back to Maasai, galaxy
|Maasai||galaxy||2458||Haldeman, Joe. The Forever War. New York: Avon Books (1997; first ed. 1975); pg. 173.||"...that's what all those elecrodes were for. Cybernetically-controlled negative feedback kinesthesia; I felt the weapons in my hands and watched my performance with them. The illusion of reality was total. I used a spear-thrower with a band of Masai warriors on a village raid, and when I looked won at my body it was long and black. "|
|Maasai||Kenya||2129||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 21.||"'You must never underestimate the power of tradition... The Kikuyu turned their backs on their traditions once; the result is a mechanized, impoverished, overcrowded country that is no longer populated by Kikuyu, or Maasai, or Luo or Wakamba, but by a new, artificial tribe known only as Kenyans. "|
|Maasai||Kenya||2131||Resnick, Mike. "Kirinyaga " (published 1988) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 716.||"In the beginning, Ngai lived alone atop the mountain called Kirinyaga... He created three sons, who became the fathers of the Masai, the Kamba, and the Kikuyu races... "; Pg. 723: "'The Kikuyu turned their backs on their traditions once; the result is a mechanized, overcrowded country that is no longer populated by Kikuyu, or Masai, or Luo, or Wakamba, but by a new, artificial tribe known only as Kenyans. We here on Kirinyaga are true Kikuyu, and will not make that mistake again.' " [Other refs. not in DB.]|
|Maasai||Peru||1530 C.E.||Blom, Suzanne Alles. Inca: The Scarlet Fringe. New York: Tom Doherty Associates (2000); pg. 162.|| "'Aren't you a Spaniard?' he asked, confused.
'I am Massi,' she said, looking very proud. 'They stole my mother from her home, but they could not steal her memories. I am the great-granddaughter of a famous king, and I remember.' " [More with this character. Some other Catholics refs., but minimal. The novel is told from the perspective of the Incan natives of Peru, not the Spaniards who came there. Also pg. 255-256.]
|Maasai||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 94.||"...a Sicilian brunette, a wild-eyed Greek woman, a tall Ashanti, a slant-eyed Masai, a Japanese, a Chinese, a Vietnamese, and on and on and on. "|
|Maasai||world||2123||Resnick, Mike. Kirinyaga: A Fable of Utopia. New York: Ballantine (1998); pg. 1.|| "Ngai is the creator of all things. He made the lion and the elephant, the vast savannah and the towering mountains, the Kikuyu and the Maasai and the Wakamba.
Thus, it was only reasonable for my father's father and his father's father to believe that Ngai was all-powerful. Then the Europeans came, and they killed all the animals, and they covered the savannahs with their factories and the mountains with their cities, and they assimilated the Maasai and the Wakamba, and one day all that was left of what Ngai had created was the Kikuyu. "
|Macedonian||New York: New York City||2002||Friesner, Esther M. Men in Black II. New York: Ballantine (2002); pg. 115.||"The Macedonian Greeks under Alexander the Great... "|
|Macedonian||Roman Empire||500 C.E.||Garfinkle, Richard. Celestial Matters. New York: Tor (1996); pg. 77.||"...his father Philip's dreams of learning the ways of the Delian League so that it and the third of Persia it controlled could be placed under Makedonian rule. " [Some other refs. not in DB.]|
|Macedonian||Roman Empire||620 C.E.||Douglas, L. Warren. The Veil of Years. New York: Baen (2001); pg. 114.||-|
|Macedonian||world||1956||de Camp, L. Sprague. "Aristotle and the Gun " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1956); pg. 29.||"I concluded that my best chance would be to catch Aristotle while he was tutoring young Alexander the Great at the court of Philip the Second of Macedon. He would have regarded Macedon as a backward country, even though the court spoke Attick Greek. Perhaps he would be bored with bluff Macedonian stag-hunting squires and lonesome for intellectual company. As he would regard the Macedonians as the next thing to barbaroi, another barbarian would not appear at such a disadvantage there as at Athens. " [Other refs. pg. 29-30, 32, 37-38, 41, 44-47, 57.]|
|Macedonian||world||2110||May, Julian. The Many Colored Land in The Many-Colored Land & The Golden Torc (omnibus). Garden City, NY: Nelson Doubleday (copyright 1981); pg. 157-158.||"The anthropologist was amused. 'Oh, yes. Tree cults were almost universal in the ancient world... The Macedonians had dryads and the Styrians had vilyas...' "|
|Macumba||Nicoji||2200||Bell, M. Shayne. Nicoji. New York: Baen (1991); pg. 189.|| "'Tell him,' Raimundo said. He knew I didn't believe in Macumba. But I thought of Sam and what I was going to be able to do for him till a doctor came, which was not much. Sam did love Japanese mysticism. Maybe he wouldn't mind Brazilian voodoo. I decided it couldn't hurt. So I told Maua about Sam, tried to tell him in Portuguese... Maua listened till I was through, then knelt and started pulling things out of the pack he'd been using for a pillow.
