Making a long story longer

From my notion template

The Book in 3 Sentences

1. An in-depth look at how cell phones and social media are changing the younger generations. It’s helpfully packaged with remediation strategies.

Impressions

On the whole it was good – it was quite repetitive, and Haidt’s substack had ruined several points before the book actually came out

How I Discovered It

I’ve read Haidt’s other books.

Who Should Read It?

Parents of children under 18

How the Book Changed Me

My immediate actions were to cut down on Marleigh’s already very rationed phone time – also it reaffirmed and extended my current belief that a proper relationship with technology is both symbiotic and adversarial. It also clarified my notions of anomie and one’s relationship with modern society as it is, not as it should be.

Summary + Notes

By designing a firehose of addictive content that entered through kids’ eyes and ears, and by displacing physical play and in-person socializing, these companies have rewired childhood and changed human development on an almost unimaginable scale.

While the reward-seeking parts of the brain mature earlier, the frontal cortex—essential for self-control, delay of gratification, and resistance to temptation—is not up to full capacity until the mid-20s, and preteens are at a particularly vulnerable point in development.

Gen Z became the first generation in history to go through puberty with a portal in their pockets that called them away from the people nearby and into an alternative universe that was exciting, addictive, unstable, and—as I will show—unsuitable for children and adolescents.

They spent far less time playing with, talking to, touching, or even making eye contact with their friends and families, thereby reducing their participation in embodied social behaviors that are essential for successful human development.

So even while parents worked to eliminate risk and freedom in the real world, they generally, and often unknowingly, granted full independence in the virtual world, in part because most found it difficult to understand what was going on there, let alone know what to restrict or how to restrict it.

My central claim in this book is that these two trends—overprotection in the real world and underprotection in the virtual world—are the major reasons why children born after 1995 became the anxious generation.

A few notes about terminology. When I talk about the “real world,” I am referring to relationships and social interactions characterized by four features that have been typical for millions of years: They are embodied, meaning that we use our bodies to communicate, we are conscious of the bodies of others, and we respond to the bodies of others both consciously and unconsciously. They are synchronous, which means they are happening at the same time, with subtle cues about timing and turn taking. They involve primarily one-to-one or one-to-several communication, with only one interaction happening at a given moment. They take place within communities that have a high bar for entry and exit, so people are strongly motivated to invest in relationships and repair rifts when they happen. In contrast, when I talk about the “virtual world,” I am referring to relationships and interactions characterized by four features that have been typical for just a few decades: They are disembodied, meaning that no body is needed, just language. Partners could be (and already are) artificial intelligences (AIs). They are heavily asynchronous, happening via text-based posts and comments. (A video call is different; it is synchronous.) They involve a substantial number of one-to-many communications, broadcasting to a potentially vast audience. Multiple interactions can be happening in parallel. They take place within communities that have a low bar for entry and exit, so people can block others or just quit when they are not pleased. Communities tend to be short-lived, and relationships are often disposable.

No smartphones before high school. Parents should delay children’s entry into round-the-clock internet access by giving only basic phones (phones with limited apps and no internet browser) before ninth grade (roughly age 14). No social media before 16. Let kids get through the most vulnerable period of brain development before connecting them to a firehose of social comparison and algorithmically chosen influencers. Phone-free schools. In all schools from elementary through high school, students should store their phones, smartwatches, and any other personal devices that can send or receive texts in phone lockers or locked pouches during the school day. That is the only way to free up their attention for each other and for their teachers. Far more unsupervised play and childhood independence. That’s the way children naturally develop social skills, overcome anxiety, and become self-governing young adults.

Adults in Gen X and prior generations have not experienced much of a rise in clinical depression or anxiety disorders since 2010,[21] but many of us have become more frazzled, scattered, and exhausted by our new technologies and their incessant interruptions and distractions.

For most of the parents I talk to, their stories don’t center on any diagnosed mental illness. Instead, there is an underlying worry that something unnatural is going on, and that their children are missing something—really, almost everything—as their online hours accumulate.

We found important clues to this mystery by digging into more data on adolescent mental health.[5] The first clue is that the rise is concentrated in disorders related to anxiety and depression, which are classed together in the psychiatric category known as internalizing disorders. These are disorders in which a person feels strong distress and experiences the symptoms inwardly. The person with an internalizing disorder feels emotions such as anxiety, fear, sadness, and hopelessness. They ruminate. They often withdraw from social engagement.

In contrast, externalizing disorders are those in which a person feels distress and turns the symptoms and responses outward, aimed at other people. These conditions include conduct disorder, difficulty with anger management, and tendencies toward violence and excessive risk-taking. Across ages, cultures, and countries, girls and women suffer higher rates of internalizing disorders, while boys and men suffer from higher rates of externalizing disorders.[6] That said, both sexes suffer from both, and both sexes have been experiencing more internalizing disorders and fewer externalizing disorders since the early 2010s.[7]

Anxiety is related to fear, but is not the same thing. The diagnostic manual of psychiatry (DSM-5-TR) defines fear as “the emotional response to real or perceived imminent threat, whereas anxiety is anticipation of future threat.”[12] Both can be healthy responses to reality, but when excessive, they can become disorders.

Cognitively, it often becomes difficult to think clearly, pulling people into states of unproductive rumination and provoking cognitive distortions that are the focus of cognitive behavioral therapy (CBT), such as catastrophizing, overgeneralizing, and black-and-white thinking. For those with anxiety disorders, these distorted thinking patterns often elicit uncomfortable physical symptoms, which then induce feelings of fear and worry, which then trigger more anxious thinking, perpetuating a vicious cycle.

So whatever happened in the early 2010s, it hit preteen and young teen girls harder than any other group. This is a major clue. Acts of intentional self-harm in figure 1.4 include both nonfatal suicide attempts, which indicate very high levels of distress and hopelessness, and NSSI, such as cutting. The latter are better understood as coping behaviors that some people (especially girls and young women) use to manage debilitating anxiety and depression.

Millennial teens, who grew up playing in that first wave, were slightly happier, on average, than Gen X had been when they were teens. The second wave was the rapid increase in the paired technologies of social media and the smartphone, which reached a majority of homes by 2012 or 2013. That is when girls’ mental health began to collapse, and when boys’ mental health changed in a more diffuse set of ways.

Smartphones are very different. They connect you to the internet 24/7, they can run millions of apps, and they quickly became the home of social media platforms, which can ping you continually throughout the day, urging you to check out what everyone is saying and doing. This kind of connectivity offers few of the benefits of talking directly with friends. In fact, for many young people, it’s poisonous.

People don’t get depressed when they face threats collectively; they get depressed when they feel isolated, lonely, or useless. As I’ll show in later chapters, this is what the Great Rewiring did to Gen Z.

college students, activism, and flourishing.[43] Yet more recent studies of young activists, including climate activists, find the opposite: Those who are politically active nowadays usually have worse mental health.[44] Threats and risks have always haunted the future, but the ways that young people are responding, with activism carried out mostly in the virtual world, seem to be affecting them very differently compared to previous generations, whose activism was carried out mostly in the real world.

