit that there could be no case in which I could take a greater — a deeper interest. For my part, I would not wish to live in a world where I could not express my honest opinions. Men who deny to others the right of speech are not fit to live with honest men. I deny the right of any man, of any number of men, of any church, of any State, to put a padlock on the lips — to make the tongue a convict. I passionately deny the right of the Herod of authority to kill the children of the brain. A man has a right to work with his hands, to plow the earth, to sow the seed, and that man has a right to reap the harvest. If we have not that right, then all are slaves except those who take these rights from their fellow-men."

"If you have the right to work with your hands and to gather the harvest for yourself and your children, have you not a right to cultivate your brain? Have you not the right to read, to observe, to investigate — and when you have so read and so investigated, have you not the right to reap that field? And what is it to reap that field? It is simply to express what you have ascertained — simply to give your thoughts to your fellow-men."

"If there is one subject in this world worthy of being discussed, worthy of being understood, it is the question of intellectual liberty. Without that, we are simply painted clay; without that, we are poor, miserable serfs and slaves."

"And the brain thinks in spite of you. Should you express that thought? Certainly you should, if others express theirs. You have exactly the same right. He who takes it from you is a robber."

"For thousands of years people have been trying to force other people to think their way. Did they succeed? No. Will they succeed? No. Why? Because brute force is not an argument."

"No orthodox church ever had power that it did not endeavor to make people think its way by force and flame."

"I want you to understand what has been done in the world to force men to think alike. It seems to me that if there is some infinite being who wants us to think alike he would have made us alike. Why did he not do so? Why did he make your brain so that you could not by any possibility be a Methodist? Why did he make yours so that you could not be a Catholic? And why did he make the brain of another so that he is an unbeliever — why the brain of another so that he became a Mohammedan — if he wanted us all to believe alike? After all, maybe Nature is good enough and grand enough and broad enough to give us the diversity born of liberty. Maybe, after all, it would not be best for us all to be just the same. What a stupid world, if everybody said yes to everything that everybody else might say. The most important thing in this world is liberty. More important than food or clothes — more important than gold or houses or lands — more important than art or science — more important than all religions, is the liberty of man."

"How has the church in every age, when in authority, defended itself? Always by a statute against blasphemy, against argument, against free speech. And there never was such a statute that did not stain the book that it was in and that did not certify to the savagery of the men who passed it."

"By making a statute and by defining blasphemy, the church sought to prevent discussion -- sought to prevent argument -- sought to prevent a man giving his honest opinion. Certainly a tenet, a dogma, a doctrine, is safe when hedged about by a statute that prevents your speaking against it. In the silence of slavery it exists. It lives because lips are locked. It lives because men are slaves."

"I am a believer in liberty. That is my religion — to give to every other human being every right that I claim for myself, and I grant to every other human being, not the right — because it is his right — but instead of granting I declare that it is his right, to attack every doctrine that I maintain, to answer every argument that I may urge — in other words, he must have absolute freedom of speech."

"I am a believer in what I call "intellectual hospitality." A man comes to your door. If you are a gentleman and he appears to be a good man, you receive him with a smile. You ask after his health. You say: "Take a chair; are you thirsty, are you hungry, will you not break bread with me?" That is what a hospitable, good man does -- he does not set the dog on him. Now, how should we treat a new thought? I say that the brain should be hospitable and say to the new thought: "Come in; sit down; I want to cross-examine you; I want to find whether you are good or bad; if good, stay; if bad, I don't want to hurt you -- probably you think you are all right, -- but your room is better than your company, and I will take another idea in your place.""

"Every man who has thought, knows not only how little he knows, but how little every other human being knows, and how ignorant, after all, the world must be."

"Now, gentlemen, what is blasphemy? Of course nobody knows what it is, unless he takes into consideration where he is. What is blasphemy in one country would be a religious exhortation in another. It is owing to where you are and who is in authority. And let me call your attention to the impudence and bigotry of the American Christians, We send missionaries to other countries. What for? To tell them that their religion is false, that their gods are myths and monsters, that their saviors and apostles were impostors, and that our religion is true. You send a man from Morristown — a Presbyterian, over to Turkey. He goes there, and he tells the Mohammedans — and he has it in a pamphlet and he distributes it — that the Koran is a lie, that Mohammed was not a prophet of God, that the angel Gabriel is not so large that it is four hundred leagues between his eyes — that it is all a mistake — there never was an angel so large as that. Then what would the Turks do? Suppose the Turks had a law like this statute in New Jersey. They would put the Morristown missionary in jail, and he would send home word, and then what would the people of Morristown say? Honestly -- what do you think they would say? They would say, "Why, look at those poor, heathen wretches. We sent a man over there armed with the truth, and yet they were so blinded by their idolatrous religion, so steeped in superstition, that they actually put that man in prison." Gentlemen, does not that show the need of more missionaries? I would say, yes."

"If you could only imprison a thought, then intellectual tyranny might succeed. If you could only take an argument and put a striped suit of clothes on it -- if you could only take a good, splendid shining fact and lock it up in some dungeon of ignorance, so that its light would never again enter the mind of man, then you might succeed in stopping human progress. Otherwise, no."

""Every person may freely speak, write, or publish his sentiments on all subjects, being responsible for the abuse of that right" That is in the constitution of nearly every State in the Union, and the intention of that is to cover slanderous words -- to cover a case where a man under pretence of enjoying the freedom of speech falsely assails or accuses his neighbor. Of course he should be held responsible for that abuse."

"There is a constitution higher than any statute. There is a law higher than any constitution. It is the law of the human conscience, and no man who is a man will defile and pollute his conscience at the bidding of any legislature. Above all things, one should maintain his self-respect, and there is but one way to do that, and that is to live in accordance with your highest ideal."

"There is a law higher than men can make. The facts as they exist in this poor world -- the absolute consequences of certain acts -- they are above all. And this higher law is the breath of progress, the very outstretched wings of civilization, under which we enjoy the freedom we have. Keep that in your minds. There never was a legislature great enough -- there never was a constitution sacred enough, to compel a civilized man to stand between a black man and his liberty. There never was a constitution great enough to make me stand between any human being and his right to express his honest thoughts. Such a constitution is an insult to the human soul, and I would care no more for it than I would for the growl of a wild beast."

"I want to say right here — many a man has cursed the God of another man. The Catholics have cursed the God of the Protestant. The Presbyterians have cursed the God of the Catholics — charged them with idolatry — cursed their images, laughed at their ceremonies. And these compliments have been interchanged between all the religions of the world. But I say here today that no man unless a raving maniac, ever cursed the God in whom he believed. No man, no human being, has ever lived who cursed his own idea of God. He always curses the idea that somebody else entertains. No human being ever yet cursed what he believed to be infinite wisdom and infinite goodness — and you know it. Every man on this jury knows that. He feels that that must be an absolute certainty. Then what have they cursed? Some God they did not believe in — that is all. And has a man that right? I say, yes. He has a right to give his opinion of Jupiter, and there is nobody in Morristown who will deny him that right. But several thousands years ago it would have been very dangerous for him to have cursed Jupiter, and yet Jupiter is just as powerful now as be was then, but the Roman people are not powerful, and that is all there was to Jupiter — the Roman people. So there was a time when you could have cursed Zeus, the god of the Greeks, and like Socrates, they would have compelled you to drink hemlock. Yet now everybody can curse this god. Why? Is the god dead? No. He is just as alive as he ever was. Then what has happened? The Greeks have passed away. That is all. So in all of our churches here. Whenever a church is in the minority it clamors for free speech. When it gets in the majority, no. I do not believe the history of the world will show that any orthodox church when in the majority ever had the courage to face the free lips of the world. It sends for a constable. And is it not wonderful that they should do this when they preach the gospel of universal forgiveness -- when they say, "if a man strike you on one cheek turn to him the other also -- but if he laughs at your religion, put him in the penitentiary"? Is that the doctrine? Is that the law?"

"I will never have any religion that I cannot defend -- that is, that I do not believe I can defend. I may be mistaken, because no man is absolutely certain that he knows. We all understand that. Every one is liable to be mistaken. The horizon of each individual is very narrow, and in his poor sky the stars are few and very small."

"By force you can make hypocrites -- men who will agree with you from the teeth out, and in their hearts hate you. We want no more hypocrites. We have enough in every community. And how are you going to keep from having more? By having the air free, -- by wiping from your statute books such miserable and infamous laws as this."

"Why, gentlemen, humor is one of the most valuable things in the human brain. It is the torch of the mind -- it sheds light. Humor is the readiest test of truth -- of the natural, of the sensible -- and when you take from a man all sense of humor, there will only be enough left to make a bigot."

"Anything that can be laughed out of this world ought not to stay in it."

"Religions are for a day. They are the clouds. Humanity is the eternal blue. Religions are the waves of the sea. These waves depend upon the force and direction of the wind -- that is to say, of passion; but Humanity is the great sea. And so our religions change from day to day, and it is a blessed thing that they do. Why? Because we grow, and we are getting a little more civilized every day, -- and any man that is not willing to let another man express his opinion, is not a civilized man, and you know it. Any man that does not give to everybody else the rights he claims for himself, is not an honest man."

"So I say, let us judge each other by our actions, not by theories, not by what we happen to believe -- because that depends very much on where we were born."

"If you want to know the opinion of your neighbor, you want his honest opinion. You do not want to be deceived. You do not want to talk with a hypocrite. You want to get straight at his honest mind -- and then you are going to judge him, not by what he says but by what he does."

"It is very easy to sail along with the majority -- easy to sail the way the boats are going -- easy to float with the stream; but when you come to swim against the tide, with the men on the shore throwing rocks at you, you will get a good deal of exercise in this world."

"We have now a science called astronomy. That science has done more to enlarge the horizon of human thought than all things else. We now live in an infinite universe. We know that the sun is a million times larger than our earth, and we know that there are other great luminaries millions of times larger than our sun. We know that there are planets so far away that light, traveling at the rate of one hundred and eighty- five thousand miles a second, requires fifteen thousand years to reach this grain of sand, this tear, we call the earth -- and we now know that all the fields of space are sown thick with constellations. If that statute had been enforced, that science would not now be the property of the human mind. That science is contrary to the Bible, and for asserting the truth you become a criminal. For what sum of money, for what amount of wealth, would the world have the science of astronomy expunged from the brain of man? We learned the story of the stars in spite of that statute."

"I believe in intellectual hospitality. I love men that have a little horizon to their minds -- a little sky, a little scope. I hate anything that is narrow and pinched and withered and mean and crawling, and that is willing to live on dust. I believe in creating such an atmosphere that things will burst into blossom. I believe in good will, good health, good fellowship, good feeling -- and if there is any God on the earth, or in heaven, let us hope that he will be generous and grand. Do you not see what the effect will be? I am not cursing you because you are a Methodist, and not damning you because you are a Catholic, or because you are an Infidel -- a good man is more than all of these. The grandest of all things is to be in the highest and noblest sense a man."

"the defendant had the right to say every word with which he is charged in this indictment. He had the right to give his honest thought, no matter whether any human being agreed with what he said or not, and no matter whether any other man approved of the manner in which he said these things. I defend his right to speak, whether I believe in what he spoke or not, or in the propriety of saying what he did. I should defend a man just as cheerfully who had spoken against my doctrine, as one who had spoken against the popular superstitions of my time. It would make no difference to me how unjust the attack was upon my belief -- how maliciously ingenious; and no matter how sacred the conviction that was attacked, I would defend the freedom of speech. And why? Because no attack can be answered by force, no argument can be refuted by a blow, or by imprisonment, or by fine. You may imprison the man, but the argument is free; you may fell the man to the earth, but the statement stands."

"The defendant in this case has attacked certain beliefs, thought by the Christian world to be sacred. Yet, after all, nothing is sacred but the truth, and by truth I mean what a man sincerely and honestly believes."

"There is no more perfect picture on the earth, or within the imagination of man, than a mother holding in her thrilled and happy arms a child, the fruit of love."

"Imagination, like the atmosphere of spring, woos every seed of earth to seek the blue of heaven, and whispers of bud and flower and fruit. Imagination gathers from every field of thought and pours the wealth of many lives into the lap of one."

"After all, sympathy is genius. A man who really sympathizes with another understands him. A man who sympathizes with a religion, instantly sees the good that is in it, and the man who sympathizes with the right, sees the evil that a creed contains."

"Any law Made for the preserve of a human right, made to guard a human being, cannot sleep long enough to die; but any law that deprives a human being of a natural right -- if that law goes to sleep, it never wakes, it sleeps the sleep of death."

"When a statute attacks an individual right, the State must never let it sleep. When it attacks the right of the public at large and is allowed to pass into a state of slumber, it cannot be raised for the purpose of punishing an individual."

"It may be, however, sufficient to say, that wherever the church has had power it has been a crime for any man to speak his honest thought. No church has ever been willing that any opponent should give a transcript of his mind. Every church in power has appealed to brute force, to the sword, for the purpose of sustaining its creed. Not one has had the courage to occupy the open field. The church has not been satisfied with calling Infidels and unbelievers blasphemers. Each church has accused nearly every other church of being a blasphemer. Every pioneer has been branded as a criminal. The Catholics called Martin Luther a blasphemer, and Martin Luther called Copernicus a blasphemer. Pious ignorance always regards intelligence as a kind of blasphemy. Some of the greatest men of the world, some of the best, have been put to death for the crime of blasphemy, that is to say, for the crime of endeavoring to benefit their fellow-men."

"As long as the church has the power to close the lips of men, so long and no longer will superstition rule this world."

"Blasphemy is the word that the majority hisses into the ear of the few."

"Blasphemy is what an old mistake says of a newly discovered truth. Blasphemy is what a withered last year's leaf says to a this year's bud. Blasphemy is the bulwark of religious prejudice. Blasphemy is the breastplate of the heartless. And let me say now, that the crime of blasphemy, as set out in this statute, is impossible. No man can blaspheme a book. No man can commit blasphemy by telling his honest thought. No man can blaspheme a God, or a Holy Ghost, or a Son of God. The Infinite cannot be blasphemed."

"What is blasphemy? I will give you a definition; I will give you my thought upon this subject. What is real blasphemy? To live on the unpaid labor of other men — that is blasphemy. To enslave your fellow-man, to put chains upon his body — that is blasphemy. To enslave the minds of men, to put manacles upon the brain, padlocks upon the lips — that is blasphemy. To deny what you believe to be true, to admit to be true what you believe to be a lie — that is blasphemy. To strike the weak and unprotected, in order that you may gain the applause of the ignorant and superstitious mob — that is blasphemy. To persecute the intelligent few, at the command of the ignorant many — that is blasphemy. To forge chains, to build dungeons, for your honest fellow-men — that is blasphemy. To pollute the souls of children with the dogma of eternal pain — that is blasphemy. To violate your conscience — that is blasphemy. The jury that gives an unjust verdict, and the judge who pronounces an unjust sentence, are blasphemers. The man who bows to public opinion against his better judgment and against his honest conviction, is a blasphemer. Why should we fear our fellow-men? Why should not each human being have the right, so far as thought and its expression are concerned, of all the world? What harm can come from an honest interchange of thought?"

"I have given you my definition of blasphemy, and now the question arises, what is worship? Who is a worshiper? What is prayer? What is real religion? Let me answer these questions. Good, honest, faithful work, is worship. The man who ploughs the fields and fells the forests; the man who works in mines, the man who battles with the winds and waves out on the wide sea, controlling the commerce of the world; these men are worshipers. The man who goes into the forest, leading his wife by the hand, who builds him a cabin, who makes a home in the wilderness, who helps to people and civilize and cultivate a continent, is a worshiper. Labor is the only prayer that Nature answers; it is the only prayer that deserves an answer, — good, honest, noble work. A woman whose husband has gone down to the gutter, gone down to degradation and filth; the woman who follows him and lifts him out of the mire and presses him to her noble heart, until he becomes a man once more, this woman is a worshiper. Her act is worship. The poor man and the poor woman who work night and day, in order that they may give education to their children, so that they may have a better life than their father and mother had; the parents who deny themselves the comforts of life, that they may lay up something to help their children to a higher place -- they are worshipers; and the children who, after they reap the benefit of this worship, become ashamed of their parents, are blasphemers. The man who sits by the bed of his invalid wife, -- a wife prematurely old and gray, -- the husband who sits by her bed and holds her thin, wan hand in his as lovingly, and kisses it as rapturously, as passionately, as when it was dimpled, -- that is worship; that man is a worshiper; that is real religion."

"Whoever increases the sum of human joy, is a worshiper. He who adds to the sum of human misery, is a blasphemer."

"Gentlemen, you can never make me believe — no statute can ever convince me, that there is any infinite Being in this universe who hates an honest man. It is impossible to satisfy me that there is any God, or can be any God, who holds in abhorrence a soul that has the courage to express his thought. Neither can the whole world convince me that any man should be punished, either in this world or in the next, for being candid with his fellow-men. If you send men to the penitentiary for speaking their thoughts, for endeavoring to enlighten their fellows, then the penitentiary will become a place of honor, and the victim will step from it — not stained, not disgraced, but clad in robes of glory. Let us take one more step. What is holy, what is sacred? I reply that human happiness is holy, human rights are holy. The body and soul of man — these are sacred. The liberty of man is of far more importance than any book; the rights of man, more sacred than any religion — than any Scriptures, whether inspired or not. What we want is the truth, and does any one suppose that all of the truth is confined in one book — that the mysteries of the whole world are explained by one volume? All that is — all that conveys information to man — all that has been produced by the past — all that now exists — should be considered by an intelligent man. All the known truths of this world — all the philosophy, all the poems, all the pictures, all the statues, all the entrancing music — the prattle of babes, the lullaby of mothers, the words of honest men, the trumpet calls to duty — all these make up the bible of the world — everything that is noble and true and free, you will find in this great book. If we wish to be true to ourselves, — if we wish to benefit our fellow-men — if we wish to live honorable lives — we will give to every other human being every right that we claim for ourselves."

"Any church that imprisons a man because he has used an argument against its creed, will simply convince the world that it cannot answer the argument."

"What light is to the eyes, what love is to the heart, Liberty is to the soul of man. Without it, there come suffocation, degradation and death."

"Liberty is the condition of progress. Without Liberty, there remains only barbarism. Without Liberty, there can be no civilization. If another man has not the right to think, you have not even the right to think that he thinks wrong. If every man has not the right to think, the people of New Jersey had no right to make a statute, or to adopt a constitution — no jury has the right to render a verdict, and no court to pass its sentence. In other words, without liberty of thought, no human being has the right to form a judgment. It is impossible that there should be such a thing as real religion without liberty. Without liberty there can be no such thing as conscience, no such word as justice. All human actions — all good, all bad — have for a foundation the idea of human liberty, and without Liberty there can be no vice, and there can be no virtue. Without Liberty there can be no worship, no blasphemy — no love, no hatred, no justice, no progress. Take the word Liberty from human speech and all the other words become poor, withered, meaningless sounds — but with that word realized — with that word understood, the world becomes a paradise."

"Majorities are not necessarily right. If anything is known—if anything can be known—we are sure that very large bodies of men have frequently been wrong."

"In the progress of mankind, the few have been the nearest right. There have been centuries in which the light seemed to emanate only from a handful of men, while the rest of the world was enveloped in darkness. Some great man leads the way—he becomes the morning star, the prophet of a coming day. Afterward, many millions accept his views. But there are still heights above and beyond; there are other pioneers, and the old day, in comparison with the new, becomes a night. So, we cannot say that success demonstrates either divine origin or supernatural aid."

"As a matter of fact, however, no church rises with everything against it. Something is favorable to it, or it could not exist. If it succeeds and grows, it is absolutely certain that the conditions are favorable. If it spreads rapidly, it simply shows that the conditions are exceedingly favorable, and that the forces in opposition are weak and easily overcome."

"It is probably safe to say that at one time, or during one phase of the development of man, everything was miraculous. After a time, the mind slowly developing, certain phenomena, always happening under like conditions, were called “natural,” and none suspected any special interference. The domain of the miraculous grew less and less—the domain of the natural larger; that is to say, the common became the natural, but the uncommon was still regarded as the miraculous. The rising and setting of the sun ceased to excite the wonder of mankind—there was no miracle about that; but an eclipse of the sun was miraculous. Men did not then know that eclipses are periodical, that they happen with the same certainty that the sun rises. It took many observations through many generations to arrive at this conclusion. Ordinary rains became “natural,” floods remained “miraculous.” But it can all be summed up in this: The average man regards the common as natural, the uncommon as supernatural. The educated man—and by that I mean the developed man—is satisfied that all phenomena are natural, and that the supernatural does not and can not exist."

"As a rule, an individual is egotistic in the proportion that he lacks intelligence. The same is true of nations and races. The barbarian is egotistic enough to suppose that an Infinite Being is constantly doing something, or failing to do something, on his account. But as man rises in the scale of civilization, as he becomes really great, he comes to the conclusion that nothing in Nature happens on his account—that he is hardly great enough to disturb the motions of the planets."

"Is the success of the Catholic Church a marvel? If this church is of divine origin, if it has been under the especial care, protection and guidance of an Infinite Being, is not its failure far more wonderful than its success? For eighteen centuries it has persecuted and preached, and the salvation of the world is still remote. This is the result, and it may be asked whether it is worth while to try to convert the world to Catholicism."

"According to the Bible, the apostles were ordered to go into all the world and preach the gospel—yet not one of them, nor one of their converts at any time, nor one of the vicars of God, for fifteen hundred years afterward, knew of the existence of the Western Hemisphere."

"Thousands of “saints” have been the most malicious of the human race. If the history of the world proves anything, it proves that the Catholic Church was for many centuries the most merciless institution that ever existed among men."

"I have no Protestant prejudices against Catholicism, and have no Catholic prejudices against Protestantism. I regard all religions either without prejudice or with the same prejudice. They were all, according to my belief, devised by men, and all have for a foundation ignorance of this world and fear of the next. All the Gods have been made by men. They are all equally powerful and equally useless."

"This church, so “fruitful in all good things,” invented crimes that it might punish. This church tried men for a “suspicion of heresy”—imprisoned them for the vice of being suspected—stripped them of all they had on earth and allowed them to rot in dungeons, because they were guilty of the crime of having been suspected. This was a part of the Canon Law. It is too late to talk about the “invincible stability” of the Catholic Church."

"The people became convinced—being ignorant, stupid and credulous—that the church held the keys of heaven and hell. The foundation for the most terrible mental tyranny that has existed among men was in this way laid. The Catholic Church enslaved to the extent of its power. It resorted to every possible form of fraud; it perverted every good instinct of the human heart; it rewarded every vice; it resorted to every artifice that ingenuity could devise, to reach the highest round of power. It tortured the accused to make them confess; it tortured witnesses to compel the commission of perjury; it tortured children for the purpose of making them convict their parents; it compelled men to establish their own innocence; it imprisoned without limit; it had the malicious patience to wait; it left the accused without trial, and left them in dungeons until released by death. There is no crime that the Catholic Church did not commit,—no cruelty that it did not practice,—no form of treachery that it did not reward, and no virtue that it did not persecute. It was the greatest and most powerful enemy of human rights. It did all that organization, cunning, piety, self-denial, heroism, treachery, zeal and brute force could do to enslave the children of men. It was the enemy of intelligence, the assassin of liberty, and the destroyer of progress."

"And yet, I admit that the most infamous popes, the most heartless and fiendish bishops, friars, and priests were models of mercy, charity, and justice when compared with the orthodox God—with the God they worshiped. These popes, these bishops, these priests could persecute only for a few years—they could burn only for a few moments—but their God threatened to imprison and burn forever; and their God is as much worse than they were, as hell is worse than the Inquisition."

"Among the “some two hundred and fifty-eight” Vicars of Christ there were probably some good men. This would have happened even if the intention had been to get all bad men, for the reason that man reaches perfection neither in good nor in evil; but if they were selected by Christ himself, if they were selected by a church with a divine origin and under divine guidance, then there is no way to account for the selection of a bad one. If one hypocrite was duly elected pope—one murderer, one strangler, one starver—this demonstrates that all the popes were selected by men, and by men only, and that the claim of divine guidance is born of zeal and uttered without knowledge."

"There are two things that cannot exist in the same universe—an infinite God and a martyr."

""Whosoever will be saved, before all things it is necessary that he hold the Catholic faith." It is not necessary, before all things, that he be good, honest, merciful, charitable and just. Creed is more important than conduct. The most important of all things is, that he hold the Catholic faith. There were thousands of years during which it was not necessary to hold that faith, because that faith did not exist; and yet during that time the virtues were just as important as now, just as important as they ever can be. Millions of the noblest of the human race never heard of this creed. Millions of the bravest and best have heard of it, examined, and rejected it. Millions of the most infamous have believed it, and because of their belief, or notwithstanding their belief, have murdered millions of their fellows. We know that men can be, have been, and are just as wicked with it as without it."

"The world for the most part is ruled by the tomb, and the living are tyrannized over by the dead. Old ideas, long after the conditions under which they were produced have passed away, often persist in surviving. Many are disposed to worship the ancient—to follow the old paths, without inquiring where they lead, and without knowing exactly where they wish to go themselves."

"Nothing is said in the Testament about the families of the apostles; nothing of family life, of the sacredness of home; nothing about the necessity of education, the improvement and development of the mind. These things were forgotten, for the reason that nothing, in the presence of the expected event, was considered of any importance, except to be ready when the Son of Man should come. Such was the feeling, that rewards were offered by Christ himself to those who would desert their wives and children. Human love was spoken of with contempt. “Let the dead bury their dead. What is that to thee? Follow thou me.” They not only believed these things, but acted in accordance with them; and, as a consequence, all the relations of life were denied or avoided, and their obligations disregarded."

"The priest said to the man who married: “Remember that you are caught for life. This door opens but once. Before this den of matrimony the tracks are all one way.” This was in the nature of a punishment for having married. The theologian felt that the contract of marriage, if not contrary to God’s command, was at least contrary to his advice, and that the married ought to suffer in some way, as a matter of justice. The fact that there could be no divorce, that a mistake could not be corrected, was held up as a warning. At every wedding feast this skeleton stretched its fleshless finger towards bride and groom."

"Marriage is the most important, the most sacred, contract that human beings can make. No matter whether we call it a contract, or a sacrament, or both, it remains precisely the same. And no matter whether this contract is entered into in the presence of magistrate or priest, it is exactly the same."

"Ought the world to be peopled by the children of hatred or disgust, the children of lust and loathing, or by the welcome babes of mutual love? Is it possible that an infinitely wise and compassionate God insists that a helpless woman shall remain the wife of a cruel wretch? Can this add to the joy of Paradise, or tend to keep one harp in tune?"

"Marriages are made by men and women; not by society; not by the state; not by the church; not by supernatural beings. By this time we should know that nothing is moral that does not tend to the well-being of sentient beings; that nothing is virtuous the result of which is not good. We know now, if we know anything, that all the reasons for doing right, and all the reasons against doing wrong, are here in this world."

"To me, the tenderest word in our language, the most pathetic fact within our knowledge, is maternity. Around this sacred word cluster the joys and sorrows, the agonies and ecstasies, of the human race. The mother walks in the shadow of death that she may give another life. Upon the altar of love she puts her own life in pawn. When the world is civilized, no wife will become a mother against her will."

"According to the orthodox creeds, Christianity came with the tidings that the human race was totally depraved, and that all men were in a lost condition, and that all who rejected or failed to believe the new religion, would be tormented in eternal fire. These were not “tidings of great joy.” If the passengers on some great ship were told that the ship was to be wrecked, that a few would be saved and that nearly all would go to the bottom, would they talk about “tidings of great joy”?"

"Whenever an orthodox editor attacks an unbeliever, look out for kindness, charity and love."

"The doctrine of eternal punishment is the infamy of infamies. As I have often said, the man who believes in eternal torment, in the justice of endless pain, is suffering from at least two diseases—petrifaction of the heart and putrefaction of the brain."

"If this dogma be true, then God will never release a soul from hell—the pardoning power will never be exercised. How happy God will be and how happy all the saved will be, knowing that billions and billions of his children, of their fathers, mothers, brothers, sisters, wives, and children are convicts in the eternal dungeons, and that the words of pardon will never be spoken!"

"What have I to say to the Doctor’s personal abuse? Nothing. A man may call me a devil, or the devil, or he may say that I am incapable of telling the truth, or that I tell lies, and yet all this proves nothing. My arguments remain unanswered. I cannot afford to call Dr. Buckley names, I have good mental manners. The cause I represent (in part) is too great, too sacred, to be stained by an ignorant or a malicious personality."

"A minister says to me that I am going to hell—that I am bound to be punished forever and ever—and thereupon I say to him: “There is no hell you are mistaken; your Bible is not inspired; no human being is to suffer agony forever;” and thereupon, with an injured look, he asks me this question: “Why do you hurt my feelings?” It does not occur to him that I have the slightest right to object to his sentence of eternal grief."

"It is perfectly easy for any one with the slightest imagination to understand how other people differ from him. I do not attribute a bad motive to a man simply because he disagrees with me."

"Back of all these superstitions you will find some self-interest. I do not say that this is true in every case, but I do say that if priests had not been fond of mutton, lambs never would have been sacrificed to God. Nothing was ever carried to the temple that the priest could not use, and it always so happened that God wanted what his agents liked. Now, I will not say that all priests have been priests “for revenue only,” but I must say that the history of the world tends to show that the sacerdotal class prefer revenue without religion to religion without revenue."

"The church has had the field for eighteen hundred years. For most of this time it has held the sword and purse of the world. For many centuries it controlled colleges and universities and schools. It had within its gift wealth and honor. It held the keys, so far as this world is concerned, of heaven and hell—that is to say, of prosperity and misfortune. It pursued its enemies even to the grave. It reddened the scaffold with the best blood, and kept the sword of persecution wet for many centuries. Thousands and thousands have died in its dungeons. Millions of reputations have been blasted by its slanders. It has made millions of widows and orphans, and it has not only ruled this world, but it has pretended to hold the keys of eternity, and under this pretence (sic) it has sentenced countless millions to eternal flames."

"When we take into consideration the fact that the Rev. Mr. Dixon is a minister and believes that he is called upon to deliver to the people a divine message, I do not wonder that he makes the following assertion: “If God could choose Balaam’s ass to speak a divine message, I do not see why he could not utilize the Colonel.” It is natural for a man to justify himself and to defend his own occupation. Mr. Dixon, however, will remember that the ass was much superior to the prophet of God, and that the argument was all on the side of the ass. And, furthermore, that the spiritual discernment of the ass far exceeded that of the prophet. It was the ass who saw the angel when the prophet’s eye was dim."

"It does not seem possible to me that a God who loved men to that degree that he died that they might be saved, abandons his children the moment they are dead. It seems to me that an infinite God might do something for a soul after it has reached the other world."

"The church has not been in the habit of pursuing enemies with kind words and charitable deeds. To tell the truth, it has always been rather relentless. It has preached forgiveness, but it has never forgiven. There is in the history of Christendom no instance where the church has extended the hand of friendship to a man who denied the truth of its creed. There is in the church no spirit—no climate—of compromise. In the nature of things there can be none, because the church claims that it is absolutely right—that there is only one road leading to heaven. It demands unconditional surrender. It will not bear contradiction. It claims to have the absolute truth. For these reasons it cannot consistently compromise, any more than a mathematician could change the multiplication table to meet the view of some one who should deny that five times five are twenty-five."

"I do not remember that one science is mentioned in the New Testament. There is not one word, so far as I remember, about education—nothing about any science, nothing about art. The writers of the New Testament seem to have thought that the world was about coming to an end. This world was to be sacrificed absolutely to the next. The affairs of this life were not worth speaking of. All people were exhorted to prepare at once for the other life."

"All that Christianity has added to morality is worthless and useless. Not only so—it has been hurtful. Take Christianity from morality and the useful is left, but take morality from Christianity and the useless remains."

"We all know that the Bible upholds slavery in its very worst and most cruel form; and how it can be said that a religion founded upon a Bible that upholds the institution of slavery has taught and established the fact of human brotherhood, is beyond my imagination to conceive."

"I cheerfully admit that we are indebted to Christianity for some learning, and that the human mind has been developed by the discussion of the absurdities of superstition. Certainly millions and millions have had what might be called mental exercise, and their minds may have been somewhat broadened by the examination, even, of these absurdities, contradictions, and impossibilities."

"For hundreds of years the Bible was the standard, and whenever anything was asserted in any science contrary to-the Bible, the church immediately denounced the scientist. I admit the standard has been changed, and ministers are very busy, not trying to show that science does not agree with the Bible, but that the Bible agrees with science."

"Christian chronology gives the age of the first man, and then gives the line from father to son down to the flood, and from the flood down to the coming of Christ, showing that men have been upon the earth only about six thousand years. This chronology is infinitely absurd, and I do not believe that there is an intelligent, well-educated Christian in the world, having examined the subject, who will say that the Christian chronology is correct."

"If an infinite God created us all, he knew exactly what we would do. If he gave us free will it does not change the result, because he knew how we would use the free will. Now, if he knew that billions upon billions would refuse to take the remedy, and consequently would suffer eternal pain, why create them? There would have been much less misery in the world had he left them dust. What right has a God to make a failure? Why should he change dust into a sentient being, knowing that that being was to be the heir of endless agony?"

"The Rev. Mr. Hamilton, enjoying my dying agony in imagination, says: “Let the world wait but for a few years at the most, when Death’s icy fingers feel for the heartstrings of the boaster, and, as most of his like who have gone before him have done, he will sing another strain.” How shall I characterize the spirit that could prompt the writing of such a sentence? The reverend gentleman “loves his enemies,” and yet he is filled with glee when he thinks of the agonies I shall endure when Death’s icy fingers feel for the strings of my heart! Yet I have done him no harm."

"The Good Samaritan was not a Hebrew. He was not one of “the chosen people.” He was a poor, “miserable heathen,” who knew nothing about the Jehovah of the Old Testament, and who had never heard of the “scheme of salvation.” And yet, according to Christ, he was far more charitable than the Levites—the priests of Jehovah, the highest of “the chosen people.” Is it not perfectly plain from this story that charity was in the world before Christianity was established?"

"Dr. Buckley, who, as I understand it, is a doctor of theology—and I should think such theology stood in need of a doctor…"

"They knew that many centuries ago God had left his throne and had been born a babe into this poor world—that he had suffered death for the sake of man—for the sake of saving a few. They also knew that the human heart was utterly depraved, so that man by nature was in love with wrong and hated God with all his might. At the same time they knew that God created man in his own image and was perfectly satisfied with his work."

"They knew all about the Flood—knew that God, with the exception of eight, drowned all his children—the old and young—the bowed patriarch and the dimpled babe—the young man and the merry maiden—the loving mother and the laughing child—because his mercy endureth forever. They knew too, that he drowned the beasts and birds—everything that walked or crawled or flew—because his loving kindness is over all his works."

"The ministers, who preached at these revivals, were in earnest. They were zealous and sincere. They were not philosophers. To them science was the name of a vague dread—a dangerous enemy. They did not know much, but they believed a great deal. To them hell was a burning reality—they could see the smoke and flames. The Devil was no myth. He was an actual person, a rival of God, an enemy of mankind. They thought that the important business of this life was to save your soul—that all should resist and scorn the pleasures of sense, and keep their eyes steadily fixed on the golden gate of the New Jerusalem. They were unbalanced, emotional, hysterical, bigoted, hateful, loving, and insane. They really believed the Bible to be the actual word of God—a book without mistake or contradiction. They called its cruelties, justice—its absurdities, mysteries—its miracles, facts, and the idiotic passages were regarded as profoundly spiritual."

"The truth is that this belief in eternal pain has been the real persecutor. ...It has darkened the lives of many millions. It made the cradle as terrible as the coffin. It enslaved nations and shed the blood of countless thousands. It sacrificed the wisest, the bravest and the best. It subverted the idea of justice, drove mercy from the heart, changed men to fiends and banished reason from the brain. Like a venomous serpent it crawls and coils and hisses in every orthodox creed. It makes man an eternal victim and God an eternal fiend. It is the one infinite horror. Every church in which it is taught is a public curse. Every preacher who teaches it is an enemy of mankind. Below this Christian dogma, savagery cannot go. It is the infinite of malice, hatred, and revenge. Nothing could add to the horror of hell, except the presence of its creator, God."

"The theology taught by Milton was dear to the Puritan heart. It was accepted by New England, and it poisoned the souls and ruined the lives of thousands. The genius of Shakespeare could not make the theology of Milton poetic. In the literature of the world there is nothing, outside of the “sacred books,” more perfectly absurd."

"We all know the beautiful hymn commencing with the cheerful line: "Hark from the tombs, a doleful sound." Nothing could have been more appropriate for children. It is well to put a coffin where it can be seen from the cradle. When a mother nurses her child, an open grave should be at her feet. This would tend to make the babe serious, reflective, religious and miserable."

"I gave up the Old Testament on account of its mistakes, its absurdities, its ignorance and its cruelty. I gave up the New because it vouched for the truth of the Old. I gave it up on account of its miracles, its contradictions, because Christ and his disciples believed in the existence of devils—talked and made bargains with them, expelled them from people and animals. This, of itself, is enough. We know, if we know anything, that devils do not exist—that Christ never cast them out, and that if he pretended to, he was either ignorant, dishonest or insane. These stories about devils demonstrate the human, the ignorant origin of the New Testament."

"All the theologians—all the believers in “special creation” were absolutely wrong. The Garden of Eden faded away, Adam and Eve fell back to dust, the snake crawled into the grass, and Jehovah became a miserable myth."

"What can be more frightful than a world at-war? Every leaf a battle-field—every flower a Golgotha—in every drop of water pursuit, capture and death. Under every piece of bark, life lying in wait for life. On every blade of grass, something that kills,—something that suffers. Everywhere the strong living on the weak—the superior on the inferior. Everywhere the weak, the insignificant, living on the strong—the inferior on the superior—the highest food for the lowest—man sacrificed for the sake of microbes. Murder universal. Everywhere pain, disease and death—death that does not wait for bent forms and gray hairs, but clutches babes and happy youths. Death that takes the mother from her helpless, dimpled child—death that fills the world with grief and tears. How can the orthodox Christian explain these things?"

"The theologian says that what we call evil is for our benefit—that we are placed in this world of sin and sorrow to develop character. If this is true I ask why the infant dies? Millions and millions draw a few breaths and fade away in the arms of their mothers. They are not allowed to develop character."

"Suppose we had a man in this country who could control the wind, the rain and lightning, and suppose we elected him to govern these things, and suppose that he allowed whole States to dry and wither, and at the same time wasted the rain in the sea. Suppose that he allowed the winds to destroy cities and to crush to shapelessness thousands of men and women, and allowed the lightnings to strike the life out of mothers and babes. What would we say? What would we think of such a savage? And yet, according to the theologians, this is exactly the course pursued by God."

"The Protestants say that it is the duty of every person to read, to understand, and to believe this revelation—that a man should use his reason; but if he honestly concludes that the Bible is not a revelation from God, and dies with that conclusion in his mind, he will be tormented forever. They say:—“Read,” and then add: “Believe, or be damned.” “No matter how unreasonable the Bible may appear to you, you must believe. No matter how impossible the miracles may seem, you must believe. No matter how cruel the laws, your heart must approve them all!” This is what the church calls the liberty of thought. We read the Bible under the scowl and threat of God. We read by the glare of hell."

