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Forever Yours

                                                       

Tite: Forever Yours and Other Poems

Author: Swati Pal

Publisher: Hawakal Publishers

A deathly pall

Sometimes

The silence creeps up

And deafens me,

Tearing into me

Slicing through me

And mincing me to bits

.

And from every bit

Of me

A cry so dark

So desperate

So alien

Longs to burst out

That you would shudder

If you heard it.

It’s as if

In some nightmare

That once I saw

In which

My severed head

Was in my hands

But my shrieks

Could be heard

Far and wide.

.

When my eyes

Opened,

A deathly pall

Hung low over me,

Until it swallowed me whole

And we collapsed

As one

Forever.

.

To be a firefly

Oh, to be

A firefly

Dancing

In the dark,

Spreading hope

With its

Brilliant light

Even as

It is enveloped

In blinding night,

To flash

Before the eyes

And soar

Higher

Into the skies…

.

I lie awake

And pray

I become

That firefly.

.

Whilst I live,

I wish only

To spread cheer

To do good

And then

To melt

Into the ether

And be

Not remembered

Yet not forgotten,

Like the firefly…

About the Book: “The deafening silence of a loved one’s absence turns the poet into the eternal Ma enduring separation. Swati Pal’s poetry also straddles the particular to the universal theme of grief and loss and symbolically suggests compassionate ways of healing the pain … Swati Pal’s Forever Yours and Other Poems holds ajar that mysterious door to the panorama of a mother’s love, loss, grief and hope. Her poems will resonate beyond her individual story.” — Prof. Malashri Lal (Former Head, Dept of English, University of Delhi)

About the Author:  Swati Pal, Professor and Principal, Janki Devi Memorial College, University of Delhi, is a Fulbright-Nehru fellowship scholar, a Charles Wallace scholar and the first Asian scholar to receive the John McGrath Theatre Studies Scholarship at Edinburgh University. Author of several books on theatre, creative and academic writing, her newspaper articles articulate her views on education. Her areas of research interest include performance studies and cultural history. She translates from Hindi to English and several of her translations have been published. She writes poetry and her poems appear in several anthologies; she also has two collections entitled In Absentia and Forever yours and a curated collection called Living On. She is the Vice Chair of the Indian Association for Commonwealth Literature and Language Studies and has been the recipient of several national and international awards, both as a teacher as well as an administrator. 

Click here to read an interview with Swati Pal.

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Tales from Kavali

Title: That’s A Fire Ant Right There! Tales from Kavali

Author: Mohammed Khadeer Babu

Translator: D.V. Subhashri

Publisher: Speaking Tiger Books

True-blue Palavenkareddy!

It’s only now when he’s running a Palav Center in front of Kavali Court that he’s able to see twenty-six rupees in his hand for every plate he sells, but there was a time in our childhood when Palavenkareddy too was down on his luck!

Palavenkareddy (Palav + Venkareddy) was my father’s best friend. He was also the one who got him married.

When my grandfather Mastan Sayibu was considering giving my mother’s hand in marriage to my father, it seems he went straight to Palavenkareddy to enquire about my father’s ‘conduct’.

‘Don’t worry about that boy, saami! He’s 24-carat gold. You can get them hitched with your eyes shut!’ Palavenkareddy reassured my grandpa and lifted a load off his mind.

Although seven-eight years older than my father, Palavenkareddy, always dressed in white, appeared much younger, with his toned muscles (he was a wrestler once, I might add), shining skin and dyed hair.

At the time of nikah, as my mother was still a young fourteen-year-old, Palavenkareddy used to address her as ‘ammayi’ or ‘girl’, and continued to call her that even after marriage. Whatever his feelings for my father, he definitely favoured my mother and had more affection for her.

If Sankranti was here, Palavenkareddy wouldn’t be far behind. He’d show up with a large steel carrier full of ariselu, manuboolu, laddulu and hand it to my mother saying, ‘Here you go, girl.’ Then he would take my father, my brother and me to his house, fill our leaf-plates full of sweet payasam and treat us to a full festival meal. (This is also the time to reveal yet another truth. Until recently, whenever my mother had to go to a wedding or any other function, she would borrow Palavenkareddy’s wife’s or daughter-in-law’s jewellery as if she had every right to do so.)

I don’t really know if he was into farming or not, but as kids we always saw she-buffaloes tied up at their house. His wife would wake up early and toil hard, tending to the buffaloes all day. Seemingly in an effort to reduce her drudgery, he dabbled in various businesses, but being a man of truth, failed to make money in any of them. Finally, he hit the jackpot when he opened the Palav Centre. And since then, his surname changed from Remala to Palav and he came to be known as Palavenkareddy to everyone in our town.

During our childhood, he owned a cloth store near the Ongole bus stand. Barely a metre would sell each day at the shop, but Palavenkareddy and his elder son could always be seen dutifully minding the store.

Now why I’ve been telling you this long story about Palavenkareddy is because when the month of Ramzan arrived we were forced to draw on his services—thanks to my mother’s pestering.

‘All the ladies in the street are going to Gademsetty Subbarao’s shop and getting themselves whatever clothes they want. Why don’t you also toss me a hundred or two? I’ll go get the children some new clothes.’ My mother had been badgering my father ever since Ramzan had begun.

My father responded with neither ‘aan’ nor ‘oon’. Ultimately, she decided that this was not the medicine for my father’s attitude and cleverly started instigating my grandma.

‘Rey abbaya! How heartless can you get! Even if we adults don’t buy anything, how can you not get a few pieces of cloth for the children? When other children in the street roam around wearing new clothes, won’t ours feel bad?’ poked my grandma.

Who knows what came over him, but he replied, ‘Send the older one and the second one to the shop in the evening. If I happen to get money by then, I’ll buy them some, alright,’ and left for work.

When evening came, with high hopes my mother dressed us up—not just me and my brother but also our sister—and sent us to our electrical shop on Railway Road.

And my father? What did he do? When we reached there, he was sitting at the table with a deadpan face and hands over his head. The moment he saw us, he stood up and said, ‘Not today. Go home,’ then picked up my little sister and prepared to lock the shop.

We were crestfallen. My brother was on the verge of tears.

That is exactly when, like Gods appearing out of nowhere, Palavenkareddy appeared before us. On seeing us, he laughed, ‘Endayyo? What’s up here? All the little Nawabs have descended together.’

My father too laughed and told him the matter. ‘What, Karim Sayiba? The children have come for their festival clothes and you’re taking them back empty-handed? Didn’t you think of my shop? Come, come, let’s go,’ Palavenkareddy urged him.

‘Not now, Enkareddy. We’ll see when I have the money,’ said my father reluctantly.

‘Do you ask for money when you do electric work in my house? Then why would I demand money for the children’s clothes?’ he insisted, herding us along. And so, together we all went to Palavenkareddy’s cloth shop near Ongole bus stand.

‘Karim Sayiba! It’s not as if you’re going to buy clothes again anytime soon, so might as well pick a sturdy fabric that will last a few days,’ he said, opening a wooden almirah and pulling out a tough-looking piece of blue cloth from the swathes of fabric inside.

