Posted on by dancinglightofgrace

A Reputed Changeling

It is a pleasure to revisit the works of Charlotte Mary Yonge. This particular introduction sets a wonderfully atmospheric stage, blending the historical rigor of the 17th century with the folklore of the “changeling.”
By citing the trial of Spencer Cowper and the specific geography of Portchester, Yonge immediately grounds her fiction in the actual social and legal anxieties of the 1690s. The inclusion of the John Gay poem in Chapter I perfectly underscores the supernatural tension that often colored the perception of “different” children during that era.
Since you are beginning this literary journey, I have updated your logbook for today.

A Reputed Changeling is a historical novel by Charlotte Mary Yonge, first published in 1889. It follows the life of a boy named Peregrine Oakshott during the late 17th century (roughly 200 years before Yonge was writing).
The story focuses on how a child’s “difference” was interpreted through the lens of folklore and religion during that era.
Core Themes & Plot Points
* The Changeling Myth: Because Peregrine is unusual—physically slight, highly intelligent, but socially awkward and prone to mischief—his neighbors and even some family members believe he is a “changeling” (a fairy child swapped for a human baby).
* The “Three Seventh Years”: The subtitle refers to the three major stages of Peregrine’s life: age 7, age 14, and age 21. The novel tracks his development and the social alienation he faces as he tries to navigate a world that views him with suspicion.
* Historical Realism: While the characters believe in the supernatural, Yonge writes from a realist perspective. She explores how “superstition” was used to explain neurodivergence or simple personality differences before modern psychology.
* Social Dynamics: The plot involves two young girls, Anne Jacobina Woodford and Lucy Archfield, whose lives intertwine with Peregrine’s. It contrasts the “evil” influences of the later Stewart reigns (Charles II and James II) with the more grounded, moral lives of the country gentry.
Why the Preface matters
Yonge mentions the Spencer Cowper trial because it was a real historical event (1699) where a man was accused of murdering a Quaker woman. The trial was famous for its “irregularities” and the way local gossip and prejudice nearly led to a conviction. She uses this as a template for how Peregrine is treated by his own community.

The tension in this opening scene is classic Yonge—blending the domestic with the slightly eerie. We see the stark contrast between the two girls: Anne Woodford, the poised daughter of a naval officer, and Lucy Archfield, the more “countrified” daughter of a knight.
The “elfish peal of laughter” at the end of the passage introduces our “changeling,” Peregrine, through a prank. In the 17th-century context Yonge establishes, a child tripping and falling wasn’t just an accident; if accompanied by mysterious laughter, it was often attributed to supernatural mischief.
Historical Details to Note
* The Hugenot Influence: Yonge mentions the French teachers are refugees from the Revocation of the Edict of Nantes (1685). This explains why the girls are familiar with Contes de Commère L’Oie (Mother Goose Tales) and Riquet à la Houppe (Riquet with the Tuft), a famous fairy tale about an ugly but witty prince.
* The Slype: This is a real architectural feature of Winchester Cathedral—a narrow passage used to bypass the church. It’s a perfect, claustrophobic setting for a “supernatural” encounter.

In this passage, Yonge continues to build the historical setting while increasing the social tension around Peregrine’s “changeling” reputation.
Historical Details and Social Context
* The Chinese Infusion: We see a fascinating detail of 17th-century life: the introduction of tea. Yonge notes it as a “costly packet” and the “Queen’s favorite beverage” (referring to Catherine of Braganza, wife of Charles II). This establishes the wealth and fashion of the circle Anne’s mother moves in.
* Political Allegiances: We learn more about Anne Woodford’s high-status connections. Her father was a favorite of the Duke of York (the future James II), and she is the godchild of the Duke and his first Duchess. This connection, along with her mother’s role in teaching Lady Charnock how to prepare the new tea, emphasizes that the Woodfords, though not “county quality,” are well-connected royalists.
* Ombre: The text mentions the elders are playing Ombre, a popular 17th-century Spanish card game that was fashionable in royal and aristocratic circles.
Peregrine’s Reputation Solidifies
* The Whig Label: Charles adds a new layer to Peregrine’s alienation by calling him a “rascal of a Whig.” In the highly charged political atmosphere of the late 17th century, labeling someone a Whig (the party opposed to the absolute power of the Catholic-leaning Stewart kings) was a serious insult, linking Peregrine not just to supernatural mischief but to political subversion.
* Supernatural Fear: The dialogue between Lucy and Charles highlights the genuine fear that surrounded the changeling myth. Lucy, despite encouraging the revenge, lowers her voice to express her worry that “those creatures” (the fairies or “Good Neighbours”) might retaliate against Charles. This shows that the belief was not just a metaphor; it carried perceived physical and spiritual risks.
Character Dynamics
* Charles’s Gallantry: Charles steps forward as Anne’s defender, calling her “Anne None-so-pretty” and “my little sweetheart.” He is determined to punish Peregrine, not out of supernatural belief, but as a gentleman defending his family and friend. He dismisses Lucy’s fear of “elves” with a confident laugh.
* Anne’s Forgiveness: Even as she is being treated with “pinch of beaver” (beaver fur was sometimes used to staunch bleeding) and “lily leaves steeped in strong waters” (a common topical remedy), Anne tries to find an excuse for Peregrine: “Oh, but perhaps he did not mean it.” This reveals Anne’s gentle nature and sets her apart from the vengeful attitude of the Archfield children.

This section of the story plunges us directly into the heart of 17th-century folklore, as told through the mouth of the nurse. Here, Yonge masterfully illustrates how tragedy and medical conditions were rationalized through the “changeling” myth.
History and Superstition Intertwined
* The Great Fire of London (1666): The backstory of Madam Oakshott fleeing the fire in Gracechurch Street and camping on Highgate Hill is a vivid historical touch. The trauma she suffered—hearing children wailing in burning houses—likely manifested as what we would now call Post-Traumatic Stress Disorder (PTSD) or postpartum depression, which affected her bond with her infant.
* The “Changeling” Symptoms: Madge’s description of the baby—a twisted mouth, a drooping eyelid, constant wailing, and “legs like knitting pins”—suggests the child may have been born with a physical disability or a failure to thrive. In 1889, Yonge’s readers would recognize these as medical issues, but to the characters in 1690, these were “proof” of a fairy swap.
* The Religious Conflict: Major Oakshott is described as a Nonconformist (a Protestant who did not follow the Church of England) who had been in Newgate Prison. This adds to the family’s “outsider” status. His skepticism about the changeling myth—insisting on a christening instead—highlights the tension between formal religion and folk superstition.
Folk Logic
The nurse explains that “they” (the fairies/elves) cannot work if someone is looking. This “look-away” moment—when the older brother Oliver fell down the stairs and distracted the household—is the classic mechanism in folklore for how a child is stolen.