Intriguingly, a child’s brain is already 90% of its full size by around age 5.

Children can only learn how to not get hurt in situations where it is possible to get hurt, such as wrestling with a friend, having a pretend sword fight, or negotiating with another child to enjoy a seesaw when a failed negotiation can lead to pain in one’s posterior, as well as embarrassment. When parents, teachers, and coaches get involved, it becomes less free, less playful, and less beneficial. Adults usually can’t stop themselves from directing and protecting.

but information doesn’t do much to shape a developing brain. Play does. This relates to a key CBT insight: Experience, not information, is the key to emotional development. It is in unsupervised, child-led play where children best learn to tolerate bruises, handle their emotions, read other children’s emotions, take turns, resolve conflicts, and play fair. Children are intrinsically motivated to acquire these skills because they want to be included in the playgroup and keep the fun going.

Even if the content on these sites could somehow be filtered effectively to remove obviously harmful material, the addictive design of these platforms reduces the time available for face-to-face play in the real world. The reduction is so severe that we might refer to smartphones and tablets in the hands of children as experience blockers.

The two that are most relevant for our discussion of social media are conformist bias and prestige bias.

In a real-life social setting, it takes a while—often weeks—to get a good sense for what the most common behaviors are, because you need to observe multiple groups in multiple settings. But on a social media platform, a child can scroll through a thousand data points in one hour (at three seconds per post), each one accompanied by numerical evidence (likes) and comments that show whether the post was a success or a failure. Social media platforms are therefore the most efficient conformity engines ever invented. They can shape an adolescent’s mental models of acceptable behavior in a matter of hours,

But humans have an alternative ranking system based on prestige, which is willingly conferred by people to those they see as having achieved excellence in a valued domain of activity, such as hunting or storytelling back in ancient times.

Language learning is the clearest case. Children can learn multiple languages easily, but this ability drops off sharply during the first few years of puberty.[32] When a family moves to a new country, the kids who are 12 or younger will quickly become native speakers with no accent, while those who are 14 or older will probably be asked, for the rest of their lives, “Where are you from?”

For girls, the worst years for using social media were 11 to 13; for boys, it was 14 to 15.

By building physical, psychological, and social competence, it gives kids confidence that they can face new situations, which is an inoculation against anxiety.

I’ll refer to BIS as defend mode. For people with chronic anxiety, defend mode is chronically activated.

thrilling experiences have anti-phobic effects.

Sandseter and Kennair analyzed the kinds of risks that children seek out when adults give them some freedom, and they found six: heights (such as climbing trees or playground structures), high speed (such as swinging, or going down fast slides), dangerous tools (such as hammers and drills), dangerous elements (such as experimenting with fire), rough-and-tumble play (such as wrestling), and disappearing (hiding, wandering away, potentially getting lost or separated). These are the major types of thrills that children need. They’ll get them for themselves unless adults stop them—which we did in the 1990s. Note that video games offer none of these risks, even though games such as Fortnite show avatars doing all of them.

Our goal in designing the places children play, she says, should be to “keep them as safe as necessary, not as safe as possible.”

Children were getting less time to play, but they suddenly got more time with their time-starved parents?

The Australian psychologist Nick Haslam originated the term “concept creep,” [48] which refers to the expansion of psychological concepts in recent decades in two directions: downward (to apply to smaller or more trivial cases) and outward (to encompass new and conceptually unrelated phenomena). You can see concept creep in action by observing the expansion of terms like “addiction,” “trauma,” “abuse,” and “safety.” For most of the 20th century, the word “safety” referred almost exclusively to physical safety. It was only in the late 1980s that the term “emotional safety” began to show up at more than trace levels in Google’s Ngram viewer. From 1985 to 2010, at the start of the Great Rewiring, the term’s frequency rose rapidly and steadily, a 600% increase.

Mammal babies therefore have a long period of dependence and vulnerability during which they must achieve two goals: (1) develop competence in the skills needed for adulthood, and (2) don’t get eaten. The best way to avoid getting eaten is generally to stick close to Mom. But as mammals mature, their experience-expectant brains need to wire up by practicing skills such as running, fighting, and befriending. This is why young mammals are so motivated to move away from Mom to play, including risky play. The psychological system that manages these competing needs is called the attachment system.

As I noted in chapter 2, the human brain reaches 90% of its adult size by age 5, and it has far more neurons and synapses at that moment than it will have in its adult form.

If a child goes through puberty doing a lot of archery, or painting, or video games, or social media, those activities will cause lasting structural changes in the brain, especially if they are rewarding. This is how cultural experience changes the brain, producing a young adult who feels American instead of Japanese, or who is habitually in discover mode as opposed to defend mode.

In fact, smartphones and other digital devices bring so many interesting experiences to children and adolescents that they cause a serious problem: They reduce interest in all non-screen-based forms of experience.

Are screen-based experiences less valuable than real-life flesh-and-blood experiences? When we’re talking about children whose brains evolved to expect certain kinds of experiences at certain ages, yes. A resounding yes. Communicating by text supplemented by emojis is not going to develop the parts of the brain that are “expecting” to get tuned up during conversations supplemented by facial expressions, changing vocal tones, direct eye contact, and body language. We can’t expect children and adolescents to develop adult-level real-world social skills when their social interactions are largely happening in the virtual world.

In the real world, it often matters how old you are. But as life moved online, it mattered less and less. The

A country that is large, secular, and diverse by race, religion, and politics may not be able to construct shared rites of passage that are full of moral guidance, like the Apache sunrise ceremony. Yet despite our differences, we all want our children to become socially competent and mentally healthy adults who are able to manage their own affairs, earn a living, and form stable romantic bonds. If we can agree on that much, then might we be able to agree on norms that lay out some of the steps on that path?

“Daddy, can you take the iPad away from me? I’m trying to take my eyes off it but I can’t.” My daughter was in the grip of a variable-ratio reinforcement schedule administered by the game designers, which is the most powerful way to take control of an animal’s behavior short of implanting electrodes in its brain.

In this chapter, I describe the four foundational harms of the new phone-based childhood that damage boys and girls of all ages: social deprivation, sleep deprivation, attention fragmentation, and addiction.

By the early 2010s, our phones had transformed from Swiss Army knives, which we pulled out when we needed a tool, to platforms upon which companies competed to see who could hold on to eyeballs the longest.

First and foremost, in 2009, Facebook introduced the “like” button and Twitter introduced the “retweet” button. Both of these innovations were then widely copied by other platforms, making viral content dissemination possible. These innovations quantified the success of every post and incentivized users to craft each post for maximum spread, which sometimes meant making more extreme statements or expressing more anger and disgust.[8] At the same time, Facebook began using algorithmically curated news feeds, which motivated other platforms to join the race and curate content that would most successfully hook users.

By the early 2010s, social “networking” systems that had been structured (for the most part) to connect people turned into social media “platforms” redesigned (for the most part) in such a way that they encouraged one-to-many public performances in search of validation, not just from friends but from strangers.

