Terra Nostra - Opening

I THE OLD
WORLD

FLESH, SPHERES, GRAY EYES
BESIDE THE SEINE

Incredible, the first animal that dreamed of another animal. Monstrous the first vertebrate that succeeded in standing on two feet and thus spread terror among the beasts still normally and happily crawling close to the ground through the slime of creation. Astounding the first telephone call, the first boiling water, the first song, the first loincloth.

TERRA
NOSTRA

CARLOS
FUENTES

TRANSLATED FROM THE SPANISH BY
MARGARET SAYERS PEDEN
FARRAR.STRAUS.GIROUX
NEW YORK

FOR SYLVIA

Translation copyright &copy 1976 by Farrar, Straus and Giroux, Inc.
Originally published in Spanish, copyright &copy 1975 by
Editorial Joaquin Mortiz, S.A., Mexico
First printing, 1976
All rights reserved
Printed in the United States of America
Published simultaneously in Canada by McGraw-Hill Ryerson Ltd., Toronto
Designed bby Cynthia Krupat

Malbec Verbs

Malbec Verbs

a bottle of malbec - in  your hands,
this is the moment - we know
kyle and sara love to be here
but now there is a smile on
your lips,
maybe it's better this way!
laughter, instigator:
bottle bleeds the work,
the mustard seed
in your hair
shines like a fleck of gold
it's been this way forever
....like the sand of the ocean
in the hollow of your knees
and million little suns glowing -
little honey-discs -
on your skin, licking
the blue skies moving
under your eyes closed
while your sleep lay heavy
on my chest
... these waves come very close
till they sweep us
agitating, swirling -
maybe sara likes to be here
or is it better this way?
listening to Destroyer crying
his british columbianness
in the malbec-heavy red-blur
that cannot save the
scintillation of aching
time-splinters,
gravitating into a vortex
of a little deathly pain:
the pleasure that
we abide by
into letting words
suck our breath:
our gathering song

Larva - Closing

((What happened? Nothing. Surely just the fuses have blown...))

Larva - pg. 314

3. Motherato cuntabile of a cunning linguist:
Chop-chops! Chattering around her chewy chichi. The chunky chatterbox didn't speak any Spanish but she got excited when he whispered dirty things in her chamfered conch, cheat! chat! chaw! chewing the fat with his mouth chock-full: "a la chacha chocha el chucho le achucha el chocho, chow! chow! asi con el chicheo y chupeteo y chucheo hasta que le de el chock a la muy rechupeteada achuchona." A trnchscription of this churlish chainsaw Spanish chapter might go like this: the pooch chews the chunky chick's cunt, chow chow! with his chortle chomp and chunter until, chain reaction! he gives the shock to the choice chick. Charming! Again please! [For a jarring change of joke, the jongleur jerked her into a joust of j's that jangled and jolted with jagged jabs ...]

Larva - pg. 218

1. The palpitating pillow ..:
Heartache! beating like a runway horse when she rested her head on your chest.

Larva - pg. 502

Ah, she gave in, she was bound to. But prudent and neat (not like some beasts I know ...), she stretched a towel over the bed. And she, hop! on top. [Air hostage.] In the reddish shadows. Earning more redwings? Courage! Red badgering ...] Yes red see red ... And opening [Sham! ham! for ash!] with your babbling. Go down, Mozarab ... Honey, honey moan ... [Irrumer en miel : honey-linguist, rumi-mating ...] With honeyed lips? By the light of the golden moon ... And she urges you on [We must go where Allah commands], caresses you Come on, come on ... And then [Eden den] the doors of heaven open [Al Kadr! though it doesn't coincide with the calendar] when she brazenly embraces you, red-hot. Restless pleasure! Paradiepurgatoryhell, what a mixup! with her moans ahhh and scratching bites. She nearly flays you as she lays you ...

Larva - pg. 501

On the nearly bald boughs, frozen flakes twunkled and titillated.

Larva - pg. 203

At the same time the houris in their Arabian babble: Recant! Drunkard! My alcoholic Almoravid sacked me ... Guay! and as for me, the mad Muslim reamed my tush ... What about me, the spoofing clown with his spear ... Me too! The crass kaffir with his crankshaft ... And me! the blockhead with his trowel ... And at me in my mortar with his pesky pestle ... He mauled me with mallet and machete, that macho ... The muleteer haltered me and saddled me and Get 'em up! and whipped me on the beanie ... And me, lashing me, Vixen! Vixen! in my scarlet pouch ... And all over me, that ragman with his trifle in my knickknack, his odd in my end ... And the pig put me in his pigsty, wallowing and corkscrewing me ... ⁸ And from loop to lupine ... ⁹ From Islam to I slam like a magnetic imam pointing to Mecca, ¹⁰ the alcalde of Zalemas salaaming and cajoling his almeh ... My bride, would you catch this lemon? And that commanding Cid¹¹ with his hest on hest! grabbing my lemons ... Oranges! And my apricots ... (Another impeachment?)

7. Avid for divan love:
Or Moor's armour.

8. From Belle to Belle, the belle-buster:
Bah. Belle epoque. Dancing damsels from polka to polka, the pig had a gland ol' time ...

9. Lupine!?:
Yes. Pussywiill or pussywon't.

10. Make a Mecca, maniac:
To the Mechanical Bride. Allahmerican!

11. Acid Cid?:
Cite acid cider!

Larva - pg. 188

10. Spainful experience?:
This Hispanacea of bread and bulls, blood and sand ... Jeers and shouts in this festival of bullherds.

Larva - pg. 188

9. Mashallah, dead souls on march:
Mock macabre? / Arab, kamerad: dare! Makbara ... (Camaraderie cum
rowdy and companion cum companion in holy company to the sementery...)

Larva - pg. 473

One must travel far to love one's home.

Larva - pg. 87

Hip! Accrete! Hip! Falstaff with interrupted hiccups. Manege a trois! and he leaped from his wicker basket. I hope good lies in odd numbers ... (False toff! Falstevedore!!!))

Larva - pg. 66

Sitting up he saw two naked demons, a fat one and a skinny one, panting, tongue-and-grooving away at the foot of the bed.
-- That you, Emil?
-- No! Let sleeping dogs lie ...

Phaedrus

But souls which fall behind and lose their vision of the truth, and are for some unfortunate reason or another weighed down by being filled with forgetfulness and weakness, lose their wings thanks to this burden and fall to earth. At this point they are subject to a law that they are not to be planted into the bodies of animals in their first incarnation. The souls which have seen the most are to enter the seeds of men who will become philosophers, lovers of beauty, men of culture, men who are dedicated to love; the second group those of law-abiding kings or military commanders or civic leaders; the third group those of politicians, estate-managers or businessmen; the fourth group those of men who love exercising in a gymnasium or future experts in bodily health; the fifth element will live as prophets or as initiators into one of the mystery cults; the sixth group will most suitably live as poets or some other kind of representative artist, the seventh as artisans or farmer, the eighth as sophists or demagogues, and the ninth as tyrants.

Larva - pg. 466

Shortly after entering her house [in Portman Square: If I lived there - said Milalias, impressed by the style and comfort of the apartment - I would write all the time in Portmanteaux words ... Already ready to live in this Portman expanse, to express and expound at Miss Grey's expense...], not far from where we met, she slammed down an enormous shot of whiskey without stopping to breathe. [To chase away the dog-day heat?]