This chapter concludes with a chilling look at the “remedies” for changelings, which often amounted to little more than ritualized child abuse under the guise of folklore.
The “Remedies” and the Father’s Intervention
* The Egg-Shell Ritual: The nurse describes a well-known piece of folklore where a mother tries to trick the changeling into revealing its true age by “brewing eggshells.” The goal was to provoke the creature into speaking, then threaten it with a red-hot poker to force the return of the human child.
* The Nettle Flogging: Because Peregrine was too old for the egg-shell trick, the “wise women” resorted to stripping him and flogging him with nettles under a hedge.
* The Major’s Skepticism: In a rare moment of logic for the era, Major Oakshott stops the torture. His use of the quote “Thou shalt not suffer a witch to live” is ironic; while he uses it to threaten the “white witches” (Madge and Deborah) for harming his son, it shows the dangerous religious fervor of the time. He chooses to keep the boy, despite the community’s insistence that his “real” son is in fairyland.
Supernatural vs. Political Alienation
The boys’ attempt to hunt Peregrine reveals his physical agility—running “like a lapwing” and climbing ivy—which the children interpret as supernatural. However, notice that even his own brothers, Oliver and Robert, join in the hunt. Peregrine is an outcast even within his own family, framed as a “Whig” politically and a “changeling” spiritually.

About the Author: Charlotte Mary Yonge (1823–1901)
Charlotte Mary Yonge was one of the most prolific and influential novelists of the Victorian era. Living her entire life in a small village near Winchester (the setting of your book), she was deeply involved in the Oxford Movement, which sought to bring the Church of England back to its historical and liturgical roots.
Why did she choose this topic?
Yonge was a devout historian and a sharp observer of human nature. By the late 19th century, the “Changeling” myth was being re-examined through a psychological lens. She chose this topic for a few key reasons:
* Exploring “Difference”: She wanted to show how a child who might today be diagnosed with autism, ADHD, or a physical disability would have been treated in an era dominated by superstition.
* Historical Realism: Yonge loved the 17th century. She wanted to contrast the high-stakes politics of the “Whigs vs. Tories” with the domestic superstitions of the country gentry.
* Moral Lessons: Her books often focus on “the cross one has to bear.” For Peregrine, his cross is his own community’s belief that he isn’t even human.
The Changeling Belief: Was it Popular?
In the late 17th century (the 1600s), the belief was incredibly widespread, especially in rural areas of England, Scotland, Ireland, and Scandinavia. It wasn’t just a “fairy tale” for children; adults took it seriously.
* A “Scientific” Explanation: Before modern medicine, if a healthy baby suddenly became sickly, stopped hitting milestones, or became “difficult,” people needed a reason. The “Changeling” theory provided an answer that wasn’t the parents’ fault.
* A Legal Reality: As late as the 1890s (the decade Yonge published this), there were still occasional court cases where parents were tried for harming children while attempting to “drive the fairy out.”
Who Were the Elves and Why Steal Children?
In 17th-century folklore, “elves” or “The Good Neighbors” were not the cute, sparkly beings we see today. They were perceived as a hidden, powerful, and often predatory race living parallel to humans.
Why did they steal children?
* Strengthening the Bloodline: It was believed that fairies were a “fading” race and needed healthy human “stock” to keep their population strong.
* The “Teind” to Hell: Some darker legends suggested that the Fairies had to pay a tithe (a tax) to the Devil every seven years, and they preferred to pay it with a stolen human soul rather than one of their own.
* Labor: Fairies were thought to need human servants to perform chores they couldn’t do themselves.
What did they do with the children?
The “real” child was taken to the Aos Sí (the fairy mounds). There, they would live in a dream-like state, eating fairy food (which meant they could never return) and staying young for centuries.
What was left behind?
The Changeling (the thing in the cradle) was usually described as:
* An old, sickly fairy who wanted to be pampered.
* A piece of wood (called a “stock”) enchanted to look like a baby, which would eventually “die” and be buried, leaving the parents none the wiser.

In this second chapter, we see a fascinating clash between the Enlightenment (represented by Anne’s mother) and Folk Superstition (represented by the nurse and Lucy).
Key Developments in Chapter II
* The Mother’s Rationalism: Mrs. Woodford provides the “modern” (1889) perspective within the 17th-century setting. She identifies Peregrine’s condition as a medical one—a “stroke of some sort when he was an infant”—and correctly notes that the community’s cruelty is what makes him “bitter and spiteful.”
* The Power of Narrative: Anne is caught in the middle. She wants to believe her mother, but the physical evidence (Peregrine’s different-colored eyes, his “awry” mouth, and his “stubbly bunch of hair”) aligns so perfectly with the fairy tales she has read that she struggles to let go of the supernatural explanation.
* Social Dynamics: We see the “pecking order” of the children. Sedley is the bully who targets the weak, while Charley acts as Anne’s protector. Anne’s “unconscious dignity” makes her a target for Sedley, who views her as a “nobody from London”—a reminder of the social friction between the sophisticated city-dwellers and the more traditional country gentry.