'He can help, Raimundo said.
'What's he doing?'
Maua tried to tell me, but he didn't know the words in English.
'He will wrap Sam's leg in leaves and powders that draw out poison,' Raimundo said.
'A poultice?' I asked. 'He's going to put a poultice on Sam's leg?' I'd expected chicken guts smeared on sacred stones--not a poultice.
Maua made a little bundle of his stuff and stood up. 'let's go,' he said. "
|Macumba||Nicoji||2200||Bell, M. Shayne. Nicoji. New York: Baen (1991); pg. 190.|| "We hurried to the hospital. Sam was groggy and breathing hard. While Maua wrapped Sam's leg, I got some water and gave him an aspirin. I could tell Maua's poultice hurt Sam, but Sam didn't make him stop.
'Thanks,' I said when Maua was done. 'I'll find a way to pay you.' And I would have, too. I would have paid him for a poultice. 'Should we change it tomorrow?' I asked.
'I'll sleep here,' he said. 'Watch Sam.'
He came out on the steps with me, but he didn't go to sleep. He moved my blanket, then spread out dried nicoji and shells in patterns on the top step and tossed white powder in the air. Here comes the chicken guts, I thought. But what did it matter? It couldn't hurt. I'd tried everything I could think of. " [Some more of Maua's Macumba ministrations described pg. 190, 197, 214-215.]
|Macumba||Nicoji||2200||Bell, M. Shayne. Nicoji. New York: Baen (1991); pg. 215.|| "I got [Sam] two aspirin from Raimundo's medkit... Only then did I notice that Maua was gone. I went to the door, opened it a crack, and looked out. Maua was crouched in the street, breaking nut shells off strings and dropping them one by one into a little fire. He'd taken all the strings down from the windows. The top step was clean of charms. I stepped out and closed the door behind me. 'Maua,' I said. 'What's wrong?'
He didn't answer... I walked up to Maua's fire. He'd spread the bits of dried nicoji and the strings of seashells and nut shells around the fire and was feeding them into it piece by piece--burning them up... I stayed with Maua till he put out the fire. He crushed the seashells to dust, then scooped up a handful of ash and crushed shell and let it sift out of his hands and blow away on the wind off the sea. "
|Macumba||Nicoji||2200||Bell, M. Shayne. Nicoji. New York: Baen (1991); pg. 188-189.|| "One Brazi stood up and started talking to me in Portuguese and broken English. He was one Brazi I was trying to ignore, so I just kept walking, but Raimundo pulled me back. 'Listen to Maua,' he said. 'You should listen to him.'
Maua had set himself up as a Macumba lord. Most Brazis and some Americans--even some company boys--went to him with their physical or spiritual ailments, and he'd perform voodoo and take money or nets or nicoji for it. I'd had no patience with his scam.
'Not now,' I said.
Raimundo pulled me back hard, slammed me against the door. 'Listen,' he said.