Larva - pg. 464

Miss Unsociable would become insatiable!

Larva - pg. 25

Her bronze body aroused, her eyes like coal. Jewel¹ of fire in her humid hollow. Savoraciously tasting her everywhere. Afternoon Indian delight. Pungent flavor - clove? - on the tip of her tongue. Ah! ah her hot breath, of curry² and tea. Hot feverish gypsy skin. Caress after caress, simmering on her own salsalacity. Cool sweat flowing under her arms.³ Down her valleys; five rivulets down the anointed body of that daughter of Punjab. Moist silky smoothness.⁴ And the slippery seductress slid away. Silk soothing the senses ... Succulent slipperiness! then off she slipped, lickety-split. A cool fleeting kiss and fear in her glance. Time already!

1. Rubify!:
Oui, il faut franchir le rubis con ... You've got to cross the ruby, conman!

2 Currying flavor .. .:
With Madame Curry. Caress, careless ...

3. Axiliary elixir?:
Ambrosia. Elixir, sir. Indian nectar, amrit! from that panicked girl, an Amritsar native.

4. Silk skin, like watered silk?:
Springing forth thread by thread ... Mana emanating ... Venerable venery, forbiddent fountain. Mana, a spring in summer. Skinny-deep, deep unfathomed lake, abysmal font. And you drowning in her arms. Until you touch bottom, in pleasure.

5. Mana Kaur..:
The slave-princess of Indian shop on Shepherd's Bush Road where you used to buy your evening supplies - and the apple, the only one, of discord. Distant and different, your Mana ... So exotic in these clothes. In a sari and always so serious, tied to the cash register. And constantly watched by the gray-bearded guy in the turban. His eyes threw sparks the time you tried to talk to her, while you searched your pockets for the remaining pence. Until you had the opportunity to approach her alone, in the Brook Green phone booth, in front of her school.

To Do List

• Cover DC, Portland, Philadelphia on Friday.
• Hand the revised document on Thursday
  

...

And you're like the voices
of the earth - the crash
of the bucket in the well,
the song of fire,
the thud of an apple;
gloomy, resigned words
in door after door,
the cry of the  child - 
things that never  pass.
You do not change. You are dark.
You are the closed cellar
with the hard earth floors,
which the child entered
once, his feet bare,
and will always remember.
You are the dark room
one  always remembers,
like the ancient courtyard
where day would break.

Larva - pg. 19

((Perhaps she went out to clear her head? And to shake herself free from the distorting refractions. ¹ Still sleepwalking she dreamily droned her spell - her abracodabraxas! her talismantra! her reincantation! - seeing herself and the others, the other masks, being distortured in the mirrors that nearly covered the walls and ceiling of that dizzying hall.))

1. Retorting distractions? Mirage?:
Mere image ...

Larva - pg. 16

7. You're carrying the triumphal palm - of martyrdom! Pass it on to another: Evolve, love dove!!! Palm, pall, pal ... He dies for her and is born for her. The phoenix and the turtledove! Pounding palms ... / Saint Esprit! you'll see when the pigeon shoot begins. Palm by napalm, young dove, you will ...

Larva - pg. 459

By night all cats purrsue the same rapture.

Larva - pg. 458

[GondoLondendearing himself with the two au pairmissives, taking badvantage of the weakend ab-sense of the mansion masters. La petite mort in Venice port, orgasmoribound. Finnish to the death! And resurrection of the flesh. Night transfigured in the Venetian bedroom. Bits of circus magic and violent Swedish gymnastricks. Scrambled dregs of clothes, over easy around the floor. Fuddled frightmare, naughtsy nonstrous nightmare, mixed-up meddle of a muss! Pederestrain assault upon that lasst hill, journey of Sodom and Gomorrah. Or however the hell you say it in Swedish. Good morrrning! ending like the mourning rosary.]

Larva - pg. 12

6. Giovannitrio! always neighing, never nay-saying:
Hyhnhnm!!! Call me hoarse. Sometime a stud I'll be ...

The Cilappatikäram - Canto 5

The billowing sea, her robes. The hills,
Her breasts. The broad rivers, her garlands.
The clouds, her shock of hair. This vast
And boundless Earth seemed a woman.

The Cilappatikäram - Canto 4

ENVOI
The Moon at night helps flowers to blossom.
A native of the heavens, he offers
Cool shade to those who honor him, glowing
Heat to others. Like the white parasol
Of the Cola king who protects, he appeared
Benign to Matavi, ominous to lonely Kannaki

Larva - Opening

Pluck The Cover
PLUCK THE CLOVER ... PLUCK THE CLOVER ..., harped black-haired Sleeping Beauty
in her vaporous black nightie as she pushed her way through the thicket of serpentwining masks in the Hall of Mirrors, PLUCK THE CLOVER...,



LARVA
Midsummer Night's Babel

Translated by Richard Alan Francis
with Suzanne Jill Levine and the author


Acknowledgments
The translators would like to thank the National Endowment for the
Arts, the Fulbright Commission, the Spanish Government, and the
University of Washington for their support.

Originally published by Ediciones del Mall, 1983
Copyright 1983 Julián Ríos
English translation copyright 1990 Richard Alan Francis, Suzanne Jill
Levine, and Julián Ríos
All rights received

First Edition

Partially funded by grants from The National Endowment for the Arts and
The Illinois Arts Council.

Dalkey Archive Press
1817 North 79th Avenue
Elmwood Park, IL 60635 USA

Printed on permanent/durable acid-free paper and bound in the United
States of America.

The Cilappatikäram - Canto 3

ENVOI
The gold-bangled Matavi of Pumpukar caused
Her fame to spread over the earth. On the stage
She showed by word of mouth her talent
Concerning numbers, letters, the five types
Of literary Tamil, the four melodic patterns,
And the eleven kinds of dance that followed them.

The Cilappatikäram - Canto 2

ENVOI
Like snakes coupled in the  heat of passion,
Or Kama and Rati smothered in each
Other's arms, so Kvalan and Kannaki
Lived in happiness past speaking,
Spent themselves in every pleasure, thinking:
"We live on earth but a few days."

The World As Meditation

           It is Ulysses that approaches from the east,
         The interminable adventurer? The trees are mended.
         That winter is washed away. Someone is moving
       
         On the horizon and lifting himself up above it.
         A form of fire approaches the cretonnes of Penelope,
         Whose mere savage presence awakens the world in which she dwells.
       
         She has composed, so long, a self with which to welcome him,
         Companion to his self for her, which she imagined,
         Two in a deep-founded sheltering, friend and dear friend.
       
         The trees had been mended, as an essential exercise
         In an inhuman meditation, larger than her own.
         No winds like dogs watched over her at night.
       
         She wanted nothing he could not bring her by coming alone.
         She wanted no fetchings. His arms would be her necklace
         And her belt, the final fortune of their desire.
       
         But was it Ulysses? Or was it only the warmth of the sun
         On her pillow? The thought kept beating in her like her heart.
         The two kept beating together. It was only day.
       
         It was Ulysses and it was not. Yet they had met,
         Friend and dear friend and a planet's encouragement.
         The barbarous strength within her would never fail.
       
         She would talk a little to herself as she combed her hair,
         Repeating his name with its patient syllables,
         Never forgetting him that kept coming constantly so near.          
 