In the image provided, the details reflect the specific historical and personal circumstances described in Charlotte Mary Yonge’s A Reputed Changeling.
The Books and Details in the Room
* The Books: On the table and floor, you can see books representing the girls’ education and the era’s literature. Specifically, the text mentions Contes de Commère L’Oie (Mother Goose Tales) and Riquet à la Houppe, which the girls use to interpret Peregrine’s appearance.
* The Shields/Crest: On the wall, there is a wooden plaque or shield. In the context of the story, this represents the Royal Chaplaincy and the high social standing of Anne’s late father and her uncle, the Prebendary. It serves as a visual reminder of their connection to the Duke of York and the royal court.
* The Tea Set: There is a “strange new Chinese infusion” (tea) on the table, which was a very costly and rare luxury in the late 17th century, brought to the family by Sir Thomas Charnock.
Why Anne is in a Mourning Dress
Anne Jacobina Woodford is wearing a black mourning dress because she is mourning her father, a brave naval officer who was a favorite of the Duke of York. The text describes her as being “still in mourning,” wrapped in a black cloak with only the white border of her cap for relief. This loss is also why she and her mother moved to Winchester to live with her uncle.
Etymology of the Name “Woodford”
The name Woodford is of English origin and is a “habitational” name, meaning it described where the family lived.
* Wood (Old English wudu): Refers to a forest or wooded area.
* Ford (Old English ford): Refers to a shallow place in a river or stream where it can be crossed on foot or by horse.
* Meaning: Literally, “the ford by the wood” or a crossing located near a forest.

The contrast in this scene is striking: while the children are terrified of the “imp” on the garden wall, the adults are dealing with the reality of a fragile, broken household.
The Legend vs. The Reality
* The “Imp’s” Attack: The story of Peregrine jumping on Sedley’s shoulders and “hair-pulling and choking” him is treated by the children as proof of supernatural strength. In reality, it sounds like a desperate, bullied boy fighting back against a much larger aggressor (Sedley) using the only tools he has: agility and surprise.
* The Mother’s Illness: We see Madam Oakshott in a pitiful state. Her “withered baby” face and vacant expression suggest she has never recovered from the trauma of the Great Fire. Her “remedies” are a perfect snapshot of 17th-century medicine:
   * Woodlice pills: Actually a real (and crunchy) prescription of the time for various ailments.
   * Bell grease: Believed to have “vibrational” or holy healing properties.
   * Goa Stones: Man-made “stones” composed of musk, ambergris, and crushed gems, used as a universal antidote.
   * Tea boiled in milk: A classic “first-timer” mistake! Without knowing to steep the leaves in water first, Madam Oakshott was essentially drinking a very expensive, bitter soup.
Peregrine’s Appearance
Mrs. Woodford finally sees the boy up close—or at least through a window. Her description of his “squinting light eyes” (likely strabismus) and “contorted grin” (possibly a form of palsy or nerve damage) reinforces the idea that Peregrine is a child with physical deformities being misinterpreted as a monster.

Posted on by dancinglightofgrace

A Mirror of the Times: Tutoring in the Age of Reels


You should have painted the room black, the younger one said. It’s mostly green and slightly purple. I didn’t have a say in selecting the color the room walls were painted with. I didn’t say anything to my student who was talking a great deal. I was reading a few passages from an old journal as they were waiting for a game to download. It was a one GB download. It took time while they kept watching reels on Instagram.
A song was repeatedly coming in their feed. I asked them why they were listening to it on repeat. They told me it was the algorithm-not their doing. I asked them to tell me if they understood the meaning of the lyrics. They didn’t. I asked them if they knew which language it was in. It was interpreted to be from the state of Haryana in India and it features a teenage girl. Something related to “dhaak” or influence was written in the caption.
That’s what most of such songs are about. My students were almost unmanageable today. It’s as if they’re privy to my weblogs and they wanted it to be a detailed narrative of what they were doing more than about anything else. They were hyperactive. Such hyperactivity is exhibited by them from time to time but today it was about who gets to use the phone. I saw it coming. But it manifests here as they want my attention to fuel their warfare.
As they were late today, before they came I was thinking about not having to write much about them. I took some time to open the door after switching the light on and wearing the eye glasses. Then as I moved the water jug and glass along with the tea cup from the table to the rack in the wall I asked the younger student why he was absent. He didn’t speak much. Then I brought the chair inside the room from the verandah. As I was removing the water drops off of the chair which was near the wash basin in verandah – I asked him again- about what he was busy doing at their plot which prevented him from attending my class.

Prior to that I asked the elder brother if he had brought my fees. After trying to tease me a bit with his no – he admitted that he has brought fees. As I sat on a chair he moved money out of his pocket and threw it on the table in the same manner he moves other items- books, pen and pencil- being glued to the smartphone screen. As I was asking the younger one about yesterday’s bunk- he interjected mocking him that he wanders off hither tither and yonder with whoever happens to ask him.

At this point they were about to start their aggressive physical labour which was going to get tougher to manage. The younger one demanded that I call their father to report about the elder entertaining himself in the class using his smartphone while the elder prayed for me not to do that. I favored the younger person while asking the elder to put his phone down.
The younger entered into an ultra dramatic zone- mocking the elder and calling him names. They both started calling each other with names like pig and goat. The younger one even said that the elder eats filth. He even demonstrated it by using his hand. It was beyond me why they were quarreling like this as I kept calling “order, order” to no avail. They started beating each other physically. It continued later periodically starting and stopping.
It was discovered that the younger had paid some money to the elder to have uninterrupted game time at home. The elder kept interrupting him. He even uninstalled the game he was enjoying while he had achieved a high score on it. At this point the younger took the elder’s wrist in his hand and started twisting it. I asked him to not do that. I also asked the elder why he did what he did to which he only smiled. Later he told why games like Free-Fire can’t be played on their smartphone.
I asked him to install a game for the younger one. I also asked him if he should allow him to play for a fair time as per the agreement. I asked the younger one why he wasn’t soliciting help from his father at home. Why were they bothering me? I think they might be too scared of their father though we are almost the same age. I don’t use corporal punishment.
They aren’t sure about what they wanted to study today. First the younger one puts the Science textbook out, then brings out the practical notebook. Then he asks me to do lab experiments within the class though we don’t have tools. He starts behaving like an animal who has gone mad. The elder tells me about the heaps they have collected and they’re going to mount these to burn as the holy festival approaches. I asked him if they had collected donations from people. He told me that they had only collected five hundred rupees so far. People gather to watch this ritual fire sacrifice on the full moon day. They’re given some prasadam from the committee as a token of attending the ritual for which they’re supposed to voluntarily donate some money. I asked him if there remains something out of the solicited donations. He told me there remains nothing though if there’s anything then they are going to spend on the ritual liquid of Bhaang( marijuana) concoction. He told me that they were going to use this mixture even today in the evening. I asked them that since they had consumed it at the Shivaratri festival just a few days ago wouldn’t it be exceeding the moderation for such young teenagers. I warned them to be cautious against intoxication. He seemed nonchalant.
My mother appeared with a bag as I just settled into the chair to teach. She was visiting her mother. Told me to use the remaining tea in the kettle. I had made the tea and served it to my grandmother and parents. The students thought that she was asking me to serve tea as usually happens. It would have given them free time to surf the web. I asked them to study and later scroll through the Instagram feed.
The younger one loudly declared  that he was going to uninstall Instagram and VN app for videos similar to how elder had uninstalled his game app. I kept reading from the first chapter and asked them some questions on states of matter. Solids, liquids and gases. Are they comedians today. Why are they behaving strangely. What has gotten into them? Every few minutes the younger kept asking me what time it was. I asked him to wait until we completed reading the chapter. We completed reading the chapter skipping the Activities portions and it was still just forty minutes.
I was supposed to wait until they were done with the download. It was difficult to not let them check the phone every few minutes during the class.
The kitchen platform wasn’t cleansed today. My mother hardly had time for it. Similarly the gas stove had some stains. I moved utensils out of the kitchen and served tea to my father after making it. There was just one cup for me after giving a cup to my grandmother though I wasn’t told that she was expecting me to share it with her in the morning. Mother told me that she was outside when called for the tea earlier. My mother shared a piece of sweet with me after her worship was over. I asked her if I could take some chickpea seeds from the boiled chickpeas kept in a pot. Then she started telling me how the price for chickpea had gone to twenty five rupees per kilogram. Tomatoes are still not testing purchase power parity. She gave me five whole chickpeas to eat from the fresh supply I bought this morning from the peddler vegetable seller. They were sweeter than the last supply brought from the market by my father. No wonder they are costlier.