"To compel man to desert the standard of Reason, the church does not entirely rely on the threat of eternal pain to be endured in another world, but holds out the reward of everlasting joy. To those who believe, it promises the endless ecstasies of heaven. If it cannot frighten, it will bribe"

"But the church cries: “Believe on the Lord Jesus Christ and thou shalt be saved.” Without this belief there is no salvation. Salvation is the reward for belief. Belief is, and forever must be, the result of evidence. A promised reward is not evidence. It sheds no intellectual light. It establishes no fact, answers no objection, and dissipates no doubt. Is it honest to offer a reward for belief?"

"The promise of Christ to reward those who will believe is a bribe. It is an attempt to make a promise take the place of evidence. He who says that he believes, and does this for the sake of the reward, corrupts his soul."

"They put a monster—a master—a tyrant in the sky, and seek to enslave their fellow-men. They teach the cringing virtues of serfs. They abhor the courage of manly men. They hate the man who thinks. They long for revenge. They warm their hands at the imaginary fires of hell. I show them that hell does not exist and they denounce me for destroying their consolation."

"In a theological seminary, if a professor finds a fact inconsistent with the creed, he must keep it secret or deny it, or lose his place. Mental veracity is a crime, cowardice and hypocrisy are virtues."

"They attacked the astronomers as though they were criminals—the geologists as though they were assassins. They regarded physicians as the enemies of God—as men who were trying to defeat the decrees of Providence. The biologists, the anthropologists, the archaeologists, the readers of ancient inscriptions, the delvers in buried cities, were all hated by the theologians. They were afraid that these men might find something inconsistent with the Bible."

"The theologians depend on assertions. They have no evidence. They claim that their inspired book is superior to reason and independent of evidence. They talk about probability—analogy—inferences—but they present no evidence. They say that they know that Christ lived, in the same way that they know that Cæsar lived. They might add that they know Moses talked with Jehovah on Sinai the same way they know that Brigham Young talked with God in Utah. The evidence in both cases is the same,—none in either. How do they prove that Christ rose from the dead? They find the account in a book. Who wrote the book? They do not know. What evidence is this? None, unless all things found in books are true."

"When the minister leaves the seminary, he is not seeking the truth. He has it. He has a revelation from God, and he has a creed in exact accordance with that revelation. His business is to stand by that revelation and to defend that creed. Arguments against the revelation and the creed he will not read, he will not hear. All facts that are against his religion he will deny."

"So, ministers say that they teach charity. This is natural. They live on alms. All beggars teach that others should give."

"They are the enemies of pleasure. They denounce dancing as one of the deadly sins. They are shocked at the wickedness of the waltz—the pollution of the polka. They are the enemies of the theatre. They slander actors and actresses. They hate them because they are rivals."

"They insist that for the glory of God, husbands and wives who loathe each other should be compelled to live together. They abhor all works of fiction, and love the Bible."

"These men are the enemies of science—of intellectual progress. They ridicule and calumniate the great thinkers. They deny everything that conflicts with the “sacred Scriptures.” They still believe in the astronomy of Joshua and the geology of Moses. They believe in the miracles of the past, and deny the demonstrations of the present. They are the foes of facts—the enemies of knowledge. A desire to be happy here, they regard as wicked and worldly—but a desire to be happy in another world, as virtuous and spiritual."

"Every orthodox church is founded on mistake and falsehood. Every good orthodox minister asserts what he does not know, and denies what he does know."

"The God of the Christian is an enthroned guess—a perhaps—an inference."

"Did Christ or any of his apostles add to the sum of useful knowledge? Did they say one word in favor of any science, of any art? Did they teach their fellow-men how to make a living, how to overcome the obstructions of nature, how to prevent sickness—how to protect themselves from pain, from famine, from misery and rags? Did they explain any of the phenomena of nature? Any of the facts that affect the life of man? Did they say anything in favor of investigation—of study—of thought? Did they teach the gospel of self-reliance, of industry—of honest effort? Can any farmer, mechanic, or scientist find in the New Testament one useful fact? Is there anything in the sacred book that can help the geologist, the astronomer, the biologist, the physician, the inventor—the manufacturer of any useful thing?"

"It taught that the business of this life was to prepare for death. It insisted that a certain belief was necessary to insure salvation, and that all who failed to believe, or doubted in the least would suffer eternal pain. According to the church the natural desires, ambitions and passions of man were all wicked and depraved. To love God, to practice self-denial, to overcome desire, to despise wealth, to hate prosperity, to desert wife and children, to live on roots and berries, to repeat prayers, to wear rags, to live in filth, and drive love from the heart—these, for centuries, were the highest and most perfect virtues, and those who practiced them were saints. The saints did not assist their fellow-men. Their fellow-men assisted them. They did not labor for others. They were beggars—parasites—vermin. They were insane. They followed the teachings of Christ. They took no thought for the morrow. They mutilated their bodies—scarred their flesh and destroyed their minds for the sake of happiness in another world. During the journey of life they kept their eyes on the grave."

"Disease was produced by devils and could be cured only by priests, decaying bones, and holy water. Doctors were the rivals of priests. They diverted the revenues. The church opposed the study of anatomy—was against the dissection of the dead. Man had no right to cure disease—God would do that through his priests. Man had no right to prevent disease—diseases were sent by God as judgments. The church opposed inoculation—vaccination, and the use of chloroform and ether. It was declared to be a sin, a crime for a woman to lessen the pangs of motherhood. The church declared that woman must bear the curse of the merciful Jehovah. What has the church done? It taught that the insane were inhabited by devils. Insanity was not a disease. It was produced by demons. It could be cured by prayers—gifts, amulets and charms. All these had to be paid for. This enriched the church. These ideas were honestly entertained by Protestants as well as Catholics—by Luther, Calvin, Knox and Wesley."

"It taught the awful doctrine of witchcraft. It filled the darkness with demons—the air with devils, and the world with grief and shame. It charged men, women and children with being in league with Satan to injure their fellows. Old women were convicted for causing storms at sea—for preventing rain and for bringing frost. Girls were convicted for having changed themselves into wolves, snakes and toads. These witches were burned for causing diseases—for selling their souls and for souring beer. All these things were done with the aid of the Devil who sought to persecute the faithful, the lambs of God. Satan sought in many ways to scandalize the church. He sometimes assumed the appearance of a priest and committed crimes."

"What has the church done? It made the wife a slave—the property of the husband, and it placed the husband as much above the wife as Christ was above the husband. It taught that a nun is purer, nobler than a mother. It induced millions of pure and conscientious girls to renounce the joys of life—to take the veil woven of night and death, to wear the habiliments of the dead—made them believe that they were the brides of Christ. For my part, I would as soon be a widow as the bride of a man who had been dead for eighteen hundred years. The poor deluded girls imagined that they, in some mysterious way, were in spiritual wedlock united with God. All worldly desires were driven from their hearts. They filled their lives with fastings—with prayers—with self-accusings. They forgot fathers and mothers and gave their love to the invisible. They were the victims, the convicts of superstition—prisoners in the penitentiaries of God. Conscientious, good, sincere—insane. These loving women gave their hearts to a phantom, their lives to a dream."

"Priests, theologians, have taken advantage of women—of their gentleness—their love of approbation. They have lived upon their hopes and fears. Like vampires, they have sucked their blood. They have made them responsible for the sins of the world. They have taught them the slave virtues—meekness, humility—implicit obedience. They have fed their minds with mistakes, mysteries and absurdities. They have endeavored to weaken and shrivel their brains, until, to them, there would be no possible connection between evidence and belief—between fact and faith."

"The church regarded epidemics as the messengers of the good God. The “Black Death” was sent by the eternal Father, whose mercy spared some and whose justice murdered the rest. To stop the scourge, they tried to soften the heart of God by kneelings and prostrations—by processions and prayers—by burning incense and by making vows. They did not try to remove the cause. The cause was God. They did not ask for pure water, but for holy water. Faith and filth lived or rather died together. Religion and rags, piety and pollution kept company. Sanctity kept its odor."

"We know that they convinced millions that celibacy is the greatest of all virtues—that women are perpetual temptations, the enemies of true holiness—that monks and priests are nobler than fathers, that nuns are purer than mothers. We know that they taught the blessed absurdity of the Trinity—that God once worked at the trade of a carpenter in Palestine. We know that they divided knowledge into sacred and profane—taught that Revelation was sacred—that Reason was blasphemous—that faith was holy and facts false."

"They thought the earth was flat—a little dishing if anything—that it was about five thousand years old, and that the stars were little sparkles made to beautify the night. The fact is that Christianity was in existence for fifteen hundred years before there was an astronomer in Christendom. No follower of Christ knew the shape of the earth."

"I thank the great scientists—those who have reached the foundation, the bed-rock—who have built upon facts—the great scientists, in whose presence theologians look silly and feel malicious. The scientists never persecuted, never imprisoned their fellow-men. They forged no chains, built no dungeons, erected no scaffolds—tore no flesh with red hot pincers—dislocated no joints on racks—crushed no bones in iron boots—extinguished no eyes—tore out no tongues and lighted no fagots. They did not pretend to be inspired—did not claim to be prophets or saints or to have been born again. They were only intelligent and honest men. They did not appeal to force or fear. They did not regard men as slaves to be ruled by torture, by lash and chain, nor as children to be cheated with illusions, rocked in the cradle of an idiot creed and soothed by a lullaby of lies. They did not wound—they healed. They did not kill—they lengthened life. They did not enslave—they broke the chains and made men free. They sowed the seeds of knowledge, and many millions have reaped, are reaping, and will reap the harvest of joy."

"The hands that help are holier than the lips that pray."

"You ask me what I would “substitute for the Bible as a moral guide.” I know that many people regard the Bible as the only moral guide and believe that in that book only can be found the true and perfect standard of morality. There are many good precepts, many wise sayings and many good regulations and laws in the Bible, and these are mingled with bad precepts, with foolish sayings, with absurd rules and cruel laws. But we must remember that the Bible is a collection of many books written centuries apart, and that it in part represents the growth and tells in part the history of a people. We must also remember that the writers treat of many subjects. Many of these writers have nothing to say about right or wrong, about vice or virtue."

"The story of Job shocks the heart of every good man. In this book there is some poetry, some pathos, and some philosophy, but the story of this drama called Job, is heartless to the last degree. The children of Job are murdered to settle a little wager between God and the Devil. Afterward, Job having remained firm, other children are given in the place of the murdered ones. Nothing, however, is done for the children who were murdered."

"On the whole, the Old Testament cannot be considered a moral guide. Jehovah was not a moral God. He had all the vices, and he lacked all the virtues. He generally carried out his threats, but he never faithfully kept a promise. At the same time, we must remember that the Old Testament is a natural production, that it was written by savages who were slowly crawling toward the light. We must give them credit for the noble things they said, and we must be charitable enough to excuse their faults and even their crimes."

"I admit that there are many good things in the New Testament, and if we take from that book the dogmas of eternal pain, of infinite revenge, of the atonement, of human sacrifice, of the necessity of shedding blood; if we throw away the doctrine of non-resistance, of loving enemies, the idea that prosperity is the result of wickedness, that poverty is a preparation for Paradise, if we throw all these away and take the good, sensible passages, applicable to conduct, then we can make a fairly good moral guide, — narrow, but moral. Of course, many important things would be left out. You would have nothing about human rights, nothing in favor of the family, nothing for education, nothing for investigation, for thought and reason, but still you would have a fairly good moral guide. On the other hand, if you would take the foolish passages, the extreme ones, you could make a creed that would satisfy an insane asylum. If you take the cruel passages, the verses that inculcate eternal hatred, verses that writhe and hiss like serpents, you can make a creed that would shock the heart of a hyena. It may be that no book contains better passages than the New Testament, but certainly no book contains worse. Below the blossom of love you find the thorn of hatred; on the lips that kiss, you find the poison of the cobra. The Bible is not a moral guide. Any man who follows faithfully all its teachings is an enemy of society and will probably end his days in a prison or an asylum."

"What then is, or can be called, a moral guide? The shortest possible answer is one word: Intelligence. We want the experience of mankind, the true history of the race. We want the history of intellectual development, of the growth of the ethical, of the idea of justice, of conscience, of charity, of self-denial. We want to know the paths and roads that have been traveled by the human mind. These facts in general, these histories in outline, the results reached, the conclusions formed, the principles evolved, taken together, would form the best conceivable moral guide. We cannot depend on what are called “inspired books,” or the religions of the world. These religions are based on the supernatural, and according to them we are under obligation to worship and obey some supernatural being, or beings. All these religions are inconsistent with intellectual liberty. They are the enemies of thought, of investigation, of mental honesty. They destroy the manliness of man. They promise eternal rewards for belief, for credulity, for what they call faith. This is not only absurd, but it is immoral."

"These religions teach the slave virtues. They make inanimate things holy, and falsehoods sacred. They create artificial crimes. To eat meat on Friday, to enjoy yourself on Sunday, to eat on fast-days, to be happy in Lent, to dispute a priest, to ask for evidence, to deny a creed, to express your sincere thought, all these acts are sins, crimes against some god, To give your honest opinion about Jehovah, Mohammed or Christ, is far worse than to maliciously slander your neighbor. To question or doubt miracles. is far worse than to deny known facts. Only the obedient, the credulous, the cringers, the kneelers, the meek, the unquestioning, the true believers, are regarded as moral, as virtuous. It is not enough to be honest, generous and useful; not enough to be governed by evidence, by facts. In addition to this, you must believe. These things are the foes of morality. They subvert all natural conceptions of virtue."

"All “inspired books,” teaching that what the supernatural commands is right, and right because commanded, and that what the supernatural prohibits is wrong, and wrong because prohibited, are absurdly unphilosophic. And all “inspired books,” teaching that only those who obey the commands of the supernatural are, or can be, truly virtuous, and that unquestioning faith will be rewarded with eternal joy, are grossly immoral. Again I say: Intelligence is the only moral guide."

"I do not think idolatry the worst of sins. Cruelty is the worst of sins. It is far better to worship a false God, than to injure your neighbor—far better to bow before a monstrosity of stone, than to enslave your fellow-men."

"I am glad that you admit that a bad God is worse than no God. If so, the atheist is far better than the believer in Jehovah, and far better than the believer in the divinity of Jesus Christ—because I am perfectly satisfied that none but a bad God would threaten to say to any human soul, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” So that, before any Christian can be better than an atheist, he must reform his God."

"The agnostic does not simply say, “I do not know.” He goes another step, and he says, with great emphasis, that you do not know. He insists that you are trading on the ignorance of others, and on the fear of others. He is not satisfied with saying that you do not know,—he demonstrates that you do not know, and he drives you from the field of fact—he drives you from the realm of reason—he drives you from the light, into the darkness of conjecture—into the world of dreams and shadows, and he compels you to say, at last, that your faith has no foundation in fact."

"The church has not turned the minds of men toward principles of justice, mercy and truth—it has destroyed the foundation of justice. It does not minister comfort at the coffin—it fills the mourners with fear. It has never preached a gospel of “Peace on Earth”—it has never preached “Good Will toward men.”"

"I do not say that I do not know whether this faith is true, or not. I say distinctly and clearly, that I know it is not true. I admit that I do not know whether there is any infinite personality or not, because I do not know that my mind is an absolute standard. But according to my mind, there is no such personality; and according to my mind, it is an infinite absurdity to suppose that there is such an infinite personality. But I do know something of human nature; I do know a little of the history of mankind; and I know enough to know that what is known as the Christian faith, is not true. I am perfectly satisfied, beyond all doubt and beyond all per-adventure, that all miracles are falsehoods. I know as well as I know that I live—that others live—that what you call your faith, is not true."

"The “magnificent Psalm of Praise to the Creator with which Genesis opens” is filled with magnificent mistakes, and is utterly absurd. “The beautiful legend of the first sin and its fateful consequences” is probably the most contemptible story that was ever written, and the treatment of the first pair by Jehovah is unparalleled in the cruelty of despotic governments. According to this infamous account, God cursed the mothers of the world, and added to the agonies of maternity. Not only so, but he made woman a slave, and man something, if possible, meaner—a master."

"These heroes are dead. They died for liberty — they died for us. They are at rest. They sleep in the land they made free, under the flag they rendered stainless, under the solemn pines, the sad hemlocks, the tearful willows, the embracing vines. They sleep beneath the shadows of the clouds, careless alike of sunshine or storm, each in the windowless palace of rest. Earth may run red with other wars — they are at peace. In the midst of battles, in the roar of conflict, they found the serenity of death."

"[O]ur forefathers retired God from politics…. The Declaration of Independence announces the sublime truth that all power comes from the people. This was a denial, and the first denial of a nation, of the infamous dogma that God confers the right upon one man to govern others…. Our fathers founded the first secular government that was ever founded in this world."

"Robert G. Ingersoll and Wendell Phillips were the two greatest orators of their time, and probably of all time. Their power sprang from their passion for freedom, for truth, for justice, for a world filled with light and with happy human beings. But for this divine passion neither would have scaled the sublime heights of immortal achievement. The sacred fire burned within them and when they were aroused it flashed from their eyes and rolled from their inspired lips in torrents of eloquence. Had Ingersoll and Phillips devoted their lives to the practice of law for pay the divine fire within them would have burned to ashes and they would have died in mediocrity."

"I've just come to my room, Livy darling, I guess this was the memorable night of my life. By George, I never was so stirred since I was born. I heard four speeches which I can never forget... one by that splendid old soul, Col. Bob Ingersoll, — oh, it was just the supremest combination of English words that was ever put together since the world began. My soul, how handsome he looked, as he stood on that table, in the midst of those 500 shouting men, and poured the molten silver from his lips! Lord, what an organ is human speech when it is played by a master! All these speeches may look dull in print, but how the lightning glared around them when they were uttered, and how the crowd roared in response! It was a great night, a memorable night."

"No images nor idols make For Robert Ingersoll to break."

"Robert Ingersoll was humorist, iconoclast and lover of humanity. It is said that the difference between man and the lower animals is that man has the ability to laugh. When you laugh you relax, and when you relax you give freedom to muscles, nerves and brain-cells. Man seldom has use of his reason when his brain is tense. The sense of humor makes a condition where reason can act. Ingersoll knew that he must make his appeal to man's brain."

"Robert Ingersoll preferred to every political and social honor the privilege of freeing humanity from the shackles of bondage and fear. He knew no holier thing than truth. He preferred using his own reason to receiving popular applause or approbation. His keen wit, clear brain and merciless sarcasm uncrowned the King of Superstition and made him a puppet in the court of reason."

"It was Uncle Dan who first broke down my faith in the Bible stories, by reading Robert Ingersoll to me. "What a poor idea Noah must have had of ventilation!" I can remember him saying. "How could all those people and animals possibly have stayed alive in the Ark if the only time they had any air was when the one window was opened for the dove to fly out!" I was so fascinated both by Ingersoll's flowing beautiful language and his ideas, that I began to read everything of his I could lay my hands on. Ingersoll, known as "the great agnostic," was attacked by orthodox ministers all over the country. He had been a colonel in the Civil War and as a leading Republican lawyer could have held high political office. But his fearless agnostic lectures made this impossible. His writings were widely read for a generation and greatly influenced American thinking. No other orator except Debs has ever appealed to me as did Ingersoll. Deb's analogies and imagery were so like those of Ingersoll that people sometimes said he copied Ingersoll. This, of course, was not true, but Debs did soak himself in Ingersoll's writings before speaking and quoted Ingersoll frequently. Ingersoll, to be sure, knew nothing of the class struggle. His chief concern was to free people's minds of superstition-he was a revolutionary in religion only."

"WITH GREAT POWER THERE MUST ALSO COME----------GREAT RESPONSIBILITY!"

"Excelsior!"

"'Nuff Said!"

"Face front, true believer!"

"In the early days, I was writing scripts for virtually all the books, and it was very hard to keep all the artists busy; poor little frail me, doing story after story. So I'd be writing a story for Kirby, and Steve Ditko would walk in and say, 'Hey, I need some work now.' And I'd say, 'I can't give it to you now, Steve, I'm finishing Kirby's.' But we couldn't afford to keep Steve waiting, because time is money, so I'd have to say, 'Look Steve, I can't write a script for you now, but here's the plot for the next Spider-Man. Go home and draw anything you want, as long as it's something like this, and I'll put the copy in later.' So I was able to finish Jack's story. Steve in the meantime was drawing another story.....Okay, it started out as a lazy man's device...but we realized this was absolutely the best way to do a comic.....Don't have the writer say, 'Panel one will be a long shot of Spider-Man walking down the street.' The artist may see it differently; maybe he feels it should be a shot of Spider-Man swinging on his web, or climbing upside-down on the ceiling or something."

"They are working on The Fantastic Four, The Silver Surfer, Iron Man, Dr. Strange, The Hulk— they're doing a sequel to Spider-Man, a sequel to X-Men, and probably a third sequel to Blade. They still haven't gotten around to Nick Fury, Agent of S.H.I.E.L.D.— they have to do the Ghost Rider."

"To me you can wrap all of Judaism up in one sentence, and that is, 'Do not do unto others...' All I tried to do in my stories was show that there's some innate goodness in the human condition. And there's always going to be evil; we should always be fighting evil."

"As comics writers we had to have villains in our stories. And once World War II started, the Nazis gave us the greatest villains in the world to fight against. It was a slam dunk."

"What did Doctor Doom really want? He wanted to rule the world. Now, think about this. You could walk across the street against a traffic light and get a summons for jaywalking, but you could walk up to a police officer and say "I want to rule the world," and there's nothing he can do about it, that is not a crime. Anybody can want to rule the world. So, even though he was the Fantastic Four's greatest menace, in my mind, he was never a criminal!"

"We tried to make our characters as human and empathetic as possible. Instead of merely emphasizing their super feats, we attempted to make their personal life and personal problems as realistic and as interesting as possible. We wanted to make them seem like real people whom the reader would like to spend time with and want to know better."

"Another definition of a hero is someone who is concerned about other people's well-being, and will go out of his or her way to help them -- even if there is no chance of a reward. That person who helps others simply because it should or must be done, and because it is the right thing to do, is indeed without a doubt, a real superhero."

"Our faiths are similar — it's merely our religions that may differ. I have faith in the inherent goodness of man and I'm sure you feel the same. ... I have the greatest respect for any discipline that preaches kindness and charity and love for one's fellow man. Most important of all, to me — "Do unto others as you'd have them do unto you" is the greatest phrase ever written. If everyone followed that creed, this world would be a paradise."

"[F]or me, superheroes will always spark the imagination of people around the world regardless of their background, because I think that people are always looking for something that represents the ideal person or the ideal situation. Almost all of us have loved fairy tales when we were young. Just remember stories of giants and witches and wizards and monsters and things that were so colorful and bigger than life. But then, you get a little older and you’re too old to read fairy tales. But you never outgrow your love of that type of story. And if you think about it, superheroes stories today are really like fairy tales for grown-ups. The characters are bigger than life, just like in fairy tales. They have the same type of superpowers: some can fly, some are extra-strong, some can be invisible. It gives the viewer and the reader a chance to relive the excitement he or she had when they were young. They’re really reading fairy tales for grown-ups when they read or when they see superhero stories today, and that’s why I love them so."

"To me, the human aspect of superheroes has always been, perhaps, the most important part. By that, I mean: Okay, we assume your superhero might be extra-strong, or might be able to fly or run as fast as a comet. But unless you care about the superhero’s personal life, you’re just reading a shallow story. Just because a person has a superpower doesn’t mean he might not have the same personal problems that you or I might have. Maybe he doesn’t have enough money, maybe he has a family problem, maybe the girl he loves doesn’t love him. Or maybe the girl he loves doesn’t want to be involved with a superhero. There are so many things you can think of that round out the character and the personality, so the superhero isn’t just one or two dimensional. You want a three-dimensional superhero who lives and breathes and worries and experiences things just the way you and I do, except for the fact that she or he has a superpower."

"[M]ost writers — and I think it’s an unfortunate thing — they try to write something that they think a certain audience might enjoy. I’ve never been able to do that, because I can’t put myself in the mind of other people. I only know what I enjoy. So every time I’ve written a story, I’ve always tried to write the sort of story that I, myself would enjoy reading, a story that would interest me while I’m writing it as I’m waiting to find out what happens next. And I can’t know what other people think, but I can know what I think, and I feel. I’m not that unusual. If there’s a type of story I like, there must be lots of people who like the same type of stories. Therefore, I have always written to please myself, not to please a certain type of audience, because you can’t know the audience as well as you know yourself."

"“You know, I guess one person can make a difference. 'Nuff said...” - Dialogue from Spider-Man 3"

"“Human nature doesn’t change. It’s the environment. What’s happened to us is, the world has been wildly changing,producing new sets of rules each time you blink your eye.None of us is all that different from each other. We all want essentially the same things out of life. A measure of security, some fun, some romance, friendship, and respect of our contemporaries. That goes for Indians, Chinese, Russians, Jews, Arabs, Catholics, Protestants, Blacks, Browns, Whites, and green-skinned Hulks. So why don't we all stop wasting time hating the other guys? Just look in the mirror, mister - that other guy is you! Excelsior! ” - Dialogue from Marvel's Behind The Mask"

"The worst advice Stan Lee ever gave me: “Work with the devil himself if he has talent.”"

"When my father died, no one from Marvel or Disney reached out to me. From day one, they have commoditized my father's work and never shown him or his legacy any respect or decency. In the end, no one could have treated my father worse than Marvel and Disney's executives."

"Reflecting back on some of his co-creations in 1975, Stan Lee dubiously claimed that "Marvel Comics has never been into politics" or beholden to an "official party line" before offering a near-apology for the moral simplicity of the portrait of the Vietnam conflict in 1963's "Iron Man Is Born!" (Son of Origins 47.) A disinterested observer would find much evidence to counter these claims in the pages of Tales of Suspense between 1963 and 1968."

"We are lonesome animals. We spend all our life trying to be less lonesome. One of our ancient methods is to tell a story begging the listener to say — and to feel — "Yes, that’s the way it is, or at least that’s the way I feel it. You’re not as alone as you thought.""

"The discipline of the written word punishes both stupidity and dishonesty."

"Out of a thousand centuries they drew the ancient admiration of the footman for the horseman. They knew instinctively that a man on a horse is spiritually as well as physically bigger than a man on foot."

"In every bit of honest writing in the world ... there is a base theme. Try to understand men, if you understand each other you will be kind to each other. Knowing a man well never leads to hate and nearly always leads to love. There are shorter means, many of them. There is writing promoting social change, writing punishing injustice, writing in celebration of heroism, but always that base theme. Try to understand each other."

"I must go over into the interior valleys. ... There are five thousand families starving to death over there, not just hungry but actually starving. The government is trying to feed them and get medical attention to them, with the Fascist group of utilities and banks and huge growers sabotaging the thing all along the line, and yelling for a balanced budget. In one tent there were twenty people quarantined for small pox and two of the women are to have babies in that tent this week. I've tied into the thing from the first and I must get down there and see it and see if I can do something to knock these murderers on the heads. Do you know what they're afraid of? They think that if these people are allowed to live in camps with proper sanitary facilities they will organize, and that is the bugbear of the large landowner and the corporate farmer. The states and counties will give them nothing because they are outsiders. But the crops of any part of this state could not be harvested without them. ... The death of children by starvation in our valleys is simply staggering. ... I'll do what I can. ... Funny how mean and little books become in the face of such tragedies."

"You see this book is finished and it is a bad book and I must get rid of it. It can't be printed. It is bad because it isn't honest. Oh! the incidents all happened but — I'm not telling as much of the truth about them as I know. In satire you have to restrict the picture and I just can't do satire. I've written three books now that were dishonest because they were less than the best that I could do. One you never saw because I burned it the day I finished it. ... My whole work drive has been aimed at making people understand each other and then I deliberately write this book, the aim of which is to cause hatred through partial understanding. My father would have called it a smart-alec book. It was full of tricks to make people ridiculous. If I can't do better I have slipped badly. And that I won't admit — yet."

"It is a nice thing to be working and believing in my work again. I hope I can keep the drive. I only feel whole and well when it is this way."

"For the first time I am working on a book that is not limited and that will take every bit of experience and thought and feeling that I have."

"Boileau said that Kings, Gods and Heroes only were fit subjects for literature. The writer can only write about what he admires. Present-day kings aren't very inspiring, the gods are on a vacation and about the only heroes left are the scientists and the poor … And since our race admires gallantry, the writer will deal with it where he finds it. He finds it in the struggling poor now."

"Ideas are like rabbits. You get a couple and learn how to handle them, and pretty soon you have a dozen."

"All hell has broken loose. I admit our Russian is limited, but we can say hello, come in, you are beautiful, oh no you don't. … So in our pride we ordered for breakfast an omelet, toast and coffee and what has just arrived is a tomato salad with onions, a dish of pickles, a big slice of watermelon and two bottles of cream soda. Something has slipped badly."

"No little appetite or pain, no carelessness or meanness in him escaped her; no thought or dream or longing in him ever reached her. And yet several times in her life she had seen the stars."

"I have come to believe that a great teacher is a great artist and that there are as few as there are any other great artists. It might even be the greatest of the arts since the medium is the human mind and spirit."

"One man was so mad at me that he ended his letter: “Beware. You will never get out of this world alive.”"

"If I wanted to destroy a nation, I would give it too much and I would have it on its knees, miserable, greedy and sick."

"Yesterday in that dog lifted his leg on a tree that was 20 feet across, 80 feet high and a 1,000 years old — what's left in life for that poor dog?"

"Writers are a little below clowns and a little above trained seals."

"The profession of book-writing makes horse-racing seem like a solid, stable business."

"The President must be greater than anyone else, but not better than anyone else. We subject him and his family to close and constant scrutiny and denounce them for things that we ourselves do every day. A Presidential slip of the tongue, a slight error in judgment — social, political, or ethical — can raise a storm of protest. We give the President more work than a man can do, more responsibility than a man should take, more pressure than a man can bear. We abuse him often and rarely praise him. We wear him out, use him up, eat him up. And with all this, Americans have a love for the President that goes beyond loyalty or party nationality; he is ours, and we exercise the right to destroy him."

"Syntax, my lad. It has been restored to the highest place in the republic."

"Unless a reviewer has the courage to give you unqualified praise, I say ignore the bastard."

"Woody is just Woody. Thousands of people do not know he has any other name. He is just a voice and a guitar. He sings the songs of a people and I suspect that he is, in a way, that people. Harsh voiced and nasal, his guitar hanging like a tire iron on a rusty rim, there is nothing sweet about Woody, and there is nothing sweet about the songs he sings. But there is something more important for those who will listen. There is the will of the people to endure and fight against oppression. I think we call this the American spirit."

"This is the story of Danny and of Danny’s friends and of Danny’s house."

"“Thou knowest not what bitches women are,” Danny said wisely. “I do know,” said Pilon. “Thou knowest not.” “I do know.” “Liar.”"

"Ah, the prayers of the millions, how they must fight and destroy each other on their way to the throne of God."

"If two generous paths branch from the highroad of life and only one can be followed, who is to judge which is best?"

"Two gallons is a great deal of wine, even for two paisanos. Spiritually the jugs may be graduated thus: Just below the shoulder of the first bottle, serious and concentrated conversation. Two inches farther down, sweetly sad memory. Three inches more, thoughts of old and satisfactory loves. An inch, thoughts of bitter loves. Bottom of the first jug, general and undirected sadness. Shoulder of the second jug, black, unholy despondency. Two fingers down, a song of death or longing. A thumb, every other song each one knows. The graduations stop here, for the trail splits and there is no certainty. From this point on anything can happen."

"It is a fact verified and recorded in many histories that the soul capable of the greatest good is also capable of the greatest evil. Who is there more impious than a backsliding priest? Who more carnal than a recent virgin? This, however, may be a matter of appearance."

"It is a time of quiet joy, the sunny morning. When the glittery dew is on the mallow weeds, each leaf holds a jewel which is beautiful if not valuable. This is no time for hurry or for bustle. Thoughts are slow and deep and golden in the morning."

"The story was gradually taking shape. Pilon liked it this way. It ruined a story to have it all come out quickly. The good story lay in half-told things which must be filled in out of the hearer’s own experience."

"The candle aimed its spear of light at heaven, like an artist who consumes himself to become divine."

"It is astounding to find that the belly of every black and evil thing is as white as snow. And it is saddening to discover how the concealed parts of angels are leprous."

"Ghosts could walk freely tonight, without fear of the disbelief of men; for this night was haunted, and it would be an insensitive man who did not know it."

"“It is worth while to be kind and generous,” he said. “Not only do such actions pile up a house of joy in Heaven; but there is, too, a quick reward here on earth. One feels a golden warmth glowing like a hot enchilada in one’s stomach.”"

"What pillow can one have like a good conscience?"

"It was a glorious game. Theft robbed of the stigma of theft, crime altruistically committed—what is more gratifying?"

"Beans are a roof over your stomach. Beans are a warm cloak against economic cold."

"Time is more complex near the sea than in any other place, for in addition to the circling of the sun and the turning of the seasons, the waves beat out the passage of time on the rocks and the tides rise and fall as a great clepsydra."

"He was very rich, he bought eggs to throw at a Chinaman. And one of those eggs missed the Chinaman and hit a policeman. So, Danny was in jail."

"Death is a personal matter, arousing sorrow, despair, fervor, or dry-hearted philosophy. Funerals, on the other hand, are social functions. Imagine going to a funeral without first polishing the automobile. Imagine standing at a graveside not dressed in your best dark suit and your best black shoes, polished delightfully. Imagine sending flowers to a funeral with no attached card to prove you had done the correct thing. In no social institution is the codified ritual of behavior more rigid than in funerals. Imagine the indignation if the minister altered his sermon or experimented with facial expression. Consider the shock if, at the funeral parlors, any chairs were used but those little folding yellow torture chairs with the hard seats. No, dying, a man may be loved, hated, mourned, missed; but once dead he becomes the chief ornament of a complicated and formal social celebration."

"Well, God knows he don't need any brains to buck barley bags. But don't you try to put nothing over, Milton. I got my eye on you."

"What the hell kind of bed you giving us, anyways. We don’t want no pants rabbits."

"Well, that glove's fulla vaseline." "Vaseline? What the hell for?" "Well, I tell ya what — Curley says he's keepin' that hand soft for his wife."

"Ain't many guys travel around together. I don’t know why. Maybe ever’body in the whole damn world is scared of each other."

"A powerful, big-stomached man came into the bunkhouse."

"His ear heard more than is said to him, and his slow speech had overtones not of thought, but of understanding beyond thought."

"Guy don't need no sense to be a nice fella. Seems to me sometimes it jus' works the other way around. Take a real smart guy and he ain't hardly ever a nice fella."

"We could live offa the fatta the lan’."

"Books ain't no good. A guy needs somebody — to be near him. A guy goes nuts if he ain't got nobody."

"They come, an' they quit an' go on; an' every damn one of 'em's got a little piece of land in his head. An' never a God damn one of 'em ever gets it. Just like heaven. Ever'body wants a little piece of lan'. I read plenty of books out here. Nobody never gets to heaven, and nobody gets no land. It's just in their head."

"I seen too many guys with land in their head. They never get none under their hand."

"You watch your place, nigger. I could get you strung up on a tree so easy, it ain't even funny."

"You ain't worth a greased lack pin to ram you into hell."

"Cannery Row in Monterey in California is a poem, a stink, a grating noise, a quality of light, a tone, a habit, a nostalgia, a dream."

"It has always seemed strange to me," said Doc. "The things we admire in men, kindness and generosity, openness, honesty, understanding and feeling are the concomitants of failure in our system. And those traits we detest, sharpness, greed, acquisitiveness, meanness, egotism and self-interest are the traits of success."

"He was a fine steady man, Juan Chicoy, part Mexican and part Irish, perhaps fifty years old, with clear black eyes, a good head of hair, and a dark and handsome face. Mrs Chicoy was insanely in love with him and a little afraid of him too, because he was a man, and there aren't very many of them, as Alice Chicoy had found out. There aren't very many of them in the world, as everyone finds out sooner or later."

"Mr. Pritchard was a businessman, president of a medium-sized corporation. He was never alone. His business was conducted by groups of men like himself who joined together in clubs so that no foreign element or idea could enter. His religious life was again his lodge and his church, both of which were screened and protected. One night a week he played poker with men so exactly like himself that the game was fairly even, and from this fact his group was convinced that they were very fine poker players. Wherever he went he was not one man but a unit in a corporation, a unit in a club, in a lodge, in a church, in a political party. His thoughts and ideas were never subjected to criticism since he willingly associated only with people like himself. He read a newspaper written by and for his group. The books that came into his house were chosen by a committee which deleted material that might irritate him. He hated foreign countries and foreigners because it was difficult to find his counterpart in them. He did not want to stand out from his group. He would like to have risen to the top of it and be admired by it; but it would not occur to him to leave it. At occasional stags where naked girls danced on the tables and sat in great glasses of wine, Mr. Pritchard howled with laughter and drank the wine, but five hundred Mr. Pritchards were there with him."

"Her body and her mind were sluggish and lazy, and deep down she fought a tired envy of the people who, so she thought, experienced good things while she went through life a gray cloud in a gray room. Having few actual perceptions, she lived by rules. Education is good. Self-control is necessary. Everything in its time and place. Travel is broadening. And it was this last axiom which had forced her finally on the vacation to Mexico."

"He wondered why he stayed with her. Just pure laziness, he guessed. He didn't want to go through the emotional turmoil of leaving her. In spite of himself he'd worry about her and it was too much trouble. He'd need another woman right away and that took a lot of talking and arguing and persuading. It was different just to lay a girl but he would need a woman around, and that was the difference. You got used to one and it was less trouble.[…] But there was another reason too. She loved him. She really did. And he knew it. And you can't leave a thing like that. It's a structure and it has an architecture, and you can't leave it without tearing off a piece of yourself. So if you want to remain whole you stay no matter how much you may dislike staying. Juan was not a man who fooled himself very much."

"He didn't believe in psychiatrists, he said. But actually he did believe in them, so much that he was afraid of them."

"She envied Camille. Camille was a tramp, Mildred thought. And things were so much easier for a tramp. There was no conscience, no sense of loss, nothing but a wonderful, relaxed, stretching-cat selfishness. She could go to bed with anyone she wanted to and never see him again and have no feeling of loss or insecurity about it. That was the way Mildred thought it was with Camille. She wished she could be that way, and she knew she couldn't. Couldn't because of her mother. And the unbidden thought entered her mind—if her mother were only dead Mildred's life would be so much simpler. She could have a secret little place to live somewhere. Almost fiercely, she brushed the thought away. "What a foul thing to think," she said to herself ceremoniously. But it was a dream she often had."

"For it is said that humans are never satisfied, that you give them one thing and they want something more. And this is said in disparagement, whereas it is one of the greatest talents the species has and one that has made it superior to animals that are satisfied with what they have."

"A plan is a real thing, and things projected are experienced. A plan once made and visualized becomes a reality along with other realities—never to be destroyed but easily to be attacked."

"Luck, you see, brings bitter friends."

"For every man in the world functions to the best of his ability, and no one does less than his best, no matter what he may think about it."

"He had said, "I am a man," and that meant certain things to Juana. It meant that he was half insane and half god. It meant that Kino would drive his strength against a mountain and plunge his strength against the sea. Juana, in her woman's soul, knew that the mountain would stand while the man broke himself; that the sea would surge while the man drowned in it. And yet it was this thing that made him a man, half insane and half god, and Juana had need of a man; she could not live without a man. Although she might be puzzled by these differences between man and woman, she knew them and accepted them and needed them. Of course she would follow him, there was no question of that. Sometimes the quality of woman, the reason, the caution, the sense of preservation, could cut through Kino's manness and save them all."

"When you argue with a child," she said warmly, "you give a good argument and the child says yah, yah! You understand him and he doesn't listen, so the child wins."