'Tell me what is wrong with Sam,' Maua said. Maua was a tall, Valkyric Brazi with red hair that stuck out from his head as if it had electricity in it--blue eyes, peeling skin always sunburned. "
|Mahayana Buddhism||California: Los Angeles||2048||Bear, Greg. Queen of Angels. New York: Warner Books (1994; 1st ed. 1990); pg. 407.||"Mary Choy stood... watching a raucous Shanghai Vault being performed in the center of the Mahayana Club. The music was deafening... "|
|Mahayana Buddhism||galaxy||2150||Williams, Walter Jon. Angel Station. New York: Tor (1989); pg. 9-10.||[Year is estimated] "Wherever there were shooters and systers, wherever people lived in the Now, there lived also the zone with which they lived in symbiosis, where they were both fed and eaten... on Angelica Station, it was called the Fringe... The main street had no name, being the only one... Crowded against it were the small operators that made their living from the commerce of shooters and systers: margin banks, trading companies, gene banks, small casinos, bars, hookshops, missions for Jesus Rice or the Mahayana Buddha, eateries, cosmetic surgeries, pawnshops... "|
|Mahayana Buddhism||galaxy||13500||Herbert, Frank. Dune. Philadelphia: Chilton Book Co. (1965); pg. 497.||"...the religious beliefs dominant in the Imperium up to the time of Maud'Dib [include] The so-called Ancient Teachings--including... the Buddislamic Variants of the types dominant at Lankiveil and Sikun, the Blend Books of the Mahayana Lankavara, the Zen Hekiganshu of III Delta Pavonis... "|
|Mahayana Buddhism||galaxy||13500||Herbert, Frank. Dune. Philadelphia: Chilton Book Co. (1965); pg. xxi.||[Definitions in 'Terminology of the Imperium'] "ORANGE CATHOLIC BIBLE: the 'Accumulated Book,' the religious text produced by the Commission of Ecumenical Translators. It contains elements of most ancient religions, including the Maometh Saari, Mahayana Christianity, Zensunni Catholicism and Buddislamic traditions. " [bold added to emphasize applicable segments]|
|Mahayana Buddhism||USA||2075||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 55.|| "Excerpted from the LINK-angel site, 2075
LINK-ANGELS, A BUDDHIST'S VIEW:
Buddhism demands that we have no blind faith.
Therefore, I think it unwise to dismiss the LINK-angels completely without first applying the tenets of wisdom and compassion. The term 'angel' and their traditionally Christian appearance are somewhat disconcerting to many Buddhists. Yet their message, the idea of a Second Coming, is not unknown to our philosophy.
In the history of the Mahayana Buddhists there exists the idea of the maitreya, or 'Future Buddha'--a second Buddha that would come and purify the world. It was also believed that the first Buddha prophesied the coming of the second. " [More.]
|Mahayana Buddhism||USA||2075||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 56.|| "As to what the LINK-angels are, on the other hand, it is much more difficult to ascertain. Turning again to the Mahayana Buddhists, we find the idea of the Buddha as the manifestation of a universal, spiritual being with three bodies: the Body of Magical Transformation, nirmanakaya, the Body of Bliss, sambhogakaya, and the Body of Essence, dharmakaya. The angels could be a representation of the Body that exists in the heavens, the Body of Bliss.
'Bodhi' or 'budi' means 'to wake up.' Perhaps the LINK-angels are a wake-up call to all of us to return to our more religious roots. "
|Mahayana Buddhism||world||1997||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 341.||"She had explained that on Old Earth Buddhist thought had been grouped into two major categories--Hinayana, an older school of thought given the pejorative term meaning 'Lesser Vehicle'--as in salvation--by the more popular schools of Mahayana, or the self-proclaimed 'Greater Vehicle.' ...by the time of the Big Mistake, only one of [the Hinayana] schools survived, the Theravada... All the other Buddhist schools carried away on the Hegira had belonged to the Mahayana category, which focused on veneration of Buddhist statuary, meditation for salvation, saffron robes, and other trappings that Grandam had described to me. "|
|Mahayana Buddhism||world||2015||Leiber, Fritz. The Wanderer. New York: Walker & Co. (1964); pg. 31.||"'Dr. Jung was particularly interested in saucers with the appearance of a circle divided into four parts. He relates such shapes to what Mahayana Buddhism calls mandalas. A mandala is a symbol of psychic unity--the individual mind embattled against instanity...' "|
|Mahayana Buddhism||world||2038||Brin, David. Earth. New York: Bantam (1990); pg. 401.|| "ATTENTION! You have been targested by a very special net search routine. Please don't purge this message! It originates with the World Association of Mahayana Buddhism, one of the great religious orders of history, and your selection to receive it was not random. This is an experiment, a melding of modern science and ancient ways in our continuing search for certain very special individuals.