The Cilappatikäram - Introduction

Kannaki undergoes precisely such an "incandescence" when she hurls her severed breast on Maturai. By her unprecedented action, she is, in fact inscribing her curse, writing it as a lasting record, stamping it on the face of Maturai. So effective is her curse that a fire soon engulfs the city and burns it down. Nowhere in literature that I am aware of is the power of a woman's body - a body that has, throughout history, been possessed, exploited, and abused by patriarchy - so fiercely depicted. Abandoned women such as Kannaki have the power to strike terror in the hearts of men and are therefore dreaded.

The Cilappatikäram - Introduction

Thus the Indian and Greek worldviews are fundamentally different. Faced with the inevitability of death, the Indian mind turns to metaphysical reflection while the Greek mind engages itself with life more fully and urgently. This difference is reflected in their epics. Consistent with the four ends of humans, the protagonists in the Indian epics are urged to renounce this world as unreal and to seek enlightenment. The protagonists in the Greek epics, on the other hand, cherish life and enjoy it to the utmost. While Homer lies embalmed in a book and is the special preserve of scholars, the daily life of the Hiindus continues to resonate with the uplifting stories from their epics.

The Cilappatikäram - Opening

Prologue

"A chaste woman with only one breast
Stood  in the thick shade of the kino
Tree, incandescent in its golden flowers.
Indra, lord of the immortals, with kindred gods
Came down, revealed her loving husband to her,
And before our very eyes led her to heaven.
It passed our belief. Be pleased to know this."


Columbia University Press wishes to express its appreciation
of assitance given by the Pushkin Fund in the publication of
this translation.

Ilankovatikal.
[Cilappatikaram.  English]
The Cilappatikaram of Ilanko Atikal: an epic of South India /
translated, with an introduction and postscript, by R.
Parthasarthy.
&copy

Casebound editions of Columbia  University Press books
are Smyth-sewn and printed on permanent and durable  acid-
free paper.
Printed in the United States of America

The Siege Of Krishnapur - Afterword

The reality of the Indian Mutiny constantly defies imagination. Those familiar with the history of the time will recognize countless details in this novel of actual events taken from the mass of diaries, letters and memoirs written by eyewitnesses, in some cases with the words of the witness only slightly modified; certain of my characters also had their beginnings in this material. Among the writers whom I have cannibalized in this way are Maria Germon and the Rev. H. S. Polehampton of Lucknow, F. C. Sherer, and the admirable Mark Thornhill who was the Collector at Muttra at the time of the Mutiny. The verses admired by Mr Hopkins at the meeting of the Krishnapur Poetry Society are taken from an epic poem by Samuel Warren Esq celebrating the Great Exhibition, a work which had a great success in its day, though dismissed by one reviewer as "the ravings of a madman in the Crystal Palace."
Lastly, I am most graceful to Mrs Anthony Storr for letting me see family letters relating to the Mutiny. I wish also to acknowledge my debt to Professor Owen Chadwick's work on the Victorian Church and to M. A. Crowther's Religious Controversy of the Mid-Nineteenth Century, and to the historians, too numerous to mention individually, on whom I have relied for the facts of Victorian life to support my fiction.

The Siege Of Krishnapur - Closing

The years go by and the Collector undoubtedly felt, as many of us feel, that one uses up so many options, so much energy, simply in trying to find out what life is all about. And so for being able to do anything about it, well ... It is hard to tell what he was thinking during this last conversation wit Fleury when he said: "Oh, ideas ..." After all, McNab had been right, had he not? The invisible cholera cloud had moved on. Perhaps he was thinking again of those two men and two bullocks drawing water from the well every day of their lives. Perhaps, by the very end of his life, in 1880, he had come too believe that a people, a nation, does not create itself according to its own best ideas, but is shaped by other forces, of which it has little knowledge.

The Siege Of Krishnapur - pg. 343

"Culture is a sham," he said simply. "It's a cosmetic painted on life by rich people to conceal its ugliness."

The Siege Of Krishnapur - pg. 218

"We look on past ages with condescension, as a mere preparation for us ... but what if we're only an after-glow of them?"

The Siege Of Krishnapur - pg. 159

But again the gun vomited its metal meal into the faces of the advancing sepoys, this time into the very midst of their cavalry. Men and horses melted into the ground like wax at the touch of its searing breath. Death whirring on its great pinions high above, plummeted down to seize its prey.

The Siege Of Krishnapur - pg. 152

A few yards away, still in the shadow of the Church, was another collection of dogs, uncivilized ones this time and dreadful to behold. In spit of the years he had spent in the East the Collector had never managed to get used to the appearance of the pariah dogs. Hideously thin, fur eaten away by mange to the raw skin, endlessly and uselessly scratching, timorous, vicious, and very often half-crippled, they seemed like a parody of what Nature had intended. He had once,as it happened, on landing for the first time at Garden Reach in Calcutta, had the same thought about the human beggars who swarmed at the landing-stage; they, too, had seemed a parody. Yet when the Collector piously gave to the poor, it was to the English poor, by a fixed arrangement with his agent in London; he had accepted that the poverty of India was beyond redemption. Th humans had got used to, in time, ... the dogs never.

The Siege Of Krishnapur - pg. 141

That high voice continued to echo eerily over the slowly brightening ramparts and batteries, over the still smouldering cantonment, to float over the sleeping town and lose itself in the vast silence of the Indian plain.

The Siege Of Krishnapur - pg. 124

Apart from the bunnniahs there were, of course, the inevitable bystanders one finds everywhere in Inida, idly looking on, wherever there is anything of interest happening (and even when there is nothing) because they are too poor to have anything better to do, and the least sign of activity or purpose, even symbolic (a railway station without trains, for example), exerts a magnetic influence over them which nothing in their own devastated in their own devastated lives can counter.

The Siege Of Krishnapur - pg. 118

"Oh, do look! I feel sure it's bitten me." Miss Hughes sulkily rubbed her arm, blinking like a child. The two young men peered dutifully at her smooth skin, which was of a delicate transparent whiteness, showing here and there the faintness of duck egg blue veins. Fleury, forgetting for the moment that he was supposed to be looking for the place where the mosquito had had the good forutne to penetrate this lively skin, gazed with frank admiration at Miss Hughes, thinking what a fair substance her sex was made of. What large, sad eyes she had! What glistening dark hair! Her features, though small, were perfectly sculpted: how delightful that tiny nose and delicate mouth! And he immediately began to consider a poem to celebrate her alabaster confection.

The Siege Of Krishnapur - pg. 109

After the tranquility of the cantonment the noisy crowds surging through the streets came as a shock to Fleury; as they penetrated deeper into the bazaar men shouted at them, words he could not understand, but they were plainly jeering. Their progress was constantly impeded by the crush; a perilously swaying cargo of Mohammedan women passed by on a camel, their masked heads turned towards Fleury; he felt himself stared weirdly by their tiny, embroidered eye-holes.

The Siege Of Krishnapur - pg. 89

The river which flowed, when there was any water in it, past the Maharajah's palace to wander here and there on the vast and empty plain passed alongside the cantonment and the now yellow lawns of the Residency, beneath the iron bridge, along the native town (which had been built, unlike the cantonment mainly on the western back so that the devout would be facing the rising sun as the stood on the steps of the bathing ghat, past the burning ghat, and out on to the plain again, reaching at long last, some eight miles from Krishnapur, a stretch of half a mile where it ran between embankments. At this point the plain ceased to be quite flat. There was a slight depression in it of four or five miles in circumference, made by the footprint of one of the giant gods who had strode back and forth across India in prehistoric times setting their disputes and hurling pieces of the continent at one another. The land was particularly fertile here, either because it had been blessed by the footprint, as the Hindus believed, or, as the British believed, because it was regularly flooded and coated with a nourishing silt.