"Victor's unfortunate choice it was always to mis-see, to mis-hear, to misjudge. He read softness into her because of the softness of her voice, when she was only remembering. His was the self-centered chaos of childhood. All looks and thoughts, loves and hatreds, were directed at him. Softness was softness towards him, weakness was weakness in the face of his strength. He preheard answers and listened not. He was full-coloured and brilliant—all outside of him was pale."

"He brought his malformed wisdom, his pool-hall, locker-room, joke-book wisdom to the front."

"Mordeen said: "I used to wonder why this love seemed sweeter than I had ever known, better than many people ever know. And then one day the reason came to me. There are very few great Anythings in the world. In work and art and emotion—the great is very rare. And I have one of the great and beautiful. Now say your yah, yah, Victor, like a child unanswerably answering Wisdom. You will have to do that, I think.""

"His guard was up now and he wasn't listening; he was only angry because here was a world he could not enter and so he had to disbelieve in its existence. He fell back on the world he knew."

"I do understand. I understand that you are offered a loveliness and you vomit on it, that you have the gift of love given you such as few men have ever known and you throw on it the acid of your pride, your ugly twisted sense of importance."

"It is so easy a thing to give—only great men have the courage and courtesy and, yes, the generosity to receive."

""Let us go," we said, "into the Sea of Cortez, realizing that we become forever a part of it; that our rubber boots slogging through a flat of eel-grass, that the rocks we turn over in a tide pool, make us truly and permanently a factor in the ecology of the region. We shall take something away from it, but we shall leave something too." And if we seem a small factor in a huge pattern, nevertheless it is of relative importance. We take a tiny colony of soft corals from a rock in a little water world. And that isn't terribly important to the tide pool. Fifty miles away the Japanese shrimp boats are dredging with overlapping scoops, bringing up tons of shrimps, rapidly destroying the species so that it may never come back, and with the species destroying the ecological balance of the whole region. That isn't very important in the world. And thousands of miles away the great bombs are falling and the stars are not moved thereby. None of it is important or all of it is."

"We sat on a crate of oranges and thought what good men most biologists are, the tenors of the scientific world — temperamental, moody, lecherous, loud-laughing, and healthy.[…] Your true biologist will sing you a song as loud and off-key as will a blacksmith, for he knows that morals are too often diagnostic of prostatitis and stomach ulcers. Sometimes he may proliferate a little too much in all directions, but he is as easy to kill as any other organism, and meanwhile he is very good company, and at least he does not confuse a low hormone productivity with moral ethics."

"Among primitives sometimes evil is escaped by never mentioning the name, as in Malaysia, where one never mentions a tiger by name for fear of calling him. Among others, as even among ourselves, the giving of a name establishes a familiarity which renders the thing impotent. It is interesting to see how some scientists and philosophers, who are an emotional and fearful group, are able to protect themselves against fear. In a modern scene, when the horizons stretch out and your philosopher is likely to fall off the world like a Dark Age mariner, he can save himself by establishing a taboo-box which he may call "mysticism" or "supernaturalism" or "radicalism." Into this box he can throw all those thoughts which frighten him and thus be safe from them."

"We are no better than the animals; in fact in a lot of ways we aren't as good."

"There is a strange duality in the human which makes for an ethical paradox. We have definitions of good qualities and of bad; not changing things, but generally considered good and bad throughout the ages and throughout the species. Of the good, we think always of wisdom, tolerance, kindliness, generosity, humility; and the qualities of cruelty, greed, self-interest, graspingness, and rapacity are universally considered undesirable. And yet in our structure of society, the so-called and considered good qualities are invariable concomitants of failure, while the bad ones are the cornerstones of success. A man — a viewing-point man — while he will love the abstract good qualities and detest the abstract bad, will nevertheless envy and admire the person who though possessing the bad qualities has succeeded economically and socially, and will hold in contempt that person whose good qualities have caused failure. When such a viewing-point man thinks of Jesus or St. Augustine or Socrates he regards them with love because they are the symbols of the good he admires, and he hates the symbols of the bad. But actually he would rather be successful than good. In an animal other than man we would replace the term “good” with “weak survival quotient” and the term “bad” with “strong survival quotient.” Thus, man in his thinking or reverie status admires the progression toward extinction, but in the unthinking stimulus which really activates him he tends toward survival. Perhaps no other animal is so torn between alternatives. Man might be described fairly adequately, if simply, as a two-legged paradox. He has never become accustomed to the tragic miracle of consciousness. Perhaps, as has been suggested, his species is not set, has not jelled, but is still in a state of becoming, bound by his physical memories to a past of struggle and survival, limited in his futures by the uneasiness of thought and consciousness."

"Sometimes a kind of glory lights up the mind of a man. It happens to nearly everyone. You can feel it growing or preparing like a fuse burning toward dynamite. It is a feeling in the stomach, a delight of the nerves, of the forearms. The skin tastes the air, and every deep-drawn breath is sweet. Its beginning has the pleasure of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A man may have lived all his life in the gray, and the land and trees of him dark and somber. The events, even the important ones, may have trooped by faceless and pale. And then — the glory — so that a cricket song sweetens the ears, the smell of the earth rises chanting to his nose, and dappling light under a tree blesses his eyes. Then a man pours outward, a torrent of him, and yet he is not diminished…"

"Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in art, in music, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning blows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for it is the one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost."

"In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, no matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror. It seems to me that if you or I must choose between two courses of thought or action, we should remember our dying and try so to live that our death brings no pleasure to the world. We have only one story. All novels, all poetry, are built on the never-ending contest in ourselves of good and evil. And it occurs to me that evil must constantly respawn, while good, while virtue, is immortal. Vice has always a new fresh young face, while virtue is venerable as nothing else in the world is."

"Men do change, and change comes like a little wind that ruffles the curtains at dawn, and it comes like the stealthy perfume of wildflowers hidden in the grass."

"Where does discontent start? You are warm enough, but you shiver. You are fed, yet hunger gnaws you. You have been loved, but your yearning wanders in new fields. And to prod all these there’s time, the Bastard Time."

"Woman and women is two different things," said Suzy. "Guy knows all about women, he don't know nothing about a woman."

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it."

"Doc cried to no one, "Give me a little time! I want to think.[…] Everyone has something. And what has Suzy got? Absolutely nothing in the world but guts. She's taken on an atomic world with a sling-shot, and, by God, she's going to win! If she doesn't win there's no point in living any more. "What do I mean, win?" Doc asked himself. "I know. If you are not defeated, you win""

"No one knows how greatness comes to a man. It may lie in his blackness, sleeping, or it may lance into him like those driven fiery particles from outer space. These things, however, are known about greatness: need gives it life and puts it in action; it never comes without pain; it leaves a man changed, chastened, and exalted at the same time — he can never return to simplicity."

"It is a matter of disillusion to young male Americans otherwise informed, to discover that the French are a moral people — judged, that is, by American country-club standards."

"I have known many people to ask for advice but very few who wanted it and none who followed it."

"Power does not corrupt. Fear corrupts, perhaps fear of a loss of power."

"I don't anticipate trouble and so I anticipate trouble."

"It is the misfortune of men to want to do a thing well, even a thing they do not want to do at all."

"You are a good man, Sire, and a good man draws women as cheese draws mice."

"The one thing our species is helpless against is good fortune. It first puzzles, then frightens, then angers, and finally destroys us."

"The human fetus is born upside down. But it is not true that a child becomes upright after birth. Observe the feet of children and young people when they are at rest. The feet are nearly always higher than the head, No matter how hard he may try, the growing boy, and particularly girl, cannot keep the feet down. The fetal position is very strong. It takes eighteen to twenty years for the feet finally to accept the ground as their normal home. It is my hypothesis that you can judge maturity exactly by the relationship of the feet to the ground."

"I wonder how many people I’ve looked at all my life and never seen."

"It’s so much darker when a light goes out than it would have been if it had never shone."

"I shall revenge myself in the cruelest way you can imagine. I shall forget it."

"Can you honestly love a dishonest thing?"

"People who are most afraid of their dreams convince themselves they don’t dream at all."

"I guess I’m trying to say, Grab anything that goes by. It may not come around again."

"The incident seemed to prove to me that intentions, good or bad, are not enough."

"When a condition or a problem becomes too great, humans have the protection of not thinking about it. But it goes inward and minces up with a lot of other things already there and what comes out is discontent and uneasiness, guilt and a compulsion to get something—anything—before it is all gone."

"Farewell has a sweet sound of reluctance. Good-by is short and final, a word with teeth sharp to bite through the string that ties past to the future."

"We can shoot rockets into space but we can’t cure anger or discontent."

"For the most part people are not curious except about themselves."

"Failure is a state of mind. It’s like one of those sand traps an ant lion digs. You keep sliding back. Takes one hell of a jump to get out of it."

"Are cats strange animals or do they so resemble us that we find them curious as we do monkeys?"

"If you want to keep a friend never test him."

"You know most people live ninety per cent in the past, seven per cent in the present, and that only leaves them three per cent for the future."

"Only God sees the sparrow fall, but even God doesn’t do anything about it."

"I'm sorry," Ethan said. "You have taught me something — maybe three things, rabbit footling mine. Three things will never be believed — the true, the probable, and the logical. I know now where to get the money to start my fortune."

"My dreams are the problems of the day stepped up to absurdity, a little like men dancing, wearing the horns and masks of animals."

"It is odd how a man believes he can think better in a special place. I have such a place, have always had it, but I know it isn't thinking I do there, but feeling and experiencing and remembering. It's a safety place — everyone must have one, although I never heard a man tell of it."

"They successfully combined piracy and puritanism, which aren't so unlike when you come right down to it. Both had a strong dislike for opposition and both had a roving eye for other people's property."

"Sometimes it's great fun to be silly, like children playing statues and dying of laughter. And sometimes being silly breaks the even pace and lets you get a new start."

"No man really knows about other human beings. The best he can do is to suppose that they are like himself."

"Does anyone ever know even the outer fringe of another? What are you like in there? Mary — do you hear? Who are you in there?"

"When two people meet, each one is changed by the other so you've got two new people. Maybe that means — hell, it's complicated."

"A man who tells secrets or stories must think of who is hearing or reading, for a story has as many versions as it has readers."

"I guess we're all, or most of us, the wards of that nineteenth-century science which denied existence to anything it could not measure or explain. The things we couldn't explain went right on but surely not with our blessing. We did not see what we couldn't explain, and meanwhile a great part of the world was abandoned to children, insane people, fools, and mystics, who were more interested in what is than in why it is. So many old and lovely things are stored in the world's attic, because we don't want them around us and we don't dare throw them out."

"What a wonderful thing a woman is. I can admire what they do even if I don't understand why."

"Even if teen-age children aren't making a sound, it's quieter when they're gone. They put a boiling in the air around them. As they left, the whole house seemed to sigh and settle. No wonder poltergeists infest only houses with adolescent children."

"What a frightening thing is the human, a mass of gauges and dials and registers, and we can read only a few and those perhaps not accurately."

"A little hope, even hopeless hope, never hurt anybody."

"Can you disbelieve in something you don't know about? […] It isn't that I don't believe but that I don't know."

"To be alive at all is to have scars."

"No one wants advice — only corroboration."

"Ellen, only last night, asked, 'Daddy, when will we be rich?' But I did not say to her what I know: 'We will be rich soon, and you who handle poverty badly will handle riches equally badly.' And that is true. In poverty she is envious. In riches she may be a snob. Money does not change the sickness, only the symptoms."

"In the dusk I saw her smile, that incredible female smile. It is called wisdom but it isn't that but rather an understanding that makes wisdom unnecessary."

"The misery stayed, not thought about but aching away, and sometimes I would have to ask myself, Why do I ache? Men can get used to anything, but it takes time."

"There's something desirable about anything you're used to as opposed to something you're not."

"You know how advice is. You only want it if it agrees with what you wanted to do anyway."

"All men are moral. Only their neighbors are not."

"A man is a lonely thing."

"Maybe not having time to think is not having the wish to think."

"Strength and success— they are above morality, above criticism. It seems then, that it is not what you do, but how you do it and what you call it."

"Not only the brave get killed, but the brave have a better chance of it."

"Good God, what a mess of draggle-tail impulses a man is — and a woman too, I guess."

"… we've got so many laws you can't breathe without breaking something."

"The things everyone knows are most likely to be wrong."

"Like most modern people, I don't believe in prophecy or magic and then spend half my time practicing it."

"A crime is something someone else commits."

"A secret's a terribly lonesome thing."

"There's nobody as lonely as an all-married man."

"In my heart there may be doubt that I deserve the Nobel award over other men of letters whom I hold in respect and reverence — but there is no question of my pleasure and pride in having it for myself. It is customary for the recipient of this award to offer personal or scholarly comment on the nature and the direction of literature. At this particular time, however, I think it would be well to consider the high duties and the responsibilities of the makers of literature."

"Such is the prestige of the Nobel award and of this place where I stand that I am impelled, not to squeak like a grateful and apologetic mouse, but to roar like a lion out of pride in my profession and in the great and good men who have practiced it through the ages."

"Literature was not promulgated by a pale and emasculated critical priesthood singing their litanies in empty churches — nor is it a game for the cloistered elect, the tinhorn mendicants of low calorie despair. Literature is as old as speech. It grew out of human need for it, and it has not changed except to become more needed. The skalds, the bards, the writers are not separate and exclusive. From the beginning, their functions, their duties, their responsibilities have been decreed by our species."

"Humanity has been passing through a gray and desolate time of confusion. My great predecessor, William Faulkner, speaking here, referred to it as a tragedy of universal fear so long sustained that there were no longer problems of the spirit, so that only the human heart in conflict with itself seemed worth writing about. Faulkner, more than most men, was aware of human strength as well as of human weakness. He knew that the understanding and the resolution of fear are a large part of the writer's reason for being. This is not new. The ancient commission of the writer has not changed. He is charged with exposing our many grievous faults and failures, with dredging up to the light our dark and dangerous dreams for the purpose of improvement."

"The writer is delegated to declare and to celebrate man's proven capacity for greatness of heart and spirit — for gallantry in defeat — for courage, compassion and love. In the endless war against weakness and despair, these are the bright rally-flags of hope and of emulation. I hold that a writer who does not passionately believe in the perfectibility of man, has no dedication nor any membership in literature."

"With humanity's long proud history of standing firm against natural enemies, sometimes in the face of almost certain defeat and extinction, we would be cowardly and stupid to leave the field on the eve of our greatest potential victory."

"We have usurped many of the powers we once ascribed to God. Fearful and unprepared, we have assumed lordship over the life or death of the whole world — of all living things. The danger and the glory and the choice rest finally in man. The test of his perfectibility is at hand. Having taken Godlike power, we must seek in ourselves for the responsibility and the wisdom we once prayed some deity might have. Man himself has become our greatest hazard and our only hope. So that today, St. John the apostle may well be paraphrased: In the end is the Word, and the Word is Man — and the Word is with Men."

"A journey is like marriage. The certain way to be wrong is to think you control it."

"When I was very young and the urge to be someplace was on me, I was assured by mature people that maturity would cure this itch. When years described me as mature, the remedy prescribed was middle age. In middle age I was assured that greater age would calm my fever and now that I am fifty-eight perhaps senility will do the job. Nothing has worked… In other words, I don’t improve, in further words, once a bum always a bum. I fear the disease is incurable."

"A kind of second childhood falls on so many men. They trade their violence for the promise of a small increase of life span. In effect, the head of the house becomes the youngest child. And I have searched myself for this possibility with a kind of horror. For I have always lived violently, drunk hugely, eaten too much or not at all, slept around the clock or missed two nights of sleeping, worked too hard and too long in glory, or slobbed for a time in utter laziness. I’ve lifted, pulled, chopped, climbed, made love with joy and taken my hangovers as a consequence, not as a punishment. I did not want to surrender fierceness for a small gain in yardage. My wife married a man; I saw no reason why she should inherit a baby."

"Four hoarse blasts of a ship’s whistle still raise the hair on my neck and set my feet to tapping."

"The sound of a jet, an engine warming up, even the clopping of shod hooves on pavement brings on the ancient shudder, the dry mouth and vacant eye, the hot palms and the churn of stomach high up under the rib cage."

"The techniques of opening conversation are universal. I knew long ago and rediscovered that the best way to attract attention, help, and conversation is to be lost. A man who seeing his mother starving to death on a path kicks her in the stomach to clear the way, will cheerfully devote several hours of his time giving wrong directions to a total stranger who claims to be lost."

"When the virus of restlessness begins to take possession of a wayward man, and the road away from Here seems broad and straight and sweet, the victim must first find himself a good and sufficient reason for going."

"And now, our submarines are armed with mass murder, our silly, only way of deterring mass murder."

"A sad soul can kill you quicker, far quicker, than a germ."

"Oh, we can populate the dark with horrors, even we who think ourselves informed and sure, believing nothing we cannot measure or weigh. I know beyond all doubt that the dark things crowding in on me either did not exist or were not dangerous to me, and still I was afraid."

"The mountains of things we throw away are much greater than the things we use. In this, if in no other way, we can see the wild and reckless exuberance of our production, and waste seems to be the index."

"The new American finds his challenge and his love in the traffic-choked streets, skies nested in smog, choking with the acids of industry, the screech of rubber and houses leashed in against one another while the townlets wither a time and die. This is not offered in criticism but only as observation. And I am sure that, as all pendulums reverse their swing, so eventually will the swollen cities rupture like dehiscent wombs and disperse their children back to the countryside."

"Even while I protest the assembly-line production of our food, our songs, our language, and eventually our souls, I know that it was a rare home that baked good bread in the old days. Mother’s cooking was with rare exceptions poor, that good unpasteurized milk touched only by flies and bits of manure crawled with bacteria, the healthy old-time life was riddled with aches, sudden death from unknown causes, and that sweet local speech I mourn was the child of illiteracy and ignorance. It is the nature of a man as he grows older, a small bridge in time, to protest against change, particularly change for the better."

"I am in love with Montana. For other states I have admiration, respect, recognition, even some affection, but with Montana it is love."

"I guess this is why I hate governments. It is always the rule, the fine print, carried out by the fine print men. There's nothing to fight, no wall to hammer with frustrated fists."

"This monster of a land, this mightiest of nations, this spawn of the future, turns out to be the macrocosm of microcosm me."

"The Mojave is a big desert and a frightening one. It’s as though nature tested a man for endurance and constancy to prove whether he was good enough to get to California."

"There used to be a thing or a commodity we put great store by. It was called the People. Find out where the People have gone. I don’t mean the square-eyed toothpaste-and-hair-dye people or the new-car-or-bust people, or the success-and-coronary people. Maybe they never existed, but if there ever were the People, that’s the commodity the Declaration was talking about, and Mr. Lincoln."

"He wasn't involved with a race that could build a thing it had to escape from."

"I wonder why progress looks so much like destruction."

"We value virtue but do not discuss it. The honest bookkeeper, the faithful wife, the earnest scholar get little of our attention compared to the embezzler, the tramp, the cheat."

"Life could not change the sun or water the desert, so it changed itself."

"Texas is a state of mind. Texas is an obsession. Above all, Texas is a nation in every sense of the word. And there’s an opening covey of generalities. A Texan outside of Texas is a foreigner."

"Sectional football games have the glory and the despair of war, and when a Texas team takes the field against a foreign state, it is an army with banners."

"A question is a trap, and an answer your foot in it."

"He doesn't belong to a race clever enough to split the atom but not clever enough to live at peace with itself."

"When we get these thruways across the whole country, as we will and must, it will be possible to drive from New York to California without seeing a single thing."

"For a while I was a vicious fighter but it wasn't to win. It was to get it over and get the hell out of there. And I never would have done it at all if other people hadn't put me in the ring. The only private fights I ever had were those I couldn't get away from."

"I have never even wondered about the comparative standing of writers. I don't understand that. Writing to me is a deeply personal, even a secret function and when the product is turned loose it is cut off from me and I have no sense of its being mine. Consequently criticism doesn't mean anything to me. As a disciplinary matter, it is too late."

"I can remember the horror which came over my parents when they became convinced that it was so with me [that I wanted to be a writer]—and properly so. What you have and they had to look forward to is life made intolerable by a mean, cantankerous, opinionated, moody, quarrelsome, unreasonable, nervous, flighty, irresponsible son. You will get no loyalty, little consideration and desperately little attention from him. In fact you will want to kill him. I'm sure my father and mother often must have considered poisoning me."

"In utter loneliness a writer tries to explain the inexplicable. And sometimes if he is very fortunate and if the time is right, a very little of what he is trying to do trickles through — not ever much. And if he is a writer wise enough to know it can't be done, then he is not a writer at all. A good writer always works at the impossible."

"I like a chapter to have design of tone, as well as of form. A chapter should be a perfect cell in the whole book and should be almost able to stand alone. If this is done then the breaks we call chapters are not arbitrary but rather articulations which allow the free movement of the story."

"I am glad that I can use the oldest story in the world to be the design of the newest story for me. The lack of change in the world is the thing which astonishes me. [...] And now I had set down in my own hand the 16 verses of Cain and Abel and the story changes with flashing lights when you write it down. And I think I have a title at last, a beautiful title, EAST OF EDEN. And read the 16th verse to find it. And the Salinas Valley is surely East Of Eden. [...] And [...] as I went into the story more deeply I began to realize that without this story — or rather a sense of it — psychiatrists would have nothing to do. In other words this one story is the basis of all human neurosis — and if you take the fall along with it, you have the total of the psychic troubles which can happen to a human."

"I believe that the great ones, Plato, Lao Tze, Buddha, Christ, Paul and the great Hebrew prophets are not remembered for negation or denial. Not that it is necessary to be remembered but there is one purpose in writing that I can see, beyond simply doing it interestingly. It is the duty of the writer to lift up, to extend, to encourage. If the written word has contributed anything at all to our developing species and our half developed culture, it is this: Great writing has been a staff to lean on, a mother to consult, a wisdom to pick up stumbling folly, a strength in weakness and a courage to support sick cowardice. And how any negative or despairing approach can pretend to be literature I do not know. It is true that we are weak and sick and ugly and quarrelsome but if that is all we ever were, we would milleniums ago have disappeared from the face of the earth, and a few remnants of fossilized jaw bones, a few teeth in strata of limestone would be the only mark our species would have left on the earth."

"... the writer must believe that what he is doing is the most important thing in the world. And he must hold to this illusion even when he knows it is not true."

"I have noticed so many of the reviews of my work show a fear and hatred of ideas and speculations. It seems to be true that people can only take parables fully clothed with flesh. Any attempt to correlate in terms of thought is frightening. And if that is so, East of Eden is going to take a bad beating because it is full of such things."

"A book is like a man — clever and dull, brave and cowardly, beautiful and ugly. For every flowering thought there will be a page like a wet and mangy mongrel, and for every looping flight a tap on the wing and a reminder that wax cannot hold the feathers firm too near the sun."

"Some people there are who, being grown, forget the horrible task of learning to read. It is perhaps the greatest single effort that the human undertakes, and he must do it as a child. An adult is rarely successful in the undertaking — the reduction of experience to a set of symbols. For a thousand thousand years these humans have existed and they have only learned this trick — this magic — in the final ten thousand of the thousand thousand."

"In the combat between wisdom and feeling, wisdom never wins."

"This is the law. The purpose of fighting is to win. There is no possible victory in defense. The sword is more important than the shield, and skill is more important than either. The final weapon is the brain, all else is supplementary."

"If lowborn men could stand up to those born to rule, religion, government, the whole world would fall to pieces." "So it would," she said. "So it will." "I don't believe you," Ewain said. "But for the sake of the discussion, what then, my lady?" "Why then — then the pieces would have to be put together again." "By such as these—?" "Who else? Who indeed else?"

"One of the greatest errors in the reconstruction of another era lies in our tendency to think of them as being like ourselves in feeling and attitudes. Actually, without considerable study on the part of a present-day man — if he were confronted by a fifteenth-century man — there would be no possible communication. I think it is possible through knowledge and discipline for a modern man to understand, and, to a certain extent, live into a fifteenth-century mind, but the reverse would be completely impossible."

"An artist should be open on all sides to every kind of light and darkness."

"Writers are a sorry lot. The best you can say of them is that they are better than actors and that's not much."

"Now back to Malory.[…] As I go along, I am constantly jiggled by the arrant nonsense of a great deal of the material. A great deal of it makes no sense at all. Two thirds of it is the vain dreaming of children talking in the dark. And then when you are about to throw it out in disgust, you remember the Congressional Record or the Sacco and Vanzetti case or 'preventive war' or our national political platforms, or racial problems that can't be settled reasonably or domestic relations, or beatniks, and it is borne in on you that the world operates on nonsense — that it is a large part of the pattern and that knight errantry is no more crazy than our present-day group thinking, and activity. That is the way humans are. If you inspected them and their activities in the glass of reason, you would drown the whole lot."

"I can tell you one thing I have finally faced through — the Arthurian cycle and practically all lasting and deep-seated folklore is a mixture of profundity and childish nonsense. If you keep the profundity and throw out the nonsense, some essence is lost. These are dream stories, fixed and universal dreams, and they have the inconsistency of dreams."

"Most people live in a half-dream all their lives and call it reality."

"[On writing:] It is properly called the lonesomest profession in the world."

"Give a critic an inch, he’ll write a play."

"Time is the only critic without ambition."

"I have owed you this letter for a very long time — but my fingers have avoided the pencil as though it were an old and poisoned tool."

"Socialism never took root in America because the poor see themselves not as an exploited proletariat, but as temporarily embarrassed millionaires."

"I can't read ten pages of Steinbeck without throwing up. I couldn't read the proletarian crap that came out in the '30s; again you had sentimentalism — the poor oppressed workers."

"Steinbeck's novel The Grapes of Wrath and the subsequent John Ford movie promulgated a populist mythology about depression-era migrants to California who were dubbed "Okies," no matter what southwestern or midwestern state they hailed from. But most Californians regarded Okies as dirty, shifty, lazy, violent, and ignorant."

"There was one New Deal agency that proved helpful to us in the fields, and that was the Farm Security Administration. The FSA administered a system of migrant labor camps in California. When I read about the Joads arriving at the temporary safe haven of the "government camp" in The Grapes of Wrath, I knew exactly what they felt like."

"I read Cannery Row very carefully. I wanted to see how he did some things. At the end of Cannery Row there is a party and somebody recites a poem and it doesn't stop the dramatic action. I studied how he did that because I wanted to quote some songs and poems without stopping the drama."

"Steinbeck is extremely angry about the fact that the common man who is striving very hard, who wants so very little, is not even able to attain that little if it backs up against the interests of the banks and of the big landowners. You know, and that’s what The Grapes of Wrath, I think, is basically about, is about watching these people try to simply live who asking for little. They are not angry people. They are not revolutionaries. They are not sophisticated. They they simply want to farm a tenant farmers. They simply want to go out but their butts every day and get a small return and then pass that on to their children. And even that under certain circumstances is asking too much if you’re going to inopportune the banking interest. And that’s what made Steinbeck so furious...what he’s saying is that people it’s just not fair. That’s what he’s saying...he believes it is at this point that even people like the Joads can be moved to anger at the just at just the epitome of the unfairness of it all."

"When one thinks of California agriculture during the Depression, John Steinbeck's The Grapes of Wrath generally comes to mind. Steinbeck did not exaggerate. White and African American Dust Bowl migrants alongside Mexicanos and Filipinos endured great hardships."

"You can't avoid dealing with moral matters, because that's what life is about. But I think it is wrong when somebody like Steinbeck crusades in his fiction. That's why Steinbeck bores me so. The real crusader doesn't need to crusade; he writes about human beings in the sense Chekhov did. He tries to see a human being whole with all his wrong-headedness and all his right-headedness. To blind yourself to one thing for the sake of your prejudice is limiting. I think it is a mistake. There's so much room in the world for crusading, but it is for the editorial writer, the speech-maker, the politician, and the man in public life to do, not for the writer of fiction."

"Friendship marks a life even more deeply than love. Love risks degenerating into obsession, friendship is never anything but sharing."

"Some writings could sometimes, in moments of grace, attain the quality of deeds."

"Time does not heal all wounds; there are those that remain painfully open."

"If you ask me what I want to achieve, it's to create an awareness, which is already the beginning of teaching."

"What I don't like today is, to put it coarsely, the phony Hasidism, the phony mysticism. Many students say, "Teach me mysticism." It's a joke."

"Miracles in mysticism don't occupy such an important place. It's metaphor, for the peasants, for the crowds, to impress people. What does mysticism really mean? It means the way to attain knowledge. It's close to philosophy, except in philosophy you go horizontally while in mysticism you go vertically. You plunge into it. Philosophy is a slow process of logic and logical discourse: A bringing B bringing C and so forth. In mysticism you can jump from A to Z. But the ultimate objective is the same. It's knowledge. It's truth."

"I rarely speak about God. To God yes. I protest against Him. I shout at Him. But open discourse about the qualities of God, about the problems that God imposes, theodicy, no. And yet He is there, in silence, in filigree."

"That place, Mr. President, is not your place. Your place is with the victims of the SS."

"I have not lost faith in God. I have moments of anger and protest. Sometimes I've been closer to him for that reason."

"What hurts the victim most is not the cruelty of the oppressor but the silence of the bystander."

"Indifference, to me, is the epitome of evil."

"The opposite of love is not hate, it's indifference. The opposite of art is not ugliness, it's indifference. The opposite of faith is not heresy, it's indifference. And the opposite of life is not death, it's indifference. Because of indifference, one dies before one actually dies. To be in the window and watch people being sent to concentration camps or being attacked in the street and do nothing, that's being dead."

"Whenever an angel says "Be not afraid!" you'd better start worrying. A big assignment is on the way."

"From time immemorial, people have talked about peace without achieving it. Do we simply lack enough experience? Though we talk peace, we wage war. Sometimes we even wage war in the name of peace. . . . War may be too much a part of history to be eliminated—ever."

"No human race is superior; no religious faith is inferior. All collective judgments are wrong. Only racists make them."

"I don't believe in accidents. There are only encounters in history. There are no accidents."

"An immoral society betrays humanity because it betrays the basis for humanity, which is memory. An immoral society deals with memory as some politicians deal with politics. A moral society is committed to memory: I believe in memory. The Greek word alethia means Truth, Things that cannot be forgotten. I believe in those things that cannot be forgotten and because of that so much in my work deals with memory... What do all my books have in common? A commitment to memory."

"Close your eyes and listen. Listen to the silent screams of terrified mothers, the prayers of anguished old men and women. Listen to the tears of children. Jewish children, a beautiful little girl among them, with golden hair, whose vulnerable tenderness has never left me. Look and listen as they walk towards dark flames so gigantic that the planet itself seemed in danger."

"The duty of the survivor is to bear testimony to what happened . . . You have to warn people that these things can happen, that evil can be unleashed. Race hatred, violence, idolatries—they still flourish."

"What is abnormal is that I am normal. That I survived the Holocaust and went on to love beautiful girls, to talk, to write, to have toast and tea and live my life — that is what is abnormal."

"When a person doesn't have gratitude, something is missing in his or her humanity. A person can almost be defined by his or her attitude toward gratitude."

"For me, every hour is grace. And I feel gratitude in my heart each time I can meet someone and look at his or her smile."

"I had anger but never hate. Before the war, I was too busy studying to hate. After the war, I thought, What's the use? To hate would be to reduce myself."

"In Jewish history there are no coincidences."

"I believe mysticism is a very serious endeavor. One must be equipped for it. One doesn't study calculus before studying arithmetic. In my tradition, one must wait until one has learned a lot of Bible and Talmud and the Prophets to handle mysticism. This isn't instant coffee. There is no instant mysticism."

"The most important question a human being has to face... What is it? The question, Why are we here?"

"It's up to you now, and we shall help you — that my past does not become your future."

"When a Jew visits Jerusalem for the first time, it is not the first time; it is a homecoming."

"There are victories of the soul and spirit. Sometimes, even if you lose, you win."

"The greatest commandment to me in the Bible is not the Ten Commandments. (First of all, it’s too difficult to observe; second, we all pretend to observe.) My commandment is ‘Thou shall not stand idly by.’ Which means, when you witness an injustice: Don’t stand idly by. When you hear of a person or a group being persecuted: Do not stand idly by. When there is something wrong with the community around you or far away: Do not stand idly by. You must intervene. You must interfere. And that is actually the motto of human rights."

"Once you label a people "illegal", that is exactly what the Nazis did to Jews. You do not label a people "illegal." They have committed an illegal act. They are immigrants who crossed illegally. They are immigrants who crossed without papers. They are immigrants who crossed without permission. They are living in this country without permission. But they are not an illegal people."

"To forget would not only be dangerous but offensive. to forget the dead would be akin to killing them a second time."

"They called him Moishe the Beadle, as if his entire life he had never had a surname."

""The yellow star? So what? It's not lethal..." (Poor Father! Of what then did you die?)"

"The barbed wire that encircled us like a wall did not fill us with real fear. In fact, we felt this was not a bad thing: we were entirely among ourselves. A small Jewish republic..."

"People thought this was a good thing. We would no longer have to look at all those hostile faces, endure those hate-filled stares. No more fear. No more anguish. We would live entirely among Jews, among brothers..."

"Most people thought we would remain in the ghetto until the end of the war, until the arrival of the Red Army. Afterward everything would be as before. The ghetto was ruled by neither German nor Jew; it was ruled by delusion."

"The street resembled fairgrounds deserted in haste. There was a little of everything: suitcases, briefcases, bags, knives, dishes, banknotes, papers, faded portraits. All the things one planned to take along and finally left behind. They had ceased to matter. Open rooms everywhere. Gaping doors and windows looked out into the void. It all belonged to everyone since it no longer belonged to anyone. It was there for the taking. An open tomb."

""Faster! Faster! Move, you lazy good-for-nothings!" the Hungarian police were screaming. That was when I began to hate them, and my hatred remains our only link today. They were our first oppressors. They were the first faces of hell and death."

"No one was praying for the night to pass quickly. The stars were but sparks of the immense conflagration that was consuming us. Were this conflagration to be extinguished one day, nothing would be left in the sky but extinct stars and unseeing eyes."

"The Hungarian lieutenant went around with a basket and retrieved the last possessions from those who chose not to go on tasting the bitterness of fear. "There are eighty of you in the car," the German officer added. "If anyone goes missing, you will all be shot, like dogs." The two disappeared. The doors clanked shut. We had fallen into the trap, up to our necks. The doors were nailed, the way back irrevocably cut off. The world had become a hermetically sealed cattle car."

"The beloved objects that we had carried with us from place to place were now left behind in the wagon and, with them, finally, our illusions."

"An SS came toward us wielding a club. He commanded: "Men to the left! Women to the right!" Eight words spoken quietly, indifferently, without emotion. Eight simple, short words. Yet that was the moment when I left my mother. There was no time to think, and I already felt my father's hand press against mine: we were alone."

"The world? The world is not interested in us. Today, everything is possible, even the crematoria..."

""Yisgadal, veyiskadash, shmey raba...May His name be celebrated and sanctified..." whispered my father. For the first time, I felt anger rising within me. Why should I sanctify His name? The Almighty, the eternal and terrible Master of the Universe, chose to be silent. What was there to thank Him for?"

"Never shall I forget that night, the first night in camp, that turned my life into one long night seven times sealed. Never shall I forget that smoke. Never shall I forget the small faces of the children whose bodies I saw transformed into smoke under a silent sky. Never shall I forget those flames that consumed my faith forever. Never shall I forget the nocturnal silence that deprived me for all eternity of the desire to live. Never shall I forget those moments that murdered my God and my soul and turned my dreams to ashes. Never shall I forget those things, even were I condemned to live as long as God Himself. Never."

"The absent no longer entered our thoughts. One spoke of them who knows what happened to them? but their fate was not on our minds. We were incapable of thinking. Our senses were numbed, everything was fading into a fog. We no longer clung to anything. The instincts of self-preservation, of self-defense, of pride, had all deserted us. In one terrifying moment of lucidity, I thought of us as damned souls wandering through the void, souls condemned to wander through space until the end of time, seeking redemption, seeking oblivion, without any hope of finding either."

"The night had passed completely. The morning star shone in the sky. I too had become a different person. The student of Talmud, the child I was, had been consumed by the flames. All that was left was a shape that resembled me. My soul had been invaded - and devoured - by a black flame."

""For God's sake, where is God?" And from within me, I heard a voice answer: "Where He is? This is where hanging here from this gallows..." That night, the soup tasted of corpses."

"Yes, man is stronger, greater than God. When Adam and Eve deceived You, You chased them from paradise. When You were displeased by Noah's generation, You brought down the Flood. When Sodom lost Your favor, You caused the heavens to rain down fire and damnation. But look at these men whom You have betrayed, allowing them to be tortured, slaughtered, gassed, and burned, what do they do? They pray before You! They praise Your name!"

"Thousands of lips repeated the benediction, bent over like trees in a storm. Blessed be God's name? Why, but why would I bless Him? Every fiber in me rebelled. Because He caused thousands of children to burn in His mass graves? Because He kept six crematoria working day and night, including Sabbath and the Holy Days? Because in His great might, He had created Auschwitz, Birkenau, Buna, and so many other factories of death? How could I say to Him: Blessed be Thou, Almighty, Master of the Universe, who chose us among all nations to be tortured day and night, to watch as our fathers, our mothers, our brothers end up in the furnaces? Praised be Thy Holy Name, for having chosen us to be slaughtered on Thine altar?"

"But now, I no longer pleaded for anything. I was no longer able to lament. On the contrary, I felt very strong. I was the accuser, God the accused. My eyes had opened and I was alone, terribly alone in a world without God, without man. Without love or mercy. I was nothing but ashes no, but I felt myself to be stronger than this Almighty to whom my life had been bound for so long. In the midst of these men assembled for prayer, I felt like an observer, a stranger."

"The bell. It was already time to part, to go to bed. The bell regulated everything. It gave me orders and I executed them blindly. I hated that bell. Whenever I happened to dream of a better world, I imagined a universe without a bell."

"Don't be deluded. Hitler has made it clear that he will annihilate all Jews before the clock strikes twelve." I exploded: "What do you care what he said? Would you want us to consider him a prophet?" His cold eyes stared at me. At last, he said wearily: "I have more faith in Hitler than in anyone else. He alone has kept his promises, all his promises, to the Jewish people."

"We were outside. The icy wind whipped my face. I was constantly biting my lips so that they wouldn't freeze. All around me, what appeared to be a dance of death. My head was reeling. I was walking through a cemetery. Among the stiffened corpses, there were logs of wood. Not a sound of distress, not a plaintive cry, nothing but mass agony and silence. Nobody asked anyone for help. One died because one had to. No point in making trouble."

"When I woke up, it was daylight. That is when I remembered that I had a father. During the alert, I had followed the mob, not taking care of him. I knew he was running out of strength, close to death, and yet had abandoned him. I went to look for him. Yet at the same time a thought crept into my mind: If only I didn't find him! If only I were relieved of this responsibility, I could use all my strength to fight for my own survival, to take care of myself...Instantly, I felt ashamed, ashamed of myself forever."

"His last word had been my name. He had called out to me and I had not answered. I did not weep, and it pained me that I could not weep. But I was out of tears. And deep inside me, if I could have searched the recesses of my feeble conscience, I might have found something like: Free at last!"

"One day when I was able to get up, I decided to look at myself in the mirror on the opposite wall. I had not seen myself since the ghetto. From the depths of the mirror, a corpse was contemplating me. The look in his eyes as he gazed at me has never left me."

"BERISH: I resigned from membership in God—I resigned from God. Let Him look for another innkeeper, let Him find another people, let Him push around another Jew—I’m through with Him! MARIA: Don’t you worry, Master. You say things, but God isn’t angry How could He be? He isn’t even listening."