Children and adolescents, who were increasingly kept at home and isolated by the national mania for overprotection, found it ever easier to turn to their growing collection of internet-enabled devices, and those devices offered ever more attractive and varied rewards. The play-based childhood was over; the phone-based childhood had begun.

Putting it all together, the Great Rewiring and the dawn of the phone-based childhood seem to have added two to three hours of additional screen-based activity, on average, to a child’s day, compared with life before the smartphone.

These numbers vary somewhat by social class (more use in lower-income families than in high-income families), race (more use in Black and Latino families than in white and Asian families[13]), and sexual minority status (more use among LGBTQ youth; see more detail in this endnote

In 2020, we began telling everyone to avoid proximity to any person outside their “bubble,” but members of Gen Z began socially distancing themselves as soon as they got their first smartphones.

The Great Rewiring devastated the social lives of Gen Z by connecting them to everyone in the world and disconnecting them from the people around them.

Teens need more sleep than adults—at least nine hours a night for preteens and eight hours a night for teens.

It makes intuitive sense. A study by Jean Twenge and colleagues of a large U.K. data set found that “heavy use of screen media was associated with shorter sleep duration, longer sleep latency, and more mid-sleep awakenings.”[37] The sleep disturbances were greatest for those who were on social media or who were surfing the internet in bed.

In other words, when your sleep is truncated or disturbed, you’re more likely to become depressed and develop behavioral problems. The effects were larger for girls.

In short, children and adolescents need a lot of sleep to promote healthy brain development and good attention and mood the next day. When screens are allowed in bedrooms, however, many children will use them late into the night—especially if they have a small screen that can be used under the blanket. The screen-related decline of sleep is likely a contributor to the tidal wave of adolescent mental illness that swept across many countries in the early 2010s.

When you add it all up, the average number of notifications on young people’s phones from the top social and communication apps amounts to 192 alerts per day, according to one study.[42] The average teen, who now gets only seven hours of sleep per night, therefore gets about 11 notifications per waking hour, or one every five minutes.

Thanks to the tech industry and its voracious competition for the limited resource of adolescent attention, many members of Gen Z are now living in Kurt Vonnegut’s dystopia.

They found that performance was best when phones were left in the other room, and worst when phones were visible, with pocketed phones in between.

Figure 5.3. The Hooked model. From Nir Eyal’s 2014 book, Hooked: How to Build Habit-Forming Products. In the book, Eyal warned about the ethical implications of misusing the model in a section titled “The Morality of Manipulation.”

The loop starts with an external trigger, such as a notification that someone commented on one of her posts. That’s step 1, the off-ramp inviting her to leave the path she was on. It appears on her phone and automatically triggers a desire to perform an action (step 2) that had previously been rewarded: touching the notification to bring up the Instagram app. The action then leads to a pleasurable event, but only sometimes, and this is step 3: a variable reward. Maybe she’ll find some expression of praise or friendship, maybe not. This is a key discovery of behaviorist psychology: It’s best not to reward a behavior every time the animal does what you want. If you reward an animal on a variable-ratio schedule (such as one time out of every 10 times, on average, but sometimes fewer, sometimes more), you create the strongest and most persistent behavior.

What the Hooked model adds for humans, which was not applicable for those working with rats, was the fourth step: investment. Humans can be offered ways to put a bit of themselves into the app so that it matters more to them. The girl has already filled out her profile, posted many photos of herself, and linked herself to all of her friends plus hundreds of other Instagram users.

At this point, after investment, the trigger for the next round of behavior may become internal. The girl no longer needs a push notification to call her over to Instagram. As she is rereading a difficult passage in her textbook, the thought pops up in her mind: “I wonder if anyone has liked the photo I posted 20 minutes ago?”

We know that Facebook intentionally hooked teens using behaviorist techniques thanks to the Facebook Files—the trove of internal documents and screenshots of presentations brought out by the whistleblower Frances Haugen in 2021. In one chilling section, a trio of Facebook employees give a presentation titled “The Power of Identities: Why Teens and Young Adults Choose Instagram.” The stated objective is “to support Facebook Inc.–wide product strategy for engaging younger users.” A section titled “Teen Fundamentals” delves into neuroscience, showing the gradual maturation of the brain during puberty, with the frontal cortex not mature until after age 20.

Unfortunately, when an addicted person’s brain adapts by counteracting the effect of the drug, the brain then enters a state of deficit when the user is not taking the drug. If dopamine release is pleasurable, dopamine deficit is unpleasant. Ordinary life becomes boring and even painful without the drug. Nothing feels good anymore, except the drug. The addicted person is in a state of withdrawal, which will go away only if she can stay off the drug long enough for her brain to return to its default state (usually a few weeks).

Lembke says that “the universal symptoms of withdrawal from any addictive substance are anxiety, irritability, insomnia, and dysphoria.”[57] Dysphoria is the opposite of euphoria; it refers to a generalized feeling of discomfort or unease. This is basically what many teens say they feel—and what parents and clinicians observe—when kids who are heavy users of social media or video games are separated from their phones and game consoles involuntarily. Symptoms of sadness, anxiety, and irritability are listed as the signs of withdrawal for those diagnosed with internet gaming disorder.

Most obviously, those who are addicted to screen-based activities have more trouble falling asleep, both because of the direct competition with sleep and because of the high dose of blue light delivered to the retina from just inches away, which tells the brain: It’s morning time! Stop making melatonin!

Certainly, these digital platforms offer fun and entertainment, as television did for previous generations. They also confer some unique benefits for specific groups such as sexual minority youth and those with autism—where some virtual communities can help soften the pain of social exclusion in the real world.

However, unlike the extensive evidence of harm found in correlational, longitudinal, and experimental studies, there is very little evidence showing benefits to adolescent mental health from long-term or heavy social media use.[66] There was no wave of mental health and happiness breaking out around the world in 2013, as young people embraced Instagram. Teens are certainly right when they say that social media gives them a connection with their friends, but as we’ve seen in their reports of increasing loneliness and isolation, that connection does not seem to be as good as what it replaced.

A second reason why I am skeptical of claims about the benefits of social media for adolescents is that these claims often confuse social media with the larger internet. During the COVID shutdowns I often heard people say, “Thank goodness for social media! How would young people have connected without it?” To which I respond: Yes, let’s imagine a world in which the only way that children and adolescents could connect was by telephone, text, Skype, Zoom, FaceTime, and email, or by going over to each other’s homes and talking or playing outside. And let’s imagine a world in which the only way they could find information was by using Google, Bing, Wikipedia, YouTube,[67] and the rest of the internet, including blogs, news sites, and the websites of the many nonprofit organizations devoted to their specific interests.

A third reason for skepticism is that the same demographic groups that are widely said to benefit most from social media are also the most likely to have bad experiences on these platforms. The 2023 Common Sense Media survey found that LGBTQ adolescents were more likely than their non-LGBTQ peers to believe that their lives would be better without each platform they use.[69] This same report found that LGBTQ girls were more than twice as likely as non-LGBTQ girls to encounter harmful content related to suicide and eating disorders. Regarding race, a 2022 Pew report found that Black teens were about twice as likely as Hispanic or white teens to say they think their race or ethnicity made them a target of online abuse.[70] And teens from low-income households ($30,000 or less) were twice as likely as teens from higher-income families ($75,000 or higher) to report physical threats online (16% versus 8%).