Those we seek are tolkus. . . reincarnated beings who in lives past were saintly, enlightened men and women, or bodhisattvas. In the past, searches such as this were restricted to within a few days' journey of our Himalayan monasteries... [etc.] "
|Mahayana Buddhism||world||2047||Bear, Greg. Queen of Angels. New York: Warner Books (1994; 1st ed. 1990); pg. 83.||"...angels floated above the bed at night singing soft lullabies while ancient Japanese sages advised on the mahayana, heads like long melons, wise eyes crinkling with cosmic humor. "|
|Mahdi||galaxy||4500||Felice, Cynthia. Downtime. New York: Bluejay International (1985); pg. 16.||"Perfection Chief Marmion Andres Clavia, a man with a perfect urban body, like Mahdi's own, already seemed more interesting. Mahdi's nomenclator had already told him the man preferred his praenomen and that he had a nickname, The Peddler, but let him wondering how he'd earned the name. "|
|Mahdi||galaxy||4500||Felice, Cynthia. Downtime. New York: Bluejay International (1985); pg. 67.|| "The diaphragm on the far bulkhead opened silently to admit a dark-haired woman wearing legion khaki and a night-black navigator's cape neatly held in place at her shoulders by silver broaches.
'Marcia Roma Maclorin,' the nomenclator in Mahdi's ear whispered, 'General, Navigator of the Fleet . . .'
Mahdi clamped his teeth to cut off further description. He knew the navigator of his personal fleet. Roma bowed instead of saluting, as if he were already emperor, and Mahdi smiled. "
|Mahdi||galaxy||13500||Herbert, Frank. Dune. Philadelphia: Chilton Book Co. (1965); pg. xix.||[Definitions in 'Terminology of the Imperium'] "LISAN AL-GAIB: 'The Voice from the Outer World.' In Fremen messianic legends, an off-world prophet. sometimes translated as 'Giver of Water' (see Mahdi)...
MAHDI: in the Fremen messianic legend, 'The One Who Will Lead Us to Paradise. "
|Mahdi||Sudan||1883||Miller, John J. "Hewn in Pieces for the Lord " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 43.|| "Von Shrakenberg nodded. 'There's this man who calls himself the Mahdi. Have you heard of him?'
Gordon shrugged. 'There's been scores of Mahdi's over the years. Islamic fundamentalists calling for overthrow of the current government. This one seems more successful than most. I know he's managed to unite most of the tribes. NO doubt he desires to remove the Draka from the Sudan in the name of Allah.'
'No doubt,' von Shrakenberg said, 'he's succeeded. He and his dervishes have this past week destroyed a Jannisary legion eight thousand strong. Completely. Or so it seems.' " [Many other refs. throughout story to the Mahdi, who is one of the main characters, and central to the plot. Most refs. not in DB.]
|Mahdi||Sudan||1883||Miller, John J. "Hewn in Pieces for the Lord " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 62.|| "Gordon was impressed by what he saw. The Mahdis' men were usually called dervishes by outsiders. Dervish, which actually means 'poor' in Arabic, was a term more properly applied to a class of Moslem friars who'd taken vows of poverty... These friars were also fierce fighters, loyal until death, although such authentic dervishes made up only a portion of the Mahdi's army.