"PRIEST: Are you taking their side, daughter? You’ll burn in hell. MARIA: Better in hell with them than in paradise with you."

"MENDEL: What shall we play? BERISH: Can I choose? MENDEL: Of course; it’s your theater. MARIA: Long live theater...What’s theater? BERISH: When you do something without doing it, when you say something without saying it, while thinking that you did say, and you did do something—anything—that’s theater."

"BERISH: I distrust miracles. They exist only in books, and books say anything."

"MENDEL: Once you’re on your knees, you can’t stand up straight again."

"BERISH: Men and women are being beaten, tortured and killed—how can one not be afraid of Him? True, they are victims of men. But the killers kill in His name. Not all? True, but numbers are unimportant. Let one killer kill for His glory, and He is guilty. Every man who suffers or causes suffering, every woman who is raped, every child who is tormented implicates Him. What, you need more? A hundred or a thousand? Listen: either He is responsible or He is not. If He is let’s judge Him; if He is not, let Him stop judging us."

"BERISH: Prosecutor. That’s what I am going to be. Prosecutor. MARIA: What’s that? AVREMEL: That’s someone nice who has the right to be nasty."

"MARIA: The people can say anything they please— MENDEL: Right. Under one condition: that they do not say it."

"MARIA: Hell? Is he talking about hell? Good. For a moment I was afraid he was making sense."

"SAM: Isn’t this a circus...of sorts? MENDEL: No. It’s theater. There is a difference. SAM: Really? What is it? MENDEL: A circus employs only clowns. SAM: So does the theater."

"AVREMEL: You came to us from Zhironov? YANKEL: Were you there when— MENDEL: Yes, I was there. AVREMEL: How did you manage to escape? SAM: There is always one singled out to escape. YANKEL: A miracle! SAM: There is always someone to call it a miracle."

"When a state declares war on individuals, that means that something is wrong with that state. Then we have to find another concept of sanctuary. What is it ? Here again I come to my Jewish tradition, and with delight I discover that when we speak of sanctuary in the Jewish tradition, it refers to human beings. Sanctuary, then, is not a place. Sanctuary is a human being. Any human being is a sanctuary. Every human being is a dwelling of God — man or woman or child, Christian or Jewish or Buddhist. Any person, by virtue of being a son or daughter of humanity, is a living sanctuary whom nobody has the right to invade."

"I remember when I became a refugee. Of all things it was on a Saturday, on the Sabbath. The gathering took place in the synagogue because the enemies, in their perverted imagination, tried so to hurt us that they sought to commit the worst crimes in our holiest place. Therefore they gathered the Jews in my town, Sighet, into the synagogue. And it is there that the first humiliation occurred. We stood in line; there was a table with many gendarmes, feathers in their hats. We would come and give our papers. We were so naïve. We thought that we were protected by our papers. Therefore proudly we took out our citizenship papers certifying us as citizens of Hungary. May I tell you, my good friends, what we had to do in order to obtain those papers? I cannot begin to even tell you. I remember the pain and the anguish that some of us had to go through to prove that our great-great-grandfather was born in a particular village, or town. Finally, we got the papers, and we felt good about them. We felt safe. But then, when I approached the table, in the synagogue courtyard, the officer didn't even look at the papers. He took them, tore them up and threw them into the wastebasket. I thus became a refugee. That feeling of being a refugee lasted and lasted for many, many years — in fact, until I came to this country."

"You, who are so-called illegal aliens, must know that no human being is "illegal." That is a contradiction in terms. Human beings can be beautiful or more beautiful, they can be fat or skinny, they can be right or wrong, but illegal? How can a human being be illegal?"

"No one is as capable of gratitude as one who has emerged from the kingdom of night."

"I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented."

"Wherever men and women are persecuted because of their race, religion, or political views, that place must at that moment become the center of the universe."

"As long as one dissident is in prison, our freedom will not be true. As long as one child is hungry, our lives will be filled with anguish and shame. What all these victims need above all is to know that they are not alone; that we are not forgetting them, that when their voices are stifled we shall lend them ours, that while their freedom depends on ours, the quality of our freedom depends on theirs.""

"If anything can, it is memory that will save humanity."

"Just as man cannot live without dreams, he cannot live without hope. If dreams reflect the past, hope summons the future."

"A recollection. The time: After the war. The place: Paris. A young man struggles to readjust to life. His mother, his father, his small sister are gone. He is alone. On the verge of despair. And yet he does not give up. On the contrary, he strives to find a place among the living. He acquires a new language. He makes a few friends who, like himself, believe that the memory of evil will serve as a shield against evil; that the memory of death will serve as a shield against death."

"Waking among the dead, one wondered if one was still alive. And yet real despair only seized us later. Afterwards. As we emerged from the nightmare and began to search for meaning."

"It seemed as impossible to conceive of Auschwitz with God as to conceive of Auschwitz without God. Therefore, everything had to be reassessed because everything had changed. With one stroke, mankind's achievements seemed to have been erased. Was Auschwitz a consequence or an aberration of "civilization"? All we know is that Auschwitz called that civilization into question as it called into question everything that had preceded Auschwitz. Scientific abstraction, social and economic contention, nationalism, xenophobia, religious fanaticism, racism, mass hysteria. All found their ultimate expression in Auschwitz."

"For us, forgetting was never an option. Remembering is a noble and necessary act. The call of memory, the call to memory, reaches us from the very dawn of history. No commandment figures so frequently, so insistently, in the Bible. It is incumbent upon us to remember the good we have received, and the evil we have suffered."

"Of course some wars may have been necessary or inevitable, but none was ever regarded as holy. For us, a holy war is a contradiction in terms. War dehumanizes, war diminishes, war debases all those who wage it. The Talmud says, "Talmidei hukhamim marbin shalom baolam" (It is the wise men who will bring about peace). Perhaps, because wise men remember best."

"How are we to reconcile our supreme duty towards memory with the need to forget that is essential to life? No generation has had to confront this paradox with such urgency. The survivors wanted to communicate everything to the living: the victim's solitude and sorrow, the tears of mothers driven to madness, the prayers of the doomed beneath a fiery sky."

"After the war we reassured ourselves that it would be enough to relate a single night in Treblinka, to tell of the cruelty, the senselessness of murder, and the outrage born of indifference: it would be enough to find the right word and the propitious moment to say it, to shake humanity out of its indifference and keep the torturer from torturing ever again."

"We thought it would be enough to tell of the tidal wave of hatred which broke over the Jewish people for men everywhere to decide once and for all to put an end to hatred of anyone who is "different" — whether black or white, Jew or Arab, Christian or Moslem — anyone whose orientation differs politically, philosophically, sexually."

"We tried. It was not easy. At first, because of the language; language failed us. We would have to invent a new vocabulary, for our own words were inadequate, anemic. And then too, the people around us refused to listen; and even those who listened refused to believe; and even those who believed could not comprehend. Of course they could not. Nobody could. The experience of the camps defies comprehension."

"If someone had told us in 1945 that in our lifetime religious wars would rage on virtually every continent, that thousands of children would once again be dying of starvation, we would not have believed it. Or that racism and fanaticism would flourish once again, we would not have believed it."

"Terrorism must be outlawed by all civilized nations — not explained or rationalized, but fought and eradicated. Nothing can, nothing will justify the murder of innocent people and helpless children."

"Because I remember, I despair. Because I remember, I have the duty to reject despair. I remember the killers, I remember the victims, even as I struggle to invent a thousand and one reasons to hope."

"There may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest. The Talmud tells us that by saving a single human being, man can save the world."

"None of us is in a position to eliminate war, but it is our obligation to denounce it and expose it in all its hideousness. War leaves no victors, only victims."

"A destruction only man can provoke, only man can prevent. Mankind must remember that peace is not God's gift to his creatures, it is our gift to each other."

"They are committing the greatest indignity human beings can inflict on one another: telling people who have suffered excruciating pain and loss that their pain and loss were illusions."

"Elie Wiesel, in his novel The Testament, wrote, "Between a Jewish businessman from Morocco and a Jewish chemist from Chicago, a Jewish rag picker from Lodz and a Jewish industrialist from Lyon, a Jewish mystic from Safed and a Jewish intellectual from Minsk, there is a deeper and more substantive kinship, because it is far older, than between two gentile citizens of the same country, the same city and the same profession. A Jew may be alone but never solitary..." To which Hélène Elek, a revolutionary Hungarian Jew, replied, "I do not feel Jewish when I meet an orthodox Jew from Poland, for example. I tell myself that I have nothing in common with him. In Hungary, the Jews were assimilated, which I was very happy with. But I was never ashamed of being Jewish... You are a Communist first, and being a Jew comes second. You can be a very good Jew without Judaism.""

"The wonderful Elie Wiesel says that we should never compare tragedies. All suffering, to the sufferer especially, is individual and unique."

"Most great instigators of social change have intimate personal knowledge of trauma. Oprah Winfrey comes to mind, as do Maya Angelou, Nelson Mandela, and Elie Wiesel. Read the life history of any visionary, and you will find insights and passions that came from having dealt with devastation."

"Elie Wiesel, a survivor of Auschwitz and preeminent spokesman of the tragedy, has touched us all. The written word has been his way of speaking on behalf of the Jews who have suffered throughout history, as well as on behalf of all humankind. "Not to transmit an experience is to betray it," he comments. A character, obviously Wiesel himself, states in the Legends of Our Time: "The act of writing is for me often nothing more than the secret or conscious desire to carve words on a tombstone: to the memory of a town forever vanished, to the memory of a childhood in exile, to the memory of all those I loved and who, before I could tell them I loved them, went away.""

"It is the Committee's opinion that Elie Wiesel has emerged as one of the most important spiritual leaders and guides in an age when violence, repression and racism continue to characterise the world. Wiesel is a messenger to mankind; his message is one of peace, atonement and human dignity. His belief that the forces fighting evil in the world can be victorious is a hard-won belief. His message is based on his own personal experience of total humiliation and of the utter contempt for humanity shown in Hitler's death camps. The message is in the form of a testimony, repeated and deepened through the works of a great author."

"Elie Wiesel warned us that there may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest."

"Elie Wiesel, a pious Hungarian boy whose life had been circumscribed by Jewish faith until his arrest, discovered Western literature in Paris after the war and wrote his memoir under its formative influence ten years later, he began his literary odyssey as a Yiddish and Hebrew writer but then turned his first book into French and wrote thereafter in his adopted language, largely about his native Yiddish and Hebrew culture."

"Alas, irreverence has been subsumed by mere grossness, at least in the so-called mass media. What we have now — to quote myself at my most pretentious — is a nimiety of scurrility with a concomitant exiguity of taste. For example, the freedom (hooray!) to say almost anything you want on television about society's problems has been co-opted (alas!) by the freedom to talk instead about flatulence, orgasms, genitalia, masturbation, etc., etc., and to replace real comment with pop-culture references and so-called "adult" language. Irreverence is easy — what's hard is wit."

"Political satire became obsolete when Henry Kissinger was awarded the Nobel Peace Prize."

"Andrew Wiles gently smiles, Does his thing, and voila! Q.E.D., we agree, And we all shout hurrah! As he confirms what Fermat Jotted down in that margin, Which could've used some enlargin'."

"No one is more dangerous than someone who thinks he has "The Truth". To be an atheist is almost as arrogant as to be a fundamentalist. But then again, I can get pretty arrogant."

"I find enough mystery in mathematics to satisfy my spiritual needs. I think, for example, that pi is mysterious enough (don't get me started!) without having to worry about God. Or if pi isn't enough, how about fractals? or quantum mechanics?"

"I would like to state at this time that I am not now and have never been... a member of the Boy Scouts of America. Their motto is, as you know, "Be Prepared!" and that is the name of this song."

"Don't solicit for your sister, that's not nice, Unless you get a good percentage of her price."

"If you're looking for adventure of a new and different kind, And you come across a Girl Scout who is similarly inclined, Don't be nervous, don't be flustered, don't be scared. Be prepared!"

"I always like to make explicit the fact that before I went off not too long ago to fight in the trenches, I was a mathematician by profession. I don't like people to get the idea that I have to do this for a living. I mean, it isn't as though I had to do this, you know, I could be making, oh, $3,000 a year just teaching."

"I am never forget the day I first meet the great Lobachevsky. In one word he told me secret of success in mathematics: Plagiarize! Plagiarize, Let no one else's work evade your eyes, Remember why the good Lord made your eyes, So don't shade your eyes, But plagiarize, plagiarize, plagiarize... Only be sure always to call it please "research"."

"In all probability I'll lose my virility And you your fertility And desirability, And this liability Of total sterility Will lead to hostility And a sense of futility, So let's act with agility While we still have facility, For we'll soon reach senility And lose the ability."

"I hold your hand in mine, dear, I press it to my lips. I take a healthy bite From your dainty fingertips. My joy would be complete, dear, If you were only here, But still I keep your hand As a precious souvenir."

"You know, of all the songs I have ever sung, that is the one I've had the most requests not to."

"I'd like to take you now, on wings of song as it were, and try and help you forget for a while your drab, wretched lives."

"All the world seems in tune On a spring afternoon, When we're poisoning pigeons in the park. Every Sunday you'll see My sweetheart and me, As we poison the pigeons in the park."

"When they see us coming, the birdies all try an' hide, But they still go for peanuts when coated with cyanide. My pulse will be quickenin', With each drop of strych-a-nine, We feed to a pigeon it just takes a smidgen To poison a pigeon in the park."

"Oh, soon we'll be out amid the cold world's strife. Soon we'll be sliding down the razor blade of life. Oooh."

"A few years ago, a motion picture version appeared of Sophocles' immortal tragedy "Oedipus Rex". This picture played only in the so-called art theaters, and it was not a financial success. And I maintain that the reason it was not a financial success... you're way ahead of me... was that it did not have a title tune which the people could hum, and which would make them actually eager to attend this particular...flick. So, I've attempted to supply this, and here then is the prospective title song from "Oedipus Rex"."

"There once lived a man named Oedipus Rex, You may have heard about his odd complex. His name appears in Freud's index 'Cause he loved his mother."

"His rivals used to say quite a bit That as a monarch he was most unfit. But still in all they had to admit That he loved his mother."

"Yes, he loved his mother like no other, His daughter was his sister and his son was his brother. One thing on which you can depend is, He sure knew who a boy's best friend is."

"So be sweet and kind to mother Now and then, have a chat! Buy her candy or some flowers or a brand-new hat But maybe you best let it go at that! Or you may find yourself with a quite complex ...Com-plex! ...and... You may end up like Oedipus I'd rather marry a duck-billed platypus! Than end up like poor Oedipus Rex!"

"The usual jokes about the Army aside, one of the many fine things one has to admit is the way that the Army has carried the American democratic ideal to its logical conclusion, in the sense that not only do they prohibit discrimination on the grounds of race, creed and color, but also on the grounds of ability."

"I recall this sergeant's informing me and my "room-mates" of this rather deplorable fact the army didn't have any official, excuse me, didn't have no official song and suggested that we work on this in our copious free time."

"I ache for the touch of your lips, dear, But much more for the touch of your whips, dear. You can raise welts Like nobody else, As we dance to the Masochism Tango."

"Take your cigarette from its holder, And burn your initials in my shoulder. Fracture my spine, And swear that you're mine, As we dance to the Masochism Tango."

""Life is like a sewer — what you get out of it depends on what you put into it." It's always seemed to me that this is precisely the sort of dynamic, positive thinking that we so desperately need today in these trying times of crisis and universal brouhaha."

"We will all go together when we go Every Hottentot and every Eskimo When We will all go simultaneous Oh, we all will go together when we go."

"I'm sure we all agree that we ought to love one another and I know there are people in the world that do not love their fellow human beings and I hate people like that"

"Any ideas expressed on this record should not be taken as representing Mr. Lehrer's true convictions, for indeed he has none. "If anyone objects to any statement I make," he has said, "I am quite prepared not only to retract it, but also to deny under oath that I ever made it.""

"I do have a cause, though. It is obscenity. I'm for it."

"But don't panic. Base eight is just like base ten really — if you're missing two fingers."

"Last December 13th, there appeared in the newspapers the juiciest, spiciest, raciest obituary it has ever been my pleasure to read. It was that of a lady named Alma Mahler Gropius Werfel, who had, in her lifetime, managed to acquire as lovers practically all of the top creative men in central Europe. And, among these lovers, who were listed in the obituary, by the way, which is what made it so interesting, there were three whom she went so far as to marry: One of the leading composers of the day, Gustav Mahler, composer of "Das Lied von der Erde" and other light classics, one of the leading architects, Walter Gropius, of the "Bauhaus" school of design, and one of the leading writers, Franz Werfel, author of the "Song of Bernadette" and other masterpieces. It's people like that who make you realize how little you've accomplished. It is a sobering thought, for example, that when Mozart was my age, he had been dead for two years."

"The loveliest girl in Vienna Was Alma, the smartest as well. Once you picked her up on your antenna, You'd never be free of her spell."

"And that is the story of Alma, Who knew how to receive and to give. The body that reached her embalma' Was one that had known how to live."

"Speaking of love, one problem that recurs more and more frequently these days, in books and plays and movies, is the inability of people to communicate with the people they love: husbands and wives who can't communicate, children who can't communicate with their parents, and so on. And the characters in these books and plays and so on, and in real life, I might add, spend hours bemoaning the fact that they can't communicate. I feel that if a person can't communicate, the very least he can do is to shut up."

"I feel that if any songs are gonna come out of World War III, we'd better start writing them now."

"Get in line in that processional, Step into that small confessional. There the guy who's got religion'll Tell you if your sin's original. If it is, try playin' it safer, Drink the wine and chew the wafer, Two, four, six, eight, Time to transubstantiate!"

"So get down upon your knees, Fiddle with your rosaries, Bow your head with great respect, And genuflect, genuflect, genuflect!"

"During National Brotherhood Week various special events are arranged to drive home the message of brotherhood — this year, for example, on the first day of the week, Malcolm X was killed, which gives you an idea of how effective the whole thing is. I'm sure we all agree that we ought to love one another, and I know there are people in the world who do not love their fellow human beings — and I hate people like that!"

"Oh, the white folks hate the black folks, And the black folks hate the white folks; To hate all but the right folks Is an old established rule."

"Oh, the poor folks hate the rich folks, And the rich folks hate the poor folks. All of my folks hate all of your folks, It's American as apple pie."

"Step up and shake the hand Of someone you can't stand, You can tolerate him if you try!"

"Oh, the Protestants hate the Catholics And the Catholics hate the Protestants, And the Hindus hate the Moslems, And everybody hates the Jews."

"It's only for a week so have no fear! Be grateful that it doesn't last all year!"

"What is it that put America in the forefront of the nuclear nations? And what is it that will make it possible to spend twenty billion dollars of your money to put some clown on the moon? Well, it was good old American know how, that's what, as provided by good old Americans like Dr. Wernher von Braun!"

"Don't say that he's hypocritical, Say rather that he's apolitical. "Once the rockets are up, who cares where they come down? That's not my department," says Wernher von Braun."

"But things I once thought were funny are scary now. I often feel like a resident of Pompeii who has been asked for some humorous comments on lava."

"People do their best satirical work when they’re young. I’m not interested in saying only the nasty. My mind doesn’t run that way anymore. I don’t know if the times are changing or I am."

"I really don't consider myself a performer by temperament."

"I don't appreciate poetry--I don't mind admitting that now, I don't understand poetry. We studied it in high school and college, but they never told us why it was good. I got A's on all the exams--"Hail to thee blithe spirit, bird thou never wert"-- what the hell does that mean? I have no idea."

"I remember when Richard Pryor said something about how in South Africa, all the black people should pick up guns and kill all the white people, and they went right on with the interview, and nobody stopped him on that. "Oh good old Richard, what a card." As long as you're billed as a comedian, I guess you can say anything."

"I think the people who say we need satire often mean, "We need satire of them, not of us.""

"People are stupider than anybody."

"I'm not tempted to write a song about George W. Bush. I couldn't figure out what sort of song I would write. That's the problem: I don't want to satirise George Bush and his puppeteers, I want to vaporise them. … And that's not funny. … OK, well, if I say that, I might get a shock laugh, but it's not really satire."

"Things are much more complicated. Feminism versus pornography, for example. There are a lot of feminists who think it is bad, but others think it's good. I have become, you might call it mature — I would call it senile — and I can see both sides. But you can't write a satirical song with 'but on the other hand' in it, or 'however'. It's got to be one-sided."

"The real issues I don't think most people touch. The Clinton jokes are all about Monica Lewinsky and all that stuff and not about the important things, like the fact that he wouldn't ban landmines."

"One of the problems I see with these comics on television, particularly cable television, is, since you can say anything in terms of sex and scatological references and so on, therefore, you should do it. So they all limit themselves to these subjects and this vocabulary. My objection is that it is a lack of articulateness … Irreverence is easy, but what is hard is wit. Wit is what these comedians lack."

"The audience usually has to be with you, I'm afraid. I always regarded myself as not even preaching to the converted, I was titillating the converted. The audiences like to think that satire is doing something. But, in fact, it is mostly to leave themselves satisfied. Satisfied rather than angry, which is what they should be."

"You can make fun with Saddam Hussein jokes … but you can't make fun of, say, the concentration camps. I think my target was not so much evil, but benign stupidity people doing stupid things without realising or, instead, thinking they were doing good."

"Dear Mr. Lehrer:"

"The best musical satirist of the 20th Century."

"Lehrer was able to express and to expose, in humorous verse and lilting music, some of the most powerful dangers of the second half of the century … Many of the causes of which Lehrer sang became, three decades later, part of the main creative impulse of mankind."

"Mr. Lehrer's muse is not fettered by such inhibiting factors as taste."

"Lehrer is that rarest of beasts a performer who was never seduced by the roar of the crowd and who rejected show business well before it had a chance to do the same to him. His concert tours were brief and motivated either by a desire to visit a new place (such as Australia, in 1960) or to test and polish material for a recording."

"I’ve always kind of considered him the J. D. Salinger of demented music."

"It was evening when we came to the river With a low moon over the desert that we had lost in the mountains, forgotten, what with the cold and the sweating and the ranges barring the sky. And when we found it again, In the dry hills down by the river, half withered, we had the hot winds against us. There were two palms by the landing; The yuccas were flowering; there was a light on the far shore, and tamarisks. We waited a long time, in silence. Then we heard the oars creaking and afterwards, I remember, the boatman called us. We did not look back at the mountains."

"I can't think that it would be terrible of me to say — and it is occasionally true — that I need physics more than friends."

"Everyone wants rather to be pleasing to women and that desire is not altogether, though it is very largely, a manifestation of vanity. But one cannot aim to be pleasing to women any more than one can aim to have taste, or beauty of expression, or happiness; for these things are not specific aims which one may learn to attain; they are descriptions of the adequacy of one's living. To try to be happy is to try to build a machine with no other specification than that it shall run noiselessly."

"I believe that through discipline, though not through discipline alone, we can achieve serenity, and a certain small but precious measure of the freedom from the accidents of incarnation, and charity, and that detachment which preserves the world which it renounces. I believe that through discipline we can learn to preserve what is essential to our happiness in more and more adverse circumstances, and to abandon with simplicity what would else have seemed to us indispensable; that we come a little to see the world without the gross distortion of personal desire, and in seeing it so, accept more easily our earthly privation and its earthly horror — But because I believe that the reward of discipline is greater than its immediate objective, I would not have you think that discipline without objective is possible: in its nature discipline involves the subjection of the soul to some perhaps minor end; and that end must be real, if the discipline is not to be factitious. Therefore I think that all things which evoke discipline: study, and our duties to men and to the commonwealth, war, and personal hardship, and even the need for subsistence, ought to be greeted by us with profound gratitude, for only through them can we attain to the least detachment; and only so can we know peace."

"It worked!"

"It is with appreciation and gratefulness that I accept from you this scroll for the Los Alamos Laboratory, and for the men and women whose work and whose hearts have made it. It is our hope that in years to come we may look at the scroll and all that it signifies, with pride. Today that pride must be tempered by a profound concern. If atomic bombs are to be added as new weapons to the arsenals of a warring world, or to the arsenals of the nations preparing for war, then the time will come when mankind will curse the names of Los Alamos and Hiroshima. The people of this world must unite or they will perish. This war that has ravaged so much of the earth, has written these words. The atomic bomb has spelled them out for all men to understand. Other men have spoken them in other times, and of other wars, of other weapons. They have not prevailed. There are some misled by a false sense of human history, who hold that they will not prevail today. It is not for us to believe that. By our minds we are committed, committed to a world united, before the common peril, in law and in humanity."

"Despite the vision and farseeing wisdom of our wartime heads of state, the physicists have felt the peculiarly intimate responsibility for suggesting, for supporting, and in the end, in large measure, for achieving the realization of atomic weapons. Nor can we forget that these weapons, as they were in fact used, dramatized so mercilessly the inhumanity and evil of modern war. In some sort of crude sense which no vulgarity, no humor, no overstatement can quite extinguish, the physicists have known sin; and this is a knowledge which they cannot lose."

"The extreme danger to mankind inherent in the proposal [to develop thermonuclear weapons] wholly outweighs any military advantage."

"There must be no barriers to freedom of inquiry … There is no place for dogma in science. The scientist is free, and must be free to ask any question, to doubt any assertion, to seek for any evidence, to correct any errors. Our political life is also predicated on openness. We know that the only way to avoid error is to detect it and that the only way to detect it is to be free to inquire. And we know that as long as men are free to ask what they must, free to say what they think, free to think what they will, freedom can never be lost, and science can never regress."

"Our own political life is predicated on openness. We do not believe any group of men adequate enough or wise enough to operate without scrutiny or without criticism. We know that the only way to avoid error is to detect it, that the only way to detect it is to be free to enquire. We know that the wages of secrecy are corruption. We know that in secrecy error, undetected, will flourish and subvert."

"We may be likened to two scorpions in a bottle, each capable of killing the other, but only at the risk of his own life."

"The open society, the unrestricted access to knowledge, the unplanned and uninhibited association of men for its furtherance — these are what may make a vast, complex, ever growing, ever changing, ever more specialized and expert technological world, nevertheless a world of human community."

"The history of science is rich in the example of the fruitfulness of bringing two sets of techniques, two sets of ideas, developed in separate contexts for the pursuit of new truth, into touch with one another."

"There are no secrets about the world of nature. There are secrets about the thoughts and intentions of men."

"Much has been said of the prospect that man, along with many other forms of life...would disappear as a species. In time, not a long time, that may come to be possible. What is more certain and more immediate is that we would lose much of our human inheritance, much that has made our civilization and our humanity...the threat of the apocalypse will be with us for a long time; the apocalypse may come."

"It's not that I don't feel bad about it. It's just that I don't feel worse today than what I felt yesterday."

"We waited until the blast had passed, walked out of the shelter and then it was extremely solemn. We knew the world would not be the same. A few people laughed, a few people cried. Most people were silent. I remembered the line from the Hindu scripture, the Bhagavad-Gita: Vishnu is trying to persuade the Prince that he should do his duty and, to impress him, he takes on his multi-armed form and says, "Now I am become Death, the destroyer of worlds." I suppose we all thought that, one way or another."

"However, it is my judgment in these things that when you see something that is technically sweet, you go ahead and do it and you argue about what to do about it only after you have had your technical success. That is the way it was with the atomic bomb. I do not think anybody opposed making it; there were some debates about what to do with it after it was made. I cannot very well imagine if we had known in late 1949 what we got to know by early 1951 that the tone of our report would have been the same."

"I think it is the opposite of true. Let us not say about use. But my feeling about development became quite different when the practicabilities became clear. When I saw how to do it, it was clear to me that one had to at least make the thing. Then the only problem was what would one do about them when one had them. The program we had in 1949 was a tortured thing that you could well argue did not make a great deal of technical sense. It was therefore possible to argue also that you did not want it even if you could have it. The program in 1951 was technically so sweet that you could not argue about that. It was purely the military, the political and the humane problem of what you were going to do about it once you had it..."

"But when you come right down to it the reason that we did this job is because it was an organic necessity. If you are a scientist you cannot stop such a thing. If you are a scientist you believe that it is good to find out how the world works; that it is good to find out what the realities are; that it is good to turn over to mankind at large the greatest possible power to control the world and to deal with it according to its lights and its values."

"His early papers are paralyzingly beautiful but they are thoroughly corrupt with errors, and this has delayed the publication of his collected works for almost ten years. A man whose errors can take that long to correct is quite a man."

"Science is not everything, but science is very beautiful."

"It is a profound and necessary truth that the deep things in science are not found because they are useful; they are found because it was possible to find them."

"Because I was an idiot."

"I can make it clearer; I can't make it simpler."

"It's 20 years too late. It should have been done the day after Trinity."

"To what appeared to be the simplest questions, [modern physics] will tend to give either no answer or an answer which will at first sight be reminiscent more of a strange catechism than of the straightforward affirmatives of physical science. If we ask, for instance, whether the position of the electron remains the same, we must say 'no'; if we ask whether the electron's position changes with time, we must say 'no'; if we ask whether the electron is at rest, we must say 'no'; if we ask whether it is in motion, we must say 'no'. The Buddha has given such answers when interrogated as to the conditions of a man's self after his death; but they are not familiar answers for the tradition of seventeenth and eighteenth century science."

"It is my thesis that generally the new things we have learned in science, and specifically what we have learned in atomic physics, do provide us with valid and relevant and greatly needed analogies to human problems lying outside the present domain of science or its present borderlands. ... The general notions about human understanding and community which are illustrated by discoveries in atomic physics are not in the nature of things wholly unfamiliar, wholly unheard of, or new. Even in our own culture they have a history, and in Buddhist and Hindu thought a more considerable and central place. What we shall find [in modern physics] is an exemplification, an encouragement, and a refinement of old wisdom. We shall not need to debate whether, so altered, it is old or new."

"It is the most beautiful philosophical song existing in any known tongue."

"The Optimist thinks this is the best of all possible worlds, the Pessimist fears it is true."

"J. Robert Oppenheimer had graduated from Fieldston (the branch on Central Park West, then named the Ethical Culture School) in 1921, and while Minsky was there the memory of Oppenheimer’s student days was still fresh. “If you did anything astonishing at Fieldston, some teacher would say, ‘Oh, you’re another Oppenheimer,’ ” Minsky recalled. “At the time, I had no idea what that meant.”"

"Oppenheimer thought that no one could be expected to learn quantum mechanics from books alone; the verbal wrestling inherent in the process of explanation is what opens the door to understanding."

"He was the genius of the nuclear weapons age and also the walking, talking conscience of science and civilisation; most of the great questions surrounding him as a person were the greatest questions of that time. He was born into an intellectual New York Jewish family and as a young man experienced the revolution in theoretical physics in the 1920s at first hand in Europe, before settling in California and building a world-class research centre there. Though he had no record as a manager, when war came he was chosen as the Manhattan Project's chief scientist and his inspirational leadership saw it through to success. Peace found him a national hero and a powerful voice in Washington, but he was also increasingly anxious about the drift into Cold War. These qualms made him enemies, so his pre-war left-wing past was dredged up and, at those 1954 hearings, he was subjected to what one observer called a "dry crucifixion". … Not a shred of credible evidence was ever produced to suggest that the man was disloyal, still less that he was a spy. The worst that could be proved against him was one or two lapses of judgement in dealings with left-wing friends in the early years of the war — piffling faults, as Isidor Rabi pointed out, when set beside his achievements. So demented were his enemies that, even after what they described as his "unfrocking" — the official decision that he did indeed pose a risk to national security — they insisted he was on the brink of defecting to the Soviet Union and so must continue to be followed and bugged wherever he went."

"The custom for these colloquia was that Oppenheimer, a very punctual guy, would walk out on stage from one of the wings, make a few general remarks in his own quiet way, and then introduce the speaker. Not this time. He arrived very late and entered the theater from the rear, strode down the aisle while all of us rose and cheered him, stomped our feet and in general behaved like a pack of bloodthirsty savages welcoming back their conquering warriors, who were displaying the heads or genitals, or both, of the conquered. When Oppenheimer was able to finally quiet down the mob, he set about telling us what little was known about the results of the bombing. There was one thing he knew for sure: the “Japs” (not Japanese) didn’t like it. More howling, foot stomping, and the like. Then he got to the nub of the matter: While we apparently had been successful, and his chest was practically bursting with pride, he did have one deep regret, that we hadn’t completed the Bomb in time to use against the Germans. That really brought down the house. This had to be the most fascinating, to say nothing about being the most historic, speech I’ve ever heard. Apart from those who were there that night, I don’t recall ever meeting anyone who had ever heard of it. There’s an explanation for this that I won’t bother to go into here because that’s not what I’m writing about. That’s a matter for a good investigative reporter with an historic bent to go into, and maybe get himself a Pulitzer award."

"His theoretical prediction of black holes was by far his greatest scientific achievement, fundamental to the modern development of relativistic astrophysics, and yet he never showed the slightest interest in following it up. So far as I can tell, he never wanted to know whether black holes actually existed. ...We know that the Oppenheimer-Snyder calculation is correct and describes what happens to massive stars at the end of their lives. It explains why black holes are abundant, and incidentally confirms the truth of Einstein's theory of general relativity. And still, Robert Oppenheimer was not interested. ...How could he have remained blind to his greatest discovery? ...Perhaps if the Oppenheimer-Snyder calculation had not happened to coincide with the Bohr-Wheeler theory of nuclear fission and with the outbreak of World War II, Robert would have paid more attention to it."

"In later years I found a key to the character of Robert by comparing him with Lawrence of Arabia. Lawrence was in many ways like Robert, a scholar who came to greatness through war, a charismatic leader, and a gifted writer, who failed to readjust happily to peacetime existence after the war, and was accused with some justice of occasional untruthfulness."

"His flaw was restlessness, an inborn inability to be idle. Intervals of idleness are probably essential to creative work on the highest level. Shakespeare, we are told was habitually idle between plays."

"Robert was well aware of his own weakness. In later life he never spoke of himself directly, but he occasionally expressed his inner thoughts obliquely by quoting poetry. Especially from George Herbert, his favorite poet."

"The trouble with Oppenheimer is that he loves a woman who doesn't love him — the United States government. ... [T]he problem was simple: All Oppenheimer needed to do was go to Washington, tell the officials that they were fools, and then go home."

"One of the first interesting experiences I had in this project at Princeton was meeting great men. I had never met very many great men before. But there was an evaluation committee that had to try to help us along, and help us ultimately decide which way we were going to separate the uranium. This committee had men like Compton and Tolman and Smyth and Urey and Rabi and Oppenheimer on it. I would sit in because I understood the theory of how our process of separating isotopes worked, and so they'd ask me questions and talk about it. In these discussions one man would make a point. Then Compton, for example, would explain a different point of view. He would say it should be this way, and he was perfectly right. Another guy would say, well, maybe, but there's this other possibility we have to consider against it. So everybody is disagreeing, all around the table. I am surprised and disturbed that Compton doesn't repeat and emphasize his point. Finally at the end, Tolman, who's the chairman, would say, "Well, having heard all these arguments, I guess it's true that Compton's argument is the best of all, and now we have to go ahead." It was such a shock to me to see that a committee of men could present a whole lot of ideas, each one thinking of a new facet, while remembering what the other fella said, so that, at the end, the decision is made as to which idea was the best -- summing it all up -- without having to say it three times. These were very great men indeed."

"We made a film about the man who created the atomic bomb, and for better or for worse, we’re all living in Oppenheimer’s world. So I would really like to dedicate this to the peacemakers everywhere."

"...The suspension of the clearance of Dr. Oppenheimer was a very unfortunate thing and should not have been done. In other words, there he was; he is a consultant, and if you don't want to consult the guy, you don't consult him, period. Why you have to then proceed to suspend clearance and go through all this sort of thing, he is only there when called, and that is all there was to it. So it didn't seem to me the sort of thing that called for this kind of proceeding at all against a man who had accomplished what Dr. Oppenheimer has accomplished. There is a real positive record, the way I expressed it to a friend of mine. We have an A-bomb and a whole series of it, and we have a whole series of Super bombs, and what more do you want, mermaids? This is just a tremendous achievement. If the end of that road is this kind of hearing, which can't help but be humiliating, I thought it was a pretty bad show. I still think so."

"I found him excellent. We got along very well. We were friends until his last day. I enjoyed things about him that some people disliked. It's true you carried on a charade with him. He lived a charade, and you went along with it. It was fine — matching wits and so on — and I took him for what he was. I understood his problem. [What was his problem?] Identity. He reminded me of a boyhood friend about whom someone said that he couldn't make up his mind whether to be president of the B'nai B'rith or the Knights of Columbus. Perhaps he wanted to be both simultaneously. Oppenheimer wanted every experience. In that sense he never focused. My own feeling is that if he had studied the Talmud and Hebrew, rather than Sanskrit, he would have been a much greater physicist."

"Oppenheimer did not doubt that he would be remembered to some degree, and reviled, as the man who led the work of bringing to mankind for the first time in its history the means of its own destruction."

"Some poems that are in The Halfbreed Chronicles are addressed to people like Robert Oppenheimer. Nobody would ever look at him in a racial sense as a half-breed person, yet at the same time he was in a context and at a time, and made choices in his life, that for me apply the metaphor of half-breed to him."

"It is impossible to form a sound judgment of Dr. Oppenheimer's situation without acquaintance with at least what the transcript tells us of the highly complicated context in which these charges were raised and explored...It is my guess that everyone around Dr. Oppenheimer has been much educated by Dr. Oppenheimer's experience. But so has Dr. Oppenheimer himself been educated, and not only by the experience of his own investigation but by his total political experience of recent years. There was a time, before Dr. Oppenheimer had come to understand the true nature of the Soviet Union, when surely it was the gravest of risks to trust him with secrets which the Soviet Union wanted so badly. But he never told those secrets then, and to have granted him clearance at that time only to take it away from him now, when at last he has learned the error of his way, seems to me at best to be tragic ineptitude. In effect, it constitutes a projection upon Dr. Oppenheimer of the punishment we perhaps owe to ourselves for having once been so careless with our nation's security."

"I come from Des Moines. Somebody had to."

"When you come from Des Moines you either accept the fact without question and settle down with a girl called Bobbi and get a job in the Firestone factory and live there forever and ever or you spend your adolescence moaning at length about what a dump it is and how you can't wait to get out and then you settle down with a local girl named Bobbi and get a job in the Firestone factory and live there forever and ever."

"My father liked Iowa. He lived his whole life in the state, and is even now working his way through eternity there, in Glendale Cemetery in Des Moines."

"I had to calm down because a state trooper pulled up alongside me at a traffic light and began looking at me with that sort of casual disdain you often get when you give a dangerously stupid person a gun and a squad car."

"I assume he was descended from apes like all the rest of us, but clearly in his case it had been a fairly gentle slope."

"I watched a rerun on television of a 1960s comedy programme called "Mr Ed", which was about a talking horse. Judging by the quality of the jokes, I would guess that Mr Ed wrote his own material."

"Just down the road stood a little town, which I shall call Dullard lest the people recognize themselves and take me to court or come to my house and batter me with baseball bats."

"A sign in the yard of a church next door said CHRIST IS THE ANSWER. (The question, of course, is: What do you say when you strike your thumb with a hammer?)"

"I mused for a few moments on the question of which was worse, to lead a life so boring that you are easily enchanted or a life so full of stimulus that you are easily bored. But then it occurred to me that musing is a pointless waste of anyone's time, and instead I went off to see if I could find a Baby Ruth candy bar, a far more profitable exercise."

"For forty years or so this was the world headquarters of conspicuous consumption."