We need to develop a more nuanced mental map of the digital landscape. Social media is not synonymous with the internet, smartphones are not equivalent to desktop computers or laptops, PacMan is not World of Warcraft, and the 2006 version of Facebook is not the 2024 version of TikTok.

Time with friends dropped further because of COVID restrictions, but Gen Z was already socially distanced before COVID restrictions were put in place.

Around 2013, psychiatric wards in the United States and other Anglo countries began to fill disproportionately with girls.

There is a clear, consistent, and sizable link[7] between heavy social media use and mental illness for girls,[8] but that relationship gets buried or minimized in studies and literature reviews that look at all digital activities for all teens.

Taken as a whole, the dozens of experiments that Jean Twenge, Zach Rausch, and I have collected[15] confirm and extend the patterns found in the correlational studies: Social media use is a cause of anxiety, depression, and other ailments, not just a correlate.

This meant that they made eye contact less frequently, laughed together less, and lost practice making conversation. Social media therefore harmed the social lives even of students who stayed away from it.

These group-level effects may be much larger than the individual-level effects, and they are likely to suppress the true size of the individual-level effects.[18] If an experimenter assigns some adolescents to abstain from social media for a month while all of their friends are still on it, then the abstainers are going to be more socially isolated for that month. Yet even still, in several studies, getting off social media improves their mental health. So just imagine how much bigger the effect would be if all of the students in 20 middle schools could be randomly assigned to give up social media for a year, or (more realistically) to put their phones in a phone locker each morning, while 20 other middle schools served as the control group. These are the kinds of experiments we most need in order to examine group-level effects.

Agency arises from striving to individuate and expand the self and involves qualities such as efficiency, competence, and assertiveness. Communion arises from striving to integrate the self in a larger social unit through caring for others and involves qualities such as benevolence, cooperativeness, and empathy.

The two motives are woven together in changing patterns across the life course, and that weaving is particularly important for adolescents who are developing their identities. Part of defining the self comes from successfully integrating into groups; part of being attractive to groups is demonstrating one’s value as an individual with unique skills.[30] Researchers have long found that boys and men are more focused on agency strivings while girls and women are more focused on communion strivings.

It was bad enough when I was growing up in the 1970s and 1980s, when girls were exposed to airbrushed and later photoshopped models. But those were adult strangers; they were not a girl’s competition. So what happened when most girls in a school got Instagram and Snapchat accounts and started posting carefully edited highlight reels of their lives and using filters and editing apps to improve their virtual beauty and online brand? Many girls’ sociometers plunged, because most were now below what appeared to them to be the average. All around the developed world, an anxiety alarm went off in girls’ minds, at approximately the same time.

These tuning apps gave girls the ability to present themselves with perfect skin, fuller lips, bigger eyes, and a narrower waist (in addition to showcasing the most “perfect” parts of their lives).[38] Snapchat offered similar features through its filters, first released in 2015, many of which gave users full lips, petite noses, and doe eyes at the touch of a button.

Girls are especially vulnerable to harm from constant social comparison because they suffer from higher rates of one kind of perfectionism: socially prescribed perfectionism, where a person feels that they must live up to very high expectations prescribed by others, or by society at large.[39] (There’s no gender difference on self-oriented perfectionism, where you torture yourself for failure to live up to your own very high standards.) Socially prescribed perfectionism is closely related to anxiety; people who suffer from anxiety are more prone to it. Being a perfectionist also increases your anxiety because you fear the shame of public failure from everything you do. And, as you’d expect by this point in the story, socially prescribed perfectionism began rising, across the Anglosphere nations, in the early 2010s.

Striving to excel can be healthy when it motivates girls to master skills that will be useful in later life. But social media algorithms home in on (and amplify) girls’ desires to be beautiful in socially prescribed ways, which include being thin. Instagram and TikTok send them images of very thin women if they show any interest in weight loss, or beauty, or even just healthy eating. Researchers for the Center for Countering Digital Hate created a dozen fake accounts on TikTok, registered to 13-year-old girls, and found that TikTok’s algorithm served them tens of thousands of weight-loss videos within a few weeks of joining the platform.

The researchers also noted that “social comparison is worse” on Instagram than on rival apps. Snapchat’s filters “keep the focus on the face,” whereas Instagram “focuses heavily on the body and lifestyle.”

Boys are also more interested in watching stories and movies about sports, fighting, war, and violence, all of which appeal to agency interests and motivations. Traditionally, boys have negotiated who is high and who is low in social status based in part on who could dominate whom if it came to a fight, or who can hurl an insult at whom without fear of violent reprisal. But because girls have stronger communion motives, the way to really hurt another girl is to hit her in her relationships.

Researchers have found that when you look at “indirect aggression” (which includes damaging other people’s relationships or reputations), girls are higher than boys—but only in late childhood and adolescence.

Studies confirm that as adolescents moved their social lives online, the nature of bullying began to change. One systematic review of studies from 1998 to 2017 found a decrease in face-to-face bullying among boys but an increase among girls, especially among younger adolescent girls.

They found that happiness tends to occur in clusters. This was not just because happy people seek each other out. Rather, when one person became happier, it increased the odds that their existing friends would become happier too. Amazingly, it also had an influence on their friends’ friends, and sometimes even on their friends’ friends’ friends. Happiness is contagious; it spreads through social networks.

The second twist was that depression spread only from women. When a woman became depressed, it increased the odds of depression in her close friends (male and female) by 142%. When a man became depressed, it had no measurable effect on his friends.

But on social media, the way to gain followers and likes is to be more extreme, so those who present with more extreme symptoms are likely to rise fastest, making them the models that everyone else locks onto for social learning. This process is sometimes known as audience capture—a process in which people get trained by their audiences to become more extreme versions of whatever it is the audience wants to see.[59] And if one finds oneself in a network in which most others have adopted some behavior, then the other social learning process kicks in too: conformity bias.

The recent growth in diagnoses of gender dysphoria may also be related in part to social media trends. Gender dysphoria refers to the psychological distress a person experiences when their gender identity doesn’t align with their biological sex. People with such mismatches have long existed in societies around the world. According to the most recent diagnostic manual of psychiatry,[68] estimates of the prevalence of gender dysphoria in American society used to indicate rates below one in a thousand, with rates for natal males (meaning those who were biological males at birth) being several times higher than for natal females. But those estimates were based on the numbers of people who sought gender reassignment surgery as adults, which was surely a vast underestimate of the underlying population. Within the past decade, the number of individuals who are being referred to clinics for gender dysphoria has been growing rapidly, especially among natal females in Gen Z.[69] In fact, among Gen Z teens, the sex ratio has reversed, with natal females now showing higher rates than natal males.

Sexual predation and rampant sexualization mean that girls and young women must be warier, online, than most boys and young men. They are forced to spend more of their virtual lives in defend mode, which may be part of the reason that their anxiety levels went up more sharply in the early 2010s.