The Siege Of Krishnapur - pg. 70

Ahead, the sun was rising above the rim of the plain into the dust-laden atmosphere. The Collector was in an expansive mood again: the motion of the open landau, the coolness and beauty of the morning filled with confidence. He set himself to explain to Fleury about the character of rich natives: their sons were brought up in an effeminate, luxurious manner.

The Siege Of Krishnapur - pg. 48

"It's only in practical matters that one may look for signs of progress. Ideas are always changing, certainly, but who's to say that one is better than another? It is in material things that progress can be clearly seen. I hope you'll forgive me if I mention opium but really one has to go nno farther to find progress exemplified. Opium, even, more than salt, is a great source of revenue of our own creation and is now more productive than any except the land revenue. And who pays it? Why, John Chinaman .... who prefers our opium to any other. That's what I call progress."

The Siege Of Krishnapur - pg. 41

And then they had plunged into the bazaar, crowded with people dressed in white muslin. Where could they all possibly live? An incongruous picture came into Fleury's mind of a hundred and fifty people squatting on the floor of his aunt's drawing-room in Torquay. The gharry lurched suddenly and turned into some gates. They had arrived. His heart sank.

The Siege Of Krishnapur - pg. 38

But Fleury was wool-gathering, he was thinking complacently that in London one would not still have seen gentlemen wearing brown evening dress coats as one did here, and he was thinking of civilization, of how it must be something more than the fashions and customs of one country imported into another, of how it must be a superior of view of mankind, and of how he was suffocated in his own black evening dress coat, ...

+/- : Let's Build A Fire

    
Maybe it’s better if I stop focusing
     on all of the problems that reignite the fear
     So this is the last time you’ll see me disappear
     I won’t be withdrawing from
    
   attempts to look within
     don’t know where to begin
     ‘cause I put up the walls
     and shut myself again
    
   All of this has got to go
   
   So let’s build a fire to burn away the past
     Don’t be sentimental
     our time is fading fast
     Roll out the bulldozers
     to raze the structures that
     keep us sheltered from the honest
    
   attempts to look within
     don’t know where to begin
     ‘cause I put up the walls
     and shut myself again
    
   All of this has got to go
   
   So bring the house down
     and let’s begin again.

The Siege Of Krishnapur - Opening

Anyone who has never before visited Krishnapur, and who approaches from the east, is likely to think he has reached the end of his journey a few miles sooner than he expected.

Surely, it's over Sr. Bolano

Surely, it's over Sr. Bolaño
since you're dead
and the numbers of letters
in the streets of Mexico City
can't say -
"this is about my liver, you fucker!"
or my Spain -
that never was
in five years of chill that's
going to crack my spine under this mud
and all the ghosts of the Andes
marching lockstep in my dreams:
those two poor Allendes in Ciudad Juárez
will they run to the Yankee border when
The Savage Detectives come after them?
but surely, this is not the dream
you'd wake up to find
that you can't sit up straight anymore
and it's been five years now
since you're dead -

Phaedrus

When the souls we call "immortal" reach the rim, they make their way to the outside and stand on the outer edge of heaven, and as they stand there the revolution carries them around, while they gaze outward from the heaven. The region beyond heaven has never yet been adequately described in any of our earthly poets' compositions, nor will it ever be. But since one has to make a courageous attempt to speak the truth, especially when it is the truth that one is speaking about, here is a description. This region is filled with true being. True being as no colour or form; it is intangible, and visible only to intelligence, the soul's guide. True being is the province of everything that counts as true knowledge. So since the mind of god is nourished by intelligence and pure knowledge (as is the mind of every soul which is concerned to receive its proper food), it is pleased to be at last in a position to see true being, and in gazing on the truth it is fed and feels comfortable, until the revolution carries it around to the same place again. In the course of its circuit it observes justice as it really is, self-control, knowledge -- not the kind of knowledge that is involved with change and differs according to which of the various existing things (to use the term "existence" in its everyday sense) it makes its object, but the kind of knowledge whose object is things as they really are. And once it has feasts its gaze in the same way on everything else that really is, it sinks back into the inside of heaven and returns home.

Phaedrus

Now, while the horses and charioteers of gods are always thoroughly good, those of everyone else are a miture. Although our inner ruler drives a pair of horses, only one of his horses is thoroughly noble and good, while the other is thoroughly the opposite. This inevitably makes driving, in our case, difficult and disagreeable.

Seguramente, es por todas partes el Sr. Bolaño

Lucknow: Memories of a City - pg. 29

Awadh had been a traditional stronghold of the sufic doctrine of Wahadat-ul-Wajood (Unity of Being) which had promoted belief in the essential unity of all phenomena, however diverse and irreconcilably conflicting they appear at first instance.

Lucknow: Memories of a City - pg. 21

Another feature characteristic of the later Mughal empire, and tending toward the decentralization of power was the institution of conntract tenure (ijaradri). By the early eighteenth century, this institution extended though much of the Mughal empire, including Awadh. An independent party would be 'contracted' to carry out the duties of an office, typically to collect land revenue. The contractor assumed the responsibilities and authorities to extract the revenue, and often kept any excess over the agreed upon amount.

The Ego And His Own - Closing

I am owner of my might, and I am so what I know myself as unique. In the unique one the owner himself returns into his creative nothing, of which he is born. Every higher essence above me, be it God, be it man, weakens the feeling of my uniqueness, and pales only before the sun of this consciousness. If I concern myself for myself, the unique one, then my concern rests on its transitory, mortal creator, who consumes himself, and I may say:
All things are nothing to me.

The Ego And His Own - pg. 353

As long as you believe in the truth, you do not believe in yourself, and you are a - servant, a - religious man. You alone are the truth, or rather, you are more than the truth, which is nothing at all before you.

The Ego And His Own - pg. 352

I will answer Pilate' question, What is truth? Truth is the free thought, the free idea, the free spirit; truth is what is free from you, what is not your own, what is not in your power. But truth is also the completely unindependent, impersonal, unreal, and incorporeal; truth cannot step forward as you do, cannot move, change, develop; truth awaits and receives everything from you, and itself is only through you; for it exists only - in your head.

The Ego And His Own - pg. 351

Thinking and criticism could be active only starting from themselves, would have to be themselves the presupposition of their activity, as without being they could not be active. But thinking, as a thing presupposed, is a fixed thought, a dogma; thinking and criticism, therefore, can start only from a dogma, from a thought, a fixed idea, a presupposition.

The Ego And His Own - pg. 350

But I distinguish between servile and own criticism. If I criticize under the presupposition of a supreme being, my criticism serves the being and is carried on for its sake: if I am possessed by the belief in a "free State," then everything that has a bearing on it I criticize from the standpoint of whether it is suitable to this State, for I love this State; if I criticize as a pious man, then for me everything falls into the classes of divine and then for me everything falls into the classes of divine and diabolical, and before my criticism nature consists of traces of God or traces of the devil (hence names like Godsgift, Godmount, the Devil's Pulpit), men of believers and unbelievers; if I criticize while believing in man as the "true essence" then for me everything falls primarily into the classes of man and the un-man, etc.