"Much of the tablecloth was a series of grey smudges outlined in a large, irregular patch of yellow that looked distressingly like a urine stain."

"We used to build civilizations. Now we build shopping malls."

"The best that can be said for Norwegian television is that it gives you the sensation of a coma without the worry and inconvenience."

"Bryson. You’ve got three kinds of chromosomes: X, Y and fuck-head. - Katz"

"I don't care how paranoid and irrational this makes me sound, but I know for a fact that the people of Paris want me dead."

"We couldn't place their accents but we thought the smaller one might be Australian since he seemed so at home down under."

"Why, it's a perfect little city. If you have never been to Durham, go there at once. Take my car. It's wonderful."

"Blackpool's illuminations are nothing if not splendid, and they are not splendid."

"I know this goes without saying, but Stonehenge really was the most incredible accomplishment. It took five hundred men just to pull each sarsen, plus a hundred more to dash around positioning the rollers. Just think about it for a minute. Can you imagine trying to talk six hundred people into helping you drag a fifty-ton stone eighteen miles across the countryside and muscle it into an upright position, and then saying, "Right, lads! Another twenty like that, plus some lintels and maybe a couple of dozen nice bluestones from Wales, and we can party!" Whoever was the person behind Stonehenge was one dickens of a motivator, I'll tell you that."

"I have long known that it is part of God’s plan for me to spend a little time with each of the most stupid people on earth, and Mary Ellen was proof that even in the Appalachian woods I would not be spared. It became evident from the first moment that she was a rarity."

"If the mattress stains were anything to go by, a previous user had not so much suffered from incontinence as rejoiced in it. He had evidently included the pillow in his celebrations."

"The Smokies seem to be in the process of losing most of their mussels. The National Park Service actually has something of a tradition of making things extinct. Bryce Canyon National Park is perhaps the most interesting—certainly the most striking—example. It was founded in 1923 and in less than half a century under the Park Service’s stewardship lost seven species of mammal—the white-tailed jackrabbit, prairie dog, pronghorn antelope, flying squirrel, beaver, red fox, and spotted skunk. Quite an achievement when you consider that these animals had survived in Bryce Canyon for tens of millions of years before the Park Service took an interest in them. Altogether, forty-two species of mammal have disappeared from America’s national parks this century."

"In the Smokies, over 90 percent of Fraser firs—a noble tree, unique to the southern Appalachian highlands—are sick or dying, from a combination of acid rain and the depredations of a moth called the balsam woolly adelgid. Ask a park official what they are doing about it and he will say, “We are monitoring the situation closely.” For this, read: “We are watching them die.”"

"Let’s not lose our perspective here. The Smokies achieved their natural splendor without the guidance of a national park service and don’t actually need it now."

"Excuse me, but I just have to say this. You are more stupid than a paramecium."

"I bought a copy of the Nashville Tennessean out of a metal box, just to see what was happening in the world. The principal story indicated that the state legislature, in one of those moments of enlightenment with which the southern states often strive to distinguish themselves, was in the process of passing a law forbidding schools from teaching evolution. Instead they were to be required to instruct that that the earth was created by God, in seven days, sometime, oh, before the turn of the century. The article reminded us that this was not a new issue in Tennessee. The little town of Dayton—not far from where Katz and I now sat, as it happened—was the scene of the famous Scopes trial in 1925, when the state prosecuted a schoolteacher named John Thomas Scopes for rashly promulgating Darwinian hogwash. As nearly everyone knows, Clarence Darrow, for the defense, roundly humiliated William Jennings Bryan, for the prosecution, but what most people don’t realize is that Darrow lost the case. Scopes was convicted, and the law wasn’t overturned in Tennessee until 1967. And now the state was about to bring the law back, proving conclusively that the danger for Tennesseans isn’t so much that they may be descended from apes as overtaken by them."

"“Virginia?” he said, as if I had asked him if there was anywhere local we could get a dose of syphilis."

"Now here’s a thought to consider. Every twenty minutes on the Appalachian Trail, Katz and I walked farther than the average American does in a week. For 93 percent of all trips outside the home, for whatever distance or whatever purpose, Americans now get in a car. On average the total walking of an American these days—that’s walking of all types: from car to office, from office to car, around the supermarket and shopping malls—adds up to 1.4 miles a week, barely 350 yards a day. That’s ridiculous."

"Now Stonewall Jackson is a man worth taking an interest in. Few people in history have achieved greater fame in a shorter period with less useful activity in the brainbox than Gen. Thomas J. Jackson. (long list of character deficiencies elided)... His ineradicable fame rests almost entirely on the fact that he had a couple of small but inspiring victories when elsewhere Southern troops were being slaughtered and routed and by dint of having the best nickname any soldier has ever enjoyed."

"“Tell me, did they specify ’asshole’ on the job description, or did you take a course?“"

"The thing about the Army Corps of Engineers is that they don’t build things very well."

"America was entering the age not just of the automobile but of the retarded attention span."

"For a long time it puzzled me how something so expensive, so leading edge, could be so useless. And then it occurred to me that a computer is a stupid machine with the ability to do incredibly smart things, while computer programmers are smart people with the ability to do incredibly stupid things. They are, in short, a perfect match."

"By almost universal agreement, the most vague and ineffectual of all [Presidents] was Millard Fillmore, who succeeded to the office in 1850 upon the death of Zachary Taylor, and spent the next three years demonstrating how the country would have been run if they had just propped Taylor up in a chair with cushions."

"America is an outstandingly dangerous place. Consider this: every year in New Hampshire a dozen or more people are killed crashing their cars into moose. Now correct me if I am wrong, but this is not something that is likely to happen to you on the way home from Sainsbury's."

"Three things alone are certain when you venture into a loft: that you will crack your head on a beam at least twice, that you will get cobwebs draped over your face, and that you will not find what you went looking for."

"Normally, your wife can hear things that no one else on earth can hear. She can hear a dab of jam fall onto a carpet two rooms away. She can hear spilled coffee being furtively mopped up with a good bathtowel. She can hear dirt being tracked across a clean floor. She can hear you just thinking about doing something you shouldn't do. But get yourself stuck in a loft hatch and suddenly it is as if she has been placed in a soundproof chamber."

"My wife [...] recently put me on a diet after suggesting (a little unkindly, if you ask me), that I was beginning to look like something Richard Branson would try to get airborne."

"[I relaxed] my customary aversion to consulting a book by anyone so immensely pratty as to put "Ph.D." after his name (I don't put Ph.D. after my name on my books, after all — and not just because I don't have one)."

"According to an opinion poll, 13 per cent of women in the United States cannot say whether they wear their tights under their knickers or over them. That's something like 12 million women walking around in a state of chronic foundation garment uncertainty. Perhaps because I so seldom wear ladies' clothing I don't fully appreciate the challenge involved, but I am almost certain that if I did wear tights with knickers I would know which was on top. More to the point, if a stranger with a clipboard came up to me in the street and asked me how my underwear was configured, I don't believe I would tell him that I didn't know."

"There is always a little more toothpaste in the tube. Think about it."

"It would be a great abuse of my position to write that it was Northwest Airlines that treated us in this shoddy and inexcusable way, so I won't."

"Every dog on the face of the earth wants me dead."

"After years of patient study (and with cricket there can be no other kind), I have decided that there is nothing wrong with the game that the introduction of golf carts wouldn't fix in a hurry."

"It is not true that the English invented cricket as a way of making all other human endeavours look interesting and lively; that was merely an unintended side effect. I don't wish to denigrate a sport that is enjoyed by millions, some of them awake and facing the right way, but it is an odd game."

"Above all, what is oddest to the outsider is that Aborigines just aren't there."

"So without an original or helpful thought in my head, I just sat for some minutes and watched these poor disconnected people shuffle past. Then I did what most white Australians do. I read my newspaper and drank my coffee and didn't see them anymore."

"It was impossible to determine what he was saying, but I imagined he was telling all those present that they were nongs and maggots. I decided I quite liked watching the news with the sound off."

"I'd turn on the lights, but they're blown. I'd offer you a seat, but there isn't one. I'd offer you a drink from the minibar, but there doesn't appear to be one." "It certainly is basic." "Basic? It's a bloody cell!"

"The Opera House is a splendid edifice, and I wish to take nothing away from it, but my heart belongs to the Harbour Bridge. It's not as festive, but it is far more dominant – you can see it from every corner of the city, creeping into frame from the oddest angles, like an uncle who wants to get into every snapshot. From a distance it has a kind of gallant restraint, majestic but not assertive, but up close it is all might. It soars above you, so high that you could pass a ten-storey building beneath it, and looks like the heaviest thing on earth. Everything that is in it – the stone blocks in its four towers, the latticework of girders, the metal plates, the six-million rivets (with heads like halved apples) – is the biggest of its type you have ever seen. This is a bridge built by people who have had an Industrial Revolution, people with mountains of coal and ovens in which you could melt down a battleship. The arch alone weighs 30,000 tons. This is a great bridge."

"I clearly re-call standing on in downtown Melbourne, so freshly arrived that I still smelled of (possibly even glistened from) the insecticide with which the flight attendants sprayed the plane before arrival, watching the clanging trams and swirl of humanity, and thinking, “Good Lord, there's a country here.”"

"There was a lot more joking going on when I was a kid. My dad, for instance, specialised in puns and I remember once we were on vacation in California and we were driving along the San Andreas Fault and he threw a quarter out of the window into the Fault because he said "he had always wanted to be generous to a fault"."

"I really was more intent on getting out of Iowa than everybody else. I just felt I didn't quite fit in exactly, the way other people did. Then I came here and discovered by living in Britain that being a foreigner is really a treat. It is such a great position to be in. When things are going well you can step forward and take part in the ceremonies and everything is great. And when things are not going well, being entirely hypothetical here, if for example your national football team got beat by Germany, you can stand back and say what a shame."

"I had also got used to the idea that here [in the UK] you can make quips all the time and in America that can be very dangerous. I wrote about it in one of the books. Once I was going through customs and immigration in Boston, and the guy said as I went past "Any fruit or vegetables?" and I said "OK, I'll have four pounds of potatoes if they are fresh" and it was like he was going to take me off and pin me to the floor."

"Well, I didn't ever think about Australia much. To me Australia had never been very interesting, it was just something that happened in the background. It was Neighbours and Crocodile Dundee movies and things that never really registered with me and I didn't pay any attention to it at all. I went out there in 1992, as I was invited to the Melbourne Writers Festival, and I got there and realised almost immediately that this was a really really interesting country and I knew absolutely nothing about it. As I say in the book, the thing that really struck me was that they had this prime minister who disappeared in 1967, Harold Holt and I had never heard about this. I should perhaps tell you because a lot of other people haven't either. In 1967 Harold Holt was prime minister and he was walking along a beach in Victoria just before Christmas and decided impulsively to go for a swim and dove into the water and swam about 100 feet out and vanished underneath the waves, presumably pulled under by the ferocious undertow or rips as they are called, that are a feature of so much of the Australian coastline. In any case, his body was never found. Two things about that amazed me. The first is that a country could just lose a prime minister — that struck me as a really quite special thing to do — and the second was that I had never heard of this. I could not recall ever having heard of this. I was sixteen years old in 1967. I should have known about it and I just realised that there were all these things about Australia that I had never heard about that were actually very very interesting. The more I looked into it, the more I realised that it is a fascinating place. The thing that really endeared Australia to me about Harold Holt's disappearance was not his tragic drowning, but when I learned that about a year after he disappeared the City of Melbourne, his home town, decided to commemorate him in some appropriate way and named a municipal swimming pool after him. I just thought: this is a great country."

"I went round to all these minority sports and I couldn't really appreciate them. Fencing, for example, is just "click, click, click" and it is over. Then they retire. Then they go again "On guard — click, click, click" and it is over again. You just think, "what is this sport?" I thought this is really boring and then I went to Judo and it was just the same thing. These two guys just endlessly circling each other, acting as if what they are trying to do is take the others shirt off without him realising this is what they are trying to do. I just thought "what is this? I don't understand this at all". Then I went to table tennis, which obviously I could identify with because I had played it myself — not quite at Olympic standard — but I could understand it. It suddenly became clear to me that these people really are so far beyond anything I could ever dream of becoming. I felt really terrible because I hadn't appreciated the fencers. The reason I couldn't follow them was because they were so damn good. Their hands were so quick that I couldn't see what was going on."

"… I had some suggestions [about fencing]. I thought that you could encourage surprise attacks. I thought that would be very good. I kind of liked the idea of arming one guy with a conventional sword but giving the other a pikestaff. My favourite was the idea of blindfolding one of the competitors or blindfolding them both and spinning them around a bit so they were a little bit unstable and then just pushing them towards each other. It would make each match go on a bit longer."

"A friend Alan and I ended up in an Outback pub in a place called Daly Waters and apparently, he says, in the course of this very lively evening we spent there I offered to do a house swap with a family from Korea. We weren't sure whether they were from North Korea or South Korea."

"It is a slightly arresting notion that if you were to pick yourself apart with tweezers, one atom at a time, you would produce a mound of fine atomic dust, none of which had ever been alive but all of which had once been you."

"Consider the fact that for 3.8 billion years, a period of time older than the Earth's mountains and rivers and oceans, every one of your forebears on both sides has been attractive enough to find a mate, healthy enough to reproduce, and sufficiently blessed by fate and circumstances to live long enough to do so. Not one of your pertinent ancestors was squashed, devoured, drowned, starved, stranded, stuck fast, untimely wounded, or otherwise deflected from its life's quest of delivering a tiny charge of genetic material to the right partner at the right moment in order to perpetuate the only possible sequence of hereditary combinations that could result -- eventually, astoundingly, and all too briefly -- in you."

"All that can really be said is that at some indeterminate point in the very distant past, for reasons unknown, there came the moment known to science as t = 0. We were on our way."

"As Edward P. Tryon of Columbia University once put it: "In answer to the question of why it happened, I offer the modest proposal that our universe is simply one of those things that happen from time to time." To which adds Guth: "Although the creation of a universe might be very unlikely, Tryon emphasized that no one had counted the failed attempts.""

"In France, a chemist named Pilatre de Rozier tested the flammability of hydrogen by gulping a mouthful and blowing across an open flame, proving at a stroke that hydrogen is indeed explosively combustible and that eyebrows are not necessarily a permanent feature of one's face."

"Despite declining catches, New England fishermen continue to receive state and federal tax incentives that encourage them — in some cases all but compel them — to acquire bigger boats and to harvest the seas more intensively. Today the fishermen of Massachusetts are reduced to fishing the hideous hagfish, for which there is a slight market in the Far East, but even their numbers are now falling."

"It is natural human impulse to think of evolution as a long chain of improvements, of a never-ending advance towards largeness and complexity — in a word, towards us. We flatter ourselves. Most of the real diversity in evolution has been small-scale. We large things are just flukes — an interesting side branch."

"But what is life to a lichen? Yet its impulse to exist, to be, is every bit as strong as ours — arguably even stronger. If I were told that I had to spend decades being a furry growth on a rock in the woods, I believe I would lose the will to go on."

"Disassemble the cells of a sponge (by passing them through a sieve, for instance), then dump them into a solution, and they will find their way back together and build themselves into a sponge again. You can do this to them over and over, and they will doggedly reassemble because, like you and me and every other living thing, they have one overwhelming impulse: to continue to be."

"Absolute brain size does not tell you everything — or possibly sometimes even much. Elephants and whales both have brains larger than ours, but you wouldn't have much trouble outwitting them in contract negotiations."

"...Our guide announces that he's going to take us to the coldest place on Earth, where particles are cooled to within a fraction of a Kelvin. "Ah," says Bryson. "That must be Donald Rumsfeld's heart.""

"One of my duties, this week, is to open the new Ustinov college," he confesses, "and while I'm delighted that Durham should honour its former chancellor this way — and I sincerely hope it continues this tradition for me — I can't help feeling that an American university would only have done so had the chancellor also handed over a substantial amount of dosh."

"They [the American authorities] can't actually believe that anyone would want to not be an American," he says. "It's not enough to send them a letter and tell them you've become British; you've got to go to the embassy to formally renounce your US citizenship. I'm a little worried that when I do this they'll pack me off to Guantanamo."

"It would be lovely to think I had become a genius," he smiles, "but the fact is that I've forgotten most of it. Occasionally I can be watching University Challenge and a stray fact emerges from the recesses of my subconscious that I didn't know I knew, but for the most part I'm as vague on the details as I ever was."

"The makers of sneakers also thoughtfully pocked the soles with numberless crevices, craters, chevrons, mazes, crop circles, and other rubbery hieroglyphs, so that when you stepped in a moist pile of dog shit, as you most assuredly did within three bounds of leaving the house, they provided additional absorbing hours of pastime while you cleaned them out with a stick, gagging quietly but oddly content."

"I knew more things in the first ten years of my life than I believe I have known at any time since. I knew everything there was to know about our house for a start. I knew what was written on the undersides of tables and what the view was like from the tops of bookcases and wardrobes. I knew what was to be found at the back of every closet, which beds had the most dust balls beneath them, which ceilings the most interesting stains, where exactly the patterns in wallpaper repeated. I knew how to cross every room in the house without touching the floor, where my father kept his spare change and how much you could safely take without his noticing (one-seventh of the quarters, one-fifth of the nickels and dimes, as many of the pennies as you could carry). I knew how to relax in an armchair in more than one hundred positions and on the floor in approximately seventy- five more. I knew what the world looked like when viewed through a Jell-O lens. I knew how things tasted—damp washcloths, pencil ferrules, coins and buttons, almost anything made of plastic that was smaller than, say, a clock radio, mucus of every variety of course—in a way that I have more or less forgotten now. I knew and could take you at once to any illustration of naked women anywhere in our house, from a Rubens painting of fleshy chubbos in Masterpieces of World Painting to a cartoon by Peter Arno in the latest issue of The New Yorker to my father’s small private library of girlie magazines in a secret place known only to him, me, and 111 of my closest friends in his bedroom."

"On April 3, 1956, according to news reports, a Mrs. Julia Chase of Hagerstown, Maryland, while on a tour of the White House, slipped away from her tour group and vanished into the heart of the building. For four and a half hours, Mrs. Chase, who was described later as “dishevelled, vague and not quite lucid,” wandered through the White House, setting small fires—five in all. That’s how tight security was in those days: a not-quite-lucid woman was able to roam unnoticed through the executive mansion for more than half a working day."

"He hit the water—impacted really is the word for it—at over six hundred miles an hour, with a report so loud that it made birds fly out of trees up to three miles away. At such a speed water effectively becomes a solid. I don’t believe Mr. Milton penetrated it at all, but just bounced off it about fifteen feet, limbs suddenly very loose, and then lay on top of it, still, like an autumn leaf, spinning gently."

"Making models was reputed to be hugely enjoyable... But when you got the kit home and opened the box the contents turned out to be of a uniform leaden gray or olive green, consisting of perhaps sixty thousand tiny parts, some no larger than a proton, all attached in some organic, inseparable way to plastic stalks like swizzle sticks. The tubes of glue by contrast were the size of large pastry tubes. No matter how gently you depressed them they would blurp out a pint or so of a clear viscous goo whose one instinct was to attach itself to some foreign object—a human finger, the living-room drapes, the fur of a passing animal—and become an infinitely long string. Any attempt to break the string resulted in the creation of more strings. Within moments you would be attached to hundreds of sagging strands, all connected to something that had nothing to do with model airplanes or World War II. The only thing the glue wouldn’t stick to, interestingly, was a piece of plastic model; then it just became a slippery lubricant that allowed any two pieces of model to glide endlessly over each other, never drying. The upshot was that after about forty minutes of intensive but troubled endeavor you and your immediate surroundings were covered in a glistening spiderweb of glue at the heart of which was a gray fuselage with one wing on upside down and a pilot accidentally but irremediably attached by his flying cap to the cockpit ceiling. Happily by this point you were so high on the glue that you didn’t give a shit about the pilot, the model, or anything else."

"I remember being profoundly amazed that anyone would suppose that a little wooden desk would provide a safe haven in the event of an atomic bomb being dropped on Des Moines. But evidently they all took the matter seriously, for even the teacher, Miss Squat Little Fat Thing, was inserted under her desk, too—or at least as much of her as she could get under, which was perhaps 40 percent. Once I realized that no one was watching, I elected not to take part. I already knew how to get under a desk and was confident that this was not a skill that would ever need refreshing."

"And then suddenly I would realize that I couldn’t remember, hadn’t actually consciously experienced, any of the last forty-seven properties I had visited, and didn’t know if I had left a paper or just walked up to the door, stood for a moment like an underfunctioning automaton, and turned around and walked away again. It is not easy to describe the sense of self-disappointment that comes with reaching the end of your route and finding that there are sixteen undelivered papers in your bag and you don’t have the least idea—not the least idea—to whom they should have gone. I spent much of my prepubescent years first walking an enormous newspaper route, then revisiting large parts of it. Sometimes twice."

"So to sleep on the sleeping porch required preparation. First, you put on long underwear, pajamas, jeans, a sweatshirt, your grandfather’s old cardigan and bathrobe, two pairs of woolen socks on your feet and another on your hands, and a hat with earflaps tied beneath the chin.Then you climbed into bed and were immediately covered with a dozen bed blankets, three horse blankets, all the household overcoats, a canvas tarpaulin, and a piece of old carpet. I’m not sure that they didn’t lay an old wardrobe on top of that, just to hold everything down. It was like sleeping under a dead horse. For the first minute or so it was unimaginably cold, shockingly cold, but gradually your body heat seeped in and you became warm and happy in a way you would not have believed possible only a minute or two before. It was bliss. Or at least it was until you moved a muscle. The warmth, you discovered, extended only to the edge of your skin and not a micron farther. There wasn’t any possibility of shifting positions. If you so much as flexed a finger or bent a knee, it was like plunging them into liquid nitrogen."

"In those days kitchen matches were heavy-duty implements—more like signal flares than the weedy sticks we get today. You could strike them on any hard surface and fling them at least fifteen feet and they wouldn’t go out. Indeed, even when being beaten vigorously with two hands, as when lodged on the front of one’s sweater, they seemed positively determined not to fail."

""Wow, look at all the places you can park,” he said, as if for all these years he had been cruising endlessly, unable to terminate a journey. For about a year the most dangerous place to drive in Des Moines was the parking lot of Merle Hay Mall because of all the cars speeding at joyous random angles across its boundless blacktop without reflecting that other happy souls might be doing likewise."

"Nearly a quarter of American men were in the Armed forces [in 1968]. The rest were in school, in prison, or were George W. Bush."

"Your brain is marvellously efficient. It requires only about 400 calories of energy a day — about the same as you get in a blueberry muffin. Try running your laptop for 24 hours on a muffin and see how far you get."

"A largely parallel example involving human behavior has been used elsewhere by Savage and me. Consider the problem of predicting the shots made by an expert billiard player. It seems not at all unreasonable that excellent predictions would be yielded by the hypothesis that the billiard player made his shots as if he knew the complicated mathematical formulas that would give the optimum directions of travel, could estimate accurately by eye the angles, etc., describing the location of the balls, could make lightning calculations from the formulas, and could then make the balls travel in the direction indicated by the formulas. Our confidence in this hypothesis is not based on the belief that billiard players, even expert ones, can or do go through the process described; it derives rather from the belief that, unless in some way or other they were capable of reaching essentially the same result, they would not in fact be expert billiard players. It is only a short step from these examples to the economic hypothesis that under a wide range of circumstances individual firms behave as if they were seeking rationally to maximize their expected returns (generally if misleadingly called "profits") and had full knowledge of the data needed to succeed in this attempt; as if, that is, they knew the relevant cost and demand functions, calculated marginal cost and marginal revenue from all actions open to them, and pushed each line of action to the point at which the relevant marginal cost and marginal revenue were equal. Now, of course, businessmen do not actually and literally solve the system of simultaneous equations in terms of which the mathematical economist finds it convenient to express this hypothesis, any more than leaves or billiard players explicitly go through complicated mathematical calculations or falling bodies decide to create a vacuum. The billiard player, if asked how he decides where to hit the ball, may say that he "just figures it out" but then also rubs a rabbit's foot just to make sure; and the businessman may well say that he prices at average cost, with of course some minor deviations when the market makes it necessary. The one statement is about as helpful as the other, and neither is a relevant test of the associated hypothesis."

"If we are to use effectively these abstract models and this descriptive material, we must have a comparable exploration of the criteria for determining what abstract model it is best to use for particular kinds of problems, what entities in the abstract model are to be identified with what observable entities, and what features of the problem or of the circumstances have the greatest effect on the accuracy of the predictions yielded by a particular model or theory."

"The construction of hypotheses is a creative act of inspiration, intuition, invention; its essence is the vision of something new in familiar material. The process must be discussed in psychological, not logical, categories; studied in autobiographies and biographies, not treatises on scientific method; and promoted by maxim and example, not syllogism or theorem."

"Over the period covered by these data, a drastic change has occurred in the responsibilities undertaken by the state to provide assistance to the aged, unemployed and otherwise dependent. This change has had divergent results on the particular data under discussion. The availability of assistance from the state would clearly tend to reduce the need for private reserves and so to reduce private saving—it is equivalent, in terms of our hypothesis, to a reduction in the variance of transitory components."

"I have no right to coerce someone else, because I cannot be sure that I'm right and he is wrong."

"Now, when anybody starts talking about this [an all-volunteer force] he immediately shifts language. My army is 'volunteer,' your army is 'professional,' and the enemy's army is 'mercenary.' All these three words mean exactly the same thing. I am a volunteer professor, I am a mercenary professor, and I am a professional professor. And all you people around here are mercenary professional people. And I trust you realize that. It's always a puzzle to me why people should think that the term 'mercenary' somehow has a negative connotation. I remind you of that wonderful quotation of Adam Smith when he said, 'You do not owe your daily bread to the benevolence of the baker, but to his proper regard for his own interest.' And this is much more broadly based. In fact, I think mercenary motives are among the least unattractive that we have."

"Inflation is always and everywhere a monetary phenomenon in the sense that it is and can be produced only by a more rapid increase in the quantity of money than in output. … A steady rate of monetary growth at a moderate level can provide a framework under which a country can have little inflation and much growth. It will not produce perfect stability; it will not produce heaven on earth; but it can make an important contribution to a stable economic society."

"Make politics an avocation, not a vocation."

"There was nothing in these views to repel a student; or to make Keynes attractive. Keynes had nothing to offer those of us who had sat at the feet of Simons, Mints, Knight, and Viner."

"So the question is, do corporate executives, provided they stay within the law, have responsibilities in their business activities other than to make as much money for their stockholders as possible? And my answer to that is, no they do not."

"The problem in this world is to avoid concentration of power - we must have a dispersion of power."

"Inflation is the one form of taxation that can be imposed without legislation."

"They had cliche answers but only to their self-created straw-men. To exaggerate only slightly, they had never talked to anyone who really believed, and had thought deeply about, views drastically different from their own. As a result, when they heard real arguments instead of caricatures, they had no answers, only amazement that such views could be expressed by someone who had the external characteristics of being a member of the intellectual community, and that such views could be defended with apparent cogency. Never have I been more impressed with the advice I once received: "You cannot be sure that you are right unless you understand the arguments against your views better than your opponents do.""

"I think the government solution to a problem is usually as bad as the problem and very often makes the problem worse."

"I want people to take thought about their condition and to recognize that the maintenance of a free society is a very difficult and complicated thing and it requires a self-denying ordinance of the most extreme kind. It requires a willingness to put up with temporary evils on the basis of the subtle and sophisticated understanding that if you step in to do something about them you not only may make them worse, you will spread your tentacles and get bad results elsewhere."

"I say thank God for government waste. If government is doing bad things, it's only the waste that prevents the harm from being greater."

"If we have system in which government is in a position to give large favor - it's human nature to try to get this favor - whether those people are large enterprises, or whether they're small businesses like farmers, or whether they're representatives of any other special group. The only way to prevent that is to force them to engage in competition one with the other."

"One of the great mistakes is to judge policies and programs by their intentions rather than their results."

"In this day and age, we need to revise the old saying to read, "Hell hath no fury like a bureaucrat scorned.""

"The elementary truth is that the Great Depression was produced by government mismanagement. It was not produced by the failure of private enterprise, it was produced by the failure of government to perform a function which had been assigned to it."

"This leads to my next myth—the myth that government can spend money at nobody’s expense. What was really involved in that last story was that somehow the local people do not pay out the money coming down from Washington somebody else does. Of course, the truth is that the money makes a round trip between Florida and Washington, and there is a discount taken off for cash as it passes through Washington. Some of you may remember that wonderful description of government by the French economist, Frederic Bastiat, who said that government is that fiction whereby everybody believes that he can live at the expense of everybody else."

"That is a widespread myth, that it is possible to spend money with nobody paying for it. You have everybody screaming that we ought to have new, bigger, more generous government programs. Where are we going to raise the money? Tax business. But business corporations can’t pay any taxes. A corporate executive may sign the check, but where does he get the money? From his stockholders or from his customers or from his employees. Unlike the federal government, he doesn’t have a printing press in his basement. So the only way he can pay money to the government is imposing a burden on somebody. Government cannot spend money at nobody’s expense."

"It's nice to elect the right people, but that isn't the way you solve things. The way you solve things is by making it politically profitable for the wrong people to do the right things."

"The great enemy of human freedom is the Government. By taking money out of our pockets and spending it, it destroys our freedom."

"The reality is that if you look at every program that the government has adopted in the direction of extending its scope, it took an enormous propaganda campaign by special propaganda groups to get those measures passed. There was no underlining public demand for those measures. On the contrary, the demand had to be created, it had to be developed, it had to be produced. And it was created, it was developed, it was produced, by people… who sincerely wanted to see an expansion in the scope of government."

"Let me take the example which is today the greatest sacred cow of them all—Social Security. Was there an overwhelming demand for Social Security in the 1930s when the law was adopted? Far from it. There was no public demand for it, it had to be sold. How was it sold? By the slickest devices of Madison Avenue, by imaginative packaging and deceptive labeling. Social Security was sold as an insurance scheme. It is not an insurance scheme. There is very little relationship to the amount of money any one individual pays and the amount of money he is entitled to receive. Social Security is a combination of a bad tax system with a bad way of distributing welfare… If you look at the tax system, who could defend a wage tax, a tax on wages up to a maximum, a tax on work, a tax which discourages employers from hiring people, and discourages people from going to work; a tax which is borne by the lowest wage group, workers? It is a regressive tax. You could never in a million Sundays… have gotten such a tax passed as a tax."

"Keep your eye on one thing and one thing only: how much government is spending, because that is the true tax. Every budget is balanced. There is no such thing as an unbalanced federal budget. You're paying for it. If you're not paying for it in the form of explicit taxes, you're paying for it indirectly in the form of inflation or in the form of borrowing. The thing that you keep your eye on is what government spends. And the real problem is to hold down government spending as a fraction of our income. And if you do that, you can stop worrying about the deficit."

"In my opinion, a society that aims for equality before liberty will end up with neither equality nor liberty. A society that aims first for liberty will not end up with equality, but it will end up with a closer approach to equality than any other kind of system that has ever been developed."

"You can only aim at equality by giving some people the right to take things from others. And what ultimately happens when you aim for equality is that A and B decide what C should do for D, except that they take a bit of commission off on the way.”"

"[A] society which is socialist cannot also be democratic, in the sense of guaranteeing individual freedom."

"There's a sense in which all taxes are antagonistic to free enterprise … and yet we need taxes. We have to recognize that we must not hope for a Utopia that is unattainable. I would like to see a great deal less government activity than we have now, but I do not believe that we can have a situation in which we don't need government at all. We do need to provide for certain essential government functions — the national defense function, the police function, preserving law and order, maintaining a judiciary. So the question is, which are the least bad taxes? In my opinion the least bad tax is the property tax on the unimproved value of land, the Henry George argument of many, many years ago."

"They think that the cure to big government is to have bigger government... the only effective cure is to reduce the scope of government - get government out of the business."

"Is there some society you know that doesn't run on greed? You think Russia doesn't run on greed? You think China doesn't run on greed? What is greed? Of course, none of us are greedy, it's only the other fellow who's greedy. The world runs on individuals pursuing their separate interests. The great achievements of civilization have not come from government bureaus. Einstein didn't construct his theory under order from a bureaucrat. Henry Ford didn't revolutionize the automobile industry that way. In the only cases in which the masses have escaped from the kind of grinding poverty you're talking about, the only cases in recorded history, are where they have had capitalism and largely free trade. If you want to know where the masses are worse off, worst off, it's exactly in the kinds of societies that depart from that. So that the record of history is absolutely crystal clear that there is no alternative way, so far discovered, of improving the lot of the ordinary people that can hold a candle to the productive activities that are unleashed by the free-enterprise system."

"The strongest argument for free enterprise is that it prevents anybody from having too much power. Whether that person is a government official, a trade union official, or a business executive. If forces them to put up or shut up. They either have to deliver the goods, produce something that people are willing to pay for, are willing to buy, or else they have to go into a different business."

"[I]t is very hard to achieve good objectives through bad means. And the means we have been using are bad in two very different respects. In the first place, all of these programs involve some people spending other people’s money for objectives that are determined by still a third group of people. Nobody spends somebody else’s money as carefully as he spends his own. Nobody has the same dedication to achieving somebody else’s objectives that he displays when he pursues his own. Beyond this, the [welfare] programs have an insidious effect on the moral fiber of both the people who administer the programs and the people who are supposedly benefiting from it. For the people who administer it, it instills in them a feeling of almost Godlike power. For the people who are supposedly benefiting it instills a feeling of childlike dependence. Their capacity for personal decision making atrophies. The result is that the programs involved are misuse of money, they do not achieve the objectives which it was their intention to achieve. But far more important than this, they tend to rot away the very fabric that holds a decent society together."

"Whether it is in the slums of New Delhi or in the affluence of Las Vegas, it simply isn't fair that there should be any losers. Life is unfair — there is nothing fair about one man being born blind and another man being born with sight. There is nothing fair about one man being born of a wealthy parent and one of an impecunious parent. There is nothing fair about Muhammad Ali having been born with a skill that enables him to make millions of dollars one night. There is nothing fair about Marlene Dietrich having great legs that we all want to watch. There is nothing fair about any of that. But on the other hand, don't you think a lot of people who like to look at Marlene Dietrich's legs benefited from nature's unfairness in producing a Marlene Dietrich. What kind of a world would it be if everybody was an absolute identical duplicate of anybody else. You might as well destroy the whole world and just keep one specimen left for a museum. In the same way, it's unfair that Muhammad Ali should be a great fighter and should be able to earn millions. But would it not be even more unfair to the people who like to watch him if you said that in the pursuit of some abstract idea of equality we're not going to let Muhammad Ali get more for one nights fight than the lowest man on the totem pole can get for a days unskilled work on the docks. You can do that but the result of that would be to deny people the opportunity to watch Muhammad Ali. I doubt very much he would be willing to subject himself to the kind of fights he's gone through if he were to get the pay of an unskilled docker."

"Society doesn't have values. People have values."

"The society that puts equality before freedom will end up with neither. The society that puts freedom before equality will end up with a great measure of both."

"There is no place for government to prohibit consumers from buying products the effect of which will be to harm themselves."

"Governments never learn. Only people learn."

"Nothing is so permanent as a temporary government program."

"Will we read next that government control of prices has created a shortage of sand in the Sahara?"

"With some notable exceptions, businessmen favor free enterprise in general but are opposed to it when it comes to themselves."

"The broader and more influential organisations of businessmen have acted to undermine the basic foundation of the free market system they purport to represent and defend."

"Every friend of freedom... must be as revolted as I am by the prospect of turning the United States into an armed camp, by the vision of jails filled with casual drug users and of an army of enforcers empowered to invade the liberty of citizens on slight evidence."

"Spending by government currently amounts to about 45 percent of national income. By that test, government owns 45 percent of the means of production that produce the national income. The U.S. is now 45 percent socialist."

"So far, twenty-two people have received the Nobel award in economics. Not one of them has been female—so, to judge only from the past, the most important thing to do if you want to be a Nobel laureate is to be male. I hasten to add that the absence of females is not, I believe, attributable to male chauvinist bias on the part of the Swedish Nobel Committee. I believe that the economics profession as a whole would have been nearly unanimous that, during the period in question, only one female candidate met the relevant standards—the English economist Joan Robinson, who has since died. The failure of the Nobel Committee to award her a prize may well have reflected bias but not sex bias. The economists here will understand what I am talking about. … A second requirement is to be a U.S. citizen. Twelve of the twenty-two recipients of the Nobel Prize were from the United States, four from the United Kingdom, two from Sweden, and one each from four other countries. … Of the twelve Americans who have won the Nobel Prize in economics, nine either studied or taught at the University of Chicago. So the next lesson is to go to the University of Chicago."

"The most unresolved problem of the day is precisely the problem that concerned the founders of this nation: how to limit the scope and power of government. Tyranny, restrictions on human freedom, come primarily from governmental restrictions that we ourselves have set up."

"The great virtue of a free market system is that it does not care what color people are; it does not care what their religion is; it only cares whether they can produce something you want to buy. It is the most effective system we have discovered to enable people who hate one another to deal with one another and help one another."

"After the fall of communism, everybody in the world agreed that socialism was a failure. Everybody in the world, more or less, agreed that capitalism was a success. And every capitalist country in the world apparently deduced from that what the West needed was more socialism."

"Thank heaven that we don’t get all of the government that we are made to pay for."

"The stock of money, prices and output was decidedly more unstable after the establishment of the Reserve System than before. The most dramatic period of instability in output was, of course, the period between the two wars, which includes the severe (monetary) contractions of 1920-1, 1929-33, and 1937-8. No other 20 year period in American history contains as many as three such severe contractions. This evidence persuades me that at least a third of the price rise during and just after World War I is attributable to the establishment of the Federal Reserve System... and that the severity of each of the major contractions — 1920-1, 1929-33 and 1937-8 is directly attributable to acts of commission and omission by the Reserve authorities... Any system which gives so much power and so much discretion to a few men, [so] that mistakes — excusable or not — can have such far reaching effects, is a bad system. It is a bad system to believers in freedom just because it gives a few men such power without any effective check by the body politic — this is the key political argument against an independent central bank... To paraphrase Clemenceau, money is much too serious a matter to be left to the central bankers."

"I know of no severe depression, in any country or any time, that was not accompanied by a sharp decline in the stock of money and equally of no sharp decline in the stock of money that was not accompanied by a severe depression."

"Joan Robinson, a leading Keynesian and radical, produced a specimen for me to analyze. I said something like, "This is obviously the writing of a foreigner, so it's difficult for me to analyze. But I would say it is written by someone who had considerable artistic but not much intellectual talent." It turned out to be the handwriting of Lydia Lopokova, the world-famous Russian ballerina whom Keynes had married. That was surely my greatest triumph of the year at Cambridge!"

"In the course of General Westmoreland's testimony, he made the statement that he did not want to command an army of mercenaries. I stopped him and said, 'General, would you rather command an army of slaves?' He drew himself up and said, 'I don't like to hear our patriotic draftees referred to as slaves.' I replied, 'I don't like to hear our patriotic volunteers referred to as mercenaries.' But I went on to say, 'If they are mercenaries, then I, sir, am a mercenary professor, and you, sir, are a mercenary general; we are served by mercenary physicians, we use a mercenary lawyer, and we get our meat from a mercenary butcher.' That was the last that we heard from the general about mercenaries."

"There's a smokestack on the back of every government program."

"The unions might be good for the people who are in the unions but it doesn't do a thing for the people who are unemployed. Because the union keeps down the number of jobs, it doesn't do a thing for them."