‘Guarantee cloth. No question of tearing at all,’ he said.

Whenever my father hears the word ‘guarantee’, he forgets everything else and says, ‘Yes, give that one’, and so, he said the same to Palavenkareddy as well.

That was that! Before we knew it, in five minutes Palavenkareddy had cut the cloth and all of us had given our measurements to the tailor Sayibu beside the shop, who promptly soaked the cloth in an iron bucket.

(Excerpted from That’s A Fire Ant Right There! Tales from Kavali by Mohammed Khadeer Babu, translated by D.V. Subhashri. Published by Speaking Tiger Books)

ABOUT THE BOOK: Captured in the innocent voice of a young boy, Mohammed Khadeer Babu’s Chaplinesque-style of portraying misery through humour shines a sweeping light on Muslim lives in coastal Andhra. Populated with strong women, cheeky scamps, virtuous dawdlers and scrupulous teachers, his witty storytelling in the Nellore dialect is a riveting portrayal of the daily struggles of adapting to a majoritarian world in small-town India. Belying the nostalgic memories of childhood are scathing observations of the education system, child labour, social barriers, and casteist attitudes. Yet, the stories also resound with a clear message of friendship, especially among Hindus and Muslims, making this book essential reading in today’s fraught times, to remind ourselves of our inherited legacy of communal harmony—which makes it possible for the young narrator to say, ‘I’ve never regretted even once that I didn’t learn Urdu or that I don’t know Arabic, or that I have never even touched the Quran in these languages, only in Telugu.’

D.V. Subhashri’s unique translation, which retains all the richness of the original, quaint expressions and sounds et al, brings a smile to our faces, while showing us why the book made Khadeer Babu a household name in the Telugu community. This first English translation of his work opens up a new world for us.

ABOUT THE AUTHOR: Mohammed Khadeer Babu is a senior journalist and award-winning writer in Telugu with short stories, anthologies, non-fiction books and movies to his credit. A two-time Katha awardee, his stories have won various prizes at the state and national level and earned him the Government of Andhra Pradesh Achievement Award in 2023.

ABOUT THE TRANSLATOR: D.V. Subhashri is a multilingual writer and translator based out of Bangalore. Her stories and translations have appeared in various online magazines and her children’s books have won awards in Telugu and English. She is currently translating two books from Telugu and Kannada.

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Travels of Jaladhar Sen

Title: The Travels of a Sadhu in the Himalayas

Author: Jaladhar Sen

Translated from Bengali by Somdatta Mandal

Publisher: Speaking Tiger Books

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6th May, Wednesday

I had arranged to leave at half past four in the morning; my friends arrived even earlier to bid me farewell. It was a moonlit night, and the entire world lay silent and still. Could this small change in my life affect the grand workings of the earth? I was leaving everyone behind; friends and relatives accompanied me for quite some distance. It was evidently difficult for them to sever the affectionate ties they had nurtured with me for so long. I requested that they not proceed further; in the end, they reluctantly turned back. I, too, glanced back several times to take one last look at them. I couldn’t help but wonder—if this separation from friends was so painful, how much more difficult would it be to part from one’s own family?

A few days ago, I had read Pilgrim’s Progress*, and one scene from the book kept recurring in my mind. As we walked, my thoughts wandered to such reflections. Soon, the sun rose. We began moving towards Hrishikesh. This was an unfamiliar route—rarely travelled by others. After crossing several mountains and forests, we arrived at a small village called ‘Khanu’† around 11 a.m. This peaceful village with only five to seven houses nestled beneath a canopy of trees, resembled a tiny bird’s nest. A small stream meandered near the village. We went and took shelter under a tree by the stream, and, parched and famished, we gratefully drank its water to our hearts’ content. After eating our meal there, we resumed our journey around 5 p.m.

After leaving the village, we noticed two monks walking ahead of us. Since it was just the two of us travelling, I thought, why not join these holy men? At least the four of us could travel together for a while. We quickened our pace, but when we caught up to the two sanyasis, I felt a mix of amusement and irritation. One of them turned out to be my former servant, whom I had dismissed twenty or twenty-five days earlier for theft. His transformation was remarkable—dressed in the elaborate robes of a sanyasi, with tangled hair and constant chants of ‘Har Har Bom Bom’, he was barely recognisable as the thief he once was. It was sheer bad luck on his part that our paths crossed that day.

I recounted the whole story to Swamiji, who commented, ‘Perhaps his companion has some money in his jhola, and he has disguised himself in this manner to swindle it.’

Indeed, there seemed to be no limit to the number of people who cloaked themselves in saffron robes, with matted hair and a kamandalu, only to engage in theft, deceive innocent people, or even commit heinous crimes when the opportunity arose. Readers will encounter many such so-called sadhus in my travel narrative.

At first, my servant seemed confident I wouldn’t recognise him in his new guise. He appeared smug, believing that his ‘western intelligence’ would outwit my ‘Bengali intellect’. Seeing us, he began chanting ‘Bom Bom’ even louder, as if to reinforce his act. Unable to tolerate his pretence any longer, I burst out laughing and said, ‘Aare lounde, kabse chori chhod ke sadhu ban giya?——Oh, you scoundrel, since when did you give up thievery to become a monk?’

He was utterly stunned and rendered speechless by my words. I then explained everything to his companion, a naïve and well-meaning man. This stout young fellow had accepted my servant as his disciple, feeding him well in exchange for a few religious sermons. I said, ‘Sadhu, you may keep him and feed him—I have no objection. But if you have any money in your jhola, guard it carefully. If a man can become a sadhu in ten or twelve days, there’s nothing stopping him from becoming a murderous dacoit in a few hours.’

Later, I heard that the sadhu heeded my unsolicited advice.

By evening, we reached Bhogpur. This village was home to many people, and the presence of small brick houses suggested that some wealthy residents lived there. Close to the homes of these affluent villagers stood a dharamshala, built and maintained by the villagers themselves. Travellers and sadhus from afar could find shelter here, with food and amenities provided by the locals. However, if a traveller carried money or the village had a shop, they need not rely on these dharamshalas.

There is a great deficiency of dharamshalas in Bengal. In many respects, we are far more developed and civilised than people from other parts of India; however, we are so preoccupied that we do not have the leisure to spare time for travellers or sick people who might perish on their journeys. Of course, it must be acknowledged that there are still a few among us who are exceptions to this. Nevertheless, I feel that the uneducated Garhwali farmers, who help others, offer shelter to the distressed, and wholeheartedly care for guests, are far more sincere than the educated people of Bengal.

We spent the night at the dharamshala in Bhogpur. Exhausted from the rigours of travelling, we had no need for food and instead went straight to sleep.

7th May, Thursday

We resumed our journey early in the morning and entered the forest of Hrishikesh, which we had traversed before. Although the forest was familiar, the path was entirely unknown; we could not determine whether we were following the same route we had previously taken. We reached Hrishikesh at 1 p.m. and rested beneath a tree, still without any food. Once the afternoon sun’s glare had lessened, we resumed our journey and reached Lakshman Jhula by evening.