The Ego And His Own - pg. 345

A "rational" freedom of teaching, which recognizes only the conscience of reason," does not bring us to the goal; we require an egoistic freedom of teaching rather, a freedom of teaching for all ownness, wherein Ibecome audible and can announce myself unchecked. That I make myself "audible" this alone is"reason", be I ever so irrational; in my making myself heard, and so bearing myself, others as well as I myself enjoy me, and at the same time consume me.

The Ego And His Own - pg. 342

So freedom of thought exists when I can have all possible thoughts; but the thoughts become property only by not being able to become masters. In the time of freedom of thought, thoughts (ideas) rule; but, if I attain to property in thought, they stand as my creatures.

The Ego And His Own - pg. 339

Free thinking is lunacy, because it is pure movement of the inwardness, of the merely inward man, which guides and regulates the rest of the man. The shaman and the speculative philosopher mark the bottom and top rounds on the ladder of the inward man, the - Mongol. Shaman and philosopher fight with ghosts, demons, spirits, gods.

The Ego And His Own - pg. 334

Nothing may occupy us with which we do not occupy ourselves: he victim of ambition cannot run away from his ambitious plans, nor the God-fearing man from the thought of God; infatuation and possessedness coincide.

The Ego And His Own - pg. 333

Without doubt culture has made me powerful. It has given me power over all motives, over the impulses of my nature as well as over the exactions and violences of the world. I know, and have gained the force for it by culture, that I need not let myself be coerced by any of my appetites, pleasures, emotions, etc.; I am their - master; in like mannes I become, through the sciences and arts, the master of the refractory world, whom sea and earth obey, and to whom even the stars must given account of themselves.

The Ego And His Own - pg. 325

Man is the liberal's supreme being, man the judge of his life, humanity his directions or catechism. God is spirit, but man is the "most perfect spirit," the final result of the long chase after the spirit or of the "searching in the depths of the Godhead", that is, in the depths of the spirit.

The Ego And His Own - pg. 312

For me no one is a person to be respected, not even the fellow-man, but solely, like other beings, an object in which I take an interest or else do not, an interesting or uninteresting object, a usable or unusable person.
And, if I can use him, I doubtless come to an understanding and make myself at one with him, in order, by the agreement, to stregnthen my power, and by combined force to accomplish more than an individual force could effect. In this combination I see nothing whatever but a multiplication of my force, and I retain it only so longas it is my multiplied force. But thus it is a - union.

The Ego And His Own - pg. 297

We have only one relation to each other, that of usableness of utility, of use. We owe each other nothing, for what I seem to owe you I owe at most to myself. If I show you a cheery air in order to cheer you likewise, then your cheeriness to me, and my air serves my wish; to a thousand others, whom I do not aim to cheer, I do not show it.

The Ego And His Own - pg. 292

Selfish love is far distant from unselfish, mystical, or romantic love. One can love everything possible, not merely men, but an "object" in general (wine, one's fatherland, etc.). Love becomes blond and crazy by a must taking it out of my power (infatuation), romantic by a should entering into it, by the "objects" becoming sacred for me, or my becoming bound to it by duty, conscience, oath. Now the object no longer exists for me, but I for it.

The Ego And His Own - pg. 284

The press is my property from the moment when nothing is more to me than myself; for from this moment State, Church, people, society, and the like, cease, because they have to thank for their existence only the disrespect that I have for myself, and with the vanishing of this undervaluation they themselves are extinguished: they exist only when they exist above me exist only as <,i>powers and power-holders.

The Ego And His Own - pg. 283

The press, once seized by the lust for liberty, always wants to grow freer, till at last the writer says to himself, really I am not wholly free till I ask about nothing; and writing is free only when it is my own, dictated to me by no power or authority, by no faith, no dread; the press must not be free - that is too little - it must be mine: - ownness of the pressor property in the press, that is what I will take.

The Ego And His Own - pg. 281

Certainly, the absolute liberty of the press is like every absolute liberty, a nonentity. The press can become free from full many a thing, but always only from what I too am free from. If we make ourselves free from the sacred, if we have become graceless and lawless, out words too will become so.

The Bengal Renaissance - Closing

In fine, it need to be stated that Marxist analysts, no less than others, ought to pay respectful homge to the historical process towards socio-economic advance of the country.

The Bengal Renaissance - pg. 246

The question that British rulers were pursuing the class interest of mercantile capitalists of Britain was a fact but also not very significant for such estimation. The role that deserves most of all to be kept in mind is that they were destroying successfully the socio-economic structure of the village economy and drawing various sections of the Indian people into the vortex of cash nexus and that the indigenous productive system was being increasingly governed by the market.

The Bengal Renaissance - pg. 237

Marx emphasised the following characteristics of the village system: these villages were 'stereotype form of social organism'; in them there was the domestic union of agricultural and manufacturing pursuits; the domestic industry combined 'hand-weaving, hand-spnning and hand-tilling agriculture'; this village system was 'the solid foundation of oriental despotism'; this village system was 'the solid foundation of oriental despotism'; they restrained the human mind within the smallest possible compass, making it the unresisting tool of superstition, enslaving it beneath traditional rules, depriving it of all grandeur and historical energies; these villages took all calamities, like the ruin of empires, cruelties perpetrated in society, the massacre of populaations in towns etc., as nothing more than 'natural events'; human life in these village systems was 'undignified, stagnatory, and vegetative'; the passivity of life in the village systems 'evoked on the other part, in contradistinction, wild aimless, unbounded forces of destruction, and rendered murder itself a religious rite in Hindustan.' Caste and slavery were contaminating distinctions to mark life in the villages; man living in them surrendered to nature and external circumstances without ever seeking to master them for his own good; and these village systems 'transformed a self-developing social state into neverchanging natural destiny.'

The Bengal Renaissance - pg. 235

"England haas broken down the entire framework of Indian society, without any symptoms of reconstitution yet appearing. This loos of his old word, with no gain of new one, imparts a particular kind of melancholy to the present misery of the Hindu, and separates Hindustan, ruled by Britain, from all its ancient traditions and from the whole of its past history."

--Karl Marx

The Bengal Renaissance - pg. 212

We may conclude that Rammohun and Iswarchandra are
the two terminal thinkers of the first phase of the nineteenth
century reawakening of Bengal, the former initiating it and
in the latter it having reached its culmination. This phase of
reawakening stressed the universalist conception of man
and society, the rationalist disposition to examine all aspects
of life and thought, the repudiation of ascriptive authorities,
a search for new authorities in cultural, social and intellectual
spheres, an inducement to the individual to assert the claims
of his newly awakened conscience, and above all, a humanist
appreciation of man himself.

The Bengal Renaissance - pg. 188

Iswarchandra became a legend for his munificence to people in
distress for which he was regarded by common people as 'Dayar
sagar' (ocean of mercifulness) by which description no less than
'Vidyasagar' (ocean of learning) he is remembered by posterity.

The Bengal Renaissance - pg. 181

In political ideas, his unambiguous condemnation of the British
occupation of India and accusing Indian dependence under alien
rule in unmistakable terms place him far ahead of others his time.