"The only way that has ever been discovered to have a lot of people cooperate together voluntarily is through the free market. And that’s why it’s so essential to preserving individual freedom."

"The most important single central fact about a free market is that no exchange takes place unless both parties benefit."

"I was not in Chile as a guest of the government. I was in Chile as the guest of a private organization… I must say, it's such a wonderful example of a double standard, because I had spent time in Yugoslavia, which was a communist country. I later gave a series of lectures in China. When I came back from communist China, I wrote a letter to the Stanford Daily newspaper in which I said, '"It's curious. I gave exactly the same lectures in China that I gave in Chile. I have had many demonstrations against me for what I said in Chile. Nobody has made any objections to what I said in China. How come?""

"The Chilean economy did very well, but more important, in the end the central government, the military junta, was replaced by a democratic society. So the really important thing about the Chilean business is that free markets did work their way in bringing about a free society."

"I think it is only because capitalism has proved so enormously more efficient than alternative methods that it has survived at all. (...) I'm not sure capitalism is the right word. There is a sense in which every society is capitalist. The Soviet Union was capitalist, but it was state capitalism. Latin American societies in the past have been capitalist, but it has been oligarchic capitalism. So what we really need to talk about is not capitalism but free market or competitive capitalism which is the system that we would like to have adopted, not just capitalism."

"The use of quantity of money as a target has not been a success. I'm not sure that I would as of today push it as hard as I once did."

"There are four ways in which you can spend money. You can spend your own money on yourself. When you do that, why then you really watch out what you’re doing, and you try to get the most for your money. Then you can spend your own money on somebody else. For example, I buy a birthday present for someone. Well, then I’m not so careful about the content of the present, but I’m very careful about the cost. Then, I can spend somebody else’s money on myself. And if I spend somebody else’s money on myself, then I’m sure going to have a good lunch! Finally, I can spend somebody else’s money on somebody else. And if I spend somebody else’s money on somebody else, I’m not concerned about how much it is, and I’m not concerned about what I get. And that’s government. And that’s close to 40% of our national income."

"I am a libertarian with a small "l" and a Republican with a capital "R". And I am a Republican with a capital "R" on grounds of expediency, not on principle."

"You must distinguish sharply between being pro free enterprise and being pro business."

"I am in favor of cutting taxes under any circumstances and for any excuse, for any reason, whenever it's possible. … because I believe the big problem is not taxes, the big problem is spending. I believe our government is too large and intrusive, that we do not get our money's worth for the roughly 40 percent of our income that is spent by government … How can we ever cut government down to size? I believe there is one and only one way: the way parents control spendthrift children, cutting their allowance. For government, that means cutting taxes."

"Keynes was a great economist. In every discipline, progress comes from people who make hypotheses, most of which turn out to be wrong, but all of which ultimately point to the right answer. Now Keynes, in The General Theory of Employment, Interest and Money, set forth a hypothesis which was a beautiful one, and it really altered the shape of economics. But it turned out that it was a wrong hypothesis. That doesn't mean that he wasn't a great man!"

"Thanks to economists, all of us, from the days of Adam Smith and before right down to the present, tariffs are perhaps one tenth of one percent lower than they otherwise would have been. … And because of our efforts, we have earned our salaries ten-thousand fold."

"If a tax cut increases government revenues, you haven't cut taxes enough."

"The true test of any scholar's work is not what his contemporaries say, but what happens to his work in the next 25 or 50 years. And the thing that I will really be proud of is if some of the work I have done is still cited in the text books long after I am gone."

"I’m in favor of legalizing drugs. According to my values system, if people want to kill themselves, they have every right to do so. Most of the harm that comes from drugs is because they are illegal."

"There is enormous inertia—a tyranny of the status quo—in private and especially governmental arrangements. Only a crisis—actual or perceived—produces real change. When that crisis occurs, the actions that are taken depend on the ideas that are lying around. That, I believe, is our basic function: to develop alternatives to existing policies, to keep them alive and available until the politically impossible becomes politically inevitable."

"President Kennedy said, ‘Ask not what your country can do for you —ask what you can do for your country.’… Neither half of that statement expresses a relation between the citizen and his government that is worthy of the ideals of free men in a free society. ‘What your country can do for you’ implies that the government is the patron, the citizen the ward. ‘What you can do for your country’ assumes that the government is the master, the citizen the servant."

"To the free man, the country is the collection of individuals who compose it, not something over and above them. He is proud of a common heritage and loyal to common traditions. But he regards government as a means, an instrumentality, neither a grantor of favors and gifts, nor a master or god to be blindly worshipped and served."

"The free man will ask neither what his country can do for him nor what he can do for his country. He will ask rather 'What can I and my compatriots do through government' to help us discharge our individual responsibilities, to achieve our several goals and purposes, and above all, to protect our freedom? And he will accompany this question with another: How can we keep the government we create from becoming a Frankenstein that will destroy the very freedom we establish it to protect? Freedom is a rare and delicate plant. Our minds tell us, and history confirms, that the great threat to freedom is the concentration of power. Government is necessary to preserve our freedom, it is an instrument through which we can exercise our freedom; yet by concentrating power in political hands, it is also a threat to freedom. Even though the men who wield this power initially be of good will and even though they be not corrupted by the power they exercise, the power will both attract and form men of a different stamp."

"The preservation of freedom is the protective reason for limiting and decentralizing governmental power. But there is also a constructive reason. The great advances of civilization, whether in architecture or painting, in science or literature, in industry or agriculture, have never come from centralized government. … Government can never duplicate the variety and diversity of individual action."

"The power to do good is also the power to do harm; those who control the power today may not tomorrow; and, more important, what one man regards as good, another may regard as harm."

"By relying primarily on voluntary co-operation and private enterprise, in both economic and other activities, we can insure that the private sector is a check on the powers of the governmental sector and an effective protection of freedom of speech, of religion, and of thought."

"As it developed in the late eighteenth and early nineteenth centuries, the intellectual movement that went under the name of liberalism emphasized freedom as the ultimate goal and the individual as the ultimate entity in the society. It supported laissez faire at home as a means of reducing the role of the state in economic affairs and thereby enlarging the role of the individual; it supported free trade abroad as a means of linking the nations of the world together peacefully and democratically. In political matters, it supported the development of representative government and of parliamentary institutions, reduction in the arbitrary power of the state, and protection of the civil freedoms of individuals."

"The nineteenth-century liberal regarded an extension of freedom as the most effective way to promote welfare and equality; the twentieth-century liberal regards welfare and equality as either prerequisites of or alternatives to freedom."

"Because we live in a largely free society, we tend to forget how limited is the span of time and the part of the globe for which there has ever been anything like : the typical state of mankind is tyranny, servitude, and misery. The nineteenth century and early twentieth century in the Western world stand out as striking exceptions to the general trend of historical development. Political freedom in this instance clearly came along with the free market and the development of capitalist institutions. So also did political freedom in the golden age of Greece and in the early days of the Roman era. History suggests only that capitalism is a necessary condition for political freedom. Clearly it is not a sufficient condition."

"As liberals, we take freedom of the individual, or perhaps the family, as our ultimate goal in judging social arrangements. Freedom as a value in this sense has to do with the interrelations among people"

"The liberal conceives of men as imperfect beings. He regards the problem of social organization to be as much a negative problem of preventing 'bad' people from doing harm as of enabling 'good' people to do good; and, of course, 'bad' and 'good' people may be the same people, depending on who is judging them."

"The basic problem of social organization is how to co-ordinate the economic activities of large numbers of people."

"Fundamentally, there are only two ways of coordinating the economic activities of millions. One is central direction involving the use of coercion—the technique of the army and of the modern totalitarian state. The other is voluntary co-operation of individuals—the technique of the market place."

"Political freedom means the absence of coercion of a man by his fellow men. The fundamental threat to freedom is power to coerce, be it in the hands of a monarch, a dictator, an oligarchy, or a momentary majority. The preservation of freedom requires the elimination of such concentration of power to the fullest possible extent and the dispersal and distribution of whatever power cannot be eliminated — a system of checks and balances."

"The existence of a free market does not of course eliminate the need for government. On the contrary, government is essential both as a forum for determining the 'rule of the game' and as an umpire to interpret and enforce the rules decided on."

"A major source of objection to a free economy is precisely that it … gives people what they want instead of what a particular group thinks they ought to want. Underlying most arguments against the free market is a lack of belief in freedom itself."

"The widespread use of the market reduces the strain on the social fabric by rendering conformity unnecessary with respect to any activities it encompasses. The wider the range of activities covered by the market, the fewer are the issues on which explicitly political decisions are required and hence on which it is necessary to achieve agreement. In turn, the fewer the issues on which agreement is necessary, the greater is the likelihood of getting agreement while maintaining a free society."

"The need for government in these respects arises because absolute freedom is impossible. However attractive anarchy may be as a philosophy, it is not feasible in a world of imperfect men."

"The organization of economic activity through voluntary exchange presumes that we have provided, through government, for the maintenance of law and order to prevent coercion of one individual by another, the enforcement of contracts voluntarily entered into, the definition of the meaning of property rights, the interpretation and enforcement of such rights, and the provision of a monetary framework."

"Exchange is truly voluntary only when nearly equivalent alternatives exist. Monopoly implies the absence of alternatives and thereby inhibits effective freedom of exchange."

"Freedom is a tenable objective only for responsible individuals. We do not believe in freedom for madmen or children. The necessity of drawing a line between responsible individuals and others is inescapable, yet it means that there is an essential ambiguity in our ultimate objective of freedom. Paternalism is inescapable for those whom we designate as not responsible."

"A government which maintained law and order, defined property rights, served as a means whereby we could modify property rights and other rules of the economic game, adjudicated disputes about the interpretation of the rules, enforced contracts, promoted competition, provided a monetary framework, engaged in activities to counter technical monopolies and to overcome neighborhood effects widely regarded as sufficiently important to justify government intervention, and which supplemented private charity and the private family in protecting the irresponsible, whether madman or child—such a government would clearly have important functions to perform. The consistent liberal is not an anarchist."

"A liberal is fundamentally fearful of concentrated power. His objective is to preserve the maximum degree of freedom for each individual separately that is compatible with one man's freedom not interfering with other men's freedom. He believes that this objective requires that power be dispersed. He is suspicious of assigning to government any functions that can be performed through the market, both because this substitutes coercion for voluntary co-operation in the area in question and because, by giving government an increased role, it threatens freedom in other areas."

"The Great Depression in the United States, far from being a sign of the inherent instability of the private enterprise system, is a testament to how much harm can be done by mistakes on the part of a few men when they wield vast power over the monetary system of a country."

"To paraphrase Clemenceau, money is much too serious a matter to be left to the Central Bankers."

"With respect to teachers' salaries .... Poor teachers are grossly overpaid and good teachers grossly underpaid. Salary schedules tend to be uniform and determined far more by seniority."

"The view has been gaining widespread acceptance that corporate officials and labor leaders have a "social responsibility"... beyond serving the interests of their stockholders or their members. This view shows a fundamental misconception of the character of a free economy. In such an economy there is one and only one social responsibility of business—to use its resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition without deception or fraud. Similarly, the "social responsibility" of labor leaders is to serve the interests of the members of their unions. It is the responsibility of the rest of us to establish a framework of law such that an individual... is, to quote Adam Smith... "led by an ... I have never known much good done by those who affected to trade for the public good.""

"Few trends could so thoroughly undermine the very foundations of our free society as the acceptance by corporate officials of a social responsibility other than to make as much money for their stockholders as possible. This is a fundamentally subversive doctrine. If businessmen do have a social responsibility other than making maximum profits for stockholders, how are they to know what it is? Can self-selected private individuals decide what the social interest is? Can they decide how great a burden they are justified in placing on themselves or their stockholders to serve that social interest?"

"Those of us who believe in freedom must believe also in the freedom of individuals to make their own mistakes. If a man knowingly prefers to live for today, to use his resources for current enjoyment, deliberately choosing a penurious old age, by what right do we prevent him from doing so? We may argue with him, seek to persuade him that he is wrong, but are we entitled to use coercion to prevent him from doing what he chooses to do? Is there not always the possibility that he is right and that we are wrong? Humility is the distinguishing virtue of the believer in freedom; arrogance, of the paternalist."

"The major disadvantage of the proposed negative income tax is its political implications. It establishes a system under which taxes are imposed on some to pay subsidies to others. And presumably, these others have a vote."

"The heart of the liberal philosophy is a belief in the dignity of the individual, in his freedom to make the most of his capacities and opportunities according to his own lights, subject only to the proviso that he not interfere with the freedom of other individuals to do the same. This implies a belief in the equality of man in one sense; in their inequality in another."

"An income tax intended to reduce inequality and promote the diffusion of wealth has in practice fostered reinvestment of corporate earnings, thereby favoring the growth of large corporations, inhibiting the operation of the capital market, and discouraging the establishment of new enterprises."

"As Adam Smith once said, 'There is much ruin in a nation'. Our basic structure of values and the interwoven network of free institutions will withstand much. I believe that we shall be able to preserve and extend freedom despite the size of the military programs and despite the economic powers already concentrated in Washington. But we shall be able to do so only if we awake to the threat that we face, only if we persuade our fellowmen that free institutions offer a surer, if perhaps at times a slower, route to the ends they seek than the coercive power of the state. The glimmerings of change that are already apparent in the intellectual climate are a hopeful augury."

"Concentrated power is not rendered harmless by the good intentions of those who create it."

"The contraction from 1929 to 1933 was by far the most severe business-cycle contraction during the near-century of U.S. history we cover and it may well have been the most severe in the whole of U.S. history."

"The key need in policy-setting is to reverse the growth of government!"

"The elementary fact is that ‘business’ does not and cannot pay taxes. Only people can pay taxes. Corporate officials may sign the check, but the money that they forward to Internal Revenue comes from the corporation’s employees, customers, or stockholders."

"We have heard much these past few years of how the government protects the consumer. A far more urgent problem is to protect the consumer from the government."

"A military draft is undesirable and unnecessary. We can and should man our armed forces with volunteers—as the United States has traditionally done except in major wars."

"In a free society, a government has no business using the power of the law or the taxpayer's money to propagandize for some views and to prevent the transmission of others."

"There is an invisible hand in politics that operates in the opposite direction to the invisible hand in the market."

"The old saw is that the Quakers went to the New World to do good and ended up doing well. Today, well-meaning reformers go to Washington to do good and end up doing harm."

"Legalizing drugs would simultaneously reduce the amount of crime and raise the quality of law enforcement."

"I am convinced that the minimum-wage law is the most anti-Negro law on our statute books—in its effect, not its intent."

"The draft is inequitable because irrelevant considerations play so large a role in determining who serves. It is wasteful because deferment of students, fathers, and married men jams colleges, raises the birth rate, and fuels divorce court. It is inconsistent with a free society because it exacts compulsory service from some and limits the freedom of others to travel abroad, emigrate, or even to talk and act freely. So long as compulsion is retained, these defects are inevitable."

"What does it mean to say that “business” has responsibilities? Only people can have responsibilities. A corporation is an artificial person and in this sense may have artificial responsibilities, but “business” as a whole cannot be said to have responsibilities, even in this vague sense."

"IN a free‐enterprise, private‐property system, a corporate executive is an employe of the owners of the business. He has direct responsibility to his employers. That responsibility is to conduct the business in accordance with their desires, which generally will be to make as much money as possible while conforming to the basic rules of the society, both those embodied in law and those embodied in ethical custom. Of course, in some cases his employers may have a different objective. A group of persons might establish a corporation for an eleemosynary purpose—for example, a hospital or school. The manager of such a corporation will not have money profit as his objective but the rendering of certain services. In either case, the key point is that, in his capacity as a corporate executive, the manager is the agent of the individuals who own the corporation or establish the eleemosynary institution, and his primary responsibility is to them."

"What does it mean to say that the corporate executive has a “social responsibility” in his capacity as businessman? If this statement is not pure rhetoric, it must mean that he is to act in some way that is not in the interest of his employers. For example, that he is to refrain from increasing the price of the product in order to contribute to the social objective of preventing inflation, even though a price increase would be in the best interests of the corporation. Or that he is to make expenditures on reducing pollution beyond the amount that is in the best interests of the corporation or that is required by law in order to contribute to the social objective of improving the environment. Or that, at the expense of corporate profits, he is to hire “hard core” unemployed instead of better qualified available workmen to contribute to the social objective of reducing poverty. In each of these cases, the corporate executive would be spending someone else's money for a general social interest."

"Insofar as his actions in accord with his “social responsibility” reduce returns to stock holders, he is spending their money. Insofar as his actions raise the price to customers, he is spending the customers’ money. Insofar as his actions lower the wages of some employes, he is spending their money. The stockholders or the customers or the employes could separately spend their own money on the particular action if they wished to do so. The executive is exercising a distinct “social responsibility,” rather than serving as an agent of the stockholders or the customers or the employes, only if he spends the money in a different way than they would have spent it. But if he does this, he is in effect imposing taxes, on the one hand, and deciding how the tax proceeds shall be spent, on the other. This process raises political questions on two levels: principle and consequences. On the level of political principle, the imposition of taxes and the expenditure of tax proceeds are governmental functions. We have established elaborate constitutional, parliamentary and judicial provisions to control these functions, to assure that taxes are imposed so far as possible in accordance with the preferences and desires of the public — after all, "taxation without representation" was one of the battle cries of the American Revolution. We have a system of checks and balances to separate the legislative function of imposing taxes and enacting expenditures from the executive function of collecting taxes and administering expenditure programs and from the judicial function of mediating disputes and interpreting the law. Here the businessman — self-selected or appointed directly or indirectly by stockholders — is to be simultaneously legislator, executive and, jurist. He is to decide whom to tax by how much and for what purpose, and he is to spend the proceeds — all this guided only by general exhortations from on high to restrain inflation, improve the environment, fight poverty and so on and on."

"The whole justification for permitting the corporate executive to be selected by the stockholders is that the executive is an agent serving the interests of his principal. This justification disappears when the corporate executive imposes taxes and spends the proceeds for “social” purposes. He becomes in effect a public employe, a civil servant, even though he remains in name an employe of private enterprise. On grounds of political principle, it is intolerable that such civil servants—insofar as their actions in the name of social responsibility are real and not just window‐dressing—should be selected as they are now. If they are to be civil servants, then they must be selected through a political process. If they are to impose taxes and make expenditures to foster “social” objectives, then political machinery must be set up to guide the assessment of taxes and to determine through a political process the objectives to be served. This is the basic reason why the doctrine of “social responsibility” involves the acceptance of the socialist view that political mechanisms, not market mechanisms, are the appropriate way to determine the allocation of scarce resources to alternative uses."

"The difficulty of exercising “social responsibility” illustrates, of course, the great virtue of private competitive enterprise — it forces people to be responsible for their own actions and makes it difficult for them to “exploit” other people for either selfish or unselfish purposes. They can do good—but only at their own expense."

"In a free society, it is hard for “good” people to do “good,” but that is a small price to pay for making it hard for “evil” people to do “evil,” especially since one man's good is anther's evil."

"I have been impressed time and again by the schizophrenic character of many businessmen. They are capable of being extremely far‐sighted and clear‐headed in matters that are internal to their businesses. They are incredibly short sighted and muddle‐headed in mat ters [sic!] that are outside their businesses but affect the possible survival of business in general. This short sightedness is strikingly exemplified in the calls from many businessmen for wage and price guidelines or controls or incomes policies. There is nothing that could do more in a brief period to destroy a market system and replace it by a centrally controlled system than effective governmental control of prices and wages. The short‐sightedness is also exemplified in speeches by business men on social responsibility. This may gain them kudos in the short run. But it helps to strengthen the already too prevalent view that the ptirsuit [sic!] of profits is wicked and im moral [sic!] and must be curbed and controlled by external forces. Once this view is adopted, the external forces that curb the market will not be the social consciences, however highly developed, of the pontificating executives; it will be the iron fist of Government bureaucrats. Here, as with price and wage controls, business men seem to me to reveal a suicidal impulse."

"The political principle that underlies the is unanimity. In an ideal free market resting on private property, no individual can coerce any other, all cooperation is voluntary, all parties to such cooperation benefit or they need not participate. There are no values, no "social" responsibilities in any sense other than the shared values and responsibilities of individuals. Society is a collection of individuals and of the various groups they voluntarily form. The political principle that underlies the political mechanism is conformity. The individual must serve a more general social interest — whether that be determined by a church or a dictator or a majority. The individual may have a vote and say in what is to be done, but if he is overruled, he must conform. It is appropriate for some to require others to contribute to a general whether they wish to or not. Unfortunately, unanimity is not always feasible. There are some respects in which conformity appears unavoidable, so I do not see how one can avoid the use of the political mechanism altogether. But the doctrine of “social responsibility” taken seriously would extend the scope of the political mechanism to every human activity. It does not differ in philosophy from the most explicitly collectivist doctrine. It differs only by professing to believe that collectivist ends can be attained without collectivist means. That is why, in my book “Capitalism and Freedom,” I have called it a “fundamentally subversive doctrine” in a free society, and have said that in such a society, “there is one and only one social responsibility of business—to use its resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition without deception or fraud.”"

"What kind of society isn’t structured on greed?... So the problem of social organization is how to set up an arrangement under which greed will do the least harm. It seems to me that the great virtue of capitalism is that it’s that kind of system. Because under capitalism, the power of any one individual over his fellow man is relatively small."

"The government solution to a problem is usually as bad as the problem and very often makes the problem worse."

"We want the kind of world in which greedy people can do the least harm to their fellow men. That’s the kind of world in which power is widely dispersed and each of us has as many alternatives as possible."

"Perfect competition is a theoretical concept like the Euclidian line, which has no width or depth. Just as we’ve never seen that line there has never been truly free enterprise."

"How much attention is paid to agreement between Galbraith and myself in opposing a draft and favoring an all-volunteer armed force, or in opposing tariffs and favoring free trade, or on a host of other issues? What is newsworthy is that Galbraith endorses wage and price controls, while I oppose them."

"Just as banks all around the country were closing, the Fed raised the discount rate; that's the rate they charge for loans to banks. Bank failures consequently increased spectacularly. We might have had an economic downturn in the thirties anyway, but in the absence of the Federal Reserve System—with its enormous power to make a bad situation worse—it wouldn't have been anything like the scale we experienced."

"Although I wish the anarchists luck, since that’s the way we ought to be moving now. But I believe we need government to enforce the rules of the game. By prosecuting anti-trust violations, for instance. We need a government to maintain a system of courts that will uphold contracts and rule on compensation for damages. We need a government to ensure the safety of its citizens–to provide police protection. But government is failing at a lot of these things that it ought to be doing because it’s involved in so many things it shouldn’t be doing."

"The essence of the problem is that once we begin to allow exceptions for special interests, we move from a system of private arrangements to a political system where everyone’s freedom is limited and government becomes a matter of trying to balance those interests. Nobody really wins under these terms."

"Even the most ardent environmentalist doesn’t really want to stop pollution. If he thinks about it and doesn’t just talk about it, he wants to have the right amount of pollution. We can’t really afford to eliminate it—not without abandoning all the benefits of technology that we not only enjoy but on which we depend. So the answer is to allow only pollution that’s worth what it costs, and not any pollution that isn’t worth what it costs."

"The average income of blacks here is far higher than the average income of all the people in the Soviet Union. The official government definition of the poverty line in the U.S. is higher than the average income in the Soviet Union; it’s higher than the income received by 90 percent of the people on the world’s surface. Now, that doesn’t mean blacks aren’t subject to injustice; of course they are."

"What country in the world today engages in the most extreme anti-Semitic persecution? The Soviet Union. It’s not an accident, because if you have a society with concentrated power, if you have a collectivist society, it’s going to be in a position to exercise the preferences and prejudices of its rulers. Moreover, it’s going to have an incentive to do so, because it’s going to need a scapegoat and it will choose some group like the Jews or the blacks to be the scapegoat."

"The combination of economic and political power in the same hands is a sure recipe for tyranny."

"The key insight of Adam Smith's Wealth of Nations is misleadingly simple: if an exchange between two parties is voluntary, it will not take place unless both believe they will benefit from it. Most economic fallacies derive from the neglect of this simple insight, from the tendency to assume that there is a fixed pie, that one party can gain only at the expense of another."

"The price system works so well, so efficiently, that we are not aware of it most of the time. We never realize how well it functions until it is prevented from functioning, and even then we seldom recognize the source of the trouble."

"Prices perform three functions in organizing economic activity: first, they transmit information; second, they provide an incentive to adopt those methods of production that are least costly and thereby use available resources for the most highly valued pur poses; third, they determine who gets how much of the product—the distribution of income. These three functions are closely in terrelated."

"The price system transmits only the important information and only to the people who need to know."

"When everybody owns something, nobody owns it, and nobody has a direct interest in maintaining or improving its condition. That is why buildings in the Soviet Union — like public housing in the United States — look decrepit within a year or two of their construction."

"The supporters of tariffs treat it as self-evident that the creation of jobs is a desirable end, in and of itself, regardless of what the persons employed do. That is clearly wrong. If all we want are jobs, we can create any number—for example, have people dig holes and then fill them up again, or perform other useless tasks. Work is sometimes its own reward. Mostly, however, it is the price we pay to get the things we want. Our real objective is not just jobs but productive jobs—jobs that will mean more goods and services to consume."

"Believers in aristocracy and socialism share a faith in centralized rule, in rule by command rather than by voluntary cooperation."

"As these remarks indicate, the Social Security program involves a transfer from the young to the old. To some extent such a transfer has occurred throughout history—the young supporting their parents, or other relatives, in old age. Indeed, in many poor countries with high infant death rates, like India, the desire to assure oneself of progeny who can provide support in old age is a major reason for high birth rates and large families. The difference between Social Security and earlier arrangements is that Social Security is compulsory and impersonal—earlier arrangements were voluntary and personal. Moral responsibility is an individual matter, not a social matter. Children helped their parents out of love or duty. They now contribute to the support of someone else’s parents out of compulsion and fear. The earlier transfers strengthened the bonds of the family; the compulsory transfers weaken them."

"When the law interferes with people's pursuit of their own values, they will try to find a way around. They will evade the law, they will break the law, or they will leave the country. Few of us believe in a moral code that justifies forcing people to give up much of what they produce to finance payments to persons they do not know for purposes they may not approve of. When the law contradicts what most people regard as moral and proper, they will break the law—whether the law is enacted in the name of a noble ideal such as equality or in the naked interest of one group at the expense of another. Only fear of punishment, not a sense of justice and morality, will lead people to obey the law."

"In the past century a myth has grown up that free market capitalism—equality of opportunity as we have interpreted that term—increases such inequalities, that it is a system under which the rich exploit the poor. Nothing could be further from the truth. Wherever the free market has been permitted to operate, wherever anything approaching equality of opportunity has existed, the ordinary man has been able to attain levels of living never dreamed of before. Nowhere is the gap between rich and poor wider, nowhere are the rich richer and the poor poorer, than in those societies that do not permit the free market to operate."

"Industrial progress, mechanical improvement, all of the great wonders of the modern era have meant little to the wealthy. The rich in ancient Greece would have benefited hardly at all from modern plumbing — running servants replaced running water. Television and radio — the patricians of Rome could enjoy the leading musicians and actors in their home, could have the leading artists as domestic retainers. Ready-to-wear clothing, supermarkets — all these and many other modern developments would have added little to their life. They would have welcomed the improvements in transportation and in medicine, but for the rest, the great achievements of western capitalism have rebounded primarily to the benefit of the ordinary person. These achievements have made available to the masses conveniences and amenities that were previously the exclusive prerogative of the rich and powerful."

"A society that puts equality—in the sense of equality of outcome—ahead of freedom will end up with neither equality nor freedom. The use of force to achieve equality will destroy freedom, and the force, introduced for good purposes, will end up in the hands of people who use it to promote their own interests. On the other hand, a society that puts freedom first will, as a happy by-product, end up with both greater freedom and greater equality."

"The threat to public schools arises from their defects, not their accomplishments. In small, closely knit communities where public schools, particularly elementary schools, are now reasonably satisfactory, not even the most comprehensive voucher plan would have much effect. The public schools would remain dominant, perhaps somewhat improved by the threat of potential competition. But elsewhere, and particularly in the urban slums where the public schools are doing such a poor job, most parents would undoubtedly try to send their children to nonpublic schools."

"A worker is protected from his employer by the existence of other employers for who he can go to work. An employer is protected from exploitation by his employees by the existence of other workers whom he can hire. The consumer is protected from exploitation by a given seller by the existence of other sellers from whom he can buy."

"The smaller the unit of government and the more restricted the functions assigned government, the less likely it is that its actions will reflect special interests rather than the general interest."

"The proper role of government is exactly what John Stuart Mill said in the middle of the 19th century in On Liberty. The proper role of government is to prevent other people from harming an individual. Government, he said, never has any right to interfere with an individual for that individual's own good. The case for is exactly as strong and as weak as the case for prohibiting people from overeating. We all know that overeating causes more deaths than drugs do. If it's in principle OK for the government to say you must not consume drugs because they'll do you harm, why isn't it all right to say you must not eat too much because you'll do harm? Why isn't it all right to say you must not try to go in for skydiving because you're likely to die? Why isn't it all right to say, "Oh, skiing, that's no good, that's a very dangerous sport, you'll hurt yourself"? Where do you draw the line?"

"It does harm a great many other people, but primarily because it's prohibited. There are an enormous number of innocent victims now. You've got the people whose purses are stolen, who are bashed over the head by people trying to get enough money for their next fix. You've got the people killed in the random drug war. You've got the corruption of the legal establishment. You've got the innocent victims who are taxpayers who have to pay for more and more prisons, and more and more prisoners, and more and more police. You've got the rest of us who don't get decent law enforcement because all the law enforcement officials are busy trying to do the impossible. And, last, but not least, you've got the people of Colombia and Peru and so on. What business do we have destroying and leading to the killing of thousands of people in Colombia because we cannot enforce our own laws? If we could enforce our laws against drugs, there would be no market for these drugs."

"It's a moral problem that the government is making into criminals people, who may be doing something you and I don't approve of, but who are doing something that hurts nobody else. Most of the arrests for drugs are for possession by casual users. Now here's somebody who wants to smoke a marijuana cigarette. If he's caught, he goes to jail. Now is that moral? Is that proper? I think it's absolutely disgraceful that our government, supposed to be our government, should be in the position of converting people who are not harming others into criminals, of destroying their lives, putting them in jail. That's the issue to me. The economic issue comes in only for explaining why it has those effects. But the economic reasons are not the reasons."

"If you look at the drug war from a purely economic point of view, the role of the government is to protect the . That's literally true."

"The term money has two very different meanings in popular discourse. We often speak of someone "making money," when we really mean that he or she is receiving an income. We do not mean that he or she has a printing press in the basement churning out greenbacked pieces of paper. In this use, money is a synonym for income or receipts; it refers to a flow, to income or receipts per week or per year. We also speak of someone's having money in his or her pocket or in a safe-deposit box or on deposit at a bank. In that use, money refers to an asset, a component of one's total wealth. Put differently, the first use refers to an item on a profit-and-loss statement, the second to an item on a balance sheet"

"One reason why money is a mystery to so many is the role of myth or fiction or convention."

"Why should they also be accepted by private persons in private transactions in exchange for goods and services? The short answer—and the right answer—is that private persons accept these pieces of paper because they are confident that others will. The pieces of green paper have value because everybody thinks they have value. Everybody thinks they have value because in everybody's experience they have had value..."

"Analysis of the supply of money, and in particular of changes in the supply of money, is simple in principle but extremely complex in practice, both in our hypothetical world and in the current real world. Simple in principle, because the supply of money is whatever the monetary authorities make if, complex in practice, because the decisions of the monetary authorities depend on numerous factors."

"For both long and short periods there is a consistent though not precise relation between the rate of growth of the quantity of money and the rate of growth of nominal income. If the quantity of money grows rapidly, so will nominal income, and conversely. The relation is much closer for long than for short periods"

"Over short periods, the relation between growth in money and growth in nominal income is often hard to see, partly because the relation is less close for short than for long periods, but mostly because it takes time for changes in monetary growth to affect income. And how long a time is itself variable. Today's income growth is not closely related to today's monetary growth; it depends on what has been happening to money in the past. What happens to money today affects what is going to happen to income in the future"

"Never underestimate the role of luck in the fate of individuals or of nations."

"The business of business is business."

"Corruption is government intrusion into market efficiencies in the form of regulations."

"The concept of freedom, though it appears in the title of the book, is not analyzed. The commonplace idea that poverty is in many ways a restriction of personal freedom is not even mentioned. Implicitly, there are several not completely compatible strands in the Friedmans' analysis. As the title suggests, the Friedmans' advocate an emotional libertarianism. No action is valid which is not the outcome of voluntary action and agreement, the argument made, for example, by Robert Nozick in Anarchy, State, and Utopia. This position does not rest on economic efficiency at all. Still, the Friedmans' training as economists cannot be shed so easily. Economic progress matters a good deal to them, and economic success is a major argument for laissez-faire. They are also aware that economic theory shows that the market cannot always be successful in achieving efficiency, for there are externalities, such as pollution, with which it does not deal."

"The question of criteria of judgment assumes particular force when the Friedmans deal with income distribution. They explicitly and strongly repudiate equality of outcome. But their reasoning is less clear. Part of the argument is that fair allocations are hard to define; but the difficulties of defining freedom are not even mentioned, let alone admitted as an argument against some attempt to achieve freedom."

"The strength of the Friedman's critique of active policy does not lie in general principles or broad sweeps of history. It lies in the itemization of government failures: industrial regulation that is primarily in the interests of the special groups regulated, inefficient post offices, disappointing schools, welfare " messes," the failure of public housing. To some extent the Friedmans document these changes; to a greater extent they rely on current popular perceptions. These failures are in part real, and the Friedmans are not wrong in suggesting that the pursuit of social goals is very apt to be carried on much less efficiently than the pursuit of one's own self-interest. They do not question the theoretical need for internalization of externalities, as in pollution, but argue that the arrangements are bound to be inefficient (actually, they are rather muted on this particular argument, and nowhere flatly assert that the social gains do not exceed the costs). They are strongly opposed to testing drugs for efficacy but do not seem to question testing them for safety. In short, the critique tends to be selective, They are very ingenious at suggesting alternative policies for some problems, such as the voucher system for elementary education, the negative income tax to replace welfare, or the abolition of licensing for physicians. But when advocating comprehensive changes, it is important to consider the effects on the entire system."

"On one hand, they are opposed to any support of academic research by the government, through the National Science Foundation and similar agencies; on the other hand, their book is replete with praise for the voluntary gift-giving for charities and intellectual life by the rich. I assume, then, that they would have no objection to having research in economics and the social sciences solely supported by gifts from the wealthy. That this state of affairs would result in unbiased research is beyond the scope of belief."

"I agree with specific planks in the Friedmans' program, but I remain disappointed at the lack of guiding principles, the casual recommendation of sweeping changes without consideration of their systematic effects, and the one-sided selection of evidence and problems."

"First, I think that his concept of freedom was much too shallow. The idea that low income is a restriction on freedom—something that I think is a fairly elementary point—is something he just never recognized. His idea of somehow equating the market with freedom, well, I don’t think they’re unconnected but to assume it’s a simple matter— as he seemed to assume—is to my mind disregarding the facts of life, and disregarding the values that are put on these ideas. Now Friedman did make some exceptions. He thought extreme poverty was a subject of government policy, but by and large I think this emphasis on freedom is misplaced because it has very little to do with the freedom of the individual, with the individual employee. It was the freedom of the employer, of a minority, that really he was pushing. I think freedom’s important. I certainly wouldn’t say freedom’s an unimportant matter. But the question is: What do you mean by freedom? Expanding the scope by which people can act is an important matter. And it was not just income transfers and other methods. I think Friedman let himself make rather absurd statements, like for example he opposed the licensing of physicians on the grounds that it was a restriction on freedom. So this is an illustration of how his narrow conceptualization of what freedom means led him to kind of absurd statements."

"In fact, the only person to rival Friedman for policy influence in the twentieth century is John Maynard Keynes, who had a strikingly different view of the role of government. Keynes was influential because he advocated more government intervention into what he perceived as poorly functioning private economies caught up in the Great Depression. In contrast to Keynes, Friedman put the main blame for the Depression on government failures, especially of monetary policy. Hence, the Depression did not make Friedman a fan of big government. He also found in the Federal Reserve’s failure to prevent deflation an argument in favor of monetary rules. As the world evolved— with low inflation becoming the major mission of central banks and free markets and secure property rights becoming the main policies to promote economic growth—Friedman surely won the intellectual battle."

"It was actually a gradual process. Certainly Milton Friedman had a great influence on me here. He was by far the greatest living teacher I have ever had. He really opened my eyes to economics as a powerful engine of analysis. Milton Friedman was just number one. He was a great man."

"Let me end my talk by abusing slightly my status as an official representative of the Federal Reserve System. I would like to say to Milton and Anna: Regarding the Great Depression. You're right, we did it. We're very sorry. But thanks to you, we won't do it again."

"The Bank [of Canada] gave it a college try, it really did. It just doesn't work that way."

"Waiting his time in the 1960s and early 1970s was, however, perhaps the most influential economic figure of the second half of the twentieth century. This was Milton Friedman (1912- ) of the University of Chicago, later of the Hoover Institution on War, Revolution and Peace, a diligent, even indefatigable, advocate of the policy that was to fill the post-Keynesian void, especially in the English-speaking countries. A small, vigorously spoken man, uniquely determined in debate and discussion, entirely free of the doubt that on occasion assails intellectually more vulnerable scholars, Friedman was, as he remains, the leading American exponent of the classical competitive market, which he held still to exist in substantially unimpaired form except as it had suffered from ill-advised government intrusion. Monopoly, oligopoly and imperfect competition played no important part in his thinking. Friedman was a powerful opponent of government regulation and government activity in general. Freedom, he held, was maximized when the individual was left free to deploy his own income as he wished. On the other hand, Friedman, unlike less sophisticated practitioners of his faith, was not wholly indifferent to the freedom that accrues from having income to spend. To this end, he was the author of the most radical welfare proposal in the years following World War II. The income tax, he proposed, should, as always, diminish to zero as the lower income brackets are approached. And then in the lowest brackets it should return income, the amount increasing with increasing impoverishment. This was the negative income tax, a secure minimum income for all. Not many economists of the left could lay claim to such an impressive innovation. Friedman's central contribution to the history of economics was, however, his insistence on the controlling influence of monetary action on the economy and specifically on prices. After a lag of a few months, prices, he held, would always reflect movements in the money supply. So if one controlled the money supply limited its increase to the slowly expanding requirements of trade, the T in Fisher's historic equation prices would remain stable. In a statistically impressive demonstration, Friedman, in company with Anna Jacobson Schwartz, sought to show that this relationship had held, or appeared to have held, long in the past. So, presumably, it must in the future."

"The classical support for as-if models in the social sciences stems from the economist Milton Friedman (1953), who, like the psychologist B. F. Skinner, saw little value in modeling cognitive processes. In contrast, our aim is to understand actual decision processes, not only the outcomes. There is a good reason for this. Without modeling the cognitive blade of Simon's scissors, it is utterly impossible to determine in what environments heuristics succeed, that is, their ecological rationality."

"His views have had as much, if not more, impact on the way we think about monetary policy and many other important economic issues as those of any person in the last half of the twentieth century."