'Actually,' Rimbaud explained to Gordon as they made their way through the camp, 'the Mahdists call themselves 'ansar.' '
' 'Helpers,' ' Gordon said. 'As the people of Medina who gave aid to Mohammed during his exile called themselves.' "
|Mahdi||Sudan||1883||Miller, John J. "Hewn in Pieces for the Lord " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 65.|| "Most of the men on the porch stood and joined them as they looked down the trail, shading their eyes to better see the riders. It was not long before the excited call of 'Mahdi! Mahdi!' started to rise up in the camp.
'It's him,' Rimbaud said... 'I can see his personal flag. The men with him are the mulazamin, a picked force drawn from tribal leaders. They are his personal guard.'
The news of the Mahdi's approach swept through the camp like fire raining from the heavens. His faithful abandoned their cook pots and merged in a swarming mass where the trail ended before the headquarter building. The horsemen approached at a brisk gallop and... the Mahdi and the fifty or so men of his bodyguard braked abruptly, horses rearing and snorting, flags waving, men cheering and moaning, 'Mahdi! Mahdi! Mahdi!' in unison. "
|Mahdi||Sudan||1883||Miller, John J. "Hewn in Pieces for the Lord " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 65.||"Gordon could see the Mahdi quite clearly. He was tall, dark skinned, and slim. His eyes were black, his teeth white with a prominent gap between the front uppers. There was a certain air about him, an aura of strength and confidence. His smile energized the crowd as they all reached out to touch his simple white linen jibbeh. His robe was the only one that was pure white. All the other Mahdists who wore robes had variously colored patches sewn onto them, signifying the impure state of their wearers. Only the Mahdi could wear immaculate white, for he was the only man among them without sin. "|
|Mahdi||world||1912||Wilson, Robert Charles. Darwinia. New York: Tor (1998); pg. 72.||"Britain's remaining military power had been concentrated on shoring up her possessions in India and South Africa... Egypt and Sudan were lost to the Moslem rebels... He hadn't been an exception officer before 1912. Had he changed, or had the Army changed around him? He excelled as a sort of Officer Corps shop steward; lived monkishly, survived bitter winters and dry, enervating summers with a surprising degree of patience. The knowledge that he might as easily have been beheaded by Mahdists enforced a certain humility. "|
|Mahdi||world||1990||Bear, Greg. Heads (fiction). New York: St. Martin's Press (1990); pg. 102.||"I had dipped into records of past prophets during my Earth research. Zarathustra. Jesus. Mohammed. Shabbetai Tzevi... Al Mahdi, who had defeated the British at Khartoum. Joseph Smith... and Brigham Young... And all the little ones since, the pretenders whose religions had eventually foundered, the charlatans of small talent, of skewed messages... "|
|Mahdi||world||1999||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 316.||"The origins of the religion [Ahmadiyya] were wrapped in eschatology. Ahmad had claimed to be the Mahdi, the figure Muslims expect to appear at the end of the world. He also claimed to be Christ come again, an incarnation of Krishna, and a buruz, or reappearance of Mohammed. Christian chiliasm had now infected the Ahmadiyah, and his reappearance was imminent according to some of the faithful. The year 2008, the centenary of Ahmad's death, was now a favored date for his Final Return as Mahdi. The global messianic fervor, while sputtering, seemed on average to be swelling still further, and Ellie confessed concern about the irrational predilections of the human species "|
|Maitreya||California: San Francisco||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 203.|| "'It sounded like The Three A.M. Healer's Club.