The clinical psychologist Lisa Damour says that regarding friendship for girls, “quality trumps quantity.” The happiest girls “aren’t the ones who have the most friendships but the ones who have strong, supportive friendships, even if that means having a single terrific friend.”[82] (She notes that this is true for boys as well.)

When teens as a whole cut back on hanging out and doing things together in the real world, their culture changed. Their communion needs were left unsatisfied—even for those few teens who were not on social media.

Two major categories of motivations are agency (the desire to stand out and have an effect on the world) and communion (the desire to connect and develop a sense of belonging). Boys and girls both want each of these, but there is a gender difference that emerges early in children’s play: Boys choose more agency activities; girls choose more communion activities. Social media appeals to the desire for communion, but it often ends up frustrating

The net effect of this push-pull is that boys have increasingly disconnected from the real world and invested their time and talents in the virtual world instead. Some boys will find career success there, because their mastery of that world can lead to lucrative jobs in the tech industry or as influencers. But for many, though it can be an escape from an increasingly inhospitable world, growing up in the virtual world makes them less likely to develop into men with the social skills and competencies to achieve success in the real world.

They calm their anxieties by staying inside, but the longer they stay in, the less competent they become in the outside world, fueling their anxiety about the outside world. They are trapped.

world with too much supervision and not enough risk is bad for all children, but it seems to be having a larger impact on boys.

But around 2010, something unprecedented started happening: Both sexes shifted rapidly toward the pattern traditionally associated with females. There has been a notable increase in agreement with items related to internalizing disorders (such as “I feel that I can’t do anything right”) for both sexes, with a sharper rise among girls as you can see in figure 7.2. At the same time, agreement with items related to externalizing disorders (such as “how often have you damaged school property on purpose?”) plummeted for both sexes, more sharply for boys. By 2017, boys’ responses looked like those from girls in the 1990s.

By 2015, many boys found themselves exposed to a level of stimulation and attention extraction that had been unimaginable just 15 years earlier.

In previous decades, the main way for heterosexual boys[33] to get a look at naked girls was through what we’d now consider very low-quality pornography—printed magazines that could not be sold to minors. As puberty progressed and the sex drive increased, it motivated boys to do things that were frightening and awkward, such as trying to talk to a girl, or asking a girl to dance at events organized by adults.

When we look at daily users or users for whom porn has become an addiction that interferes with daily functioning, the male-female ratios are generally more than five or 10 to one,

Porn separates the evolved lure (sexual pleasure) from its real-world reward (a sexual relationship), potentially making boys who are heavy users turn into men who are less able to find sex, love, intimacy, and marriage in the real world.

Prevalence estimates vary,[58] but one 2016 study found that 1 or 2% of adult gamers qualify as having gaming addiction, 7% are problematic gamers, 4% are engaged gamers, and 87% are casual gamers.

As Peter Gray and other play researchers point out, one of the most beneficial parts of free play is that kids must act as legislators (who jointly make up the rules) and as judges and juries (who jointly decide what to do when rules appear to be violated). In most multiplayer video games, all of that is done by the platform. Unlike free play in the real world, most video games give no practice in the skills of self-governance.

Video games also deliver far less of the anti-phobic benefits of risky play. Video games are disembodied. They are thrilling in their own way, but they can’t activate the kind of physical fear, thrill, and pounding heart that riding a roller coaster, or playing full-court basketball, or using hammers to smash things at an adventure playground can give. Jumping out of planes, having knife fights, and getting brutally murdered are just things that happen dozens of times each day for boys playing Fortnite or Call of Duty. They do not teach boys how to judge and manage risks for themselves in the real world.

Boys thrive when they have a stable group of reliable friends, and they create their strongest and most durable friendships from being on the same team or in a stable pack, facing risks or rival teams. Virtual packs create weaker bonds, although today’s increasingly lonely boys cling to them and value them because that’s all they have. That’s where their friends are, as Chris told me.

Drawing on data that was just becoming available as governments began to keep statistics, he noted that in Europe the general rule was that the more tightly people are bound into a community that has the moral authority to restrain their desires, the less likely they are to kill themselves.

The phone-based life produces spiritual degradation, not just in adolescents, but in all of us.

But there’s another vertical dimension, shown as the z axis coming out of the page. I called it the divinity axis because so many cultures wrote explicitly that virtuous actions bring one upward, closer to God, while base, selfish, or disgusting actions bring one downward, away from God and sometimes toward an anti-divinity such as the Devil. Whether or not God exists, people simply do perceive some people, places, actions, and objects to be sacred, pure, and elevating; other people, places, actions, and objects are disgusting, impure, and degrading (meaning, literally, “brought down a step”).

Conversely, witnessing people behaving in petty, nasty ways, or doing physically disgusting things, triggers revulsion. We feel pulled “down” in some way. We close off and turn away. Such actions are incompatible with our elevated nature. This is how I’m using the word “spiritual.” It means that one endeavors to live more of one’s life well above zero on the z axis. Christians ask, “What would Jesus do?” Secular people can think of their own moral exemplar. (I should point out that I am an atheist, but I find that I sometimes need words and concepts from religion to understand the experience of life as a human being. This is one of those times.)

In the rest of this chapter, I’ll draw on wisdom from ancient traditions and modern psychology to try to make sense of how the phone-based life affects people spiritually by blocking or counteracting six spiritual practices: shared sacredness; embodiment; stillness, silence, and focus; self-transcendence; being slow to anger, quick to forgive; and finding awe in nature.

This is one of the founding insights of sociology: Strong communities don’t just magically appear whenever people congregate and communicate. The strongest and most satisfying communities come into being when something lifts people out of the lower level so that they have powerful collective experiences. They all enter the realm of the sacred together, at the same time. When they return to the profane level, where they need to be most of the time to address the necessities of life, they have greater trust and affection for each other as a result of their time together in the sacred realm. They are also happier and have lower rates of suicide.

People who live only in networks, rather than communities, are less likely to thrive.

Living in a world of structureless anomie makes adolescents more vulnerable to online recruitment into radical political movements that offer moral clarity and a moral community, thereby pulling them further away from their in-person communities.

DeSteno notes that synchronous movement during religious rituals is not only very common; it is also an experimentally validated technique for enhancing feelings of communion, similarity, and trust, which means it makes a group of disparate individuals feel as though they have merged into one.

Sports are not exactly spiritual, but playing them depends on some of spirituality’s key ingredients for bonding people together, like coordinated and collective physical movement and group celebrations. Research consistently shows that teens who play team sports are happier than those who don’t.

One of the fundamental teachings of the Buddha is that we can train our minds.

This is why many religions have monasteries and monks. Those seeking spiritual growth are well served by separating themselves from the noise and complexity of human interactions, with their incessant words and profane concerns. When people practice silence in the company of equally silent companions, they promote quiet reflection and inner work, which confers mental health benefits. Focusing your attention and meditating have been found to reduce depression and anxiety.

You stand on the platform and post content to influence how others perceive you. It is almost perfectly designed to crank up the DMN to maximum and pin it there. That’s not healthy for any of us, and it’s even worse for adolescents.