The Bengal Renaissance - pg. 172

Akshay Kumar believed in the essential needs of education
for all and in the obligation of the government and the rich
and educated public to ensure universal education. He would
not have children even of the poorest strata employed in
parental profession or other kinds of vocation before they
received compulsory education upto fourteen or fifteen years
of age - a social target that has not been achieved even after a
century and a quarter in this country.

The Bengal Renaissance - pg. 166

It is Akshay Kumar's rationalist understanding of religion
that tended him to examine a prevalent claim among his
co-religionist Brahmas that the Vedas were infallible because
the contents thereof, emanated from God Himself. He ultimately
opposed this view. He insisted that the Vedas were "Paurusheya'
or man-made and also not infallible. There was a prolonged
controversy with Debendranath Tagore who from the beginning
maintained the doctrines of God-given (Apaurusheya) and
infallible (Abhranta) Vedas.

The Bengal Renaissance - pg. 136

They constitute the group about whom Karl Marx
might have observed: "From the Indian natives;
reluctantly and sparingly educated at Calcutta,
under English superintendence, a fresh class is
springing up, endowed with the requirements for
government and imbued with European science."

The Bengal Renaissance - pg. 135

They(Young Bengal) identified the orthodox Hindus as the
principal opponent of their movement. They were not too
happy with the British rulers who were cautious. Yet, the
Young Bengal generally expected that in the pursuit of their
aims they could get help from the rulers.

The Bengal Renaissance - pg. 128

In the inaugural meeting of the British Indian Society in 1843
Ramgopal observed that the erstwhile Muslim rulers were more
liberal than the British in the distribution of high offices of the state.

The Bengal Renaissance - pg. 121

England as her conqueror and possessor, her political situation
would be more respectable and her inhabitants would be more
wealthy and prosperous. The example of America which shows
what she was when subject to England and what she had been
since her freedom must naturally lead us to such a conclusion.
" The influence of American war of Independence on the minds of
at least some members of Young Bengal cannot, therefore be denied.

The Bengal Renaissance - pg. 116

In 1840 Krishnamohan Banerjee in his prize-winning paper on
"Native Female Education" urged the prime necessity of liberally
imparting education to Indian women. Female education was
considered necessary for emancipating women from their enslavement
of ignorance and prejudices. He held that the true genius of the
country could not be liberated so long as its women folk would
suffer the tyranny of antiquated customs.

The Bengal Renaissance - pg. 110

The Enquirer was started in May, 1831. Krishna Mohan Banerjee
was its editor, who in its first issue explained the aims of the
paper and concluded: "Having thus launched our bark under
the denomination of Enquirer, we set sail in quest of truth and
happiness." Its pre-occupation was with religions and social matters.

The Bengal Renaissance - pg. 103

Scholars who have so far studied this subject have identified
the members of Young Bengal as the students of the Hindu
College of Calcutta who came in personal contact with Henry
Louis Vivian Derozio(1809-1831) or at least who imbibed
from his thoughts an uncompromising spirit of free enquiry
in every sphere of life.

The Bengal Renaissance - pg. 100

Let us conclude that Prasanna Coomar was a moderate
in his political ideas. While wichsing some wholesome
changes in the administration of thecountry and the
grant of those liberal conditions which were likely to
contribute to the proper development of Indian people,
he took care to forestall misapprehensions about any
design or intention to undo the British Indian administration.
As we know already Dr. Allexander Duff suspected that
Prasanna Coomar was indulging in rebellious nonsense
directed against British rule. On a careful reading of his
writings, we are unable to bear out the truth of such a charge.

The Bengal Renaissance - pg. 95

Prasanna Coomar Tagore wrote, "Superstition, which was
the prolific source of despotism and the stronghold of priestcraft,
contributed not a little to deprive the people of their just rights,
by adding undue authority to the privileges of the Crown. The
ministers of religion who were also the legislators, easily discovered
the weakness of a people, who, from ignorance, were credulous of
the most absurd doctrines, which were offered for their belief, and
to place their power on a firm basis, they connived with the rulers
of the l and to increase their powers by sacrificing the rights of the
people, which were in a matter entrusted too their charge, by the
credulous mob.

The Bengal Renaissance - pg. 93

Prasanna Coomar was one of those early nineteenth century
leaders of thought who desired earnestly social and economic
uplift of the people and wanted government to adjust its
policies, programmes and activities to this purpose. He had profound
faith that the East India'a Government in India was aware
of their responsibility in this respect. This is possibly what
inspired him to write: "If we were to be asked, what Government
we would prefer, English or any other, we would, one and all,
reply, English by all means, ay, even in preference to a Hindu
Government. But it is a truism, which need not be urges, that
no human institution is perfect, and they all admit of improvement.
We accordingly take the liberty of pointing out the defects which we
perceive in the existing institutions of the country, with a sincere
desire for their improvement."

The Bengal Renaissance - pg. 90

In 1854 when the East India Company authorities in
England accepted the scheme of setting up two universities
in Calcutta and Bombay after the model of the London
University, a Committee was set up to frame regulations
for the proposed universities with Prasanna Cooman,
Ramgopal Ghosh, Iswachandra Vidyasagar and Ramprasad
Roy among others.

The Bengal Renaissance - pg. 79

It is not historically correct to suppose that Dharma Sabha
was conceived by its founders as an organization to preserves
the Hindu way of life and culture not incosnistent with
modernity in spite of opposition to intrusive forms of westernisation.
The princiapl annd immediate motive behind its foundation
was the necessity to organise the orthodox sections against
four things: 1-Sati regulation of Betinck, 2-Brahma Sabha
of Rammmohun, 3-The movement of Young Bengal against
Hindu prejudices and superstitions and 4-The proselytisation
by Christian missionaries. Among all these four only conversion
into Christianity and some youthful excesses of young Bengal
could be indicated as intrusive forms of westernisation.

The Bengal Renaissance - pg. 76

Possibly on the one hand some missionaries were frustrated
to find that Rammohun Roy, in spite of his opposition to
idolatory and polytheism, was firm on following an enlightened
Hinduism which he called Brahmoism rather than adopting
Christianity as his religion.

The Bengal Renaissance - pg. 74

It cannot be missed, however, that the orthodox Hindus
were, at least initially, more averse to the liberal persuasion
of Rammohun and his followers who criticised the Hindus'
religious and social prejudices than to the Christians who
professed an altogether different religion, namely, Christianity.

The Bengal Renaissance - pg. 59

In any case, it was clear that the orthodox Hindus opposed it.
The arguments for this opposition were spelt out in two letters
and a report published in Samachar Chandrika. The letter written
by a zamindar and published in its issue of January 2, 1830, it
was mantained that the then conditions of cultivation and
manufactures in the country were highly beneficial to the well-being
of the native population and any change of these conditions thereby
undoing the restrictions in force against allowing British subjects to
acquire land and settle here, would deprive the people of this country
of their means of living and occupations. As a proof of this contention
it was pointed out firstly that as a result of the importation of English
factory-produced thread, the poor woman who used to spin cotton on
charka for their living so long, have been reduced to destitution. Secondly,
it was indicated that the native people who used to grind flour
so long have lost their employment with the advent of the flour
factory of into the field. The zamindar concluded that if further
permission was given to Englishmen to bring the manufacturing
skill of the west into the country, those natives who lived on their
labour would face very serious plights."

The Bengal Renaissance - pg. 51

It is true Rammohun welcomed the Cornwallis

settlement of 1793 but not in unqualified terms.