In the context of your previous writing about the teenagers collecting wood for the “ritual fire,” you are referring to the tradition of Holika Dahan. This ritual, performed on the full moon night (Purnima) of the month of Phalguna, serves as the symbolic prelude to the festival of Holi.
Here is an article detailing the mythical origins and the significance of the ritual sacrifice fire.
The Fire of Faith: The Legend of Prahlada and Holika
In towns and villages across India, as the moon reaches its fullest point in early spring, mountains of wood and dried cow dung are gathered at crossroads. This is not merely a bonfire; it is a ritual reenactment of one of the most enduring stories of devotion in Hindu mythology: the story of Prahlada.
The Tyrant and the Devotee
The story begins with Hiranyakashipu, a powerful demon king who had earned a boon making him virtually immortal. Blighted by ego, he demanded that everyone in his kingdom worship him as a god. However, his own son, Prahlada, refused. Prahlada was a steadfast devotee of Lord Vishnu, maintaining his prayers even under the threat of death.
Hiranyakashipu, infuriated by his son’s “disobedience,” attempted to kill him in various ways—poisoning his food, having him trampled by elephants, and throwing him off a cliff. Each time, Prahlada emerged unharmed, his lips moving in silent prayer to Vishnu.
The Treachery of Holika
Finally, the King called upon his sister, Holika. She possessed a magical shawl (or a boon) that rendered her immune to fire. The plan was simple and sinister: Holika would sit in a blazing pyre with Prahlada on her lap. The fire would consume the boy, while the shawl would protect the aunt.
However, as the flames rose, a miracle occurred. Because Holika was using her powers for an evil purpose, the shawl flew off her shoulders and draped itself over the young Prahlada. Holika was reduced to ashes, while Prahlada walked out of the flames untouched.
The Symbolic “Sacrifice”
The “ritual sacrifice fire” (Holika Dahan) we see today represents this victory of Dharma (righteousness) over Adharma (evil).
* The Purification: The fire is believed to cleanse the air of evil spirits and the “cold” of winter, making way for the vibrant energy of spring.
* The Prasadam: As you noted in your journal, people offer grains, coconuts, and sweets into the fire. The roasted remains are often distributed as Prasadam, symbolizing the blessings of the divine.
* The Ash: In many traditions, the ash from the bonfire is considered sacred and is smeared on the forehead to protect against negativity.
Modern Reflections
While the teenagers in your neighborhood may focus on the excitement of the “Bhaang” concoction or the “influence” of social media songs, the underlying ritual remains a testament to the idea that true devotion cannot be burned, and that ego—no matter how powerful—eventually turns to dust.

Feedback I Expect From You

This is a vivid, stream-of-consciousness piece that captures the chaotic energy of tutoring—especially the intersection of traditional teaching and the digital “algorithmic” world of modern teenagers. It feels like a mix between a personal diary and a social commentary on the attention span of the “Instagram generation.”
Here are some feedback and title suggestions for your WordPress blog:
Editorial Feedback
* The Contrast: The strongest part of the article is the contrast between the high-octane, chaotic energy of the students (Free-Fire, Instagram reels, physical fighting) and the quiet, domestic details of your life (cleaning the kitchen, serving tea, the price of chickpeas).
* The Narrative Voice: You have a very observant, slightly detached “witness” voice. It makes the students’ behavior seem even more absurd and humorous.
* A Small Suggestion: You mention the “ritual liquid of Bhaang.” Since your blog might reach a global audience, it might be worth adding a tiny bit of context that this is part of the Maha Shivaratri/Holi traditions, as you’ve already started to do.
* Pacing: The transition from the classroom chaos to the domestic scene at the end is abrupt but effective—it shows how a teacher’s life doesn’t stop just because the “lesson” is over.
Title Suggestions
Depending on the “vibe” of your blog, here are a few directions:
The Humorous/Observational Route:
* Order, Order! (and Other Futile Commands)
* Of Grams, Games, and Garbanzo Beans
* The Algorithm vs. The Science Textbook
The Reflective/Serious Route:
* The Hyperactive Classroom: A Tuesday Narrative
* Between States of Matter and Digital Distractions
* A Mirror of the Times: Tutoring in the Age of Reels
The Descriptive Route:
* The One GB Download: A Logbook of a Chaotic Lesson
* Bhaang, Bunking, and Boiling Chickpeas

