no bicep, no bone, no lung and no cheek, so lean, not even breath not even earth— humus, placental—nothing but dust nothing but ash burnt up consumed— not the predominant water no song and no sound no taste and no touch no hunger not even age-lame or deaf not even tomb-bound and rotting no pain yes but also no feeling no hope and no hunger the end of I and I think not I hurt or even am nothing no cross on the forehead no forehead no thing at all.
He assumes his still posture two feet from the table. He is not grabby, his tongue is not hanging out, he is quiet.
He wants to leap, he wants to snap up meat and blood. You can tell. But what he does is sit as the gods his masters and mistresses fork steak and potatoes into their mouths.
He is expectant but not presumptuous. He can wait. He can live with disappointment. He can abide frustration and suffer suspense.
He watches for signals, he listens for calls of his name from above.
At hints that he may be gifted with a morsel, he intensifies his already rapt concentration, he looks his god in the eye, but humbly, sure of his innocence in his need, if his need only.
On the (often rare) occasions when gifts are laid on his tongue, he takes them whole, then instantly resumes the posture of attention, beseeching, listening, alert, the posture of hard-won faith that will take no for an answer, yet ever and again hopefully return to the questioning.
Unlikely as it sounds, director Tim Burton missed all the jokes in Sweeney Todd: The Demon Barber of Fleet Street. The origins of the celebrated 1979 musical, written by Stephen Sondheim in collaboration with Hugh Wheeler, lie in the vaudeville-style English music hall tradition and in 19th-century penny dreadfuls.
Can you tell me what to want now? I can’t go on, no turning back. We’d sing, “Jesus on the main line, tell him what you want. Just call him up, tell him what you want, what you want.” But these six months, they came to me, I tell you— tire tracks and footsteps flattened the grass ’round the green tent—my words made such sound toward the crowd—they bent, repented. But I knew I was nothing, I just stalled in the river’s flow. I waited for you, tensed as a dog’s hind leg crouching before bread crusts and melon rinds. Miz Black yowls “Call him up, call him up now!” But you’re here, and I’m blown, a cattail’s sag, I am birds dispersed—pepper in the wind.
I often tell screenwriting students not to avoid the difficult scene. By “difficult scene” I mean one involving a serious confrontation, a declaration of love or infidelity, or a confession of sin or weakness. These are scenes that lesser writers try to work around, since they are so difficult to write. But these scenes are the cornerstones of a meaningful story.
Everything in the world begins with a yes. Clarice Lispecter
For Bishop Tom
In the beginning there is only Yes, infinitesimal, infinite, invisible seed sprouting in the swirling dark, the slow integration, expanding, extending, the sudden explosion into light—baby, blossom, universe, all beginnings are the same—and Yes to a world begun before words where nothing separates this from that, and Yes to the senses alive before language, bird song, leaf shadow, skin touching skin, and Yes to Tom whose injured brain erases speaking, reading, names, but through hands cupped upon bent heads, his unimpeded heart pours forth with nothing to restrict the flow of Yes in beginning and Yes in the end.
This is an updated version of the poem that appears in the print edition.
Katrina Spade, founder of the Urban Death Project, plans to compost human remains with wood chips inside a three-story concrete core. She argues that this approach is even more ecologically sound than cremation, which creates greenhouse gases. Bob Fells, executive director of the International Cemetery, Cremation and Funeral Association, thinks treating human remains as a waste product is disrespectful. Spade is hoping to break ground for the composting facility in Seattle by 2022 (Slate, July 15).