“Now, if you’ll only attend, Kitty, and not talk so much, I’ll tell you all my ideas about Looking-glass House. First, there’s the room you can see through the glass—that’s just the same as our drawing room, only the things go the other way. I can see all of it when I get upon a chair—all but the bit behind the fireplace. Oh! I do so wish I could see that bit! I want so much to know whether they’ve a fire in the winter: you never can tell, you know, unless our fire smokes, and then smoke comes up in that room too—but that may be only pretence, just to make it look as if they had a fire. Well then, the books are something like our books, only the words go the wrong way; I know that, because I’ve held up one of our books to the glass, and then they hold up one in the other room.
“How would you like to live in Looking-glass House, Kitty? I wonder if they’d give you milk in there? Perhaps Looking-glass milk isn’t good to drink—But oh, Kitty! now we come to the passage. You can just see a little peep of the passage in Looking-glass House, if you leave the door of our drawing-room wide open: and it’s very like our passage as far as you can see, only you know it may be quite different on beyond. Oh, Kitty! how nice it would be if we could only get through into Looking-glass House! I’m sure it’s got, oh! such beautiful things in it! Let’s pretend there’s a way of getting through into it, somehow, Kitty. Let’s pretend the glass has got all soft like gauze, so that we can get through. Why, it’s turning into a sort of mist now, I declare! It’ll be easy enough to get through—” She was up on the chimney-piece while she said this, though she hardly knew how she had got there. And certainly the glass was beginning to melt away, just like a bright silvery mist.
Text from Through the Looking Glass by Lewis Carroll
Human behaviour flows from three main sources: desire, emotion, and knowledge.
– Plato, BC 427–347
Always I have and will
Scatter god and gold to the four winds.
When we meet, I delight in what the Book forbids.
And flee what is allowed.
– Abu Nuwas, AD 756–813
The moment a man questions the meaning and value of life, he is sick, since objectively neither has any existence; by asking this question one is merely admitting to a store of unsatisfied libido to which something else must have happened, a kind of fermentation leading to sadness and depression.
– Sigmund Freud, 1937
The revolution is for the sake of life, not death.
― Herbert Marcuse, 1977
Eros is an issue of boundaries.
– Anne Carson, 1986
“Hi, I’m writing a piece on Arab porn and would love to get your input…”
“Why would I be relevant to Arab porn?”
“Porn meaning explicit web content, or sexual self expression in general.”
“I see. Well, okay. I’d like to read what you’re writing but I don’t want to contribute. Not because I’m against the idea. I just don’t feel like revealing anything at this point, or I don’t have anything to reveal. I don’t want to explain myself or my sexuality or whatever.”
And verily We had empowered them with that wherewith We have not empowered you, and had assigned them ears and eyes and hearts—Quran, xlvi, 26
My instructions are to deliver the corpse to Nastassja Kinsky. We are to meet at nine tomorrow morning in the lobby of the Cecil Hotel, just off the seashore in downtown Alexandria. The corpse is a lightweight microelectronic bolt that looks like a miniature coffin; Nastassja Kinsky is an agent of the Plant. If I revealed what the Plant is, I would die.
First song of autumn
Joy of my days, come
watch me run
I’ve bought white shoes
and see-through eagle’s wings
I am the clarinet’s mouth
and you the ransomed player
Kneel and guzzle me, set
the sea’s taste in my throat
and make my breast a wave
upon whose mane the sun
“كن صامتًا من أجلي، أيها الإله المتأمل“
عدت إلى بيتي لأجد في الصالة أسدًا
وهرعت إلى بئر السلم أصرخ: أسد! أسد!
السكرتيرتان الجارتان، عقصت كل منهما شعرها الأدكن. وبصفقة ارتدت نافذتهما مقفلة.
أسرعت إلى بيت أهلي في باتيرسون، ومكثت نهارين
هاتفت طبيبي النفسي، تلميذ رايخ
كان قد حرمني من الجلسات عقابًا على التحشيش
“حصل” – هكذا لهثت في أذنه – “في صالة بيتي أسد.”
“للأسف، لا مجال للمناقشة،” وضع السماعة
The men sent to attack the Ammonians, started from Thebes, having guides with them, and may be clearly traced as far as the city Oasis, which is inhabited by Samians, said to be of the tribe Aeschrionia. The place is distant from Thebes seven days’ journey across the sand, and is called in our tongue “the Island of the Blessed.” Thus far the army is known to have made its way; but thenceforth nothing is to be heard of them, except what the Ammonians, and those who get their knowledge from them, report. It is certain they neither reached the Ammonians, nor even came back to Egypt.