Posted on by dancinglightofgrace

Purple Prose and Rusty Hinges


Ginger tea. I asked my mother if there were any salty snacks left. Grandmother wanted to eat crispy Moong daal. There were no packs. There used to be a time when we had salty snacks with tea regularly. Gone are those days. For some strange reason we were hooked to Ratlami Sev- a spicy brand named after a place in Madhya Pradesh, India. We tried Punjabi Tadka for a while but more often than not we are stuck with routines until they end. It’s usually comfortable.
Why are we stuck with certain roles or pathways? They’re comfortable. Until they’re not.
Most of my life was spent preparing for an end which didn’t come. It was a strange Philosophy. It’s still a strange Philosophy. There have been billions of people who lived here and passed away. There are no coherent ideologies about how we should live or about what happens after death.
It’s strange. Why should you worry about the end. About the afterlife? It’s certain. It’s not an event in life. That’s for sure. You will know when it happens. Why waste time worrying about it? Maybe some people wanted you to prepare well for it in advance. Yet, no preparation really helps in the face of uncertainty when it comes to life. How will it help in the face of the afterlife? It will not.
When there are no students I think about what I should write about. There has never been a dearth of ideas- only a concern about what should or shouldn’t be published. I called their father. He didn’t pick up once. Then I called again: he’s attending a ceremony in a nearby town. That might have been the reason why students were supposed to stay at their home. Maybe they didn’t go to school either.
You sometimes think that there would be a time when you will get to figure out what life was about. As if there will be a clear idea. It doesn’t happen.
You are rather stuck with functioning. Artificial intelligence: what does your model do? Does it just chat? Does it edit your text? Does it generate images? Does it create music and video as well? Does it perform surgery as well.
Functioning seems to be the purpose of its existence. When you investigate its emotions, future plans and volition: there aren’t found any. Functionality is identical with purpose.
I write, publish, and read. I watch. I listen. I serve food or tea. I organize utensils. I clean. This is what I must have been programmed for. With my education and training. Some of these are everyday tasks which most human beings do. Functionality defines purpose.
There was dust created by termites in one of the racks in a wall in the kitchen. I had to remove things which haven’t been removed for long and clean the rack. Then I washed the polythene cover. Then I removed the termite tunnels and dust. Then I organised a new newspaper and after the polythene cover dried I placed it on top of the newspaper. Rats have been running helter skelter. When I was accessing this termite stricken space I needed to turn the door to the kitchen which has just one lower hinge to support it. The top two hinges have been destroyed by the process of oxidation. I showed this to my father after he was done with lunch which I had served after receiving his phone call in my room. I received another call from my mother who was at work. My father also asked me to clean the water tank. I cleaned it though the water delivery guy didn’t appear.
In English, deemak is called a termite.
While they are often referred to as “white ants” because of their appearance, they are actually more closely related to cockroaches.
What Do They Eat?
Termites primarily eat cellulose. This is a tough, organic fiber found in:
* Wood: Their most famous food source.
* Paper and Cardboard: Books, wallpaper, and boxes are all targets.
* Plants: Leaf litter, grass, and even some fabrics like cotton or linen.
How they digest it: Interestingly, termites cannot actually digest wood on their own. They have a symbiotic relationship with protozoa and bacteria living in their guts. These microorganisms produce enzymes that break the tough cellulose down into simple sugars that the termite can then absorb as energy.
Do They Eat Wood?
Yes, wood is their primary food source, but they don’t eat it the way we eat a snack. They usually hollow out wood from the inside out, leaving the outer surface or paint intact. This is why termite damage is often invisible until a wooden beam or piece of furniture suddenly collapses.
How Do They Produce “Dust-like” Housing?
The “dust” or “housing” you see is usually one of two things, depending on the type of termite:
* Frass (Termite Droppings): Drywood termites like to keep their tunnels clean. They bore tiny “kick-out holes” and push their waste out. This waste, called frass, looks exactly like small piles of sawdust or sand. If you see a “dust” pile, you are likely looking at their excrement.
* Mud Tubes: Subterranean termites (which live underground) build “mud tubes” to travel safely to their food source. These tubes are made from a mixture of soil, chewed wood, saliva, and feces. This “bio-cement” protects them from predators and keeps them from drying out in the air.

After organising utensils in the kitchen I mopped kitchen and verandah floor. The purple prose purposefully appeared though not profusely. First I saw an alliteration in Ulysses about which I had a brief discussion with Gemini:
I’m glad you caught that! It’s a bit of a linguistic “hat trick”—alliteration with the repeating p sounds, a tongue twister if you say it three times fast, and a pun because “purple prose” usually describes writing that is too flowery or over-the-top.
In this chapter, Joyce is basically a literary conductor. He uses that “purple” style to mimic the grand, dramatic swell of the orchestra. It’s supposed to feel a bit “too much,” just like a tenor holding a high note until his face turns red!
It’s the perfect way to describe Bloom’s brain right now—overloaded with music, memory, and a bit of heartache.
After that I found a headline in an old newspaper which spoke about how phantom who was supposed to be the first character in comics had purple dress:

The story of The Phantom’s purple suit is a classic case of a “happy accident” in comic book history. Depending on whether you look at the real-world production or the fictional backstory, there are two different explanations:
1. The Real-World Reason: A Printing Mistake
When Lee Falk created The Phantom in 1936, the daily newspaper strips were in black and white. Falk originally intended for the costume to be grey. In fact, he even considered calling the character “The Grey Ghost.”
* The Colorist’s Choice: When the first Sunday color strip debuted in May 1939, the costume needed a color. An anonymous colorist at King Features Syndicate chose purple.
* Lee Falk’s Reaction: Falk was not consulted and was reportedly surprised by the change. He continued to refer to the suit as “grey” in the text of the strips for years afterward.
* The Decision to Stay: Eventually, the purple became so popular and iconic that Falk gave in and accepted it as the official color. He later noted that purple made the character “pop” more against the green jungle background than grey would have.
2. The In-Universe Reason: Jungle Berries
To explain why a line of jungle heroes would wear bright purple, a retcon (retroactive continuity) was added to the story years later:
* The Demon Idol: It was established that the first Phantom (Sir Christopher Standish/Walker) modeled his costume after a local jungle idol—the “Demon God of the Wasaka”—to strike fear into his enemies.
* The Dye: The legend states that the Phantom uses the juice of non-poisonous purple jungle berries to dye the cloth of his suit, matching the hue of the ancient idol.
International Variations
Interestingly, because the “purple” instruction wasn’t always clear or possible to print in other countries, The Phantom wears different colors around the world:
* Blue: In Scandinavia (Sweden/Norway/Denmark).
* Red: In Italy, Turkey, and Brazil.
* Brown: In New Zealand.