'And the correct answer is . . . Maitreya, Susan, that wasn't the big Guy from Shasta...' "
|Maitreya||world||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 66.||"...and was pulling what looked like a gun--Jesus Maitreya Christ! It was a gun! "|
|Malagasy||Madagascar||1730||Burroughs, William S. "The Ghost Lemurs of Madagascar " in Omni Visions One (Ellen Datlow, ed). Greensboro, NC: Omni Books (1993; story copyright 1987); pg. 33-34.||"While Captain Tew waited at his lonely, distant cave. In the dead of night two huge bands of Malagasy native swept down upon Libertatia and wiped out the colony. Lieutenant Caraccioli died in this attack, and Mission escaped with only forty-five men and two sloops. "|
|Manchus||galaxy||2422||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 151.||"...and a China that had annexed the rich heartlands and controlled satellite quadrants like Korea and Manchu would be a China of unthinkable dominance. "; Pg. 159: "'You must suckle the newborn rebel movements in Manchu, shutting the back door against the Chinese Dowager...' "|
|Manchus||world||3000||Hubbard, L. Ron. Battlefield Earth. New York: St. Martin's Press (1982); pg. 647.||"'Mr. Tsung is a descendant of a family that served as chamberlains to the Ch'ing Dynasty--those who ruled China from the mandate 1644 A.D. to about 1911. Maybe eleven hundred years ago. That was the last dynasty before China became a People's Republic. The court and emperors were not Chinese; they were a race called 'Manchus.' And they needed a lot of advice. Tsung says his family served them well but times changed and because they had served the Manchus his ancestors were exiled to Tibet. It was the western powers that overthrew the Manchus, Tsung says, not his family's advice. So Mr. Tsung here is really a 'Mandarin of the blue button' according to ancestry, a lord of court. "|
|Mandan||North America||1710||Anderson, Poul. The Boat of a Million Years. New York: Tor (1989); pg. 191.||"'...I have spoken with travelers, traders, whoever bears news from outside. North of us the Arikara, Hidatsa, and Mandan still live in olden wise. They remain strong, well-off, content. I would have us do the same.' "|
|Mandan||USA||1992||Simmons, Dan. "Sleeping with Teeth Women " in Lovedeath. New York: Warner Books (1993); pg. 122.||"Beyond the Pawnee were the Three Tribes, the Mandans, Hidatsas, the Arikaras, and they hated our people with a blue passion... "|
|Mandingo||Benin||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 270.||"...during the heydey of internal African slave-trading, when Arab pressure from the north drove the Holaini... past Timbuktu towards the Bight of Benin. There they came across an enclave of Shinka, hemmed in on one side by Mandingo and on the other by Yoruba. " [Character in 2010 reflects on earlier Benin history.]|
|Mandingo||Benin||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 357.|| "'...You know what the Mandingo used to say about the Shinka in the old days?'
...'They were magicians who could steal the heart out of a warrior.' "
|Manichaeism||California||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 112.||Pg. 112: "Being eclectic in terms of his theology, Fat listed a number of saviors: the Buddha, Zoroaster, Jesus and Abu Al-Qasim Muhammad Ibn Abd Allah Abd Al-Muttalib Ibn Hashim (i.e. Muhammad). Sometimes he also listed Mani. "; Pg. 124: "We are all wounded and we all need a physician--Elijah for the Jews, Asklepios for the Greeks, Christ for the Christians, Zoroaster for the Gnostic, the followers of Mani, and so forth. "; Pg. 204: "'You got it. Jesus died; Asklepios died--they killed Mani worse than the killed Jesus, but nobody even cares; nobody even remembers...' "|
|Manichaeism||God-Does-Battle||3562||Bear, Greg. Strength of Stones. New York: Warner Books (1991 revised ed.; copyright 1981, 1988); pg. 182.||"'...Heresy was everywhere... Thule accepted them all -- neo-Nestorians, Arians, rabid mystics, Manicheans of course. Now Thule is the last hope...' "|
|Manichaeism||Hyperion||2075||Anderson, Poul. "Scarecrow " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 346.||"A calm that would have been beyond him had come upon Bronya. 'Yes,' she murmured, 'you have a Manichaean kind of religion. Ormuzd and Ahriman, Law and Chaos, Light and Dark, forever at war. A very natural faith, here. . . . But that's all incomprehensible to you, isn't it? Never mind.' "|
|Manichaeism||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 114.|| "'The poor man,' a voice said behind him. Cofflin looked back; it was Father Gomez, from St. Mary's.
Cofflin nodded to the priest. 'Excuse me, Father.'...