Social media is a fountain of bedevilments. It trains people to think in ways that are exactly contrary to the world’s wisdom traditions: Think about yourself first; be materialistic, judgmental, boastful, and petty; seek glory as quantified by likes and followers. Many users may believe that the implicit carrots and sticks built into platforms like Instagram don’t affect them, but it’s hard not to be affected unconsciously. Unfortunately, most young people become heavy users of social media during the sensitive period for cultural learning, which runs from roughly age 9 to 15.

The Tao Te Ching lists “ideas of right and wrong” as a bedevilment. In my 35 years of studying moral psychology, I have come to see this as one of humanity’s greatest problems: We are too quick to anger and too slow to forgive.

But I believe his point was that the mind, left to its own devices, evaluates everything immediately, which shapes what we think next, making it harder for us to find the truth. This insight is the foundation of the first principle of moral psychology, which I laid out in The Righteous Mind: Intuitions come first, strategic reasoning second. In other words, we have an immediate gut feeling about an event, and then we make up a story after the fact to justify our rapid judgment—often a story that paints us in a good light.

From a spiritual perspective, social media is a disease of the mind. Spiritual practices and virtues, such as forgiveness, grace, and love, are a cure.

In 2003, Dacher Keltner and I published a review paper on the emotion of awe in which we argued that awe is triggered by two simultaneous perceptions: first, that what you are looking at is vast in some way, and, second, that you can’t fit it into your existing mental structures.[30] That combination seems to trigger a feeling in people of being small in a profoundly pleasurable—although sometimes also fearful—way. Awe opens us to changing our beliefs, allegiances, and behaviors.

The great evolutionary biologist E. O. Wilson said that humans are “biophilic,” by which he meant that humans have “the urge to affiliate with other forms of life.”

Yet one of the hallmarks of the Great Rewiring is that children and adolescents now spend far less time outside, and when they are outside, they are often looking at or thinking about their phones. If they encounter something beautiful, such as sunlight reflected on water, or cherry blossoms wafting on gentle spring breezes, their first instinct is to take a photograph or video, perhaps to post somewhere. Few are open to losing themselves in the moment as Yi-Mei did.

As for our children, if we want awe and natural beauty to play a larger role in their lives, we need to make deliberate efforts to bring them or send them to beautiful natural areas. Without phones. The

Soon before his death in 1662, the French philosopher Blaise Pascal wrote a paragraph often paraphrased as “there is a God-shaped hole in every human heart.”

It matters what we expose ourselves to. On this the ancients universally agree. Here is Buddha: “We are what we think. All that we are arises with our thoughts.”[37] And here is Marcus Aurelius: “The things you think about determine the quality of your mind. Your soul takes on the color of your thoughts.”[38] In a phone-based life, we are exposed to an extraordinary amount of content, much of it chosen by algorithms and pushed to us via notifications that interrupt whatever we were doing. It’s too much, and a lot of it pulls us downward on the divinity dimension. If we want to spend most of our lives above zero on that dimension, we need to take back control of our inputs. We need to take back control of our lives.

Awe in nature may be especially valuable for Gen Z because it counteracts the anxiety and self-consciousness caused by a phone-based childhood.

called back when a safety issue was discovered. After the Titanic sank in 1912, its two sister ships were pulled out of service and modified to make them safer. When new consumer products are found to be dangerous, especially for children, we recall them and keep them off the market until the manufacturer corrects the design.

Parents face collective action problems around childhood independence too. It was easy to send kids out to play back when everyone was doing it, but in a neighborhood where nobody does that, it’s hard to be the first one. Parents who let their children walk or play unchaperoned in a public place face the risk that a misguided neighbor will call the police, who may refer the case to Child Protective Services, who’d then investigate them for “neglect” of their children. Each parent decides that it’s best to do what every other parent is doing: Keep kids supervised, always, even if that stunts the development of all children.

If Instagram were to make a real effort to block or expel underage users, it would lose those users to TikTok and other platforms. Younger users are particularly valuable because the habits they form early often stick with them for life, so companies need younger users to ensure robust future usage of their products.

What is the right age of internet adulthood? Note that we are not talking about the age at which children can browse the web or watch videos on YouTube or TikTok. We’re talking only about the age at which a minor can enter into a contract with a company to use the company’s products. We’re talking about the age at which a child can open an account on YouTube or TikTok and begin uploading her own videos and getting her own highly customized feed, while giving her data to the company to use and sell as it says it will do in its terms of service.

We expect liquor stores to enforce age limits. We should expect the same from tech companies.

Parents should have a way of marking their child’s phones, tablets, and laptops as devices belonging to a minor. That mark, which could be written either into the hardware or the software, would act like a sign that tells companies with age restrictions, “This person is underage; do not admit without parental consent.”

Governments at all levels, from local to federal, could support this transition by allocating funds to pay the small cost of buying phone lockers or lockable pouches for any school that wants to keep phones out of students’ pockets and hands during the school day.

Yet in some U.S. states, such as Connecticut, the law said a child should never be left alone in public before the age of 12, meaning that 11-year-olds needed babysitters. Indeed, a Connecticut mom was arrested for letting her 11-year-old wait in the car while she ran into the store.

Tech companies can be a major part of the solution by developing better age verification features, and by adding features that allow parents to designate their children’s phones and computers as ones that should not be served by sites with minimum ages until they are old enough. Such a feature would help to dissolve multiple collective action problems for parents, kids, and platforms.

Voss says that when he walks into a school without a phone ban, “It’s kind of like the zombie apocalypse, and you have all these kids in the hallways not talking to each other. It’s just a very different vibe.”

In other words, the phone ban ameliorates three of the four foundational harms of the phone-based childhood: attention fragmentation, social deprivation, and addiction. It reduces social comparison and the pull into the virtual world. It generates communion and community.

(Some parents object that they need to be able to reach their children immediately in case of an emergency, such as a school shooting. As a parent I understand this desire. But a school in which most students are calling or texting their parents during an emergency is likely to be less safe than a school in which only the adults have phones and the students are listening to the adults and paying attention to their surroundings.[6]

The value of phone-free and even screen-free education can be seen in the choices that many tech executives make about the schools to which they send their own children, such as the Waldorf School of the Peninsula, where all digital devices—phones, laptops, tablets—are prohibited. This is in stark contrast with many public schools that are advancing 1:1 technology programs, trying to give every child their own device.[9] Waldorf is probably right.

The “digital divide” is no longer that poor kids and racial minorities have less access to the internet, as was feared in the early 2000s; it is now that they have less protection from

“It seems small. But in the moment, when I saw her get on the bus and it drove away, I felt really important to her, important to someone.” That’s what was so new to her. At last, instead of feeling needy, she was needed.

We should all be aghast that the average American elementary school student gets only 27 minutes of recess a day.[19] In maximum-security federal prisons in the United States, inmates are guaranteed two hours of outdoor time per day. When

The key thing to understand about “loose parts” playgrounds is that kids have control over their environment. They have agency. Playgrounds with fixed structures can hold kids’ attention only so long. But loose parts keep kids’ attention for hours, allowing them to build not only forts and castles but also focus, compromise, teamwork, and creativity.