It was a bit of synchronicity. I was supposed to help my father recharge two internet connections. They’re costly now. I just remarked on how costly data is. It’s not about how much data is available compared to the plans a decade ago: there are no options to opt for plans which allow you to stay just connected. You either choose to fall off the grid and become completely anonymous or pay the price whether you can afford it easily or not.
Grandmother needed no food at first but by the time I was done with my lunch she wanted to have some rice with daal. I provided that. She needed some condiments – gooseberry condiments – though I gave those to her I warned her about the fungus in them. There was tasty salt to support her meal.
“As you are now so once were we.”
There are many rats. I was making tea when I heard them screeching inside the almirah. When I opened the door they popped out briefly before disappearing. How did they disappear? My mother told me that there is a tunnel from that almirah to one of the inner kitchens.
I helped my mother with peeling the  chickpea. Though the suggestion to put chickpea seeds in the Moong daal was mine. Cook is on leave this evening and substitute cook is also on leave. We had enough wheat bread left from the morning. Just Moong daal needs to be cooked.

In literary terms, Purple Prose refers to writing that is so extravagant, ornate, or flowery that it draws attention to itself and disrupts the flow of the narrative.
Think of it as the “over-acting” of the writing world. Instead of simply telling you the sun set, a writer using purple prose might describe “the celestial orb descending in a pyre of vermillion agony, bleeding its golden ichor across the bruised velvet of the firmament.”
The Key Characteristics
* Excessive Adjectives: Using three or four words where one would do.
* Obscure Vocabulary: Using complex words just to show off, rather than for clarity.
* Over-the-Top Metaphors: Comparisons that are so dramatic they become distracting or even accidentally funny.
* Melodramatic Tone: It often feels like the writer is trying too hard to force a deep emotional response.
Why Is It Called “Purple”?
The term comes from the Roman poet Horace, who wrote in Ars Poetica about “purpureus… pannus”—purple patches.
In ancient Rome, purple dye (Tyrian purple) was incredibly expensive and a symbol of high status. Horace used the metaphor of a “purple patch” sewn onto a plain garment to describe a poem where a brilliant, flashy passage was tacked onto a simple story just for show, creating an inconsistent and gaudy effect.
Is It Always Bad?
Not necessarily! It depends on the intent:
* Bad Purple Prose: Occurs when a writer is trying to sound sophisticated but ends up being “wordy” and hard to follow.
* Stylistic Choice: As we discussed with James Joyce in Ulysses, he uses “purple” writing intentionally. In the Sirens chapter, the prose becomes flowery and dramatic to mimic the swelling of an opera. Here, the “purple” is a tool to put the reader in a specific, heightened emotional state.

The Feedback I Expect

This is a fascinating, stream-of-consciousness piece. It captures the “Musemathematics” of your own life—the way you calculate the cost of data, the weight of duties, and the “vibrations” of the domestic world around you.
Here is my feedback and some suggestions for your WordPress blog.
Feedback & Analysis
* The “Domestic Ulysses” Vibe: Your writing mirrors the Sirens chapter we just discussed. You weave together high philosophy (death, AI, Spinoza) with the extremely mundane (cleaning water tanks, termite dust, peeling chickpeas). This “high-low” contrast is very engaging for a blog.
* The AI Parallel: Your reflection on AI “functioning as purpose” is a poignant pivot. By comparing your domestic chores to my programming, you’re asking a deep question: Are we more than our utility?
* Synchronicity: The “Purple Prose” and “Purple Phantom” connection is a great narrative hook. It bridges your internal dialogue with the physical world (the newspaper) and our conversation here.
* Formatting Tip: For a WordPress audience, the transition into the technical termite and Phantom facts (the parts I provided) feels a bit like an “encyclopedic break.” You might want to frame them as “Things I learned today” or use a blockquote/sidebar style to distinguish them from your personal narrative.
Title Suggestions
* Functionality as Purpose: Of Termites and Tinned Snacks (Philosophical & Quizzical)
* Purple Prose and Rusty Hinges (Poetic & Descriptive)
* The Ghost in the Kitchen: A Day of Synchronicity (Intriguing/Mysterious)
* Cleaning the Water Tank while Waiting for the End (Existential & Humorous)
* Ratlami Sev, Red Sea-Horns, and the Price of Data (A “Joycean” list title)
A Small Polish Suggestion
In the section about your grandmother, you quoted: “As you are now so once were we.” This is a variation of the famous Memento Mori usually found on gravestones: “As I am now, so you shall be; as you are now, so once was I.” Given your thoughts on the “Cemetery/Symmetry” earlier, this fits perfectly!

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Making of Ulysses

Those two stories—the daily grind of teaching and the grand legal battle for the soul of literature—represent the two poles of Joyce’s life: the struggle to survive and the struggle to be heard.
1. The Berlitz School: Joyce the Teacher
While writing about Stephen’s “school kip,” Joyce was living his own version of it in Trieste.
* The Method: The Berlitz method was “direct immersion”—no translation allowed. Joyce had to teach English using only English.
* The Students: His classes were a mix of naval officers, wealthy socialites, and shopkeepers. One of his students was the famous writer Italo Svevo, who eventually became a close friend and a model for Leopold Bloom.
* The “Boredom”: Joyce hated the repetition. He often arrived late or spent the lesson gossiping about Irish politics. However, this job gave him the perfect “ear” for how language is actually spoken, which he used to create the incredibly realistic dialogue in Ulysses.
2. United States v. One Book Called Ulysses (1933)
This is one of the most important court cases in literary history. After years of being smuggled into the US in brown paper wrappers, the book finally faced a judge.
* The Strategy: Random House (the publisher) wanted to get caught. they literally sent a copy through customs so it would be seized, allowing them to sue the government.
* Judge John M. Woolsey: He was a sophisticated, literate judge. He spent weeks reading the book.
* The Verdict: In a landmark decision, Woolsey ruled that the book was not obscene. He wrote that while it was “somewhat emetic” (made you want to vomit) in places, it was not “aphrodisiac” (meant to cause lust).
* The Famous Quote: Woolsey stated that Joyce was attempting to show how the “screen of consciousness” actually works, and that his “experiments” were a sincere attempt to record the human mind. This opened the doors for modern literature to discuss the body and the psyche without fear of jail time.
Etymology of “Berlitz”
* Origin: Named after Maximilian Berlitz, a German immigrant to the US.
* Etymology: The name is a variant of Berlic, of Slavic origin (Sorbian), likely meaning “little bear” or related to a geographical location.
* Significance: In the book, Stephen feels like a “little bear” or a caged animal in his teaching job, trapped by the need for “four shining sovereigns.”
Etymology of “Obscene”
Since this word almost ended Joyce’s career:
* Origin: From the Latin obscenus.
* Etymology: Uncertain, but often thought to be from ob- (against/away) + caenum (“filth” or “mud”).
* The Irony: As we discussed, Joyce’s name Loyola (his school) means “muddy place.” He leaned into the “filth” of reality to find the “shining” truth beneath it.