'The poor deluded man.' Gomez said again, crossing himself, as the blanket-covered body was carried out. Deubel's followers looked at it as it went by, some weeping, some impassive, a few cursing or spitting at the dead cleric who'd left them to face the consequences of his preaching.
'Manichaeism is always a temptation,' Gomez went on. 'Chief Cofflin, I think if I talked to some of these people . . .'
...'What was that . . . Manni-something?'
'A perennial heresy--imagining that Satan is as strong a God. Poor Deubel thought that the Incarnation could be halted--which is to say that God's will could be defied. But even Satan is part of God's plan...' " [The Catholic priest feels that the Protestant preacher, who is now dead, was wrong.]
|Manichaeism||USA||1982||Knight, Damon. The Man in the Tree. New York: Berkley Books (1984); pg. 196.||"The Manichaeans believed that God was visible in light, Satan in darkness. In the struggle between them, the elements had been mingled; the whole world was a mixture of darkness and light, good and evil. "|
|Manichaeism||world||1989||Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 69.||"Cardinal Simon Palestrina--of the Vatican Congregation of Extraordinary Ecclesiastical Affairs... The severity of his expression, the pallor of his cheeks, had won him a reputation as a dour, almost Jesuitical scholar. In fact he was a Manichean Brother, and his countenance derived more from periodic gastritis that had marked his entry into middle age than any surmised ecclesiastical purity. " [Other refs., not in DB.]|
|Manichaeism||world||1993||DeChance, John. MagicNet. New York: William Morrow and Co. (1993); pg. 216.||"'I hear your skepticism, my friend. Okay, I can understand that. He's no the orthodox Christian devil, though. H's the Manichaean devil. Coeval with God, not created by God. Equal and opposite.' "|
|Manichaeism||world||2000||Barad, Judith & Ed Robertson The Ethics of Star Trek. New York: HarperCollins (2000); pg. 164.||[Non-fiction.] "Seeking an answer to his inner turmoil, he [Augustine] turned to the Manichaeans, who held that there are two basic principles in the universe; light (meaning, 'goodness') and darkness ('evil'). These two principles are in constant conflict with each other--a conflict that is reflected in human life as a battle between the soul (composed of light) and the body (darkness). Though Augustine first attributed his uncontrolled sexual urges to the power of darkness, he somehow knew there was more to it than that. To say that some external force along caused his moral unrest wasn't a satisfactory enough answer. "|
|Manichaeism||world||2020||Dick, Philip K. & Roger Zelazny. Deus Irae. Garden City, NY: Doubleday (1976); pg. 16.||"The ideology of the Servants of Wrath connected with the Augustinian view of women... then of course the dogma got entangled with the old cult of Mani, the Albigensian Heresy of Provincal France, the Catharists... "|
|Manichaeism||world||2050||Blish, James. A Case of Conscience. New York: Ballantine (1979; c. 1958); pg. 149.||"'...It is incredible to us that a Jesuit, of all our shepherds, could have fallen into Manichaeanism. The errors of that heresy are taught most particularly in that college.' "|
|Manichaeism||world||2050||Clarke, Arthur C. The Songs of Distant Earth. New York: Ballantine (1986); pg. 204.|| "'Fortunately for mankind, Alpha faded out of the picture, more or less gracefully, in the early 2000s. It was killed by a fascinating development called statistical theology. How much more time do I have left?... It was the final assault on the problem of Evil. What brought it to a head was the rise of a very eccentric cult--they called themselves Neo-Manichees, don't ask me to explain why--around 2050. Incidentally, it was the first 'orbital religion'; although all the other faiths had used communications satellites to spread their doctrines, the NMs relied on them exclusively. They had no meeting place except the television screen.
'Despite this dependence on technology, their tradition was actually very old. They believed that Alpha [God] existed but was completely evil--and that mankind's ultimate destiny was to confront and destroy it.