Kids will take on responsibility for their safety when they are actually responsible for their safety, rather than relying on the adult guardians hovering over them.

The Let Grow Project is another activity that seems to reduce anxiety. It is a homework assignment that asks children to “do something they have never done before, on their own,” after reaching agreement with their parents as to what that is. Doing projects increases children’s sense of competence while also increasing parents’ willingness to trust their children and grant them more autonomy.

New parents lost access to local wisdom and began to rely more on experts.

After school is for free play. Try not to fill up most afternoons with adult-supervised “enrichment” activities. Find ways that your children can just hang out with other children such as joining a Play Club (see chapter 11), or going to each other’s homes after school. Friday is a particularly good day for free play because children can then make plans to meet up over the weekend. Think of it as “Free Play Friday.”

The cure for such parental anxiety is exposure. Experience the anxiety a few times, taking conscious note that your worst fears did not occur, and you learn that your child is more capable than you had thought. Each time, the anxiety gets weaker. After five days of our son walking to school, we stopped watching his blue dot. We got more comfortable with his ability to navigate the city, and soon its subway system.

Delay the opening of social media accounts until 16. Let your children get well into puberty, past the most vulnerable early years, before letting them plug into powerful socializing agents like TikTok or Instagram. This

Encourage more and better off-base excursions with friends. Let your teen hang out at a “third place” (not home or school) like the Y, the mall, the park, a pizzeria—basically, a place where they can be with their friends, away from adult supervision. Otherwise, the only place they can socialize freely is online.

Rely more on your teen at home. Teens can cook, clean, run errands on a bicycle or public transit, and, once they turn 16, run errands using a car. Relying on your teen is not just a tool to instill work ethic. It’s also a way to ward off the growing feeling among Gen Z teens that their lives are useless.

Encourage your teen to find a part-time job.

Find ways for them to nurture and lead. Any job that requires guiding or caring for younger children is ideal, such as a babysitter, camp counselor, or assistant coach. Even as they need mentors themselves, they can serve as a mentor to younger kids. Helping younger kids seems to turn on an empathy switch and a leadership gene.

Take a gap year after high school. Many young people go directly to college without any sense of what else is out there.

Risking a serious injury for no good reason is dumb. But some risk is part of any hero’s journey, and there’s plenty of risk in not taking the journey too.

Their parents got smartphones too. Those smartphones gave parents a new superpower that they did not have in the era of flip phones: the ability to track their children’s movements at every moment.

Whether we think of the phone as “the world’s longest umbilical cord” or as an “invisible fence,” childhood autonomy plummeted when kids started carrying them.

I didn’t set out to write this book. In late 2021, I began writing a book on how social media was damaging American democracy. My plan was to begin with a chapter on the impact of social media on Gen Z, showing how it disrupted their social lives and caused a surge of mental illness. The rest of the book would analyze how social media disrupted society more broadly. I’d show how it fragmented public discourse, Congress, journalism, universities, and other foundational democratic institutions. But when I finished writing that first chapter—which became chapter 1 of this book—I realized that the adolescent mental health story was so much bigger than I had thought. It wasn’t just an American story, it was a story playing out across many Western nations.

Until someone finds a chemical that was released in the early 2010s into the drinking water or food supply of North America, Europe, Australia, and New Zealand, a chemical that affects adolescent girls most, and that has little effect on the mental health of people over 30, the Great Rewiring is the leading theory.

In part 4, I offered dozens of suggestions, but the four foundational reforms are: No smartphones before high school No social media before 16 Phone-free schools Far more unsupervised play and childhood independence

If a community enacts all four, they are likely to see substantial improvements in child and adolescent mental health within two years.

You shouldn’t have to compete for your students’ attention with the entire internet.

Growing up in the virtual world promotes anxiety, anomie, and loneliness. The Great Rewiring of Childhood, from play-based to phone-based, has been a catastrophic failure. It’s time to end the experiment. Let’s bring our children home.

From my notion book template

What It’s About

Part philosophical ramble, part science fiction, all world building – Eumeswil is a book of fiction posing as the diary/notes/ruminations of a full time history grad student and part time bartender to the tyrant (the term tyrant is used descriptively, not pejoratively) of a city state somewhere in North Africa in the far, far future. This weird position to both history in the past (via education) and history in the making (the tyrant does most of his business with his underlings at the bar) spawns weird ruminations and insights into the relationship between the individual, state, and society.

Junger also creates one of his signature concepts, namely “The Anarch” – defined as “The Anarch is to the anarchist what the monarch is to the monarchist.”. A more useful definition would be something like “An Anarch is someone who is unaffected inwardly by government and society, even if outwardly affected”. If that sounds like a stoic “sage”, i.e. one who has mastered stoicism, then you’re pretty close. The main difference between the sage and the anarch would be that the sage concerns himself with serenity, emotional control and happiness whereas the anarch resists all influence. Hey, Germans!

How I Discovered It

Amazon was kind enough to suggest it to me as “Something you might like”

Thoughts

Reading this book time me quite a long time – I found myself reading and then rereading whole pages just to make sure I was understanding things correctly. The Kindle highlight word for a definition feature was extremely helpful on this book.

As I write this I’m struck by the utter absence of any Old and New Testament influences in the book. Biblical influence, in one way or the other seeps into any sort of moral lesson or redemptions arcs (that’s what we’re used to, and there is no other way to do moral lessons or redemption arcs, the bible as literature and all that.) There was none of that in Eumeswil. Instead there were lots of lessons from Greek and Roman mythology, and a smattering of Norse. Classical Roman and Greek leaders were raised to near mythological levels as well. The most prominent example was the narrator’s discovery of letters from his dad attempting to pressure his mom to have an abortion and the mythological story of Zeus, Rhea and Kronos.

A thought I had was the Junger is a classically educated writer who was educated on other classics.

This book was yet another example of “fully formed observer looks out at the world” genre I’m so fond of.

What I Didn’t Like About It

The biggest negative about the book was that pretty much nothing happens – Eumeswil is 99% world building, 1% plot. Other massive negatives are what I can only presume are unavoidable translation problems and a mind boggling use of archaic terms (which is odd for a sort of sci fi novel written in the 1970s). I’m normally a fan of such things, but this was a lot, even for me.

Who Would Like It?

I liked it, but I’m not sure I can think of anyone else that would. It appealed to my sense of rationalism, fondness for magical realism in fiction, dystopias, works by people born before 1920, and legions of baroque historical references.

Related Books

On the Marble Cliffs by Ernst Junger, Memoirs of a Superfluous Man by Albert Jay Nock

Highlights

But if an utterance begins with a lie, so that it has to be propped up by more and more lies, then eventually the structure collapses. Hence my suspicion that Creation itself began with a fraud. Had it been a simple mistake, then paradise could be restored through evolution. But the Old Man concealed the Tree of Life.

The Condor sets great store by visual acuteness: seldom does a candidate who wears glasses stand a chance with him.

So one can comfortably let time pass—time itself provides enjoyment. Therein, presumably, lies the secret of tobacco—indeed, of any lighter drug.

