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There was a rivalry among these three storytellers, for they came from different tribes, and the legends of their people were not the same.

Tecla was from Baja, or Lower, California, where Juanita and Antonio's mother had once lived. Old Klayukat's tribal home was to the far north, at Puget Sound. He had been brought down by a king's vessel and given into the charge of the padres at the mission of San Francisco d'Assisi. There he had become a Christian and had been taught the saddler's trade. He had been employed by the children's grandfather ever since their father was a little boy. Wantasson was from Alta California, which is the California that now belongs to the United States. Before he had become Christianized at the mission, he had wandered about and so knew stories from the different tribes of the country.

To Juanita and Antonio it mattered little from what places the stories came—whether from the northern Oregon Country, Baja California, or their own Alta California. All the tales were fascinating to them, and they were always eager to do any favor for Wantasson, Klayukat, or Tecla in the hope of winning a story in return.

I HAVE seen the God Pan and it was in this manner: I heard a bewildering and pervasive music moving from precision to precision within itself. Then I heard a different music, hollow and laughing. Then I looked up and saw two eyes like the eyes of a wood-creature peering at me over a brown tube of wood. Then someone said: Yes, once I was playing a fiddle in the forest and I walked into a wasp's nest.

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This epic narrative poem focuses on the days after the end of the Civil War through the fall of 1877, describing the leaders and events of the Indian Wars, including Red Cloud, Sitting Bull, Crazy Horse, Dull Knife, Spotted Tail, the Fetterman Massacre, the Wagon Box Incident, and the Battle of Little Big Horn.

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An account of the Tulsa race riot of 1921 in which White people attacked and murdered Black residents in the Greenwood neighborhood burning and looting. Includes a collection of shorter witness testimonials.

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This overlooked work of Lawrence contains both beautiful descriptions of his travels in Italy during this period as well as a thoroughly engrossing portrait of a man, M, who he meets and can't quite get away from for months until the end.

This true story grabs at you on several levels. Originally published as the introduction to M's work, Memoirs of the Foreign Legion, it stands on its own.

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I want to put before you, if I can in these three lectures, a certain view of the world, and of the way in which that world is guided and directed. As this meeting is a public meeting, there is one statement I think that I ought to make, which it would not be necessary to make, if it were composed of members of the Theosophical Society. It is important to remember that in the Theosophical Society we have no authority on matters of opinion.

Every member is free to work out his own theory of life, to choose ones own line of thought, and no one has the smallest right to dictate to any member what he should choose or what he should think. In the Theosophical Society there is only one condition which binds a member, namely, the recognition of Universal Brotherhood. Outside that every member is absolutely free. He may belong to any religion, or he may belong to no religion at all. If he belongs to a religion, he is never asked to leave it, to change it, but only to try to live up to its teachings of spiritual life, recognizing the unity of all, to live in harmony with people of his own faith and people of other faiths. When we speak of Theosophy, we may take the word in one of two senses.

The first, what it should be to the individual. In that sense there is no difference between Theosophy and the ancient Brahmavidya of India, the Para Vidya, and the Gnosis of the Greek - no difference at all.

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We are face to face with this great world, and our relations to it are manifold. One of these is the necessity we have to live, to till the soil, to gather food, to clothe ourselves, to get materials from nature. We are always making things that will satisfy our needs, and we come in touch with nature in our efforts to meet these needs. Thus, we are always in touch with this great world through hunger and thirst and all our physical needs. Then, we have our mind; and our mind seeks its own food. The mind has its necessity also. It must find out reason in things. It is faced with a multiplicity of facts, and it is bewildered when it cannot find one unifying principle which simplifies the heterogeneity of things. Man's constitution is such that he must not only find facts, but also some laws which will lighten the burden of mere number and quantity.

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Who reads philosophy books? Not many. Maybe that's why George Santayana hid the medicine in sweeter wrappers. His The Last Puritan is an example. This week's episode is a selection from another venerable literary form, the dialog. It reminds me of the show from decades ago where a group of famous people from history were in a Sunday morning talk show-like format. In his book, "Dialogues in Limbo," Santayana features a pilgrim from our time who has found his way into a place where he can have some pretty serious discusions with Socrates, and others.

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