The few shops overlooking the Ganga at Lakshman Jhula were bustling with travellers. A group of Udasi sanyasis had arrived that very day. They were Sikhs.

(Excerpted from The Travels of a Sadhu in the Himalayas by Jaladhar Sen, translated by Somdatta Mandal. Published by Speaking Tiger Books, 2025.)

THE BOOK

In the summer of 1890, Jaladhar Sen left behind a life of domesticity and embarked on an adventure across some of India’s most sacred landscapes, from Hrishikesh, all the way to Badrinath. Armed with little more than a blanket, a staff, and a book of songs by the renowned Bengali poet and Baul singer Kangal Harinath, he journeyed through perilous mountain passes, snowbound valleys, and remote pilgrim towns—seeking not the divine, but solace for a life fractured by loss.

Sen’s deeply personal travelogue chronicles the breathtaking beauty of the Himalayas—the roaring Alakananda, the towering peaks of Nara and Narayan, the spiritual might of Shankaracharya’s Joshimath, the bustling markets of Srinagar, and the ethereal stillness of Badrinath—along with a vivid cast of characters—from stoic sadhus, cunning pandas and officious police personnel to ailing young boys, large-hearted villagers and even fellow Bengali pilgrims. In the shadow of the Himalayas, Sen reflects on the complexities of faith, the hypocrisies of ascetic life, and the profound tenderness of human connection.

Blending diary observations and literary flourish, Himalay—first published in 1900—had once captured the imagination of a generation of Bengalis, inspiring them to travel far beyond their homeland. This English translation reintroduces Sen’s compelling account to a new audience, highlighting its historical importance and enduring charm as one of the earliest modern Bengali narratives of the Himalayan experience.

 THE AUTHOR

Jaladhar Sen (1860–1939) was a Bengali writer, poet, editor and a philanthropist, traveller, social worker, educationist, and littérateur. He was awarded the title of ‘Ray Bahadur’ by the British Government. In 1887 he suffered the greatest loss in his life when his mother, wife and daughter died in quick succession. Overwhelmed by grief and seeking solace, Jaladhar moved to Dehradun at the foothills of the Himalayas, where he worked as a teacher. It was during this time, in 1890, that he travelled to the Garhwal Himalaya. This journey inspired his travelogue Himalay.

THE TRANSLATOR

Somdatta Mandal is the Former Professor of English and Chairperson at the Department of English & Other Modern European Languages, Visva-Bharati, Santiniketan. Somdatta has a keen interest in translation and travel writing.

Read an interview with a the translator and a review by clicking here

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Ostia Antica: The Fatehpur Sikri of Rome?

Title: An Abiding City: Ruminations from Rome

Author: Neeman Sobhan

Publisher: University Press Limited (Dhaka)

Ostia Antica

Sometimes, when my visitors to Rome, arriving in the sweltering month of July or August, voice over-zealous ambitions to ‘do’ Pompeii, I don’t have the heart to discourage them. But I beg off from accompanying them. I have nothing against Pompeii as such, but I am not sufficiently suicidal to relish the thought of trudging miles of arid ruins under a punishing sun for the twenty-third time!

It’s at this point, usually, that I try to sell what I call my ‘Lazy man’s Pompeii’: Ostia Antica. I could have called it the ‘Poor man’s Pompeii’ as well, but the riches of the ancient city can almost equal a Herculaneum to the imaginative tourist. And its biggest plus-point is that it is so much closer to Rome (as against Pompeii, about 200 kilometers away, towards Naples), and may I add, that much shadier!

Less than an hour away from Rome, Ostia Antica was founded in the fourth century B.C by King Arcus Martius (a historical persona of whom I readily admit to being shamelessly ignorant) it became Ancient Rome’s commercial and military port, and during Emperor Constantine’s time, it boasted a population of 100,000!

Ostia reminds me of another ancient city I once visited and loved: Fatehpur Sikri in India, the Mughal king Akbar’s doomed capital near Agra. The comparison to Akbar’s city is justified because, although Ostia is a remarkable example of historic Roman towns like Pompeii and Herculaneum, unlike them, it was not destroyed, rather, like Fatehpur Sikri, it was abandoned.

While the Mughal city was abandoned due to a lack of sustainable water supply, in the case of the Roman city, it was mosquitoes. Strange but true that an epidemic of malaria drove out the inhabitants of this once flourishing port city. An odd quirk of history and biology that a puny anopheline community managed to drive out a powerful anthropical one, hundred times its size!

A quick reminder here: in talking about Ostia, we must make a clear distinction between Ostia Antica, the archeological site, and the present-day beach town of Ostia, a popular seaside resort within the municipality of Rome, further down.

The excavated areas of ancient Ostia abound in numerous ruins and reminders of a thriving commercial city of times past: public and private buildings, streets, defensive walls, and harbors.

I find the residential streets most fascinating because it brings to life a real world of ordinary people. Much has been written about Roman tenement-housing and remains of these buildings abound in Ostia.

Reconstructed models apparently reveal that a typical apartment block could be five-storeys high, and that the flats were probably quite functional, mostly reached from courtyards or from the street by stairs running between shops on the ground floors.

I think of all this as I stop at a crumbled courtyard here, touch a moth-eaten wall there, step over a threadbare threshold, or mount a mysterious flight of steps that end abruptly in mid-air, leading nowhere.

For me, it’s in this residential environment that I find the faint but persistent pulse of a bygone life. Visiting it on some empty afternoon, while I might be sitting on the broken steps of a roofless room, I can surmise the life of the ordinary man or woman who once lived here: I smell the fragrance of fresh baked bread in the gutted bakery next door; I hear the sound of children playing in the silent streets, or the hum of voices in the tavern with its dusty counter; and suddenly, the entire history of the humble populace seems to be whispered and echoed by the sea-spiked breeze among the pines and cypresses.

Let the Archeologist and Historian keep their details. To me the romance of a ruined city is not necessarily in the structures themselves, in the revealed or concealed splendor of its remains, it is in the mystique of its very presence, its undefined shape as a messenger from lost times, telling us stories of the long ago.

A dead city serves to remind us that it once existed, and that the past, although it is no more, is never completely wiped out, never obliterated from the collective memory of the world. In leaving behind its footprints, the spirit of the city has defied negation and accompanies me this afternoon.

And thus, I love to sit, under the peristyle of a vanished villa, absorbing the atmosphere of this long-deserted city, contemplating the history not just of this particular Roman town, but all the nameless cities of countless civilizations in the past. I wonder at the basic story it tells of our collective and individual engagement with Life, of the heroic audacity of the human spirit attempting, again and again, to build its sandcastles against the wind, trying to carve a permanent niche on the elusive surface of Time.

Whether the crumbling habitation is in Ostia Antica or Mohenjo-Daro, in Petra or Machu-Pichu, in Moinamoti or Fatehpur Sikri; each is a monument to the Spirit of Man, the builder of cities, the creamer of dreams.

