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They’re close. Voices loud and fierce, Slapping faces with words. A scream … A cry … They’re getting closer. Did I lock the door? It’s too late to check. They’re coming. I barely move, barely breathe. Perhaps they’ll go away. But they’re getting closer. The door slams against the wall. My eyes squeeze shut. This curtain is not a shield. They’re here. They’ve come for me. I freeze. Metal rings clank together. My barrier is cast aside. Wearily, I look. Reddened eyes glower at one another … But not at me. I wonder. A moment of silence … Water streams down my face. Steam rolls around my flesh. I glare at the intruders And slide the curtain between us. I wait. He shrieks, “She took my glow stick!” She howls, “No, I didn’t!” I scowl. “Go tell your father about it.” They leave. I inhale the lavender mist. Slather bubbles over my skin. Five more minutes … And, next time, I shall lock the door. ↗
#family #humor #meditation #poem #poetry
Cobb was in a Klan group back in the 60's, and told me stories about how they used to throw live 'coons, possums, porcupines, or ganders into Black houses at night in attempts to run them out of Johnston and Harnett County. Cobb said that late one night, he and three or four other local rednecks snuck up on the house of one Black family, peered through the window and saw a huge Black woman sitting in front of a TV watching Gunsmoke, with a gang of children all around her. The window was open and Cobb threw a live possum in her lap. Cobb said she squalled about the loudest and longest he'd ever heard, and jumped about four feet up in the air. Cobb then ran and jumped into a nearby ditch to observe what would happen next, and it wasn't long before they saw the Black woman bust out of the back door and run across a cotton field with a trail of children behind. Cobb said she was as wide as three rows of cotton, but fast and agile. She outran all the young'uns. ↗
... family men, Claude." "Then why aren't they home with their families?" "You haven't been listening to me, Claude. It takes lots of honey to raise a family these days..." No, it isn't even that, these teddy bears don't like honey as much as they think they do. They think they're supposed to like it, the way they're supposed to like women and children. They think they're supposed to act like real grizzlies, but they don't feel it. You can't blame them, they just don't have it inside them. What they have, what they love most, is their memories: how the Coach used to shout niceworkpal whenever they caught the big ball or somehow hit the little one, how Dad used to wink when they caught one of his jokes, how when they repeated them he almost died laughing, so they told them and told them - if they told one really well he might do it. They memorized all the conversations verbatim, that about the pussies and the coons, the homers and the balls, the cams and the bearings. They're still memorizing. You can see them almost anytime you're out driving, there in the slow car just ahead, the young man at the wheel, the old man talking, the young man leaning a little to the right in order to hear better, the old man pointing out the properties, the young man looking and listening earnestly, straining to catch the old man's last word, the last joke verbatim, the last bit of know-how about the deals and the properties and the honey. When he thinks he's learned all he can from the old man, he'll shove him out of the car. You watch, next time you're out driving. "...these are the cream, Claude." These are the all-American fairies. ↗
...The underlying motive for the French wars [of 1562-1598] was not religious, but dynastic. By the mid-16th century, the Valois family of kings, who had ruled France since 1328, was losing its grasp on political power. Valois King Henry II died in 1559, leaving four sons, all too young or too feeble to rule alone, and three rival noble families, all eager to seize power. One, the Guise (who had married into the royal family), were Catholic; their enemies, the Bourbon and the (more moderate) Montmerency, were Protestant. The Bourbon, in particular, were supported by the many small local Protestant churches that had been set up in France by supporters of Calvin's teachings. Unlike Protestants in England or Germany, they were not controlled by powerful rulers or city councils; some were prepared to use violence and other forms of lawlessness to further Protestant reform. Concerned by this threat to public order, and continuing the Valois' kings generally hostile policy toward reform, in 1562 the Guise ordered the massacre of 74 Protestants at a church service. ↗
Like Felicity they methodically checked the house office, safe and family bank account details and financial affairs. Angelina then had Inspector Mick bug the boys’ homes, cars and offices and with the information she acquired came knowledge and contacts. She wrote a programme called listen, it saved all conversations digitally and converted it to text into a computer file in a remote location not traceable to her or anybody at 3WW but it recorded all his illicit dealings and it gave her valuable information. She hacked into their individual MIS computer systems and sent spyware via e-mail called virus protection free download and once opened it went through their c drive, all files on their computers, and copied all files to a ip address of a remote computer of Angelina’s request, in a phantom company named Borrow. All data was heavily encrypted and deleted after access and storage was onto an external hard drive storage box, deleting the electronic footpath. The spyware recorded their strokes on the keyboard and Angelina was able to secure even their banking pins and passwords and all their computer passwords. She had a brilliant computer mind, wasted in librarianship ↗
At times Maggie told Pete long confidential tales of her former home life, dwelling up on the escapades of the other members of the family and the difficulties she had had to combat in order to obtain a degree of comfort. He responded in the accents of philanthropy. He pressed her arm with an air of reassuring proprietorship. ... She contemplated Pete's man-subduing eyes and noted that wealth and prosperity were indicated by his clothes. She imagined a future, rose-tinted, because of its distance from all that she had experienced before. As to the present she perceived only vague reasons to be miserable. Her life was Pete's and she considered him worthy of the charge. She would be disturbed by no particular apprehensions so long as Pete adored her as he now said he did. She did not feel like a bad woman. To her knowledge she had never seen any better. At times men at other tables regarded the girl furtively. Pete, aware of it, nodded to her and grinned. He felt proud. "Mag, yer a bloomin' good-looker," he remarked, studying her face through the haze. The men made Maggie fear, but she blushed at Pete's words as it became apparent to her that she was the apple of his eye. Grey-headed men, wonderfully pathetic in their dissipation, stared at her through clouds. Smooth-cheeked boys, some of them with faces of stone and mouths of sin, not nearly so pathetic as the grey heads, tried to find the girl's eyes in the smoke wreaths. Maggie considered she was not what they thought her. She confined her glances to Pete and the stage. ... Those glances of the men shot at Maggie from under half-closed lids made her tremble. She thought them all to be worse men than Pete. "Come on, let's go," she said. ↗
It is widely assumed, contrary to fact, that theism necessarily involves the two assumptions which cannot be squared with the existence of so much suffering, and that therefore, per impossibile, they simply have to be squared with the existence of all this suffering, somehow. ↗