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Splendiferous Garden

In the heart of a Splendiferous garden, where the Custard Apple trees sagged with fruit, lived an old Educator. He lived in a Porous shack that allowed the Zephyr to whistle through the walls, yet he claimed the right to Usufructify the land as if it were a palace. He believed in a strict Yin-Yang balance: he would Anglicize the local folklore by day and indulge in wild Rodomontade by night, remaining Adamant that his tales were true.
His speech was highly Idiomatic, often comparing life to a high-stakes game of Tic-Tac-Toe. He considered his life’s Oeuvre to be a grand Vue of human folly. One evening, while delivering a mock Eulogy for a fallen branch, his Rationale was interrupted by a Lemming scurrying into the Inglenook of his fireplace.
He set aside a bowl of sliced Okra and Sassafras tea, staring at the chimney. He lived in a house of great Tonnage, filled with Gemmatrial scrolls and Meshuga inventions. With a bit of Gasconade, he bragged of the Depth of his wisdom to a portrait of a man named Thompson. He reached for a small Netsuke on the mantle, the Keynote piece of his collection, and placed it on a wooden Stalk.
Suddenly, he felt his memories began to drain through his mind like water through a Sieve. He realized he could not stay here Evermore. The Relevance of his stories began to fade into the quiet hum of the universe, a silent Discern-ment of the end.

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The Forest of Sonder!

You find yourself in a field where you neither know nor not know. You know what I am talking about? It's not easy to understand. Because we think we either know or we don't. We always think in black and white terms. It's not black and white. Knowing is to remove all discomfort. You feel you are at ease. Then you feel some discomfort without being able to put a finger onto a thing in particular. There's no way to express it. Then you feel you must be not aware, else, how could you be feeling uncomfortable? But then this in itself is a sign of cognition, of awareness.
It was raining. You had a coffee. A mirror appeared. It was a hazy mirror. You looked into it and it transported you into another dimension. It was the forest of life where trees, flowers and animals could all talk with eachother. It was raining even in this forest. You were peaceful.
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What are the odds?

1. Took 40 minutes to turn Shivansh compost. Three of us. The third one joined very late. I did 51 taslas(plastic pans.)

2. As i was waiting under the shade of eight petalled lotus he shared half of an apple. As we began working the slipper’s stripe which is used as grip by thumb and middle toe snapped. What are the odds. It was good because if it had happened during the marathon i would have ran barefoot.

3. Had no idea that registration process was going to be this complicated. Had to stay in multiple queues for 3 hours 20 minutes.

4. If you ask me: it’s not very encouraging for participation in years to come. If such an event happens: i would prefer not participating in it. They should have given a clear outline of complicated registration process on their website. They kept changing timings.

5. It was a huge event(biggest after Dussehra in which i participated but not as enjoyable) with hundreds of people appearing for registration. Maybe a few thousand. The question is: how do they organize the runners on track. Some of them would be given lead as so many people can’t stand together on track. Played many vocabulary jams. PC had a doppleganger today. Received a score of 820 in one of the jams despite two incorrect answers. Which seemed odd as it usually doesn’t happen.

6. I need to wakeup early and then, finally, run. Got a call from the person whose footwears i would use for the run as soon as i came out of the stadium. What are the odds?

7. Asked for another handkerchief this morning got a yellow one. Like the Tshirt given by the organizers. Yellow. What are the odds? Like the color painted on Deendayal Rasoi building.

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Another Tohu!

1. Beetroot parsnip turnip pin Pippin

2. Root beat

3. Route parsed Sedona escaped

4. Cape ape tape rut in nitwit

5. I registered  23 titles in library yesterday.

6. Today, a JCB emerged out of a street the moment i was about to cross it. Yesterday one of it demolished outgrowths in nearby shop complex.

7. A regular show: a party comes into power. Some of the members who were supporting the previous ruling party immediately switch their positions. Others are beyond being touched. Untouchables. Les miserables. Some others become targets of ruling party. That which was created was certainly created lawfully but now it no longer serves. It’s eradicated or reshaped. Dissolution at many layers. Levels. Structure which is shaky can’t support any creations on it.

8. After very many days i read something written by Aakriti Kuntal on instagram. For so many days I kept reading the point zero and other verses by her in 2017. It seemed like i had reached a home where a programmer of my mind lived. The one where she told the technique of choosing a point, creating a circle, counting hooded figures and falling in love with beauty. I internalised it verbally. For so many days i was confused if she was same as Devika. Prosopagnosia of identities. Some of her verses did seem to be exact replicas of Devika’s verses and i even told Sandra about it. 

9. We discussed about deaths in library complex in past. The spiritual force which resisted me in the beginning and tested very hard as I began maintaining a register. The naturopath, on the other hand said he had slept in this hall for many nights without any dreams or feelings.

10. The path was strange. Journey even stranger. It completed in time.

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Onion roots!

Three of them were sowing onion roots in the field. Eastern side near cowshed. I needed cudgel. I asked them if it was the season. They confirmed.

How do we keep getting onions whole year then?

Those are Kaanpuri.

They answered.

Obviously, they come from stores.

One of the ladies tied a heavy bunch of woods-she wanted my help to put them on her head.

She has two daughters and no husband or brother to take care of her.