'In support of their faith, they marshaled an immense array of horrible facts from history and zoology...' " [More.]
|Maoism||Arizona||2080||Clarke, Arthur C. "A Meeting with Medusa " in The Sentinel. New York: Berkley Books (1983; c. 1972); pg. 159.||"So far, this first test flight had gone perfectly; ironically enough, the only problem had been the century-old aircraft carrier Chairman Mao borrowed from the San Diego Naval Museum for support operations. Only one of Mao's four nuclear reactors was still operating... " [Other refs. to that flying craft.]|
|Maoism||Brazil||1973||Watson, Ian. The Embedding. New York: Charles Scribner's Sons (1973); pg. 30.||"'...Maybe they put a few poison arrows in the backs of our road-builders--but for their own private reasons, to be left alone to eat dirt, not be inoculated with the filth of Mao or Marx.' "|
|Maoism||California||1953||Dick, Philip K. Mary and the Giant. New York: Arbor House (1987); pg. 78.|| "The next ballad... a spirited ditty about... the H-bomb.
'. . . And if Mao Tse-tung makes trouble
Irritably, she wondered who cared about Mao Tse-tung. Who was he; wasn't he the head of Communist China? "
|Maoism||California||1980||Callenbach, Ernest. Ecotopia. New York: Tor (1977; c. 1975); pg. 38.||"...Bert Luckman (that seems to be his real name). He was studying at Berkeley at the time of Independence--bright Jewish kid from New York. Had gone through Maoist phase, then got into secessionist movement. "|
|Maoism||California: Oakland||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 7.||"I have a photo of Gloria holding Chairman Mao in her arms; Gloria is kneeling and smiling and her eyes shine. Chairman Mao is trying to get down. To their left, part of a Christmas tree can be seen. ON the back, Mrs. Knudson has written in tidy letters... " ['Chairman Mao' is Gloria's cat. Other refs., not in DB.]|
|Maoism||California: San Francisco||1977||Leiber, Fritz. Our Lady of Darkness. New York: Berkley Publishing Corp. (1977); pg. 135.||"We have the ancient wisdom of the East, all the dark lore that Mao Tse-tung's forgotten. "|
|Maoism||China||1942||Turtledove, Harry. Worldwar: Upsetting the Balance. New York: Del Rey (1996); pg. 174.||"But he made no advances; he used the time to talk of the paradise China would become when Mao Tse-Tung and the Communists freed it from the scaly devils, the eastern devils from Japan, the foreign devils, and its native oppressors. If a quarter of what he said was true, no one would recognize the country after a generation of new rule. " [Many other refs., not in DB.]|
|Maoism||China||1947||Turtledove, Harry. "The Phantom Tolbukhin " in Alternate Generals (Harry Turtledove, ed.) New York: Baen (1998); pg. 125.|| "As things were, Tolbukhin's raiders swam like fish through the water of the Soviet peasantry, as Mao's Red Chinese did in their long guerrilla struggle against the imperialists of Japan.
But Tolbukhin had little time to think about Mao, for the Germans were going fishing... "
|Maoism||China||1948||Williams, Walter Jon "Witness " in Wild Cards (George R. R. Martin, ed.) New York: Bantam (1986); pg. 112.|| "...in '48... we were sent into China to save a billion-odd people for democracy. It was not apparent at the time, but our side had already lost. On paper, things seemed retrievable--the generalissimo's Kuomintang still held all the major cities, their armies were well equipped, compared to Mao and his forces, and it was well known that the generalissimo was a genius. If he weren't, why had Mr. Luce made him Time's Man of the Year twice?
On the other hand, the Communists were marching south at a steady rate of twenty-three point five miles per day, rain or shine, summer or winter, redistributing land as they went. Nothing could stop them--certainly not the generalissimo... We were all there, the Four Aces and Holmes... Mao was there, and Zhou Enlai, and President Chen... " [More.]
|Maoism||China||1955||Snodgrass, Melinda M. "Degradation Rites " in Wild Cards (George R. R. Martin, ed.) New York: Bantam (1986); pg. 165.||"'...They questioned me about China: I told them we had done everything possible to negotiation a settlement between Mao and Chang. They of course concurred...' "|