So far as the position of the ryots is concerned,

this settlement did not bring much change from

that under the previous Muslim regie. The position

of the cultivators under the ryotwari system was

equally bad. To quote Rammohun, "Under both

systems the condition of the cultivators is very

miserable; in the one they are placed at the mercy

of the zamindar's avarice and ambition, in the

other they are subjected to extortions and intrigues

of the surveyors and other government revenue

officers; I deeply compassionate both, with this

difference, in regard to the agricultural peasantry

of Bengal, that there the landlords have met with

indulgence from government in the assessment of

their revenues, while no part of this indulgence is

extended towards the poor cultivators. In an abundant

season, when the price of corn is low, the sale of their

whole crops is required to meet the demands of the

landholder, leaving little or nothing for seed or

subsistence to the laabourer or his family."

The Bengal Renaissance - pg. 44

In the Jury bill introduced in Parliament by Mr. Wynn a discrimination was sought to be made between christians on the one hand and Hindu and Muslim subjects on the other. It was provided thaat when a Christian would face a jury trial, the Jurors would be Christians only. But for Hindus and Muslims it was not provided similarly that the Jurors would be Hindus and Muslims only. Besides, in the Grand Jury, it was proposed, there should be no place for Hindus and Muslims. Rammohun wanted such discrimination to have no place in the judicial administration.

The Bengal Renaissance - pg. 38

Rammohun urged for the restoration of the ancient right of
Hindu daughter to a share of their patrimony. He considered
this restoration to be an important check to the social and
moral degradation of women. In his view, because of lack of such
economic support: "To these women there left only three modes
of conduct to pursue after the death of their husbands. 1. To live
a miserable life as entire slaves to others, without indulging any
hope of support from another husband. 2. To walk in the paths
of unrighteousness for their maintenance and independence. 3.
To die on the funeral pyre of their husbands, loaded with the
applause and honour of their neighbours."

The Bengal Renaissance - pg. 33

"Hindus of present age, with a very few exceptions, have
not the least idea that it is to the attributes of the Supreme
Being as figuratively represented by shapes corresponding
to the nature of those attributes, they offer adoration and
worship under the denomination of gods and goddesses..."

-- Rammohun Roy

The Bengal Renaissance - pg. 32

In Rammohun Roy's first work, Tohfat-ul-Muwahhidin, a
book in Arabic and Persian was published in 1803-4, he had
suggested that all the great religions of the world had their
basic messages alike - they were all monotheistic and conceived
God as a spirit devoid of corporeality.

The Ego And His Own - pg. 268

Restless acquisition does not let us take breath, take a calm enjoyment: we do not get the comfort of our possessions.

The Ego And His Own - pg. 266

You behave egoistically when you respect each other neither as
possessors nor as ragamuffins or workers, but as a part of your
competence, as "useful bodies". Then you will neither
give anything to the possessor, not to him who works, but only
to him whom you require. The north Americans ask
themselves, Do we require a king? and answer, Not a farthing
are he and his work worth to us.

The Ego And His Own - pg. 254

Pauperism is the valuelessness of me, the phenomenon
that I cannot realize value from myself. For this reason State
and pauperism are one and the same. The State does not let me
come to my value, and continues in existence only through my
valuelessness: it is forever intent on getting benefit from
me, exploiting me, turning me to account, using me up, even if
the use it gets from me consists only in my supplying a
proles (proletariat); it wants me to be "its creature".

The Ego And His Own - pg. 253

The State, I mean to say, cannot intend that anybody should
for his own sake have property or actually be rich, nay,
even well-to-do; it can acknowledge nothing, yield nothing, grant
nothing to me as me. The State cannot check pauperism, because
the poverty of possession is a poverty of me. He who is
nothing but what chance or another - to wit, the state - makes
out of him also has quite rightly nothing but what another
gives him. And this other will give him only what he
deserves, what he is worth by service. It is not
he that realizes a value from himself; the State realizes a value
from him.

The Ego And His Own - pg. 251

The Communists make this clearer, transferring that imperium to the "society of all." Therefore: Because enemies of egoism, they are on that account -- Christians, or, more generally speaking, religious men, believers in ghosts, dependents, servants of some generality (God, society, etc.). In this too Proudhon is like the Christians, that he ascribes to God that which he denies to men. He names him the Proprietaire of the earth. Herewith he proves he cannot think away the proprietor as such; he comes to a proprietor at last, but removes him to the other world.
Neither God nor Man ("human society") is proprietor, but the individual.

The Ego And His Own - pg. 242

People is the name of the body, State of the spirit, of that
ruling person that has hitherto suppressed me. Some
have wanted to transfigure peoples and States by broadening
them out to "mankind" and "general reason"; but servitude
would only become still more intense with this widening, and
philanthropists and humanitarians are as absolute masters as
politicians and diplomats.

The Ego And His Own - pg. 240

Curative means or healing is only the reverse side of punishment,
the theory of cure runs parallel with the theory of
punishment; if the latter sees in an action a sin against
right, the former takes it for a sin of the man against himself,
as a decadence from his health. But the correct thing is that I
regard it either as an action that suits me or as one that does not suit me
as hostile or friendly to me, that I treat it as my property, which I
cherish or demolish. "Crime" or "disease" are not either of them
an egoistic view of the matter, a judgment starting from me, but starting from another - to wit, whether it injures right, general right, or the health partly of te individual (the sick one), partly of the generality (society). "Crime" is treated inexorably, "disease" with "loving gentleness, compassion," and the like.

The Ego And His Own - pg. 239

If the Church had deadly sins, the State has capital
crimes; if the one had heretics, the other has
traitors; the one ecclesiastical penalties, the
other criminal penalties; the one inquisitorial
processes, the other fiscal; in short, there sins,
here crimes, there inquisition and here - inquisition. Will
the sanctity of the State not fall like the Church's? The
awe of its laws, the reverence for its highness, the humility
of its "subjects," will this remain? Will the "saint's" face not
be stripped of its adornment?

The Ego And His Own - pg. 235

Can State and people still be reformed and bettered now?
As little as the nobility, the clergy, the church, etc.: they
can be abrogated, annihilated, done away with, not reformed.
Can I change a piece of nonsense into sense by reforming it,
or must drop it outright?

The Ego And His Own - pg. 223

Our societies and States are without are making
them, are united without our uniting, are predestined and
established, or have an independent standing of their own, are
the indissolubly established against us egoists.

The Ego And His Own - pg. 220

If the family is sacred, then nobody who belongs to it may
secede from it; else he becomes a "criminal" against the family:
he may never pursue an interest hostile to the family, form a
misalliance. He who does this has "dishonored the family,"
"put it to shame," etc.

The Ego And His Own - pg. 217

The fall of peoples and mankind will invite me to my rise.

The Ego And His Own - pg. 214

A people cannot be free otherwise than at the individual's
expense; for it is not the individual that is the main point
in this liberty, but the people. The freer the people, the more
bound the individual; the Athenian people, precisely at its
freest time, created ostracism, banished the atheists, poisoned
the most honest thinker.

The Ego And His Own - pg. 210

Right -- is a wheel in the head, put there by a spook; power--
that am I myself, I am the powerful one and owner of power.
Right is above me, is absolute, and exists in one higher, as
whose grace it flows to me: right is a gift of grace from the judge;
power and might exist only in me the powerful and mighty.