[ Extracted from An Abiding City: Ruminations from Rome. Published by UPL (University Press Limited, Dhaka), 2002 ]

ABOUT THE BOOK

An Abiding City: Ruminations from Rome is a fresh look at Italy and Rome from the perspective of a long-time resident of non-Italian origin. Neeman Sobhan, living in Italy, since 1978 wrote for two decades a personal column in the Bangladesh English language daily, The Daily Star, spinning vignettes and sketches out of her daily encounters and reflections living in Rome. Here, in vivid prose and poetic detail are selections from her work.

Among some of the myriad themes in this collection of essays and poems: the charm of everyday Rome; the romance of history; the adventure of the expatriate’s eternal quest for home; the poetry of seasonal transformations; the mysteries of relationships; the kaleidoscope of life in general, and of one woman in particular, who within her journey through the Eternal City, shares with her readers her passage through life.

The writing is enhanced by ink sketches by Italian-American artist/writer Ginda Simpson.

ABOUT THE AUTHOR

Neeman Sobhan is a Bangladeshi-Italian fiction writer, poet, columnist. She writes in English, and her fiction and poetry have appeared in many anthologies and literary journals within the sub-continent. Till recently she taught English and Bengali at the University of Roma, La Sapienza.She lives in Rome with her husband. She has a collection of short stories, Piazza Bangladesh (2014) which has been recently translated to Italian; a volume of poetry, Calligraphy of Wet Leaves (2015) and a collection of her columns, An Abiding City: Ruminations from Rome (2002). Presently, she is finishing her first novel, and lives between her home in Rome and Dhaka.

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From Rasa to Lhasa

Title: From Rasa to Lhasa: The Sacred Center of the Mandala

Author: M.A.Aldrich

Publisher: Speaking Tiger Books

In 1904 at the behest of a suspicious imperial government in India, a British expeditionary force under Colonel Francis Younghusband occupied Lhasa in a fruitless search for evidence of Russian meddling in Tibetan politics. Prior to this bellicose assignment Younghusband had spent years exploring the remote, blank spaces of late nineteenth century Central Asian maps and acquiring an unusually sensitive insight into Asian religion for someone in his position. After visiting the Jokhang Temple, Tibet’s most sacred shrine, he penned a description that still resonates today.

Here it was that I found the true inner spirit of the people. The Tibetans from their mountain homes seemed here to draw on some hidden source of power. And when from the far recesses of the temple came the profound booming of great drums, the chanting of the monks in deep reverential rhythm, the blare of trumpets, the crash of cymbals, and the long rolling of lighter drums, I seemed to catch a glimpse of the source from which they drew. Music is a proverbially fitter means than speech for expressing the eternal realities; and in the deep rhythmic droning of the chants, the muffled rumbling of the drums, the loud clang and blaring of cymbals and trumpets, I realized this sombre people touching their inherent spirit, and in the way most fitted to them, giving vent to its mighty surgings panting for expression.

For Tibetans, the Jokhang Temple is at the heart of a mandala, a circular geometric design that serves as a symbol of the universe as well as a visual guide to complex and esoteric Buddhist principles. The devotional ritual of circumambulation around the temple reinforces its status as the sacred center or a “life-pole.” It is the geometric center of Lhasa’s three imaginary concentric circuits: the three korlam that are pathways for pilgrims to practice the dharma by circumambulating the Jokhang.

Eight protective shrines were built around the Jokhang. There are other nearby sites tied to the legendary account of the construction of the temple in the seventh century. Some of these sites are still used for worship, while others have become shops or residences; sadly, some have disappeared into the ether over time. The sacred and the secular were not separated in the streets of Lhasa, just as the normal and supernormal were entwined indivisibly. To expect otherwise would have come as a shock to the residents of old Lhasa and sounded downright silly to them.

For nearly all of its existence, the Jokhang Temple was Lhasa in the minds of Tibetans. Ninth-century Tang dynasty chronicles suggest Lhasa might have consisted of nothing more than mobile encampments for nobles, soldiers, and nomads, with only two permanent buildings constructed in stone (the Jokhang and its sister temple, Ramoche); but Chinese chroniclers did not always examine the ways of barbarians with much care. Lhasa did not come into being as a modest-sized city until the seventeenth century. Nevertheless, the Jokhang was felt to be synonymous with Lhasa, the “Place of the Gods.” Even in recent times the city’s bus drivers cried out “Lhasa” to their passengers to announce arrival at stops near the Jokhang Temple.

Tibetans reaffirm their view of religion as permeating all elements of the phenomenal world by perceiving them in the form of a mandala. Indeed, the mandala model applies equally to the universe as a whole, to the country, … to each city, to each temple and shrine, and, tantrically, to the worshipper’s own body. The realization of one’s own identity with these larger designs is the attainment of salvation.

ABOUT THE BOOK

A sweeping, magnificent biography—which combines historical research, travel-writing and discussion of religion and everyday culture—Old Lhasa is the most comprehensive account of the fabled city ever written in English. It is a portrait not only of a city but also an entire people—both those who still live in occupied Tibet, and those who are in exile.

‘[This book] brings you closer to the real spirit of Lhasa.’—Lobsang Sangay, former head of the Tibetan Government in Exile

‘This remarkable history should be compulsory reading for travellers, academics and armchair historians. Experts will find that Aldrich has shaken the kaleidoscope of the history and geography of Lhasa and Tibet into new and illuminating patterns. Immersing himself in the place and its past, he unravels the colourful threads that make Lhasa and Tibet so fascinating… This splendid book is a compendium of knowledge about the city and its place in Tibetan history and culture—including, of course, religion.’—Alan Babington-Smith, President of the Royal Asiatic Society, Beijing

‘Aldrich has provided in these pages a whole simulacrum of a country and its wonders. What shines in the book and gives it life is not only his amazing knowledge and understanding of Lhasa and Tibet but also his passion, enormous humour and, above all, love for its people.’—Adam Williams, author of The Palace of Heavenly Pleasure

‘Aldrich has produced an outstanding narrative focused on one of the most interesting cultural capitals in Asia… [A] fascinating history that will continue to attract readers for a long time to come.’—Jonathan S. Addleton, author of The Dust of Kandahar

ABOUT THE AUTHOR

M.A. Aldrich is a lawyer and author who has lived and worked in Asia since the 1990s. Besides Old Lhasa: A Biography, he is the author of The Search for a Vanishing Beijing: A Guide to China’s Capital Through the Ages,The Perfumed Palace: Islam’s Journey from Mecca to Peking and Ulaanbaatar—Beyond Water and Grass: A Guide to the Capital of Mongolia.

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Keep It Secret

Title: Keep It Secret

Author: Snehaprava Das

Publisher: Black Eagle Books

It was for the first time Karisma had entered her father’s room after he was discharged from the Amrit Hospital. He had suffered that massive paralytic stroke a month and a half back, the night on which she had announced that she had transferred her shares in the company and debentures in the name of Sunil Arya, the company’s junior partner. Doctors had little hope of any significant improvement in his condition. Karisma had engaged a couple of nurses from the hospital who worked in shifts and took care of her father. A doctor visited the house twice a week to examine his vitals.

