Schflooze is a revival of Enschede Foundry’s Breede Schreeflooze grotesques, c 1920. The gangly proportions of Schreeflooze's limbs sparked the idea of body image as a framework for decision making while drawing. Fittingly, Schflooze is a more personal, less homogenised take on the industrial 90 degree elbows of its Dutch source.
Started: December 2018
Last Update: September 2022
You can download and use this typeface for testing purposes, student work, or explicitly non-commercial, local-scale community organising work. For commercial applications, licenses can be arranged via email.
▤ License Pricing ⤓ Download v2.110Cherry MX Clear (lubed)
Tomato
As it turns out, the cloud is more of a marketing buzzword than an accurate description of file storage.
Robespierre himself was not a superhuman tyrant. At best, he was a zealous apparatchik who filled a role that countless revolutionaries were vying for, a role that another person would have played if he had not.
dấu ngã (tilde)
Rigid design considers irregularity a mistake to be corrected.
Autonomy
website as puddle
Inelastic scattering of light caused by acoustic phonons was first predicted by Léon Brillouin in 1922.
For waves on a string, or in a medium such as water, the amplitude is a displacement.
invincible
that’s vaguely plausible
Conforms to ASTM D-4236
8x8 Bayer matrix
imported (grey market)
Beans and 2 veg
£46,080
Last Deployed on: Sep 12, 2022 1:46:26 PM
This was the end of a policy that had been effective since 1931
PLEASE Do Not Bend
Potato & Leek
Queer Joy
Communal land ownership
8 out of 10 urban planners
Autonomy
Cherry MX Clear (lubed)
website as puddle
Rigid design considers irregularity a mistake to be corrected.
Robespierre himself was not a superhuman tyrant. At best, he was a zealous apparatchik who filled a role that countless revolutionaries were vying for, a role that another person would have played if he had not.
dấu ngã (tilde)
As it turns out, the cloud is more of a marketing buzzword than an accurate description of file storage.
Tomato
aluminium pressure die cast
Queer Joy
Rose
You are free to choose your own pathology provider.
Gut
The Refusal of Work: The Theory and Practice of Resistance to Work
Enduring boundlessness
For waves on a string, or in a medium such as water, the amplitude is a displacement.
8 out of 10 urban planners
bicycle freedom
Regista
Enjoy your SPECIAL DAY
PIQUE
A steady state amplitude remains constant during time, thus is represented by a scalar.
BCC’d
Rolleicord III
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn’t even work hard at it — much less hard than peasants slaving in somebody else’s field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.
Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn’t have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters would come staggering back with a load of meat, a lot of ivory, and a story. It wasn’t the meat that made the difference. It was the story.
It is hard to tell a really gripping tale of how I wrestled a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank while Oob, impaled on one huge sweeping tusk, writhed screaming, and blood sprouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.
That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn’t their story. It’s his.
When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, “Glossary”; she had thought of reinventing English according to her new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as “botulism.” And hero, in Woolf’s dictionary, is “bottle.” The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.
Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.
If you haven’t got something to put it in, food will escape you — even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it’s cold and raining and wouldn’t it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn’t it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.
The first cultural device was probably a recipient.... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Women’s Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don’t know. I don’t even care. I’m not telling that story. We’ve heard it, we’ve all heard about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.