The Ego And His Own - pg. 195

For the State it is indispensable that nobody have an own
will; if one had, the State would have to exclude (lock up,
banish, etc.) this one; if all had they would do away with the
State. The State is not thinkable without lordship and servitude
(subjection); for the State must will to be the lord of all that it
embraces, and this will is called the "will of the State."

The Ego And His Own - pg. 188

In consideration of right the question is always asked,
"What or who gives me the right to it?" Answer: God, love,
reason, nature, humanity, etc. No, only your might,
your power gives you the right (your reason, therefore,
may give it to you).

The Ego And His Own - pg. 182

When Fichte says, "The ego is all," this seems to harmonize
perfectly with my thesis. But it is not that the ego is
all, but the ego destroys all, and only the self-dissolving
ego, the never-being ego, the finite ego is really I.
Fichte speaks of the "absolute" ego, but I speak of me, the
transitory ego.

The Ego And His Own - pg. 179

Therefore we two, the State and I, are enemies. I, the egoist,
have not at heart the welfare of this "human society," I
sacrifice nothing to it, I only utilize it; but to be able to utilize
it completely I transform it rather into my property and my
creature; that is, I annihilate it, and form in its place the
Union of Egoists."

The Ego And His Own - pg. 175

Therefore the liberal too revolves in the same circle as the
Christian. Because the spirit of mankind, Man, dwells in you,
you are a man, as when the spirit of Christ dwells in you
you are a Christian; but, because it dwells in you only as
a second ego, even though it be as your proper or "better"
ego, it remains otherworldly to you, and you have to strive
to become wholly man. A striving just as fruitless as the
Christian's to become wholly a blessed spirit!

The Ego And His Own - pg. 171

Ownness includes in itself everything own, and brings to honor
again what Christian language dishonored. But ownness has
not any alien standard either, as it is not in any sense an idea
like freedom, morality, humanity, and the like: it is only a description
of the - owner.

The Ego And His Own - pg. 166

My freedom becomes cokete only when it is my - might;
but by this I cease to be a merely free man, and become an own man.

The Ego And His Own - pg. 163

And it was by this egoism, this ownness, that they got rid
of the old world of gods and become free from it.
Ownness created a new freedom; for ownness
is the creator of everything, as genius (a definite ownness),
which is always originality, has for a long time already been
looked upon as the creator of new productions that have a
place in the history of the world.

The Ego And His Own - pg. 143

Man is free when "Man is to man the supreme being."
So it belongs to the completion of liberalism that every
other supreme being be annulled, theology overturned
by anthropology, God and his grace laughed down, "atheism"
universal.

The Ego And His Own - pg. 141

Properly criticism says: You must liberate your ego from
all limitedness so entirely that it becomes a human ego.
I say: Liberate yourself as far as you can, and you have done
your part; for it is not given to every one to break through all
limits, or, more expressively: not to every one is that a limit
which is a limit for the rest. Consequently, do not tire yourself
with toiling at the limits of others; enough if you tear down
yours. Who has ever succeeded in tearing down even one limit
for all men?

The Ego And His Own - pg. 140

Liberalism as a whole has a deadly enemy, an invincible
opposite, as God has the devil: by he side of man stands
always the un-man, the individual, the egoist. State, society,
humanity, do not master this devil.

The Ego And His Own - pg. 136

Thus liberalism runs its course in the following
transformations: First, the individual is
not man, therefore his individual personality is
of no account: no personal will, no arbitrariness,
no orders or mandates!
"Second, the individual has nothing human,
therefore no mine and thine, or property, is valid.
"Third, as the individual neither is man nor has
anything human, he shall not exist at all: he shall,
as an egoist with his egoistic belonging, be annihilated
by criticism to make room for Man, 'Man, just discovered.'"

The Ego And His Own - pg. 137

To Man belongs the <lordship (the "power" or
dynamis); therefore no individual may be lord, but
Man is the lord of individuals; - Man's is the kingdom,
the world, consequently the individual is not to be proprietor,
but Man, "all," command the world as property - to Man is
due renown, glorification or "glory" (doxa)
from all, for Mman, or humanity is the individual's end, for
which he labors, thinks, lives, and for whose glorification he
must become "man."

The Ego And His Own - pg. 131

Therefore humane liberalism says: You want labor; all right,
we want it likewise, but we want it in the fullest measure.
We want it, not that we may gain spare time, but that we may
find all satisfaction in it itself. We want labor because it is our
self-development.

The Ego And His Own - pg. 117

Before the supreme ruler, the sole commander,
we had all become equal, equal persons, that is, nullities.

The Ego And His Own - pg. 110

The Revolution was not directed against the established, but against the establishment in question, against a particular establishment. It did away with this ruler, not with the ruler - on the contrary, the French were ruled most inexorably; it killed the old vicious rulers, but wanted to confer on the virtuous ones a securely established position, that is, it simply set wirtue in the place of vice. (Vice and virtue, again, are on their part distinguished from each other only as a wild young fellow from a Philistine.)

The Ego And His Own - pg. 107

If he welfare of the State is the end, war is a hallowed
means; if justice is the State's end, homicide is a hallowed
means, and is called by its sacred name, "execution"; the
sacred State hallows everything that is serviceable to it.

The Ego And His Own - pg. 106

Political liberty, this fundamental doctrine of liberalism, is
nothing but a second phase of - Protestantism, and runs
quite parallel with ""religious liberty." Or would it perhaps
be right to understand by latter an independence of religion?

The Ego And His Own - pg. 102

The monarch in the person of the "royal master" had been
a paltry monarch compared with this new monarch, the "sovereign
nation." This monarch was a thousand times severer,
stricter and more consistent. Against the new monarch there
was no longer any right, any privilege at all; how limited the
"absolute king" of the ancien regime looks in comparison!
The Revolution effected the transformation of limited
monarchy into absolute monarchy.

The Ego And His Own - pg. 88

The case of morality is like that of the family. Many a man
renounces morals, but with great difficulty the conception,
"morality". Morality is the "idea" of morals, their intellectual
power, their power over the conscience; on the other hand,
morals are too material to rule the mind, and do not fetter
an "intellectual" man, a so-called independent, a "freethinker."

The Ego And His Own - pg. 85

Descarte's dubitaire contains the decided statement
that only cogitare, thought, mind - is. A complete
break with "common" consciousness, which ascribes reality to
irrational things! Only the rational is, only mind is! This
is the principle of modern philosophy, the genuine Christian
principle. Descartes in his own time discriminated the body
sharply from the mind, and "the spirit 'tis that builds itself the
body," says Goethe.

The Ego And His Own - pg. 86

What wise men see not by their wisdom's art
Is practiced simply by a childlike heart.

The Ego And His Own - pg. 74

For no cultured man is so cultured as not to find enjoyment
in things too, and so be uncultured; and no uncultured man
is totally without thoughts. In Hegel it comes to light at last
what a longing for things even the most cultured man has,
and what a horror of every "hollow theory" he harbors. With
him reality, the world of things, is altogether to correspond
to the thought, and no concept is to be without reality. This
caused Hegel's system to be known as the most objective, as
if in it thought and thing celebrated their union. But this was
simply the extremest case of violence on the part of though,
its highest pitch of despotism and sole dominion, the triumph
of mind, and with it the triumph of philosophy. Philosophy
cannot hereafter achieve anything higher, for its highest is the
omnipotence of mind, the almightiness of mind.