‘How are you, father?’ Karisma asked. Her voice had a formal, indifferent note. A brief sparkle came to the eyes of the man who lay helpless in the bed. He tried desperate to move his hands that lay dead and stiff.

‘This is the last time you are seeing me father,’ she said softly. ‘I will be leaving this place. I have no idea what I am going to do but I will not return here. I have made all financial arrangements for you. Aruna aunty will see to it that you are taken care of properly as long as you are alive. There will be no lapse in your treatment.’

The man’s eyes darted around revealing how desperate he was and his lips quivered as if he struggled to speak out something but the only sound he made was a muffled groan.

‘I know what you want to say, father,’ Karisma said, a deep agony in her eyes. ‘But I cannot continue to live here now. You have to be alone. Didn’t you want to live in a palace and own heaps of wealth? I have transferred all the amount to your account and authorized Aruna aunty to do all transactions on your behalf. You have avenged the injustice done to you years ago, though I would not call it a heinous sin as you have always believed and made my poor mother believe it to be one. But what did I do to deserve the punishment you meted out to me, father? Which father would subject his daughter to such devilish exploitation? But of course, you were determined to torture your poor wife for the slip she made by punishing me, by snatching away every damn thing I loved, by utilizing me to slake your hunger for money. What a fool have I been to fall for that dirty ‘princess’ trick you played with me! I have never wanted to be a princess father. I was happy in that small tenement house, with the love of my mother.  That was genuine and not fake, motivated by greed and hostility like yours. And of course, there was Ronit! My Ronit! The only silver lining behind my gloomy clouds of despair. You destroyed that too. I do not believe in the existence of a world beyond this one, or that of a hell or a heaven. Each of us has to atone his sin through a penance, through self-afflicted torments, like mother did, like I have been doing all these years. My sin was just that I had a look that constantly reminded you of the slip my mother made.’ Karisma paused for a breath and looked at the eyes that had sunken into the pale, desiccated face. A few drops of tears trickled down from the corners of the dull eyes. Karisma wiped the tears with the end of her sari. ‘There is nothing I could do to help you father.. This is your nemesis and you cannot escape it. And I give you my word father, I will not let the truth come out to the open, ever! It will always remain a secret.’

 She rose to her feet and cast a long pitiful look at the inert figure, then turned and walked towards the door. A frantic but low and muffled animal howl rippled across the room, bringing her to a halt. She repressed the urge to look back and strode out of the room, breaking into a tearless, dry sobbing.

About the Book

Keep It Secret, a collection of ten stories, has in its agenda an effort to cross over the flimsy and floating border between the substance and the shadow, to explore into the jungle within, to study the secrets carefully concealed behind the mask of pretence and shamming of an agreeable and acceptable facade.

In the words of Andre Malraux, ‘Man is not what he thinks, he is what he hides.’ 

The aim, thus in a way, is to unravel the truth man hides and strives to protect it under a falsehood, that, at times projects, reveals itself through a behaviour pattern which may appear absurd. It intends to push aside the deceptively glossy screen of fake complacence, and traverse into that murky, elusive terrain beyond the ordinary logical perceptibility.

This excerpt is the from the title story, a tale of  personal vendetta.

About the Author

 Dr.Snehaprava Das, Former Prof. of English, is a noted author, poet and translator. She has three collections of English stories, five collection of English poems, and thirteen collection of Translated texts (Odia to English) to her credit. She has received  The Prabashi Bhasha Sahitya Samman, The Jivanananda Das award, The Fakirmohan Anuvad Sammana  and Lakshmi Narayan Mohanty translation awards for her contribution to literature.    

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The Eleventh Commandment

Title: The Eleventh Commandment And Other Very Short Fictions  

Author: Rhys Hughes

 Publisher: Recital Publishing

Taurus

“What sign do you think the minotaur is?”

This was an unexpected question from above. I turned my head and saw him three floors above, leaning out of his window. I was watering the flowers in their boxes on the balcony and I stood up slowly and stretched. Then I paid serious attention to the question and finally said, “Taurus.”

He nodded. It was the obvious answer, but his nod was ironic and it was clear he was disagreeing with me. It occurred to me that maybe the body of the minotaur and his head would have different birthdays and be born under two different signs, but I was in no mood for riddles and shrugged.

“Do you suppose he was attracted to women or cows?”

“I beg your pardon?”

“The minotaur! Were his amorous desires determined by his human mind or his bovine physicality? I can’t work it out.”

“You seem very interested in the details of his life.”

“Don’t be absurd, he never lived.”

“Yes, he was a myth only.”

“Nonetheless, he was born under the sign of Taurus.”

“But that’s what I said earlier.”

“Oh, did you? I misheard. I thought you said ‘torus’, which as we both know is a geometrical shape and not a zodiac sign.”

My neighbour was a joker, of this I was certain now. I wondered why we hadn’t interacted until this moment. I spend a lot of time on my balcony and he must have seen me there. I leaned on the railings and looked down on the city. The old alleys and narrow streets were like a maze. The thread that would lead a lost traveller out again was made from air, only the wind.

It was perfectly possible for the minotaur to have escaped the labyrinth by chance, from wandering at random, and in this case Theseus would have found it empty when he ventured inside, but for the sake of saving face his story wouldn’t change. Nobody could dispute that he slew the creature. Yet the monster was free, making his way in a world where he must always be alone.

No woman could want him, nor any cow. Never settling down, he would voyage to the edge of the known world and who can say what he would do when he reached it? Sit on his haunches and wait, I guess.

My neighbour had a man’s head, not that of a bull, so he couldn’t be the minotaur, as I briefly suspected when he asked me a third question, “Who does he support in a bullfight, the beast or the matador?” and I said, “The answer depends less on the fact he’s a hybrid than on his sense of justice.”

“Meaning what exactly?”

“Anyone with a sense of justice supports the bull.”

“I am his descendant, you see.”

“How is that feasible?”

“Somewhere on this remarkable planet of ours he must have met a woman with a cow’s head. Over many generations the bovine aspects weakened. All that remains is my unusual stomach. I don’t complain.”

Before I could raise an objection, he added wistfully:

“A shame I don’t exist.”

In the Den with Daniel

Daniel Day-Lewis is the best actor in the world. You know this. Everyone else knows this. Your wife knows it when you kiss her on the cheek before you set off for work. Your fellow commuters know it on the underground train that is always crowded at this time of the morning. Your colleagues in the office know it when you arrive. When you sit at your desk and switch on your computer you can’t imagine how the simple truth could be different. He is the best actor in the world. There can be no argument.

He is more than an actor and this is why he is so magnificent. He inhabits his roles, he refuses to regard the characters he plays as separate from himself. He becomes those characters, absolutely without doubt or hesitation. He puts aside his own identity for the duration of the making of a film. He lives his role, no matter how uncomfortable, even when cameras aren’t rolling. This is the supreme commitment to an art form and you admire him immensely. We all admire him. He is a marvel, a genius.