"I don't know what monetarism is. If monetarism just means a good old-fashioned quantity theory, of course it has not failed. If it means the particular version of Milton Friedman, I think it has because he imagines that he can achieve — ascertain — a clear quantity relationship between a measurable quantity of money and the price level. I don't think that is possible. In fact, just about 40 years ago in the opening sentences of my book, Prices and Production, I wrote that it would be a great misfortune if people ever cease to believe in the quantity theory of money. It would be even worse ever to believe it literally. And that's exactly what Milton Friedman does."

"I don't like criticizing Milton Friedman not only because he is an old friend but because, outside of monetary theory, we are in complete agreement. Our general views on what is desired and what is not are almost identical until we get on to money. But if I told him what I said before, that I very much doubt whether monetary policy has ever done anything good, he would disagree. He personally is convinced that a good monetary policy is a foundation for everything."

"You see, in one respect, Milton Friedman is still a Keynesian, not on monetary theory, but on methodology. Keynes, very much against his own intentions, and it still dominates the economic theory, and Milton Friedman is one of the apostles of macroeconomics, which has the effect that while we completely agree on general economic policy, we wholly disagree on monetary policy, because his theory is based on supposed regularities between statistical magnitudes."

"Friedman argued that the sole duty of a company is to its shareholders, not to the interest of workers and surrounding communities. ...Workers may toil their entire lives, communities may tax themselves to create infrastructure a corporation needs, and vendors may invest their entire fortune to supply the corporation—but none of these parties, Friedman said, has significant legal rights or moral claims. The idea was radical. It was not supported by the development of the law, the regulation of business and the advancement of civilization over thousands of years. But in a surprisingly short time, Friedman's ahistorical thinking has come to dominate society."

"Although Humans are not irrational, they often need help to make more accurate judgments and better decisions, and in some cases policies and institutions can provide that help. These claims may seem innocuous, but they are in fact quite controversial. As interpreted by the important Chicago school of economics, faith in human rationality is closely linked to an ideology in which it is unnecessary and even immoral to protect people against their choices. Rational people should be free, and they should be responsible for taking care of themselves. Milton Friedman, the leading figure in that school, expressed this view in the title of one of his popular books: Free to Choose."

"The basic error, which was widespread long before Friedman and the new monetarism, lies in the assumption that regards the money supply as the source of the demand for goods and services."

"Milton Friedman may well be the world's best-known economist. He has turned his unprepossessing stature and manner into a trademark persona; a feisty conservative David battling the Goliath of Big Government. But his influence is not merely a matter of skill at propaganda. It rests on the long campaign that he waged against the ideas of Keynesian economics, a campaign that eventually bore fruit in radical changes in both economic ideology and real-world economic policy."

"On the whole, the monetarism for which Friedman first became famous seems clever, brilliantly argued, but shallow—and perhaps even a bit disingenuous. Friedman's writings from that period have the feel of a smart man who knows what he wants to believe looking hard for supporting arguments."

"Friedman was right, on a very big issue. His insight deservedly raised his prestige and that of the Chicago School of economics to new heights, and gave his earlier, monetarist critique of Keynesianism new respectability. But it is important to realize the limits of what Friedman's analysis of stagflation achieved."

"In the long run, great men are remembered for their strengths, not their weaknesses, and Milton Friedman was a very great man indeed—a man of intellectual courage who was one of the most important economic thinkers of all time, and possibly the most brilliant communicator of economic ideas to the general public that ever lived. But there’s a good case for arguing that Friedmanism, in the end, went too far, both as a doctrine and in its practical applications. When Friedman was beginning his career as a public intellectual, the times were ripe for a counterreformation against Keynesianism and all that went with it. But what the world needs now, I’d argue, is a counter-counterreformation."

"It’s a tribute to the importance of Friedman’s work that questions about his legacy bear so directly on contemporary policy issues. But for that reason it’s also important not to engage in hagiography. Friedman was a great economist, but like every other great economist in history, he was also wrong about some important things."

"Now, I don’t want to put Friedman on a pedestal. In fact, I’d argue that the experience of the past 15 years, first in Japan and now across the Western world, shows that Keynes was right and Friedman was wrong about the ability of unaided monetary policy to fight depressions. The truth is that we need a more activist government than Friedman was willing to countenance. The point, however, is that modern conservatism has moved so far to the right that it no longer has room for even small concessions to reality. Friedman tried to save free-market conservatism from itself — but the ideologues who now dominate the G.O.P. are beyond saving."

"Friedman is the right's Chomsky. Non-experts (can) rarely appreciate the depth of their academic contributions."

"Friedman was the big influence here. [...] Friedman is a really gifted teacher plus a superb economist. He spent almost all his time on applying economics. He would start with some real world situation, some quote from newspaper, some Wall Street Journal editorial, some sentence. And then he would try and get into a class discussion."

"One thing all of us admired about Friedman's book on consumption was the way Friedman integrated the aggregate time-series evidence and cross-sectional survey evidence. He gave a unified explanation of very different samples in a single theoretical model."

"He's very influenced by Savage and by this Bayesian way of thinking about probabilities. So when I talk about people "knowing" a probability, he just can't reach that language."

"I don't give a good goddamn what Milton Friedman says. He's not running for re-election!"

"As a libertarian, Mr. Friedman advocated legalizing drugs and generally opposed public education and the state's power to license doctors, automobile drivers and others. He was criticized for these views, but he stood by them, arguing that prohibiting, regulating or licensing human behavior either does not work or creates inefficient bureaucracies."

"There is as an unearthly, mystical element in Friedman's thought. The mere existence of a stock of money somehow promotes expenditure. But insofar as he offers an intelligible theory, it is made up of elements borrowed from Keynes."

"It’s that the profession has gone very much to the right ideologically. And guess who was the most important person responsible for that … it was Milton Friedman, not Friedrich Hayek."

"Today we see how utterly mistaken was the Milton Friedman notion that a market system can regulate itself... Everyone understands now, on the contrary, that there can be no solution without government. The Keynesian idea is once again accepted that fiscal policy and deficit spending has a major role to play in guiding a market economy. I wish Friedman were still alive so he could witness how his extremism led to the defeat of his own ideas."

"Everybody loves to argue with Milton, particularly when he isn't there."

"Everything reminds Milton of the money supply. Well, everything reminds me of sex, but I keep it out of the paper."

"As far as Friedman's arguments are concerned, I always thought that he sang two tunes. In the economic profession, he was absolutely reasonable. I could find no distinction between his modern quantity theory of money and eclectic Keynesian economics. But in writing for Newsweek, he argued a hard monetarism, as against the soft monetarism of the "modern quantity theory." In hard monetarism, velocity is constant and nothing but the money supply matters for nominal GNP. I thought that was just factually wrong."

"Under Milton Friedman’s influence, the free-market ideology shifted toward unmitigated laissez-faire. Whereas earlier advocates had worried about the stringent conditions that were needed for unregulated markets to work their magic, Friedman was the master of clever (sometimes too clever) arguments to the effect that those conditions were not really needed, or that they were actually met in real-world markets despite what looked a lot like evidence to the contrary. He was a natural-born debater: single-minded, earnestly persuasive, ingenious, and relentless. My late friend and colleague Paul Samuelson, who was often cast as Friedman’s opponent in such jousts, written and oral, once remarked that he often felt that he had won every argument and lost the debate. As for relentlessness: Professor Friedman came to my department to give a talk to graduate students in economics. The custom was that, after the seminar, the speaker and a small group of students would have dinner together, and continue discussion. On one such occasion I went along for the dinner. The conversation was lively and predictable. I had a long drive home, so at about ten o’clock I excused myself and left. Next morning I saw one of the students and asked how the rest of the dinner had gone. “Well,” he replied, “Professor Friedman kept arguing and arguing, and after a while I heard myself agreeing to things I knew weren’t true.” I suspect that was not the only such occasion."

"All the way back, I thought about the fact that I would be held responsible for what was said in that lecture, even though I never heard it. Thereafter, I was always in my seat when Milton Friedman walked in to give his lecture. On a term paper, I wrote that either (a) this would happen or (b) that would happen. Professor Friedman wrote in the margin: "Or (c) your analysis is wrong." "Where was my analysis wrong?" I asked him. "I didn't say your analysis was wrong," he replied. "I just wanted you to keep that possibility in mind.""

"In his early research, Galbraith attempted to explain what had brought on the Great Crash of 1929 – including the role of the stock market's speculative greed fed by (what would today be called) irrational exuberance. Friedman ignored speculation and the failure of the labor market as he focused on the failures of the Federal Reserve. To Friedman, government was the problem, not the solution."

"While Friedman never really appreciated the limitations of the market, he was a forceful critic of government. Yet history shows that in every successful country, the government had played an important role. Yes, governments sometimes fail, but unfettered markets are a certain prescription for failure."

"Friedman came to Yale once and gave a talk called "Yale versus Chicago in Monetary Theory" before a house of 500 people. [...] It was quite interesting. I didn't get much involved at all in public, but we had a small private session afterwards. The thing I remember most about the occasion was that there was a very earnest, well-meaning graduate student who stood up at the big meeting and asked Friedman politely: "In your mode, money is the basic concept, and yet, you haven't ever told us exactly what money is conceptually. Could you help us understand it now?" Friedman cut the guy down in the withering way he can do by telling him that he didn't understand scientific methods. He said Newton didn't have to tell what gravity was; he only had to tell what it does. The same applied to money. That illustrates Friedman's methodology of positive economics which I think has done great damage. [...] You see that in Lucas, too. Their idea is the as-if methodology in which it is not a question whether the assumptions are realistic, but whether the results derived from the assumptions are consonant with the facts of observation. My reaction is that we are not so good at testing hypotheses so that we can give up any information we have at whatever stage of the argument. The realism of assumptions does matter. Any evidence you have on that, either casual or empirical, is relevant."

"Friedman, go home! Friedman, go home! Long live the people of Chile! Freedom! Stop the capitalism!"

"I never fuck with Facebook. I absolutely despise social networking. I think it's truly going to result in the destruction of mankind. Sometimes I just wish I didn't live in this time. Before, there was so much more freedom and privacy, and you could truly escape places."

"The world's become a little too mean."

"And me I'm in my bedroom drawing in my notebook Because my hand thinks I'm an artist But my heart knows I'm a poet It's just words they mean so little to me."

"My Brother went to college To become a doctor And if he studies hard enough He'll end up just like papa, who hates his life."

"And me I'm in the bathroom crying out my eyelids because it's hard to be a man when you're scared, just like a little kid."

"If I die tonight, then I guess I die tonight Let me go on."

"I started to sink like the moon tends to do if you stare at it too long Then you blink and it's gone"

"I swear that I'm dying slowly but it's happening, and if the perfect spring is waiting somewhere... just take me there."

"In a coma, you don't dream, you just hope that someone sits with you."

"I had a brother once, he drowned in a bathtub, before he'd ever learned how to talk. And I don't know what his name was but my mother does, I heard her say it once, she said, "Padraic, my prince, I have all but died from the sheer weight of my shame: you cried but no-one came.""

"I find that life is easier when it is just a blur With no details to confuse who or what or where I was So when the ending comes the full regret will be obscure"

"Well morning came, and it dressed the sky in a lovely yellow gown. Shopping malls are opening in that narrow hallway of downtown, filled with people who are shopping for their lovers and their friends, singing "I won't ever be lonely again""

"There's a cat in the window, of the house of my lover. Well she sleeps there alone now, or perhaps with another. Oh I try no to think about that, I try not to think at all!"

"My parents ask if I'm alright; I say "I've just been staying up too late. I need to sleep" I need to do something! To get this awful weight up off my chest, keep her pretty ghost from chasing me!"

"So you say there are spaces, opening wide? Oh believe me, there's day longer than nights. And you could be happy, if only you'd try. But you don't try. No you don't try."

"And you speak of a fever, that burns you inside, as you explain to your mother, how you've wanted to die. So she kisses your fingers, and says "My darling, but why? When there is so much more. There is so much more.""

"You could be happy, the minute you try. Why won't you try? Oh won't you try?"

"And the sad act like lepers They stick to the shadows They long to ring bells of warning To tell of their coming So that the pure can shut their doors."

"I drug your ghost across the country, and we plotted out my death. Every city and memory we whispered "Here is where you rest." Well I was determined in Chicago but I dug my teeth into my knees And I settled for a telephone, sang into your machine: "You are my sunshine, my only sunshine.""

"And I sing and sing of awful things The pleasure that my sadness brings."

"For a sunrise or a sunset, you're manic or you’re depressed. Will you ever feel ok?"

"I think it is more like a ghost that has been following us both. Something vague that we're not seeing, something more like a feeling."

"There was this book I read and loved, The story of a ship Who sailed around the world and found That nothing else exists Beyond its own two sails And wooden shell And what is held within. All else is sure to pass. We clutch and grasp And debate what's truly permanent."

"I sing and drink and sleep on floors And try hard not to be annoyed By all these people worrying about me. So when I'm suffering through some awful drive, You occasionally cross my mind. It's my hidden hope that you are still among them. Well, are you?"

"If you wanna see the future, Go stare into a cloud."

"Well is it your fear of being buried that makes you so afraid to speak?"

"So you can try and live in darkness but you will never shake the light. It will greet you every morning and make you more aware with its absence at night"

"The hook is in deep boys, there is no more time. So you can struggle in the water and be too stubborn to die, or you could just let go and be lifted to the sky."

"If the world could remain within a frame Like a painting on a wall, Then I think we would see the beauty, then We would stand staring in awe At our still lives posed Like a bowl of oranges, Like a story told By the fault lines and the soil."

"Ambition, I’ve found, can lead only to failure. I do not read the reviews. No, I am not singing for you."

"The animals laugh from the dark of the wilderness."

"I’ve seen a child, he's caught in the sad trap of gravity. He falls from the lowest branch of the apple tree and lands in the grass and weeps for his dignity. Next time he will not aim so high. Yeah, next time, neither will I."

"Well, I stood dropping a coin into the pit of a well. And I would throw my whole billfold if I thought it would help."

"Honesty" "Accuracy" is just "Popular Opinion."

"Well, ABC, NBC, CBS: Bullshit. They give us fact or fiction? I guess an even split."

"And each new act of war is tonight's entertainment. We're still the pawns in their game."

"As they take eye for an eye until no one can see, we must stumble blindly forward, repeating history."

"Love's an excuse to get hurt and to hurt. Do you like to hurt? I do, I do then hurt me."

"So you think I need some discipline, well, I had my share. I have been sent to my room. I've been sat in a chair. I held my tongue. I didn't plug my ears. No, I got a good talking to. And now I don't know why, but I still try to smile when they talk at me like I'm just a child. Well, I'm not a child. No, I am much younger than that. And now I have read some books and have grown quite brave. If only I could just speak up I think I would say that there is no truth. There is only you and what you make the truth."

"He once cut one of my nightmares out of paper. I thought it was beautiful, I put it on a record cover."

"It is clear to see that it is not them but me, who had lost my self-identity. As I hide behind these books I read, while scribbling my poetry, like art could save a wretch like me, with some ideal ideology that no one can hope to achieve. And I am never real; it is just a sketch of me. And everything I have made is trite and cheap and a waste of paint, of tape, of time"

"My head's a carousel of pictures and The spinning never stops."

"For a song I was bought Now I lie when I talk With a careful eye on the cue card. Onto a stage I was pushed, With my sorrow well rehearsed. So give me all your pity and your money, now (all of it)."

"But where was it when I first heard that sweet sound of humility? It came to my ears in the goddamn loveliest melody! How grateful I was, then, to be part of the mystery, To love, and to be loved! Let’s just hope that is enough."

"But you should never be embarrassed by your trouble with living Cause it's the ones with the sorest throats Laura, who have done the most singing."

"It's not a movie, no private screening This method acting, well, I call that living"

"If I could act like This was my real life, And not some cage where I've been placed, Well then, I could tell you The truth like I used to And not be afraid of sounding fake."

"And it's too hard to focus through all this doubt I keep making this to-do list but nothing gets crossed out Working on the record seems pointless now When the world ends who's gonna hear it?"

"Everything that happens is supposed to be And it's all pre-determined, can't change your destiny Guess I'll just keep moving, someday maybe I'll get to where I'm going"

"So hurry up and run to the one that you love. And blind him with your kindness. And he'll make war, oh war, On who you were before. And he'll claim all that has spoiled in your heart."

"Because the truth is that gossip is as good as gospel in this town. You can save face but you won't ever save your soul. And that's a fact."

"It was a small mistake Sometimes that is all it takes."

"But, I was as helpless as a chess piece when I was lifted up by someone's hand And delivered from the corner my enemies had got me in But in all of my salvation I still felt imprisoned inside that holding cell that is myself"

"So I wait for the day when I'll hear the key as it turns in the lock And the guard will say to me, "Oh my patient prisoner you waited for this day and finally, you are free! You are free! You are free!""

"We're all too busy working, entertaining ourselves With forty hours, television and prescription pills Well, I take two a day to help my brain behave It never does, but who's to say? At least my doctor gets paid."

"'Cause a costume can be comfortable It can make you feel more beautiful It can even make you look like someone else But it's still you, so there's nothing you can do Like a bad habit, the one you couldn't kick, there it always is And it's nothing that no doctor's gonna fix."

"I know you have a heavy heart, I can feel it when we kiss So many men stronger than me Have thrown their backs out trying to lift it But me I'm not a gamble You can count on me to split The love I sell you in the evening by the morning won't exist."

"I'd rather be working for a paycheck, than waiting to win the lottery. Besides, maybe this time it's different, I mean, I really think you like me."

"If you walk away I'll walk away first tell me which road you will take I don't want to risk our paths crossing someday so you walk that way I'll walk this way"

"I found a liquid cure for my landlocked blues"

"And there's kids playing guns in the streets And one's pointing his tree branch at me So I put my hands up I say "Enough is enough, If you walk away I walk away." And he shot me dead."

"But greed is a bottomless pit And our freedom's a joke we're just taking a piss And the whole world must watch the sad comic display If you're still free start runnin' away 'cause we're comin' for ya!"

"You'll be free child once you have died from the shackles of language and measurable time"

"And I never thought this life was possible,You're the yellow bird that I've been waiting for."

"In polaroids you were dressed in women's clothes Were you made ashamed, why'd you lock them in a drawer? Well, I don't think that I ever loved you more"

"Well let the poets cry themselves to sleep And all their tearful words will turn back into steam"

"The sound of loneliness makes me happier"

"Well, I could have been a famous singer If I had someone else's voice But failure's always sounded better Let's fuck it up, boys, make some noise!"

"The sun came up with no conclusions Flowers sleepin' in their beds The city cemetery's hummin' I'm wide awake, its mornin'"

"i keep drinking the ink from my pen and i'm balancing history books up on my head but it all boils down to one quotable phrase if you love something give it away"

"a good woman will pick you apart a box full of suggestions for your possible heart and you may be offended. and you may be afraid but don't walk away, don't walk away"

"we made love on the living room floor with the noise in the background of a televised war and in that defeaning pleasure i thought i heard someone say if we walk away they'll walk away"

"So don't be fooled, so don't get lied to Love was always cruel And don't act strange, don't be a stranger It happened to me, now it's happening to you But if you'd take that train underwater Then we could talk it through"

"Yeah, I was a postcard, I was a record I was a camera until I went blind"

"I guess the best that I can do now is to pretend that I've done nothing wrong and to dream about a train that's gonna take me back where I belong"

"So I go back and forth forever All my thoughts they come in pairs Oh I will, I won't, I doubt, I don't, I'm not surprised but I never feel quite prepared"

"Now I'm hunched over a typewriter I guess you call that paintin' in a cave And there's a word I can't remember and a feeling I cannot escape"

"I dreamt this ship was sinkin' there was people screaming all around And I awoke to my alarm clock it was a pop song it was playin' loud"

"So I will find my fears and face them or I will cower like a dog I will kick and scream or kneel and plead I'll fight like hell to hide that I've given up"

"I want to be the surgeon who cuts you open Who fixes all of life's mistakes I want to be the house that you were raised in The only place where you feel safe."

"I wanna be a shower in the morning That wakes you up and makes you clean I know I'm just the weather against your window As you sleep through a winter's dream"

"I hear if you make friends with Jesus Christ, you will get right up from that chalk outline. And then you'll get dolled up, and you'll dress in white all to take your place in his chorus line. And then in you'll come with those marching drums in a saintly compromise. No more whiskey slurs, no more blonde-haired girls for your whole eternal life. And you'll do the dance that was choreographed at the very dawn of time. Singing "I told you son, the day would come you would die, you'd die you'd die you'd die you'd die"."

"Sometimes I worry that I've lost the plot My twitching muscles tease my flippant thoughts I never really dreamed of heaven much Until we put him in the ground."

"There is nothing as lucky, as easy, or free"

"You took off your clothes and left on the light, You stood there so brave, you used to be shy, Each feature improved, each movement refined, And eyes like a showroom."

"There is no Hell when you die so don't look so worried"

"so immagine what you want and hold onto that thought cause thats as close as it will ever come and believe you're were you're are keep acting out the part but at the end of the day the trees all get wheeled away and you'll be standing alone in a blank, blank space"

"so believe you're who you are and stay in character but at the end of the play the audience walks away and ill be shivering cold on a well lit stage"

"The drunk kids, the catholics They’re all about the same They’re waiting for something Hoping to be saved"

"And I'm sorry about the phone call and needing you Some decisions you don't make I guess it's just like breathing or not wanting to There are some things you can't fake"

"I'm sorry about the phone call; and waking you. I know that it is late, But thank you for talking, because I needed to. Some things just can't wait."

"So I want to get myself attached to something bolted down, So that these winds of circumstance won't keep blowing me around. From when I land to when I leave there is enough time to sleep and sing. I keep running around, when all I want is to lay motionless."

"Future markets, holy wars Been tried ten thousand times before If you think that god is keeping score, hooray!"

"And, you know, it's kind of like with people and the tarot cards. Just because you get the death card doesn't mean death or dying. It means transformation. It means changing things around and starting something new."

"Your class, your caste, your country, sect, your name or your tribe There's people always dying trying to keep them alive"

"Squatters made a mural of a Mexican girl With fifteen cans of spray paint and a chemical swirl She's standing in the ashes at the end of the world Four winds blowing through her hair"

"The Bible's blind, the Torah's deaf, the Qur'an's mute If you burned them all together you'd get close to the truth still They're pouring over Sanskrit under ivy league moons While shadows lengthen in the sun"

"I never thought of running My feet just led the way"

"I'm a repeat first time offender Who has rewritten history"

"I tried to pass for nothing But my dreams gave me away"

"Oh, I've made love, yeah, I've been fucked, so what? I'm a cartoon, you're a full moon, let's stay up"

"Death doesn't ask It don't owe you that Some things you lose You don't get back So just know what you have"

"Saw the wave of the future through the crack of the dam Drowned the soul singer in the session band Bless the soul singer in the session band"

"Now the sky is a torn up denim and the clouds are just splattered paint It's a room I'm renovating; it's a name I got to change"

"I traveled though the atmosphere As a wall of feedback climbed The pegs were gold, the band was old They played in half time"

"Hear the chimes, did you know that the wind when it blows It is older than Rome and our joy and our sorrow"

"Little soldier, little insect You know war it has no heart It will kill you in the sunshine Or happily in the the dark Where kindness is a card game Or a bent up cigarette In the trenches, in the hard rain With a bullet and a bet"

"In the South the Sun is shining Back in the East the lights went out Out in the West the cars are crashing Up in the North the ice gave out"

"They locked the devil in the basement, threw god up into the air Yeah, everything it must belong somewhere"

"It comes to me in fragments, even those still split in two Under the leaves of that old lime tree I stood examining the fruit Some were ripe and some were rotten, I felt nauseous with the truth"

"Do what you want, when you want, with whoever you wanted to"

"The sun is eclipsed as silence swoons"

"Is it midnight or high noon?"

"You’ve been a father to me. Your 1960’s speak. Gives me comatose joy like re-run TV. While the mountainside was shining. Wild colors of my destiny"

"And in the morning when the sun rise. Look in the water, see the blue sky. As if heaven has been laid there at our feet."

"I wanna be your happiness. I wanna be your common sense pain."

"If I loved you, well that's my fault"

"It's 4:30 in the morning, it's always 4:30 in the morning."

"No shortcuts, with me as with life."

"Van Gogh writing his brother for paints Hemingway testing his shotgun Celine going broke as a doctor of medicine the impossibility of being human Shakespeare a plagiarist Beethoven with a horn stuck into his head against deafness the impossibility the impossibility Nietzsche gone totally mad the impossibility of being human all too human this breathing in and out out and in these punks these cowards these champions these mad dogs of glory moving this little bit of light toward us impossibly."

"I've never met another man I'd rather be."

"I walk through rooms of the dead, streets of the dead, cities of the dead: men without eyes, men without voices; men with manufactured feelings and standard reactions; men with newspaper brains, television souls and high school ideals."

"If you want to know who your friends are, get yourself a jail sentence."

"An intellectual is a man who says a simple thing in a difficult way; an artist is a man who says a difficult thing in a simple way."

"I was given the job of milking the cows, finally, and it got me up earlier than anybody. But it was kind of nice, pulling at those cows' tits (pg. 172)."

"Show me a man who lives alone and has a perpetually clean kitchen, and eight times out of nine I'll show you a man with detestable spiritual qualities."

"The free soul is rare, but you know it when you see it - basically because you feel good, very good, when you are near or with them."

"It began as a mistake."

"But I couldn't help thinking, god, all these mailmen do is drop in letters and get laid. This is the job for me, oh yes yes yes."

"I didn't even have a uniform, just a cap. I wore my regular clothes. The way my shackjob Betty and I drank there was hardly money for clothes."

""MR. JONSTONE IS A FINE MAN!" "Don't be silly, he's an obvious sadist," I said. "How long have you been in the Post Office?" "Three weeks." "MR. JONSTONE HAS BEEN WITH THE POST OFFICE FOR 30 YEARS!" "What does that have to do with it?" "I said, MR. JONSTONE IS A FINE MAN!" I believe the poor fellow actually wanted to kill me. He and Jonstone must have slept together. "All right," I said, "Jonstone is a fine man. Forget the whole fucking thing." Then I walked out and took the next day off. Without pay, of course."

"I thought about taking a shower but I could see the headlines: MAILMAN CAUGHT DRINKING THE BLOOD OF GOD AND TAKING A SHOWER, NAKED, IN A ROMAN CATHOLIC CHURCH. ...I found out later that mail for the church was delivered to the parish house around the corner. But now, of course, I knew where to... shower when I'm down and out."

"It was the poor part of town—small houses and courts with mailboxes full of spiders, mailboxes hanging by one nail, old women inside rolling cigarettes and chewing tobacco and humming to their canaries and watching you, an idiot lost in the rain."

"Any damn fool can beg up some kind of job; it takes a wise man to make it without working."

"They wouldn't fire me. Even the salesmen liked me. They were robbing the boss out the back door but I didn't say anything. That was their little game. It didn't interest me. I wasn't much of a petty thief. I wanted the whole world or nothing."

""Wouldn't you like to come in and have a cup of tea and dry off?" "Lady, don't you realize that we don't even have time to pull up our shorts?" "Pull up your shorts?" "YES, PULL UP OUR SHORTS!" I screamed at her and walked off into the wall of water."

"“WHAT'S WRONG WITH ASSHOLES, BABY? YOU'VE GOT AN ASSHOLE, I'VE GOT AN ASSHOLE! YOU GO TO THE STORE AND BUY A PORTERHOUSE STEAK, THAT HAD AN ASSHOLE! ASSHOLES COVER THE EARTH! IN A WAY TREES HAVE ASSHOLES BUT YOU CAN'T FIND THEM, THEY JUST DROP THEIR LEAVES. YOUR ASSHOLE, MY ASSHOLE, THE WORLD IS FULL OF BILLIONS OF ASSHOLES. THE PRESIDENT HAS AN ASSHOLE, THE CARWASH BOY HAS AN ASSHOLE, THE JUDGE AND THE MURDERER HAVE ASSHOLES . . . EVEN THE PURPLE STICKINPIN HAS AN ASSHOLE!”"

"“Look, you're small-town. I've had over 50 jobs, maybe a hundred. I've never stayed anywhere long. What I am trying to say is, there is a certain game played in offices all over America. The people are bored, they don't know what to do, so they play the office-romance game. Most of the time it means nothing but the passing of time. Sometimes they do manage to work off a screw or two on the side. But even then, it is just an offhand pasttime, like bowling or t.v. or a New Year's Eve party. You've got to understand that it doesn't mean anything and then you won't get hurt. Do you understand what I mean?""

""Fay had a spot of blood on the left side of her mouth and I took a wet cloth and wiped it off. Women were meant to suffer; no wonder they asked for constant declarations of love.”"

"I squeezed Fay’s hand, kissed her on the forehead. She closed her eyes and seemed to sleep then. She was not a young woman. Maybe she hadn’t saved the world but she had made a major improvement. Ring one up for Fay."

"I got into bed, opened the bottle, worked the pillow into a hard knot behind my back, took a deep breath, and sat in the dark looking out of the window. It was the first time I had been alone for five days. I was a man who thrived on solitude; without it I was like another man without food or water. Each day without solitude weakened me. I took no pride in my solitude; but I was dependent on it. The darkness of the room was like sunlight to me. I took a drink of wine."

"You have a very strange face," she said. "You're not really ugly." "Number four shipping clerk, working his way up." "Have you ever been in love?" "Love is for real people." "You sound real." "I dislike real people." "You dislike them?" "I hate them." We drank some more, not saying much. It continued to snow. Gertrude turned her head and stared into the crowd of people. Then she looked at me. "Isn't he handsome?" "Who?" "That soldier over there. He's sitting alone. He sits so straight. And he's got all his medals on." "Come on, let's get out of here."

"That was all a man needed: hope. It was a lack of hope that discouraged a man. I remembered my New Orleans days, living on two five-cent candy bars a day for weeks at a time in order to have leisure to write. But starvation, unfortunately, didn't improve art. It only hindered it. A man's soul was rooted in his stomach. A man could write much better after eating a porterhouse steak and drinking a pint of whiskey than he could ever write after eating a nickel candy bar. The myth of the starving artist was a hoax."

"I couldn't get myself to read the want ads. The thought of sitting in front of a man behind a desk and telling him that I wanted a job, that I was qualified for a job, was too much for me. Frankly, I was horrified by life, at what a man had to do simply in order to eat, sleep, and keep himself clothed. So I stayed in bed and drank. When you drank the world was still out there, but for the moment it didn't have you by the throat."

"Baby," I said. "I'm a genius but nobody knows it but me."

""Someday," I told Jan, "when they demonstrate that the world has four dimensions instead of just three, a man will be able to go for a walk and just disappear. No burial, no tears, no illusions, no heaven or hell. People will be sitting around and they'll say, 'What happened to George?' And somebody will say, 'Well, I don't know. He said he was going out for a pack of cigarettes."

"My ambition is handicapped by my laziness."

""I've given you my time. It's all I've got to give - it's all any man has. And for a pitiful buck and a quarter an hour."... "my time so that you can live in your big house on the hill and have all the things that go with it. If anybody has lost anything on this deal, on this arrangement... I've been the loser."

"I had first learned that I was an idiot in the school yard. I was taunted and poked at and jeered, as were the other one or two idiots. My only advantage over the other one or two, two idiots. My only advantage over the other one or two, who were beaten and chasen, was that I was sullen. When surrounded I was not terrified. They never attacked me but would finally turn on one of the others and beat them as I watched."

"People don't need love. What they need is success in one form or another. It can be love but it needn't be."

"It was true that I didn't have much ambition, but there ought to be a place for people without ambition, I mean a better place than the one usually reserved. How in the hell could a man enjoy being awakened at 6:30 a.m. by an alarm clock, leap out of bed, dress, force-feed, shit, piss, brush teeth and hair, and fight traffic to get to a place where essentially you made lots of money for somebody else and were asked to be grateful for the opportunity to do so?"

"The bus ran along a very narrow strip of cement that stood up out of the water with no guard-rail, no nothing; that's all there was to it. The bus driver leaned back and we roared along over this narrow cement strip surrounded by water and all the people in the bus, the twenty-five or forty or fifty-two people trusted him, but I never did. Sometimes it was a new driver, and I thought, how do they select these sons of bitches? There's deep water on both sides of us and with one error of judgement he'll kill us all. It was ridiculous. Suppose he had an argument with his wife that morning? Or cancer? Or visions of God? Bad teeth? Anything. He could do it. Dump us all. I knew that if I was driving that I would consider the possibility or desirability of drowning everybody. And sometimes, after just such considerations, possibility turns into reality. For each Joan of Arc there is a Hitler perched at the other end of the teeter-totter. The old story of good and evil. But none of the bus drivers ever dumped us. They were thinking instead of car payments, baseball scores, haircuts, vacations, enemas, family visits. There wasn't a real man in the whole shitload."

"Nothing is worse than to finish a good shit, then reach over and find the toilet paper container empty. Even the most horrible human being on earth deserves to wipe his ass."

"I had lumps all over my body, dizzy spells, I was spitting blood, and I had gone there only to be given an appointment for three weeks later. Now like every American boy I had always been told: catch cancer early. Then you go down to catch it early and they make you wait three weeks for an appointment. That's the difference between what we're told and actuality."

"Janeway Smithson was a little, insane, grey-haired bantam rooster of a man. He loaded five or six of us in one cab, and we rolled down to the bed of the L.A. River. Now in those days the L.A. River was a fake - there was no water, just a wide, flat, dry cement runway. The bums lived down there by the hundreds in little cement alcoves under the bridges and overpasses. Some of them even had potted plants in front of their places. All they needed to live like kings was canned heat (Sterno) and what they picked out of the nearby garbage dump. They were tan and relaxed and most of them looked a hell of a lot healthier than the average Los Angeles business man. Those guys down there had no problems with women, income tax, landlords, burial expenses, dentists, time payments, car repairs, or with climbing into a voting booth and pulling the curtain closed."

"When I went to the Yellow Cab Company I passed the Cancer Building and I remembered that there were worse things than looking for a job you didn't want."

"I'm no preacher but I can tell you this-the lives that people lead are driving them crazy and their insanity comes out in the way they drive."

"There were always men looking for jobs in America. There were always all these usable bodies. And I wanted to be a writer. Almost everybody was a writer. Not everybody thought they could be a dentist or an automobile mechanic but everybody knew they could be a writer. Of those fifty guys in the room, probably fifteen of them thought they were writers. Almost everybody used words and could write them down, i.e., almost everybody could be a writer. But most men, fortunately, aren't writers, or even cab drivers, and some men - many men - unfortunately aren't anything."

"Every man is a poet"

"I was glad I wasn't in love, that I wasn't happy with the world. I like being at odds with everything. People in love often become edgy, dangerous. They lose their sense of perspective. They lose their sense of humor. They become nervous, psychotic bores. They even become killers."

"Human relationships didn't work anyhow. Only the first two weeks had any zing, then the participants lost their interest. Masks dropped away and real people began to appear: cranks, imbeciles, the demented, the vengeful, sadists, killers. Modern society had created its own kind and they feasted on each other. It was a duel to the death--in a cesspool."

"People with no morals often considered themselves more free, but mostly they lacked the ability to feel hate or love."

"Morals were restrictive, but they were grounded on human experience."

"Many a good man has been put under the bridge by a woman."

"Once a woman turns against you, forget it. They can love you, then something turns in them. They can watch you dying in a gutter, run over by a car, and they'll spit on you."

"I was drawn to all the wrong things: I liked to drink, I was lazy, I didn't have a god, politics, ideas, ideals. I was settled into nothingness; a kind of non-being, and I accepted it. I didn't make for an interesting person. I didn't want to be interesting, it was too hard. What I really wanted was only a soft, hazy space to live in, and to be left alone. On the other hand, when I got drunk I screamed, went crazy, got all out of hand. One kind of behavior didn't fit the other. I didn't care."

"Nothing was ever in tune. People just blindly grabbed at whatever there was: communism, health foods, zen, surfing, ballet, hypnotism, group encounters, orgies, biking, herbs, Catholicism, weight-lifting, travel, withdrawal, vegetarianism, India, painting, writing, sculpting, composing, conducting, backpacking, yoga, copulating, gambling, drinking, hanging around, frozen yogurt, Beethoven, Bach, Buddha, Christ, TM, H, carrot juice, suicide, handmade suits, jet travel, New York City, and then it all evaporated and fell apart. People had to find things to do while waiting to die. I guess it was nice to have a choice."

"All a guy needed was a chance. Somebody was always controlling who got a chance and who didn’t."

"And my own affairs were as bad, as dismal, as the day I had been born. The only difference was that now I could drink now and then, though never often enough. Drink was the only thing that kept a man from feeling forever stunned and useless. Everything else just kept picking and picking, hacking away. And nothing was interesting, nothing. The people were restrictive and careful, all alike. And I've got to live with these fuckers for the rest of my life, I thought. God, they all had assholes and sexual organs and their mouths and their armpits. They shit and they chattered and they were dull as horse dung. The girls looked good from a distance, the sun shining through their dresses, their hair. But get up close and listen to their minds running out of their mouths, you felt like digging in under a hill and hiding out with a tommy-gun. I would certainly never be able to be happy, to get married, I could never have children. Hell, I couldn't even get a job as a dishwasher."

"The problem was you had to keep choosing between one evil or another, and no matter what you chose, they sliced a little more off you, until there was nothing left. At the age of 25 most people were finished. A whole goddamned nation of assholes driving automobiles, eating, having babies, doing everything in the worst way possible, like voting for the presidential candidate who reminded them most of themselves. I had no interests. I had no interest in anything. I had no idea how I was going to escape. At least the others had some taste for life. They seemed to understand something that I didn't understand. Maybe I was lacking. It was possible. I often felt inferior. I just wanted to get away from them. But there was no place to go."

"Money is like sex. It seems much more important when you don't have any..."

"on the radio I heard the news of that day at least 6 times, I was well versed in world affairs. the remainder of the stations played a thin, sick music. the classical stations refused to come in clearly and when they did it was a stale repetition of standard and tiresome works. I turned the radio off. a strange whirling began in my head—it circled behind the forehead, clockwise... I began to wonder, is this what happens when one goes mad?"

"I was still proud of that moment back then when Jed handed me that pint and I drained a third of it with all the disciples watching. damn, there was no way it seemed we could ever lose but we did. and it took me 3 or 4 decades to move on just a little. and Jed, if you are still here tonight, (I forgot to tell you then) here's a thanks for that drink."

"there's a bluebird in my heart that wants to get out but I'm too tough for him, I say, stay in there, I'm not going to let anybody see you. ...I only let him out at night sometimes when everybody's asleep. ...he's singing a little in there, I haven't quite let him die ...and it's nice enough to make a man weep, but I don't weep,do you?"

"a woman can drop out of your life and forget you real fast. a woman can't go anywhere but UP after leaving you, honey."

"there were these people on the ground, they were reaching up their arms and trying to pull me down but they couldn't do it. I felt like pissing on them. they were so jealous. all they had to do was to work their way slowly up to it as I had done. such people think success grows on trees. you and I, we know better."

"Sometimes I felt that I didn’t even know who I was. All right, I’m Nicky Belane. But check this. Somebody could yell out, ‘Hey, Harry! Harry Martel!’ and I’d most likely answer, ‘Yeah, what is it?’ I mean, I could be anybody, what does it matter?"

"Man was born to die. What did it mean? Hanging around and waiting. Waiting for the ‘A train.’ Waiting for a pair of big breasts on some August night in a Vegas hotel room. Waiting for the mouse to sing. Waiting for the snake to grow wings. Hanging around."

"Hell was what you made it."

"Sex was a trap, a snare. It was for animals."

"Something was always after a man. It never relented. No rest, ever."