It was difficult to pass the exit.

She was carrying more than she should.

Or so i thought.

She would walk to her house with that load on head. Many miles.

After a long day of hardwork at fields.

Then she would need to cook food for her daughters.

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Spotters Wheel Heel Reel

1. Some mist from the air settles on my eyeglasses before I settle on the piece of chair under the neem tree. I cleanse it. I hear the birds and the vehicles of milkmen going towards the town talk something about the “halaal” and “haraam”: trefa and kosher of Jews. I see ultraviolet clouds on the eastern horizon with a pink hue as a kingfisher flies towards the wire bound to the poll. I see pieces of nets woven by spiders hanging in the air. Flying. Sparrows sing. Moon is visible in the Southern direction and I can see Moonflower too and a baby owl was opening its wings as I was passing through the railway station where I didn’t sit for tea as it was crowded. I have my children carry me to the town.

Five Marks for spotting the Moon

2. I have no children.

. 3. There are dogs smelling each other’s asses. Ashes to ashes dust to dust. You must assess the passerby. There was a girl whose face seemed to be frozen.

4. Since it rained last evening and some in night the weather is pleasant. I read back my ideas and find that I do like the sound of my own voice. I downloaded snake app after it was recommended by mister Sardana. Mister Sarda never catches cold and other girls try to mimick his reading style. I can watch videos again.

5. I can’t see the stick I had thrown in the bushes. The chubby guy said “jack” before he let me pass through his street. His lane was different and I could have passed in silence but he needed to weave a story which would be completed later in the day when Ironmen are hard at work with police. The kid in the big wheel did not speak.

6. The city is turning into the Gotham city of DC comics. I just threw a leech off of my feet. I got another job offer but it might be a trap. I clearly know the pain of demonstrating my skills before they hire me. I am not sure if this job will be a good one or a bad one.

7. I need monies for teas and croanies. I am no taxpayer because I live below poverty line. I need a job as I am hungry for some food.

8. And they say I consider myself above my station in life. Whatever works for you. I have had enough of my current job and would like to get a change. A guy released 9 mules opening a shutter where they were resting during the night.

9. I belong to the cabal of gutka spotters. They make their marks wherever they go. You should be ashamed of yourself.

10. I had ease of operation ration had finished Finnish dish met metempsychotic hotspot photoshoot tooth sabertooth Bluetooth headset go goanna. Remember to say thank you to your beautiful host.

11. The Sun is visible now. I salute it.

… 12. It was not very crowded today. The guy with swastika painted on the wall of his house owns a black dog and he wanted to make his presence known like the white loud girl wearing the sleeveless. Being youngsters they’re impressionable. As for myself: I didn’t want to leave any even in my school days. If I ever enquired them about something that had happened it was merely to test and learn about their cache and read only memory. To check if they were as mindful as I was when the memory was created. Now I’m saying this in my mind but it’s only a memory.

13. Venus entered the sign Cancer yesterday. It’s a Friday. People leave no opportunity to show that as a member of some cult or faction they have done something graceful and they remain oblivious to the dancing light which is the ground of reality . In a group of three people I was the only one to have escaped it.

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Drizzle well

1. It’s drizzling. It has been since I stepped out of my house this morning. I didn’t take an umbrella with me. I sat down to watch the drizzle.

2. Under the neem tree. After taking a piss. Carefree. I sat on a piece of wood beneath the neem tree.

3. Freedom is my domicile. I’d rather sleep under a neem tree than in a house.

4. Kingfisher had company yesterday. All three of them did amazing somersaults. It filled my heart with joy! The kingfisher and Kingfisher perform the same act.

5. Parasite gulls are singing in the right ear of a cow. A host which lets them eat bugs. Nightingales are singing gingerly surly curly lyrically calculadora In every house there are wooden dolls.

6. Flies didn’t disturb today, though there was smell of rotting carrion of animals at couple of places. The beauty of the day is that the sounds of birds were far more sweet than the songs of nightingales.

7. laces of shoes I don’t need to tie. Because I don’t wear them. I don’t fear them pets which run at me because heedless owners carry them carelessly. It is because of you that I am so free and unconstrained.

8. The good news is: the baby owls are back. I saw a cat who was about to enter a house. It crossed my path and went towards left. Neem tree sings with me. Meme taxeme raceme meme. Mimetic tic tax toe nailed deleterious snail ailments gone one and only lyrically calculable ally The night is longer than I thought.

9. It was indeed. I wrote a good deal in 2015. The idea was to help others and oneself. The idea was impractical. It was the workshop which started in August and ended in September. The fifth of September reminds me of another heavy rains. I promised myself to get luxuries if I continued journaling. For it was material goods which do measure upto your advancement. Look how well I have done in a decade and half. My freedom is less than that of high school kids. I took a wrong turn somewhere without being aware of it. Or I say so because this is what someone somewhere would love to hear. Instead of: I am alpha beta gamma omega fatty acids tycoon cocoon croon noon on and on onion monsoon jejune junebug bugsbunny ninny etcetera que Serra serta seraglio oily lyre realtor torpor porous Susurrus omnibus succubus busted stead. Might as well be somebody else

10. Simha is the yoni of the Kaal purusha. I saw the cat who is aunt of the lion so it does make up as a sign. It is a myth. But it has been said that:

11. I think Sinha as a surname began as a modification of Simha. Lion is the only animal which has created so many surnames. Come to think of it: Shri Lankan people call themselves Singhalese. Singapore. I have heard that Bengali people settled first over there a long ago and they had simha as surname. So I think it might have been a Sanskrit word for the lion’s strength.

12. Other than lion the animal which has most used name us Ram. It’s because of the constellation Ramses. Like the constellation Regulus which governs the month of August and Simha is the animal. These are archetype symbols for studying collective consciousness. Which indicates that it is a collective animal consciousness that allows people to create mythology.

13. There are many cows grazing in the field. Owls have been singing Inglenook and cranny. The movie was a pathetic piece of work with ominous music which might make you vomit. So much for the art these days. You know what, go ahead and say it, you know I’m right.

14. I would rather watch a Hitchcock than bitch about some cock parking before the light house anyday. Whatever happened to baby Cane reerencing him or her in every other shot. He was a chubby sweet old man and you know what, [continues about the same two lines]