Whether he is playing a dramatic villain in remarkable circumstances or an ordinary man in an everyday situation, he is utterly convincing, not only to his fellow actors and the audiences of cinemas, but even to himself. When he plays a role, the role vanishes. The character is suddenly real, no less solid than I am. I am strolling the office floor today, chatting with the employees. I do this from time to time, to make them feel at ease. I approach your own desk. You swivel your chair and wait for me to speak.

“You have a wife, a child, a mortgage on a house. I have been asked by my superiors to make cuts to the workforce. I don’t wish to do this. I know it will be difficult for any employee who is forced into redundancy. But I have my quota to fulfil. Jobs will be lost. You need to prove that you are invaluable. That is the only way you can secure your future here. Do you understand? Prove you are irreplaceable. Do this for me. Be irreplaceable, I am begging you. Please don’t make it easy for me to dismiss you.”

And you nod, but I see in your eyes that you have given up. At the end of the day, you rise from your desk to begin the journey home. You are descending the stairs and hear the words, “Finished,” from above. Suddenly you remember that you are Daniel Day-Lewis, that your office job is fictional, the woman you call your wife is a fellow actor, your child doesn’t exist. It was an act all along, brilliant, inspired, relentlessly perfect.

But you wonder. How can you be certain that Daniel Day-Lewis himself isn’t just a character in another film?

Beyond the Edge

A man was crouching on the path that runs along the side of the river, and as I approached him I saw he was moving a chess piece in the dust. It was a white knight. I was almost on top of him before he paused and turned to look up at me. Then I asked him what he was doing and he replied that he was playing a game of boardless chess. It had started in a distant city on a regular board, like most chess games, but frustrated with the limited area on which the entire struggle was expected to progress, he had agreed with his opponent to allow pieces to move beyond the boundary squares when necessary. And that is what had occurred.

“My knight kept going,” he added, “off the edge and along the streets and out of the city, and I didn’t have a desire to turn him around and head back to the board. So here we are, and the game continues, or at least I’m assuming it does, many years later. My opponent might have resigned by now and gone home; or he may have captured my king in my absence and defeated me without me knowing; or he too could be wandering the world with a piece in his hand, moving it across the invisible squares of the land until a stranger stops to ask him about it.”

I laughed and bade him have a good day, then I rode around him with due care and cantered towards the small town I saw looming ahead, milky smoke issuing from the chimneys of its houses. As I entered the town and reached the main square, I saw two men playing chess outside a café, and I wondered what might happen if the white knight also came this way and became involved in their game, an unexpected and accidental ally to one side, capturing black pieces as it wandered across the board. The incident could incite a real fight between these players and the newcomer, a three-way battle that would mean broken teeth.

If only that migrating knight was half black and half white, like many actual horses in the world, bloodshed could be avoided. A piebald chess piece is surely neutral. I was tempted to return to the river path and warn the fellow of the hazard ahead, but I had vowed never to retrace my steps. I was fleeing a battle and I too was a knight that had ventured beyond the edge of his board and kept going. Unlike the man crouched in the dust, I had taken precautions, for I had stopped at an abbey and bought a flagon of the darkest ink from the brothers in the scriptorium and had painted on my white stallion the stripes of salvation.

About the Book

Rhys Hughes’ unique observational, aphoristic humour abounds in this collection of artfully crafted, extremely short stories. A perennial master of invention, Hughes explores our perceptions of humanity, mining truths beneath the clutter of culture with incisive wordplay and trademark wit.

Hughes has arrayed eighty-eight narrative gems into three groups, The Zodiacal Light, Beyond Necessity, and The Ostraca of Inclusion-clever new takes on mythology, history, and science. A thirteenth star sign, minotaurs and gorgons, a dog ventriloquist, gears and cogs, a clock-wrestling octopus — all are semantic Möbius strips where fantasy and philosophy are seamlessly melded as only Hughes can do; both thought provoking and entertaining.

About the Author

Rhys Hughes was born in Wales but has lived in many different countries. He began writing at an early age and his first book, Worming the Harpy, was published in 1995. Since that time he has published more than fifty other books and his work has been translated into twelve languages. He recently completed an ambitious project that involved writing exactly 1000 linked short fictions. He is currently working on a novel and several new collections of prose and verse.

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Letters from a Daughter to Her Father

Title: Thorns in My Quilt: Letters from a Daughter to Her Father

Author: Mohua Chinappa

Publisher: Rupa Publications India

LOSS

4 August 2022

Living Room, Bengaluru

Dear Baba, Today is your shraddho, the puja for your departed soul. Referring to you as a soul seems so distant. Calling you anything but ‘Baba’ seems like two strangers speaking to one another. The purohit is here to do the rituals. The atmosphere is sedate. The room is lit and the flowers in the vases are in full bloom. I am glad we have cousins in the city; otherwise, it would be very lonely for Ma and me. We know very few people who would make the effort to attend a staid function like a shraddho. How does one end a tie so deep with a mere ritual? One can’t. It does feel surreal to watch your photograph with a jasmine garland around the lifeless frame. The sandalwood phonta or tika on your forehead makes you look different. The living room has been cleared. The large antique box has been covered with a white cloth, and your photograph is placed on it in such a way that you are facing the direction that will lead you to the other world. The shraddho among Bengali Hindus is a ceremony that is performed to ensure a passage for the recently deceased to the other world. The rite is both social and religious and is meant to be conducted by the son. But you have no male heir. So I defy tradition and lead the puja.  I follow the rites dutifully and chant the mantras, which don’t mean much to me. You are gone. There is no mantra that can soothe my heart. On the floor is a bed, laid out with a pillow and an umbrella for your onward journey to God-knows-where. I follow the purohit. Neel joins me in the ceremony. I feel so anchored, having him next to me. What a loving child he is. He makes life so much simpler for me. After the puja, we put out a plate of your favourite food so that a crow can come and eat it. Leaving the food in the corner of a lane seems ridiculous, but I have decided not to question any of the rituals, for I don’t want Ma to feel that I didn’t do my best. I leave the plate on the ground. There are bottles strewn around, and the ground is not very clean. I don’t turn back for another look. Your photo has now been removed and stands on my marble corner table. I put out the burning incense sticks and remove the flower garlands. It is still sinking in that I won’t be able to hear your voice ever again, calling out to me, asking me for something or the other. As we sit down to eat, Neel reminds me how you discussed Left politics and he argued with you on capitalism, just to rile you up in jest. You had such a wonderful bond with my child. I smile as I hear Neel mimic you and your quintessential Bengali ways of reacting to situations. Those debates between you both. I loved the way you both called each other Dadu. Baba would say, ‘Dadu, you must read about the world and its magnificent history. The great idea of how civilizations emerged, and how revolutions took place in protest against tyranny and oppression. As you read, you will learn that the world is a beautiful study of humanity and historical events.’ And Neel would say, ‘Na, Dadu, I will only read books that emphasize the profit and loss of capitalist businesses. Whoever cares about art and philosophy?’ Neel knew how you would go red in the face. And you would say, ‘No businessman ever built a nation; it is the thinkers and the dreamers who created a world of equal opportunities.’ This camaraderie you both shared remains the most beautifully preserved and poignantly pure memory of you with your grandson. I remember those days when you constantly waited to hear from Neel, and how the Sundays were marked aside to have your long-awaited conversations with him. You truly were a wonderful grandfather to my son. I feel empty as the furniture in the living room is rearranged to how it was before. Like nothing has happened, and no one is now gone forever. It looks as if you will come back in a minute, ask for a cup of tea and brood with your arms crossed over your chest. I think just being there to watch me do everyday things made you feel calmer. I don’t know. But I hope someday, I will understand the silence between us. Comfortable spells of silence, and some very terrifying ones. Like your death.