"the words have come and gone, I sit ill. the phone rings, the cats sleep. Linda vacuums. I am waiting to live, waiting to die. I wish I could ring in some bravery. it's a lousy fix"

"There's nothing to mourn about death any more than there is to mourn about the growing of a flower. What is terrible is not death but the lives people live or don't live up until their death. They don't honor their own lives, they piss on their lives. They shit them away. Dumb fuckers. They concentrate too much on fucking, movies, money, family, fucking. Their minds are full of cotton. They swallow God without thinking, they swallow country without thinking. Soon they forget how to think, they let others think for them. Their brains are stuffed with cotton. They look ugly, they talk ugly, they walk ugly. Play them the great music of the centuries and they can't hear it. Most people's deaths are a sham. There's nothing left to die."

"We're all going to die, all of us, what a circus! That alone should make us love each other but it doesn't. We are terrorized and flattened by trivialities, we are eaten up by nothing."

"LSD, yeah, the big parade – everybody's doin' it now. Take LSD, then you are a poet, an intellectual. What a sick mob. I am building a machine gun in my closet now to take out as many of them as I can before they get me."

"... don't wait for the good woman. She doesn't exist. There are women who can make you feel more with their bodies and their souls but these are the exact women who will turn the knife into you right in front of the crowd. Of course, I expect this, but the knife still cuts. The female loves to play man against man, and if she is in a position to do it there is not one who will not resist. The male, for all his bravado and exploration, is the loyal one, the one who generally feels love. The female is skilled at betrayal. and torture and damnation. Never envy a man his lady. Behind it all lays a living hell."

"I think that everything should be made available to everybody, and I mean LSD, cocaine, codeine, grass, opium, the works. Nothing on earth available to any man should be confiscated and made unlawful by other men in more seemingly powerful and advantageous positions. More often than not Democratic Law works to the advantage of the few even though the many have voted; this, of course, is because the few have told them how to vote. I grow tired of 18th century moralities in a 20th century space-atomic age. If I want to kill myself I feel that should be my business. If I go out and hold up gas stations at night to pay for my supply it is because the law inflates a very cheap thing into an escalated war against my nerves and my soul."

"If I'm an ass, I should say so. If I don't, somebody else will. If I say it first, that disarms them."

"For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stonewritten. We adjust to new conditions and discoveries. We are pliable. Love need not be a command or faith a dictum. I am my own God. We are here to unlearn the teachings of the church, state and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us."

"I found out that Hollywood is more crooked, dumber, crueler, stupider than all the books I've read about it. They didn't go deeply enough into how it lacks art, and soul, and heart— how it's really a piece of crap. There are too many hands directing, there're too many fingers in the pot, and they're all kind of ignorant about what they're doing. They're greedy, and they're vicious. So you don't get much of a movie."

"I'm on my porch 'cause I lost my house key. Pick up my book I read Bukowski."

"I was re-reading Bukowski when I decided to try a short story."

"Post Office by Charles Bukowski is the book I refer to when I want to confront the narrative voice at its barest, most honest, most unflattering—and most winning."

"Liebe, Arbeit und Wissen sind die Quellen unseres Lebens. Sie sollen es auch regieren."

"It is sexual energy which governs the structure of human feeling and thinking."

"Unless we proceed cautiously, there might well arise a few generations of mystics who conceive of the orgone metaphysically, divorced from non-living nature and who do not comprehend it from the standpoint of natural science. And it seems to me that we have more than enough mysticism as it is."

"The discovery of orgone energy was made through consistent, thorough study of energy functions, first in the realm of the psyche, and later in the realm of biological functioning."

"Rooting in work is crucial to any accomplishment. Rooting in mere enthusiasm will in the long run force illusory measures to keep the fires of empty enthusiasm going. And this makes politics and politicians."

"Most intellectual people do not believe in God, but they fear him just the same."

"I am well aware of the fact that the human race has known about the existence of a universal energy related to life for many ages. However, the basic task of natural science consisted of making this energy usable. This is the sole difference between my work and all preceding knowledge."

"Psychic health depends on orgastic potency, i.e., upon the degree to which one can surrender to and experience the climax of excitation in the natural sexual act. It is founded upon the healthy character attitude of the individual's capacity for love. Psychic illnesses are the result of a disturbance of the natural capacity for love."

"Psychic disturbances are the consequences of the sexual chaos of society. For thousands of years, this chaos has had the function of psychically subjecting man to the prevailing conditions of existence, of internalizing the external mechanization of life. It has served to bring about the psychic anchoring of a mechanized and authoritarian civilization by making man incapable of functioning independently."

"The vital energies regulate themselves naturally without compulsive duty or compulsive morality — both of which are sure signs of existing antisocial impulses."

"The character structure of modern man, who reproduces a six-thousand-year-old patriarchal authoritarian culture is typified by characterological armoring against his inner nature and against the social misery which surrounds him. This characterolgical armoring of the character is the basis of isolation, indigence, craving for authority, fear of responsibility, mystic longing, sexual misery, and neurotically impotent rebelliousness."

"Nature and culture, instinct and morality, sexuality and achievement become incompatible as a result of the split in the human structure. The unity and congruity of culture and nature, work and love, morality and sexuality, longed for from time immemorial, will remain a dream as long as man continues to condemn the biological demand for natural (orgastic) sexual gratification."

"The history of science is a long unbroken chain of elabo­ration, deviation, and rectification, re-creation, followed by reassessment, renewed deviation and rectification, and re­newed creation. It has been a long, arduous course, and we have hardly begun. It adds up to a mere two thousand years, interspersed with long arid stretches. The living world is hundreds of thousands of years old and will probably go on existing for many centuries to come. Life is constantly mov­ing forward t never backward. Life is growing ever more complex and its tempo is accelerating. Honest pioneer work in the field of science has always been and will continue to be, life's pilot. On all sides, life is surrounded by hostility. This puts us under an obligation."

"Scientific theory is a contrived foothold in the chaos of living phenomena."

"A living creature develops a destructive impulse when it wants to destroy a source of danger. In this case, the destruction or killing of the object is the biologically purposeful goal. The original motive is not pleasure in destruction. Rather the destruction serves the "life instinct"...and is an attempt to avoid anxiety and to preserve the ego in its totality. I destroy in a dangerous situation because I want to live and do not want to have any anxiety. In short, the impulse to destroy serves a primary biological will to live..."

"Every seemingly arbitrary destructive action is a reaction of the organism to the frustration of a gratification of a vital need, especially of a sexual need."

"Sexual anxiety is caused by the external frustration of instinctual gratification and is internally anchored by the fear of the dammed-up sexual excitation. This leads to orgasm anxiety, which is the ego's fear of the over-powering excitation of the genital system due to its estrangement from the experience of pleasure. Orgasm anxiety constitutes the core of the universal, biologically anchored pleasure anxiety. It is usually expressed as a general anxiety about every form of vegetative sensation and excitation, or the perception of such excitation and sensations. The pleasure of living and the pleasure of the orgasm are identical. Extreme orgasm anxiety forms the basis of the general fear of life."

"Only the liberation of the natural capacity for love in human beings can master their sadistic destructiveness."

"If, by being revolutionary, one means rational rebellion against intolerable social conditions, if, by being radical, one means "going to the root of things," the rational will to improve them, then fascism is never revolutionary. True, it may have the aspect of revolutionary emotions. But one would not call that physician revolutionary who proceeds against a disease with violent cursing but the other who quietly, courageously and conscientiously studies and fights the causes of the disease. Fascist rebelliousness always occurs where fear of the truth turns a revolutionary emotion into illusions."

"In its pure form, fascism is the sum total of all irrational reactions of the average human character. To the narrow-minded sociologist who lacks the courage to recognize the enormous role played by the irrational in human history, the fascist race theory appears as nothing but an imperialistic interest or even a mere "prejudice." The violence and the ubiquity of these "race prejudices" show their origin from the irrational part of the human character. The race theory is not a creation of fascism. No: fascism is a creation of race hatred and its politically organized expression. Correspondingly, there is a German, Italian, Spanish, Anglo-Saxon, Jewish and Arabian fascism."

"In the strictly Marxist sense, there is not even in Soviet Russia a state socialism but a state capitalism. According to Marx, the social condition "capitalism" does not consist in the existence of individual capitalists, but in the existence of the specific "capitalist mode of production", that is, in the production of exchange values instead of use values, in wage work of the masses and in the production of surplus value, which is appropriated by the state or the private owners, and not by the society of working people. In this strictly Marxist sense, the capitalistic system continues to exist in Russia. And it will continue to exist as long as the masses of people continue to lack responsibility and to crave authority."

"The elimination of individual capitalists and the replacement of private capitalism by state capitalism in Russia has not in the least altered the typical helpless and authoritarian character structure of the masses of people."

"It is obvious that the fascist mass pestilence, with its background of thousands of years, cannot be mastered with social measures corresponding to the past three hundred years. The discovery of the natural biological work democracy in international human intercourse is the answer to fascism. This will be no less true even if not one of the living sex-economists, orgone biophysicists or work democrats should live to see its general functioning and its victory over the irrationalism in social life."

"Revolutionary practice in any field of human existence develops by itself if one comprehends the contradictions in every new process; it consists in siding with those forces which act in the direction of progressive development. To be radical, according to Marx, means "going to the root of things." If one goes to the root of things, if one understands their contradictory character, the means of mastering the reaction become plain."

"What has to be explained is not the fact that the man who is hungry steals or the fact that the man who is exploited strikes, but why the majority of those who are hungry don’t steal and why the majority of those who are exploited don’t strike."

"The suppression of natural sexual gratification leads to various kinds of substitute gratifications. Natural aggression, for example, becomes brutal sadism which then is an essential mass-psychological factor in imperialistic wars."

"If the psychic energies of the average mass of people watching a football game or a musical comedy could be diverted into the rational channels of a freedom movement, they would be invincible."

"Work democracy is the natural process of love, work and knowledge which has always governed economy and the social and cultural life of man and always will, as long as there is a human society. Work democracy is the sum total of all naturally developed and developing life functions which organically govern rational human relationships."

"Work democracy is not an ideological system. Nor is it a "political" system which could be imposed on society by the propaganda of parties, individual politicians or ideological groups. There is not a single formal or political measure by which work democracy could be "established." One cannot establish work democracy the way one establishes a republic or a totalitarian dictatorship. The reason for this is simple:"

"Political ideological systems are based on conceptions of the natural life process. They may further or hinder the natural life process. They themselves, however, do not function at the roots of the social process. They may be democratic; in that case they further the natural human life process. They may be authoritarian and dictatorial; in that case they are its deadly enemy."

"Work democracy cannot be imposed on people as a political system. It depends on the consciousness on the part of the working people in all professions of their responsibility for the social process. This consciousness may be present or it may grow in an organic manner, like a tree or an animal organism. The growth of this consciousness of social responsibility is the most important prerequisite for the prevention of the cancer-like growth of political systems in the social organism. If they are allowed to grow, they will sooner or later bring about social chaos. Furthermore, such consciousness of responsibility alone will, in the course of time, bring the institutions of human society into harmony with the natural functions of work democracy. Political systems come and go without stopping or fundamentally changing the social process. But the pulse of human society would stop and not return should the natural life functions of love, work and knowledge cease for only one day."

"Political irrationalism which infests, deforms and destroys our lives, is — in the strictly psychiatric sense — a perversion of social life, caused by the ostracizing of the natural life functions and by their exclusion from the determination of social life."

"Natural work democracy is politically neither "left" nor "right." It embraces anyone who does vital work; for this reason, its orientation is only and alone forward. It has no inherent intention of being against ideologies, including political ideologies. On the other hand, if it is to function, it will be forced to take a firm stand, on a factual basis, against any ideology or political party which puts irrational obstacles in its path. Yet, basically, work democracy is not "against," as is the rule with politics, but "for"; for the formulation and solution of concrete tasks."

"What is new in work democracy? Neither the idea that democracy is the best possible form of social living nor the idea that work and consumption are the natural basis of social existence. Neither its anti-dictatorial orientation, or its will to fight for the natural rights of all working individuals of all nations. All these demands, ideals and programs have been advocated for centuries in liberal, socialist, early communist and other political organizations. What is new in work democracy is that its exponents neither founded political parties in order to enforce a work-democratic organization, nor were content with a mere ideological reiteration of these old demands, ideals and programs. What is new is that the work democrats asked themselves, scientifically, why it was that thus far all democratic demands, ideals and programs have failed and, both in Europe and Asia, had to give way to reactionary dictatorships. What is new in work democracy is: that for the first time in the history of sociology a possible future order of human society is deduced not from ideologies or from conditions yet to be created, but from processes which are naturally given and which have always been in operation. What is new in it is the renunciation and rejection of any kind of politics and demagogy. New is that, instead of the working masses of people being relieved of social responsibility, they are being burdened with it. Further, that the work democrats have no political ambitions nor are allowed to develop any. Further, that it consciously develops formal democracy — which means merely the voting for ideological representatives without any further responsibility on the part of the voter — into genuine, factual and practical democracy on an international scale; a democracy which is borne, in progressive organic development, by the functions of love, work and knowledge."

"Work-democracy adds a decisive piece of knowledge to the scope of ideas related to freedom. The masses of people who work and bear the burden of social existence on their shoulders neither are conscious of their social responsibility nor are they capable of assuming the responsibility for their own freedom. This is the result of the century-long suppression of rational thinking, the natural functions of love, and scientific comprehension of the living. Everything related to the emotional plague in social life can be traced back to this incapacity and lack of consciousness. It is work-democracy's contention that, by its very nature, politics is and has to be unscientific, i.e., that it is an expression of human helplessness, poverty, and suppression."

"Only a work democracy can create the foundation of genuine freedom. Long experience in sociological disputes leads me to expect that a great many people will take offense at the disclosure of this miscalculation. It makes the highest demands on people's will to veracity; it puts a heavy burden on everyday living; it places all social responsibility on those who work, be it in the factory, in the office, on the farm, in the laboratory, or wherever."

"This is a painful bit of truth: Fascism, in the form of irresponsibility, is present in the masses of all countries, nations and races. Fascism is the result of thousands of years of warping of the human structure. It could have developed in any nation. It is not a specific German or Italian character trait. It works in every mortal."

"If "freedom" means, first of all, the responsibility of every individual for the rational determination of his own personal, professional and social existence, then there is no greater fear than that of the establishment of general freedom. Without a thoroughgoing solution of this problem there never will be a peace lasting longer than one or two generations. To solve this problem on a social scale, it will take more thinking, more honesty and decency, more conscientiousness, more economic, social and educational changes in social mass living than all the efforts made in previous and future wars and post-war reconstruction programs taken together."

"In the course of thousands of years of mechanical development, the mechanistic concept, from generation to generation, has anchored itself deeply in man's biological system. In so doing, it actually has altered human functioning in the sense of the machine-like. In the process of killing his genital function, man has become biologically rigid. He has armored himself against that which is natural and spontaneous within him, he has lost contact with the biological function of self-regulation and is filled with a strong fear of that which is alive and free."

"Work democracy does not wish to prevent or prohibit anything. Its only intention is the fulfilment of the biological life functions, of love, work and knowledge."

"The fact that political ideologies are tangible realities is not a proof of their vitally necessary character. The bubonic plague was an extraordinarily powerful social reality, but no one would have regarded it as vitally necessary."

"It is an essential part of our social tragedy that people, like farmers, the industrial workers, the medical profession, etc., influence the social process not only by their work, but also — and even predominantly — by political ideologies. For political activity hampers objective, rational activity; it splits professional organizations into warring ideological groups; it disorganizes the industrial workers: it restricts the work of the physician and harms the patients, etc. In brief, political activity prevents precisely what it pretends to achieve: peace, work, security, international cooperation, objective expression of opinion, freedom of belief, etc."

"MAN IS FUNDAMENTALLY AN ANIMAL. Animals, as distinct from man, are not machine-like, not sadistic; their societies, within the same species, are incomparably more peaceful than those of man. The basic question, then is: What has made the animal, man, degenerate into a machine? When I say "animal," I do not mean anything bad, cruel or "base"; I am stating a biological fact. Man has developed the peculiar concept that he is not an animal at all, but, well — man; a creature which long since has shed that which is "bad," which is "animal." He demarcates himself in all possible ways from the bad animal and points, in proof of his "being better," to culture and civilization which distinguish him from the animal. He shows, in his whole behavior, his "theories of values," his moral philosophies, his "monkey trials" and such, that he does not want to be reminded of the fact that basically he is an animal, an animal, furthermore, which has much more in common with the "animal" than with that being which he asserts to be and dreams of being. The theory of the German Übermensch has this origin. Man shows by his maliciousness, his inability to live in peace with his kind, his wars, that what distinguishes him from the other animals is only his unbounded sadism and the mechanical trinity of the authoritarian concept of life, mechanistic science and the machine. If one looks at the results of civilization as they present themselves over long periods of time, one finds that these contentions of man are not only erroneous; more than that, they seem to be made expressly for the purpose of making man forget that he is an animal."

"The cry for freedom is a sign of suppression. It will not cease to ring as long as man feels himself captive. As diverse as the cries for freedom may be, basically they all express one and the same thing: The intolerability of the rigidity of the organism and of the machine-like institutions which create a sharp conflict with the natural feelings for life. Not until there is a social order in which all cries for freedom subside will man have overcome his biological and social crippling, will he have attained genuine freedom. Not until man is willing to recognize his animal nature — in the good sense of the word — will he create genuine culture."

"Under the influence of politicians, masses of people tend to ascribe the responsibility for wars to those who wield power at any given time. In World War I it was the munitions industrialists; in World War II it was the psychopathic generals who were said to be guilty. This is passing the buck. The responsibility for war falls solely upon the shoulders of these same masses of people, for they have all the necessary means to avert war in their own hands. In part by their apathy, in part by their passivity, and in part actively, these masses of people make possible the catastrophes under which they themselves suffer more than anybody else. To stress this guilt on the part of masses of people, to hold them solely responsible, means to take them seriously. On the other hand, to commiserate masses of people as victims, means to treat them as small, helpless children. The former is the attitude held by genuine freedom-fighters; the latter the attitude held by the power-thirsty politicians."

"Rulers and generals muster their troops. Magnates muster the sums of money which give them power. The fascist dictators muster the irrational human reactions which make it possible for them to attain and maintain their power over the masses. The scientists muster knowledge and means of research. But, thus far, no organization fighting for freedom has ever mustered the biological arsenal where the weapons are to be found for the establishment and the maintenance of human freedom. All precision of our social existence notwithstanding, there is as yet no definition of the word freedom which would be in keeping with natural science. No word is more misused and misunderstood. To define freedom is the same as to define sexual health. But nobody will openly admit this. The advocacy of personal and social freedom is connected with anxiety and guilt feelings. As if to be free were a sin or at least not quite as it should be. Sex-economy makes this guilt feeling comprehensible: freedom without sexual self-determination is in itself a contradiction. But to be sexual means — according to the prevailing human structure — to be sinful or guilty. There are very few people who experience sexual love without guilt feeling. "Free love" has acquired a degrading meaning: it lost the meaning given it by the old fighters for freedom. In films and in books, to be genital and to be criminal are presented as the same thing."

"For a decade, the politics of the European dictators was unrivalled. In order to comprehend the essence of politics, one only has to remember that it was a Hitler who, for many years, was able to keep the world breathless. Hitler as a political genius was a magnificent unmasking of the essence of politics in general. With Hitler, politics reached the peak of its development. We know what were its fruits and what was the reaction of the world. In brief, I believe that the twentieth century, with its gigantic catastrophes, ushers in a new social era, an era free of politics. It remains to be seen what part politics will play in the eradication of the political emotional plague and what part the consciously organized functions of love, work and knowledge."

"You worship the Christ child. The Christ child was born of a mother who had no marriage certificate. What you worship in the Christ child, you poor little marriage-ridden man, is your own yearning for sexual freedom!"

"They call you "Little Man", "Common Man"; they say a new era has begun, the "Era of the Common Man". It isn't you who says so, Little Man. It is they, the Vice Presidents of great nations, promoted labour leaders, repentant sons of bourgeois families, statesman and philosophers. They give you your future but don't ask about your past."

"I have never heard you complain: "You promote me to be the future master of myself and the world, but you don't tell me how one is to be the master of oneself, and you don't tell me the mistakes in my thinking and my actions.""

"Every physician, shoemaker, mechanic or educator must know his shortcomings if he is to do his work and make his living. For some decades, you have begun to play a governing role on this earth. It is on your thinking and your actions that the future of humanity depends. But your teachers and masters do not tell you how you really think and are; nobody dares to voice the one criticism of you which could make you capable of governing your own fate. You are "free" only in one sense: free from education in governing your life yourself, free from self-criticism."

"You let men in power assume power "for the Little Man". But you yourself remain silent. You give men in power or impotent people with evil intentions the power to represent you. Only too late do you realize that again and again you are being defrauded."

"See yourself as you really are. Listen to what none of your leaders and representatives dares tell you: You are a "little, common man." Understand the double meaning of these words: "little" and "common." Don't run. Have the courage to look at yourself!"

""What right do you have to tell me things?" I can see this question in your apprehensive look. I hear this question from your impertinent mouth, Little Man. You are afraid to look at yourself, you are afraid of criticism, Little Man, just as you are afraid of the power they promise you. You would not know how to use this power. You dare not think that you ever might experience your self differently: free instead of cowed; open instead of tactical; loving openly instead of like a thief in the night. You despise yourself Little Man. You say: "Who am I to have an opinion of my own, to determine my own life and to declare the world to be mine?" You are right: Who are you to make a claim to your life?"

"You are different from the really great man in only one thing: The great man, at one time, also was a very little man, but he developed one important ability: he learned to see where he was small in his thinking, and actions. Under the pressure of some task which was dear to him he learned better and better to sense the threat that comes from his smallness and pettiness. The great man, then, knows when and in what he is a little man."

"The Little Man does not know that he is little, and he is afraid of knowing it. He covers up his smallness and narrowness with illusions of strength and greatness, of others' strength and greatness. He is proud of his great generals but not proud of himself. He admires thought which he did not have and not the thought he did have. He believes in things all the more thoroughly the less he comprehends them, and does not believe in the correctness of those ideas which he comprehends most easily."

"Your liberators tell you that that your suppressors are Wilhelm, Nikolaus, Pope Gregory the Twenty Eighth, Morgan, Krupp or Ford. And your "liberators" are called Mussolini, Napoleon, Hitler and Stalin. I tell you: "Only you yourself can be your liberator!""

"This sentence makes me hesitate. I contend to be a fighter for pureness and truth. I hesitate, because I am afraid of you and your attitude towards truth. To say the truth about you is dangerous to life."

"My intellect tells me: "Tell the truth at any cost." The Little Man in me says: "It is stupid to expose oneself to the little man, to put oneself at his mercy. The Little Man does not want to hear the truth about himself. He does not want the great responsibility which is his. He wants to remain a Little Man. He wants to remain a Little Man, or wants to become a little great man. He wants to become rich, or a party leader, or commander of a legion, or secretary of the society for the abolition of vice. But he does not want to assume responsibility for his work...""

"You are afraid of life, Little Man, deadly afraid. You will murder it in the belief of doing it for the sake of "socialism," or "the state," or "national honor," or "the glory of God.""

"The kindly individual believes that all people are kindly and act accordingly. The plague individual believes that all people lie, swindle, steal and crave power. Clearly, then, the living is at a disadvantage and in danger."

"You beg for happiness in life, but security is more important to you, even if it costs you your spine or your life. Your life will be good and secure when aliveness will mean more to you than security; love more than money; your freedom more than party line or public opinion; when your thinking will be in harmony with your feelings; when the teachers of your children will be better paid than the politicians; when you will have more respect for the love between man and woman than for a marriage license."

"You will no longer believe that you "don't count." You will know and advocate your knowledge that you are the bearer of human society. Don't run away. Don't be afraid. It is not so terrible to be the responsible bearer of human society. Inflated leaders would have no soldiers and no arms if you clearly knew, and stood up for your knowledge, that a field has to yield wheat and a factory furniture or shoes, and not arms."

"You are Great, Little Man, when you are not small and petty. You are great when you carry on your trade lovingly, when you enjoy carving and building and painting and decorating and sowing, when you enjoy the blue sky and the deer and the dew and music and dancing, your growing children and the beautiful body of your woman or your man, when you learn to understand and think about life."

"Follow the voice of your heart, even if it leads you off the path of timid souls. Do not become hard and embittered, even if life tortures you at times. There is only one thing that counts: to live one's life well and happily..."

"The absolute and static were even taken over by such dynamically oriented psychological schools as the Freudian in the form of the permanent unconscious ideas. In Jung, the unconscious psychic life was enlarged to the static "racial unconscious" and to the static "collective unconscious". Along with the static viewpoint, these psychologies took over the idea of guilt, even after their separation from philosophy. In so doing, they fell into a cul de sac from which there was no way out."

"No man-made law ever, no matter whether derived from the past or projected onto a distant, unforeseeable future, can or should ever be empowered to claim that it is greater than the Natural Law from which it stems and to which it must inevitably return in the eternal rhythm of creation and decline of all things natural. This is valid, no matter whether we speak in terms such as "God," "Natural Law," "Cosmic Primordial Force," "Ether" or "Cosmic Orgone Energy.""

"The present critical state of international human affairs requires security and safety from nuisance interferences with efforts toward full, honest, determined clarification of man's relationship to nature within and without himself; in other words, his relationship to the Law of Nature. It is not permissible, either morally, legally, or factually, to force a natural scientist to expose his scientific results and methods of basic research in court. This point is accentuated in a world crisis where biopathic men hold in their hands power over ruined, destitute multitudes."

"Inquiry in the realm of Basic Natural Law is outside the judicial domain of this or ANY OTHER KIND OF SOCIAL ADMINISTRATION ANYWHERE ON THIS GLOBE, IN ANY LAND, NATION, OR REGION. Man's right to know, to learn, to inquire, to make bona fide errors, to investigate human emotions must, by all means, be safe, if the word FREEDOM should ever be more than an empty political slogan. 11px|frameless QOTD 2007·11·03 Sound file"

"My discovery of the Life Energy is today widely known nearly all over the globe, in hundreds of institutions, whether acclaimed or cursed. It can no longer be stopped by anyone, no matter what happens to me."

"On March 20, 1956, 10 P.M. a thought of a very remote possibility entered my mind, which I fear will never leave me again. Am I a spaceman? Do I belong to a new race on earth, bred by men from outer space in embraces with earth women? Are my children offspring of the first interplanetary race? Has the melting-pot of interplanetary society already been created on our own planet, as the melting-pot of all earth nations was established in the U.S.A. 190 years ago? … What inspired this thought? It was seeing the science-fiction film The Day the Earth Stood Still, about a spaceman who comes to Earth in a flying saucer to save us from self-destruction in a nuclear war. … All through the film I had a distinct impression that it was a bit of "my story" which was depicted there, even the actor's expressions and looks reminded me and others of myself as I had appeared 15 to 20 years ago."

"It is not beyond actual possibilities that men from outer space have landed (or will in the future land) on earth and have begun to breed here for whatever reason they may have had."

"Easy contact was made on that fateful day with what obviously turned out to be a heretofore unknown type of UFO. I had hesitated for weeks to turn my cloudbuster pipes toward a "star," as if I had known that some of the blinking lights hanging in the sky were not planets or fixed stars but SPACE machines. With the fading out of the two "stars," the cloudbuster had suddenly changed into a SPACEGUN. From then onward, too, our approach to the problem of space became positive, affirmative, confident in using our carefully screened data."

"I had directed drawpipes, connected with the deep well, toward an ordinary star, and the start had faded out four times. There was no mistake about it. Three more people had seen it. There was only one conclusion: The thing we had drawn from was not a star. It was something else; a UFO."

"I left behind me an age which had finally got hold of a little corner of the Freudian thought system, but had completely thrown overboard Freud's courage to stand alone, his adherence to some basic truth, his penetrating sense of what is right regardless— in other words, the complete abandonment of basic research of human emotions to petty little nuisance considerations such as career, easy money, easy recognition by institutions which owed their very existence to the evasion of the very facts of life they pretended, falsely, to disclose. p. n4"

"The fact that Freud did not offer any scientific proof for the libido theory, even though he predicted it would be forthcoming, and the attenuation that resulted from his later speculations, left his disciples with little to sustain them. As a result, they have gradually abdicated, despite some idolatrical lip service in their theoretical discussions — "a formal obeisance to the past" — and they have offered little, if any, opposition to the concerted effort now being directed against the energy theory, the most viable aspect of Freudian psychoanalysis. p. n9"

"Nothing can change as long as man is armored, since every misery stems from man's armoring and immobility which creates the fear of living, motile living. The orgonomic approach is neither political nor sociological alone; it is not psychological; it grew out of the criticism and correction of the psychological assumptions of psychoanalysis of an absolute unconscious, of the unconscious being the ultimate giveness in man, etc., and out of the introduction of bio-psychiatry into socio-economic thinking. It is biological and biosocial, resting on the discovery of the Cosmic Energy. p. 300"

"On top of the world, Looking over the edge, You could see them coming. You looked too small In their big, black car, To be a threat to the men in power."

"A woman stopped by Orgonon to meet the man she said had saved her life. She had been diagnosed as having incurable cancer, she told Reich; accepting her fate, she had put her affairs in order and decided to enjoy what life was left to her. But then she heard about his accumulator and tried it. Now the cancer was gone. Ross says that Reich listened to the woman's story, then told her bluntly: "I didn't save your life. You changed your life when you thought you were going to die. You started to have fun, to let out the things you had kept pressed down inside you. You saved your life." Ross paused and looked sad for the only time in the interview. "I can't see to this day," he said, "how the FDA called that man a fraud.""

"He was a friendly man … he didn't act higher than you. You could talk to him, joke with him. Except when he was working. Then no interruptions."

"I tried the accumulators, but I didn't feel anything. The Doctor would ask me about it — "You still don't feel anything, "Mr. Ross?" — and I'd say, "Maybe it's like Christian Science, you have to believe in it." Then he'd say, "You don't see us praying here, do you?""

"(Gardner) writes about various kinds of cranks with the conscious superiority of the scientist, and in most cases one can share his sense of the victory of reason. But after half a dozen chapters this non-stop superiority begins to irritate; you begin to wonder about the standards that make him so certain he is always right. He asserts that the scientist, unlike the crank, does his best to remain open-minded. So how can he be so sure that no sane person has ever seen a flying saucer, or used a dowsing rod to locate water? And that all the people he disagrees with are unbalanced fanatics? A colleague of the positivist philosopher A. J. Ayer once remarked wryly "I wish I was as certain of anything as he seems to be about everything". Martin Gardner produces the same feeling."

"Dr. Wilhelm Reich was condemned for unscientific claims by the Food and Drug Administration in 1956 because of his theories about sexual freedom and his discovery of an alleged "orgone" energy. He quickly became the most world-famous victim of the FDA's quest to impose One True Faith on medical practice in the United States, because the Feds not only destroyed all the equipment in Dr. Reich's experimental laboratory but burned all his books, too, in an incinerator, and then they put him in jail where he died of a heart attack. Since many disapprove of this unconstitutional way of silencing heresy, Dr. Reich has remained a center of controversy. … In addition to his bio-physical heresies, Dr. Reich vastly offended many people by his sociological theory, which holds that fascism is just an exaggerated form of the basic structure of sex-negative societies and has existed under other names in every civilization based on sexual repression. In this theory, the character and muscular armor of the average citizen — a submissive and frightened attitude anchored in body reflexes — causes the average person to want a strong authority figure above them. Tyranny, in this model, is not created by tyrants alone but by neurotic masses who want tyrants."

"I really dread serious people. Especially serious, dogmatic people. I regard them as sort of what Reich called the emotional plague. I regard them as very dangerous."

"He had a great capacity to arouse irrational hatred obviously, and that's because his ideas were radical in the most extreme sense of the word "radical." His ideas have something to offend everybody, and he ended up becoming the only heretic in American history whose books were literally burned by the government. Timothy Leary spent five years in prison for unorthodox scientific ideas. Ezra Pound spent 13 years in a nuthouse for unorthodox political and economic ideas. Their books were not burned. Reich was not only thrown in prison, but they chopped up all the scientific equipment in his laboratory with axes and burned all of his books in an incinerator. Now that interests me as a civil liberties issue. When I started studying Reich's works, I went through a period of enthusiasm, followed by a period of skepticism, followed by a period of just continued interest, but I think a lot of his ideas probably were sound. A lot probably were unsound. And, I'm not a Reichian in the sense of somebody who thinks he was the greatest scientist who ever lived and discovered the basic secrets of psychology, physics and everything else, all in one lifetime. But I think he has enough sound ideas that his unpopular ideas deserve further investigation."

"Wilhelm Reich has been incredibly misunderstood and maligned, and almost everything he has written has been misinterpreted. Particularly is this true of his sexual theories. The usual distortion is that he advocated "free" sexual expression - "obey that impulse" - amounting to a wild and frantic promiscuity ever seeking a mystical, ecstatic orgasm that is supposed to cure all neuroses and even physical ills. This could, presumably, be accomplished by sufficient practice and knowledge, and it would free everyone of his inhibitions and repressions. In order to achieve this end and, incidentally, to satisfy their own countertransference needs, Reich and his followers were said to masturbate their patients and to have sexual relations with them. (It was never explicitly stated whether homosexual relations were included; if not, then half of the patients must have felt neglected.) In any event, they conjured up an exceptional sexual prowess and lack of discrimination on the part of Reich and his followers. This distortion, of course, came from the sex-starved neurotic longing of some of the reviewers and readers of orgonomic literature, and surprisingly, even more from those who knew nothing of Reich and his writings. It was not based on anything Reich ever wrote or practiced. Actually, medical orgonomy as developed by Reich is a rather puritanical discipline. [Footnote 1] True, not entirely in keeping with the social mores of armored man, but puritanical nevertheless."

"Reich was originally a strict Freudian and accepted Freud's theories, particularly regarding the libidinal development through the oral, anal, phallic, and genital stages and the concept of psychic energy. This concept holds that an individual is born with a given amount of psychic energy so that, the more it is bound up in fixation and repression at the various stages of growth, the less remains free for adult adjustment. Reich, I however, came to disagree with Freud on two important issues. Freud believed that culture and instinct were antithetical and that the baby was born with both libidinal and destructive drives. He believed, thus, that the destructive drive legitimately required repression for an orderly society and that, in the last analysis, society was correct in imposing such restrictions - otherwise, there would be chaos. Reich believed that the baby was born without destructive drives and with only the primary libidinal (love) drive, and that he was capable of regulating himself if allowed to function naturally. He believed that the destructive drives were a result of the repression of the libido, which then built up tension and pressure that could express themselves only forcefully and brutally. In this view, society is wrong in restricting the natural drives of the child, for it thus forces on him irrational and neurotic behavior. To Freud, psychic energy (or the libido) was simply a working hypothesis. Reich believed it was a real energy that required adequate discharge in order for a person to avoid the buildup of tension. He, eventually, was able to demonstrate this energy experimentally. If repression occurred, this energy was held back in muscular contraction (the armor). The contraction of the musculature tended to restrict and immobilize the body and became the somatic core of neuroses, making full orgastic discharge impossible."

"In the Polyclinic, Reich had the opportunity to study, with his students, hundreds of patients who came for treatment and to evaluate Freud's assertion that, when the unconscious conflicts were made conscious, the symptoms disappeared. He found that this did not always occur. Some of the most thoroughly analyzed cases remained in their neurotic morass or relapsed shortly. The problem then was to find out why. What factor was missing in the uncured cases that must be present in the cured ones? This factor proved to be that the latter had attained a satisfying sexual life, while the former had not. During analysis, symptoms frequently improved when the patient had a satisfying sexual experience or even masturbated with pleasure. Genital release was, therefore, necessary to maintain health. This did not mean that the uncured cases remained in abstinence, as many of them did have a sexual life. At that time, analysts simply took the patient's word for it that his sexual life was adequate and refrained from detailed probing. Reich found that all these patients suffered from sexual inadequacy consisting of premature ejaculation or orgastic impotence in the male and anesthesia or absence of orgasm in the female. The cured cases regularly achieved a pleasurable orgasm with total involvement of the body. This brought in the quantitative factor of discharge of libido or excess energy. This was significant, as it meant that the libido, which Freud had postulated as a psychic concept, is a reality. The libido must be a real energy which, unless discharged at more or less regular intervals, increases in the body, causing tension, and exciting the vegetative and vasomotor systems, causing nervousness, irritability, and other symptoms."

"Reich could only conclude that sex, which was formerly believed to be solely for reproductive purposes, had the vitally important function of maintaining a stable energy level within the organism."

"Reich found in his research among the youth that only one-third were emotionally prepared for a sexual life, and one-third needed considerable information and counseling, while the remaining third required extensive therapy. It 's true that the majority of youth today have grown up with a better attitude toward sex but most without sufficient responsibility toward it."

"Reich believed that we needed to develop a whole new concept of sexuality. He viewed the body as an energy system in a constant state of expansion and contraction or pulsation (seen most easily, in the pulse and respiration)."

"Reich believed that, from the time of birth, everyone is endowed with the sexual capacity which is necessary to maintain a stable energy level in the organism and prevent stasis."

"Science is a field which grows continuously with ever expanding frontiers. Further, it is truly international in scope. Any particular advance has been preceded by the contributions of those from many lands who have set firm foundations for further developments. The Nobel awards should be regarded as giving recognition to this general scientific progress as well as to the individuals involved. Further, science is a collaborative effort. The combined results of several people working together is often much more effective than could be that of an individual scientist working alone."

"... I can't work well under the conditions at Bell Labs. Walter and I are looking at a few questions relating to point-contact transistors, but Shockley keeps all the interesting problems for himself."

"On the morning of 1 November 1956 the US physicist John Bardeen dropped the frying-pan of eggs that he was cooking for breakfast, scattering its contents on the kitchen floor. He had just heard that he had won the Nobel Prize for Physics along with William Shockley and Walter Brattain for their invention of the transistor. That evening Bardeen was startled again, this time by a parade of his colleagues from the University of Illinois marching to the door of his home bearing champagne and singing "For He's a Jolly Good Fellow"."

"John Bardeen was an avid golfer and a good one. Whenever possible, he sought out golf courses during research or consulting trips. According to the stories, he was as proud of hitting a "hole in one" as he was to win a second Nobel Prize."

"I found that I simply couldn't take fantasy seriously, so it became humourous, and continued from there. I turned my home state of Florida into the Land of Xanth."

"I retaliated by visiting on them all manner of mischief, but I concluded, after some centuries of chronic relapsing on their part, that rage and punishment was not the best way to hold a clientele. It is only the most primitive of mortals who is swayed by that sort of thing."

"I realized suddenly that I was in an impossible situation, and there was really no way out. No acceptable way. I could not go on — so I stopped."

"If you reward bad behavior, you get more of it."

"A politician's words reveal less about what he thinks about his subject than what he thinks about his audience."

"Football combines the two worst things about America: it is violence punctuated by committee meetings"

"Byrd [former Senator Robert Byrd of West Virginia] rose to his current eminence from conditions of severe poverty, and he represents a poor state, so perhaps some of his grasping should be forgiven. Some, but not this egregious sort. His career has become a caricature of a particularly crass and cynical theory of representation. The theory is that election to Congress is tantamount to being dispatched to Washington on a looting raid for the enrichment of your state or district, and no other ethic need inhibit the feeding frenzy."

"There is an elegant memorial in Washington to Jefferson, but none to Hamilton. However, if you seek Hamilton's monument, look around. You are living in it. We honor Jefferson, but live in Hamilton's country, a mighty industrial nation with a strong central government."