Love

Manu

*

5 August 2022

Bengaluru

Dear Baba, The vermilion has been removed now. The parting is stark white the hair oiled tied into a braid of acceptance. The grey mixed with the leftover black strands falling carelessly on her shoulder. I had seen her one lonely noon take a pair of scissors cut off her locks Like Samson and Delilah. She was at war A war with her own existence Her identity has been shaken Her oar is cracking open along with her broken sail. She sets to the seas but the land is far away on the horizon shining like the crystals found on a crown lost in a war lying forlorn for the head of the right king but now Samson is dead the Philistines have left too the palace has been torn down but parts are intact. Her locks sheared from guilt for being alive. Will she find her shore with her broken boat and tattered sail hoping the seas take her in or the fire of her breath is gutted before it becomes wild like a forest fire burning the little birds coloured kites stuck between branches and her capsizing boat too lost in the new world!

Love,

Manu

About the book:

Thorns in My Quilt: Letters from a Daughter to Her Father is a series of letters written by a daughter to her father after he passed away. Unspoken thoughts, unshared memories and unsaid words combine in this searing and poignant account of a relationship filled with joy, but with equal moments of sorrow.

Mohua Chinappa (Manu) loved her Baba, who was as kind as he was cruel, as well-read as he was unworldly, as loved as he was unloved. His dearest Manu recollects her childhood in Shillong, infused with the aroma of vanilla essence that went into the butter cookies he baked. She reminisces about her father holding her little hand while helping her through the undulating, rain-drenched roads. Mohua returns to Delhi, where she spent a part of her growing-up years, and revels in the memory of a government house with a harsingar tree. She writes to him about her broken marriage, recalls how her parents left her side, and how she reinvented herself. The letters are often selfish yet strangely cathartic.

Her father’s kidney failure prompted a daughter to confront the demons within—the loss, the doubts, the emptiness, the guilt of saying things, and the angst of not saying things.

About the author:

Mohua Chinappa is an author, a columnist, a renowned podcaster in India, a TEDx speaker, a former journalist and a corporate communications specialist.

The Mohua Show, a podcast she started in 2020, has close to 2 million downloads. She contributes regularly to various national dailies and magazines, including The Telegraph, Deccan Herald and Outlook. She is regularly invited as a speaker on TEDx and Josh Talks.

Mohua’s other initiative—NARI: The Homemakers Community—provides a platform for homemakers to voice their everyday challenges.

Her book—Nautanki Saala and Other Stories—was awarded the PVLF Best Debut Non-Fiction (in English) Award 2023. She also has two poetry collections to her credit—If Only It Were Spring Every day and Dragonflies of My Dreams.

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The Cave of Echoes

Title: The Cave of Echoes: Stories about Gods, Animals and Other Strangers

Author: Wendy Doniger

Publisher: Speaking Tiger Books

It is impossible to define a myth, but it is cowardly not to try. For me, the best way to not-define a myth is to look at it in action, which is what have tried to do throughout this book: to see what myth does, rather than what myth is. It seems to me that by the time you’ve defined your terms in an argument, you’ve lost interest in the problem. But at this point, as we begin to reexamine our own assumptions about myths, it might be useful to list some things that I think myths are not: myths are not lies, or false statements to be contrasted with truth or reality. 1bis usage is, perhaps, the most common meaning of myth in casual parlance today. Indeed, other cultures, too, call myths lies. The Malagasy end the recitation of any myth with a traditional tag-line: “It is not I that lie; this lie comes from olden times.” In our culture, in particular, myths are often given the shadowy status of what has been called an “inoperative truth,” when in fact they might better be characterized as operative fictions. Picasso called art a lie that tells the truth, and the same might be said of myths.

What a Myth Is and Is Not

The desecration of the word “myth” to mean “lie” began with Plato, who contrasted the fabricated myth with the true history. It is, I think, an irony that our word for myth in most European languages, together with our basic attitude to myths, comes from ancient Greece, one of the very few cultures in the world from which we have almost no example of real, live myths, of myths as a part of a vital tradition; by the time most of the Greek myths reach us, they have been so thoroughly reworked in artistic and philosophical forms that they are mythological zombies, the walking dead. Plato was, as Eliade pointed out long ago, the first great demythologizer; he “deconstructed” the myths of Homer and Hesiod. It was Plato who challenged, successfully, the status of the poetic myth-carvers and myth collectors and banished them from his Republic. We can see in Plato a spectrum of mythmakers: at one end are anonymous wet nurses, who transmit the old myths to helpless infants; at the other end are the poets, like Hesiod and Homer, the “mimetic clan” who cannot imitate the true forms since no one has ever seen the forms and the poets can only imitate what they have seen.

Plato warns us that we must not tell these poetic myths about the gods even if they are true; in this, I think, he affirms the power of myths to influence human life; for he fears that a bad myth will make a bad life. (We shall see, in chapter 6, other Greek arguments against the evil effects of the myths in Greek tragedies.) Moreover, it is hard to escape from this image of the bad life; the stories that we learn in childhood have a marvelous hold on our memory.

Yet it is necessary for people to believe in good myths, even if they are false; this is the argument that Plato advances for the “noble lie” (gennaion pseudos) in the Republic, the statement that distorts an outside surface in order to convey an inner truth. Some of these good myths come from the old days; Plato distrusts this sort of “mythologizing,” the stories about centaurs and Chimaeras and Pegasus and so forth, but he distrusts even more the people who analyze them away as metaphors for the North Wind and so forth ( anticipating Friedrich Max Miller by some twenty-four hundred years); such analyses are altogether too clever and waste an awful lot of time. 13 People do have to have myths, Plato concedes; if they don’t believe in the old ones, we must construct new ones for them, logically, and this is very difficult to do, for we must convince them, in the cold light of reason, of the truth of the myths in order to make them accept the laws that we wish to give them:

“How can one assert in cold blood that the gods exist? Because we must hate and find unbearable those who, today as in the past, due to having refused to allow themselves to be convinced by the myths related to them since earliest childhood by a mother or a nurse giving them the breast, have obliged us, and still do so, to develop the arguments which take up our time now.”

For this reason, despite his opposition to myths and mythmakers, Plato himself was also a great “remythologizer” who invented the drama of the philosophical soul and made it a new kind of myth, a reasonable, logical, “likely” myth, to challenge the old myths of centaurs and so forth. In this way, when it came to myth, Plato managed to hunt with the hounds and to run with the hare. As Marcel Detienne has put it: “Plato’s work marks the time when philosophy, while censuring tales of the ancients as scandalous fictions, sets about telling its own myths in a discourse on the soul, on the origin of the world, and on life in the hereafter.” It was Plato who transformed ancient mythic themes to make the myth of Er, the myth of Eros, and the myth of the creation of the universe. Though Plato’s “likely or resembling story” can be a myth in the sense of a narrative ( and in that sense is interchangeable with logos meaning “narrative”), it is not a myth in the negative sense of a bad copy, like the myths of Homer ( which are negatively contrasted with logos meaning “reason”).

Yet Plato does apply the word “myth” ( mutbos) to the story of the world that he creates in the Pbaedo, a myth that he says is “worth hearing,” though it is merely another “likely story”:

“Now, to assert vehemently that things like this are really so as I’ve narrated them, doesn’t befit any man of sense. But that this is so, or something pretty much like it, about our souls and their dwelling place, since it is clear that the soul is immortal-it is quite fitting that we say that. “

The likely story is not the truth; but it resembles the truth, and is as close as we can ever get to the truth about certain subjects. Plato confesses that he resorts to telling myths, despite the fact that such stories are not literally true, because there is no other way of using words to produce even the effect of truth.

Plato regards the myth that he constructs in the Pbaedo as an essential vehicle for salvation, a kind of religious or magic charm:

“It is well worth running the risk that these things are so for anybody who thinks them so. (For it’s a fair risk.) And he must recite these things over and over to himself like a magic charm, even as I at this moment and for a long time past have been drawing out this myth.”

Plato ends the Republic with his own myth, the myth of Er, which he certainly does not regard as a lie: “And so the myth was saved and was not lost, and it will save us, if we believe it, and we shall safely cross the river of Lethe and we will not sully the soul. “

For Plato admits that a myth says something that cannot be said in any other way, that cannot be translated into a logical or even a metaphysical statement. A myth says something that can only be said in a story.

Which brings me to what I think a myth is. Let me begin with a rather cumbersome and rather functional definition: A myth is a story that is sacred to and shared by a group of people who find their most important meanings in it; it is a story believed to have been composed in the past about an event in the past, or, more rarely, in the future, an event that continues to have meaning in the present because it is remembered; it is a story that is part of a larger group of stories.

The assertion that a myth is a story is basic to my argument; for I think that the myth is persuasive to us because the action itself is persuasive. Even when what happens in the myth is not physically possible in this world ( as when, for instance, a man turns into a fish), when the event is described in detail, as something that happened, we can see it happening, and so it enlarges our sense of what might be possible. Only a story can do this.

About the Book

The Cave of Echoes celebrates the universal art of storytelling, and the rich diversity of the stories—especially myths—that people live by. Drawing on Hindu and Greek mythology, Biblical parables, and the modern mythologies of Woody Allen and soap operas, Wendy Doniger—renowned scholar of the history of religions—encourages us to feel anew the force of myth and tradition in our lives, and in the lives of other cultures. She shows how the stories of mythology—whether of gods, sages, demons or humans—enable cultures to define themselves. She raises critical questions about how myths are interpreted and adapted, and the ways in which different cultures make use of central texts and traditions. Drawing connections across time and place, she proposes that myths are not static beliefs but evolving narratives, and that by entering into other cultures’ stories, we may unexpectedly rediscover our own.

Written with scholarly depth and characteristic wit, this is a landmark work in the comparative study of mythology. It’s essential reading for anyone interested in how we understand others—and ourselves—through the stories we tell.

About the Author

Wendy Doniger is the author of several acclaimed and bestselling works, among them, The Hindus: An Alternative History; Hindu Myths; The Ring of Truth; Women, Androgynes and Other Mythical Beasts; Dreams, Illusion and Other Realities; Winged Stallions and Wicked Mares; An American Girl in India; and translations of the Rig Veda and the Kamasutra (with Sudhir Kakar). She is Mircea Eliade Distinguished Service Professor Emerita of the History of Religions at theUniversity of Chicago, and has also taught at the School of Oriental and African Studies, University of London, and the University of California, Berkeley.

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Ghosting My Way into the Afterlife by Ryan Quinn Flangan

Cover art by Shona Flanagan

Title: Ghosting My Way into the Afterlife

Author: Ryan Quinn Flanagan

Publisher: Nightcap Press

Coffee Bean

Coffee bean on the floor
split down the middle like surgical
ward incisions,
who put you all the way down there, friend,
as if starting a long climb from
the foot of a volcano?
You should feel lucky in many ways
to have escaped the grind,
your humming dark roast brethren
were not so lucky.
Now, the house smells kind as candy.
Stained lip of a personalised mug.
Coffee bean on the floor
I will pull up my socks,
kick you under the fridge
so we can both go into hiding.

(First appeared in BlogNostics)

You gotta be rich to die there

The rich and famous don’t even croak the same as us.
They have their own place.
The Motion Picture & Television Country House
and Hospital.

With plenty of generous donors.
George Clooney is one.
You gotta be rich to die there.

I guess the celebs see the others at the end
and figure it prudent to kick a little cash
that way for when it is their turn.

They have a stipulation that you have to
have worked “actively” in the film and entertainment
industry for at least two decades.

Then you get to be special.
Die with original Picasso’s adorning
the halls.

I’d imagine their bedpans are solid gold.
But Death being what it is, they never stay
that way for long


(First appeared in Terror House Magazine)

Marcel Duchamp’s Snow Shovel

Last time I checked
they didn’t get a lot of snow in Israel,
but they have Marcel Duchamp’s
snow shovel there
with an inscription that reads:
Prelude to a Broken Arm, 1915.
I think ole Marcel would have
quite a good laugh
if he knew his snow shovel
was stored in the Holy Land.
Seems like the kind of thing
you may want to store up
in these more arctic of
temperaments.
I have two snow shovels
and the Holy Land isn’t
asking for either.

(First appeared in Poetic Musings)

About the Book: This is a collection of recent poems by Ryan Quinn Flangan. He writes  on daily lives of people with a fresh pen and a soupçon of humour. 

About the Author: Ryan Quinn Flanagan is a Canadian-born author who lives in Elliot Lake, Ontario, Canada with his wife and many bears that rifle through his garbage. His work has been published both in print and online in such places as: The New York Quarterly, Rusty Truck, Borderless Journal, Evergreen Review, Red Fez, Horror Sleaze Trash and The Blue Collar Review. He enjoys listening to the blues and cruising down the TransCanada in his big blacked out truck.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

Click here to access the Borderless anthology, Monalisa No Longer Smiles

Click here to access Monalisa No Longer Smiles on Kindle Amazon International