The Condor feels that the presence of women, whether young or old, would only promote intrigue. Still, it is hard to reconcile the rich diet and leisurely life-style with asceticism.

When we look back, our eyes alight on graves and ruins, on a field of rubble. We are then inveigled by a mirage of time: while believing that we are advancing and progressing, we are actually moving toward that past. Soon we will belong to it: time passes over us. And this sorrow overshadows the historian.

Among the animals, he says, the bees have rediscovered this kinship. Their mating with the flowers is neither a forward nor a backward step in evolution, it is a kind of supernova, a flashing of cosmogonic eros in a favorable conjunction. Even the boldest thinking has not yet hit on that, he says; the only things that are real are those that cannot be invented.

The goal was the copper flasks in which King Solomon had jailed rebellious demons. Now and again, the fishermen who cast their nets in the El-Karkar Sea would haul up one of these flasks in their catches. They were closed with the seal of Solomon; when they were opened, the demon spurted forth as smoke that darkened the sky.

This emir, the conqueror of Northwest Africa, may be regarded as their prototype. His Western features are unmistakable; of course, we must bear in mind that the distinctions between races and regions vanish on the peaks. Just as people resemble one another ethically, indeed become almost identical, when approaching perfection, so too spiritually. The distance from the world and from the object increases; curiosity grows and with it the desire to get closer to the ultimate secrets, even amid great danger. This is an Aristotelian trait. One that makes use of arithmetic.

Evil becomes all the more dreadful the longer it is deprived of air.

The loss of perfection can be felt only if perfection exists.

As the word is weighed by the poet, so, too, must the deed be weighed by the historian—beyond good and evil, beyond any conceivable ethics.

I contented myself, as I have mentioned, with shaking my head; it is better, especially among men, for emotions to be guessed rather than verbalized.

Yellow highlight | Location: 553 These are the suspicions with which two sorts of faculty members operate here: they are either crooks disguised as professors or professors posing as crooks in order to gain popularity. They try to outdo one another in the race for infamy,

Basically, it is beauty that he serves. Power and riches should be its thralls.

To be sure, extremely importunate persecutorial types thrive in our putrid lagoon. “Each student is a viper nursed in the bosom,” Vigo once said to me in a gloomy moment when speaking about Barbassoro, who, granted, belongs more to the species of purebred rats.

He has an instinct for conformity and for irresistible platitudes, which he stylizes in a highbrow manner. He can also reinterpret them, depending on which way the wind is blowing.

No salvation comes from exhumed gods; we must penetrate deeper into substance.

A man who knows his craft is appreciated anywhere and anytime. This is also one of the means of survival for the aristocrat, whose diplomatic instinct is almost irreplaceable.

They cut their finest figure in their obituaries. As survivors, they soon become unpleasant again.

Distinctions must be drawn here: love is anarchic, marriage is not. The warrior is anarchic, the soldier is not. Manslaughter is anarchic, murder is not. Christ is anarchic, Saint Paul is not. Since, of course, the anarchic is normal, it is also present in Saint Paul, and sometimes it erupts mightily from him. Those are not antitheses but degrees. The history of the world is moved by anarchy. In sum: the free human being is anarchic, the anarchist is not.

The anarch can lead a lonesome existence; the anarchist is sociable and must get together with peers.

The positive counterpart of the anarchist is the anarch. The latter is not the adversary of the monarch but his antipode, untouched by him, though also dangerous. He is not the opponent of the monarch, but his pendant. After all, the monarch wants to rule many, nay, all people; the anarch, only himself.

According to Thales, the rarest thing he encountered in his travels was an old tyrant.

My mother died young, during my early school years. I regarded the loss as a second birth, an expulsion into a brighter, colder foreign land—this time consciously.

My mother had been the world for me; she gradually became a person.

When I could no longer be thought away, he tackled me physically. I do not wish to go into detail. In any case, while floating in the amniotic fluid, I was menaced with dangerous adventures, like Sindbad the Sailor. He tried to get at me with poisons and sharp instruments and also with the help of an accomplice on the medical faculty. But my mother stuck by me, and that was my good fortune.

The ancients depicted time as Cronus, who eats his own children. As a Titan, the father devours his engendered son; as a god, he sacrifices him. As a king, he squanders him in the wars that he instigates. Bios and myth, history and theology offer any number of examples. The dead return not to the father, but to the mother.

When he swaggers, I sometimes feel like reminding him of the map room and the tricks he harassed my mother with. She sheltered me from him in her cavern just as Rhea shielded her Zeus against the gluttonous Cronus.

There are truths that we must hush if we are to live together; but you cannot knock over the chessboard.

The person who teaches us how to think makes us lords over men and facts.

Bruno, too, considers the situation in Eumeswil favorable: the historical substance is used up. Nothing is taken seriously now except for the gross pleasures and also the demands of everyday life. The body social resembles a pilgrim who, exhausted by his wanderings, settles down to rest. Now images can come in. These ideas also had a practical meaning for my work.

Florence was enough for a Machiavelli.

Once, people got fed up with pure dynamics, and so technology declined in the larger areas. This was matched on the other side by its plutonian concentration in the hands of a small, now autonomous personnel.

Although an anarch, I am not anti-authoritarian. Quite the opposite: I need authority, although I do not believe in it. My critical faculties are sharpened by the absence of the credibility that I ask for. As a historian, I know what can be offered.

In the animal kingdom, there are parasites that clandestinely hollow out a caterpillar. Eventually, a mere wasp emerges instead of a butterfly. And that is what those people do with their heritage, and with language in particular, as counterfeiters; that is why I prefer the Casbah, even from behind my counter.

I am curious by nature; this is indispensable for the historian. A man is a born historian or else he is boring.

I consider it poor historical form to make fun of ancestral mistakes without respecting the eros that was linked to them. We are no less in bondage to the Zeitgeist; folly is handed down, we merely don a new cap.

I therefore would not resent my genitor for merely believing in a fallacy; no one can help that. What disturbs me is not error but triteness, the rehashing of bromides that once moved the world as grand utterances. Errors can shake the political world to its very core; yet they are like diseases: in a crisis, they can accomplish a great deal, and even effect a cure—as hearts are tested in a fever. An acute illness: that is the waterfall with new energies. A chronic illness: sickliness, morass. Such is Eumeswil: we are wasting away—of course, only for lack of ideas; otherwise, infamy has been worthwhile.

Thus, it is the language of a man who knows what he wants and who transfers this wanting to others: Dico: “I speak”; dicto: “I speak firmly, dictate.” The t concentrates.

The Domo said, “Whatever a man does in bed or even in a stable is his own business; we do not interfere. Bien manger, bien boire, bien foutre—by giving our blessing to all that, we relieve the police and the courts of an enormous workload. This way, aside from lunatics and gross criminals, we only have to deal with do-gooders, who are more dangerous.

Tyranny must value a sound administration of justice in private matters. This, in turn, increases its political authority. The latter rests on equality, to which tyranny sacrifices freedom. Tyranny is intent on overall leveling, which makes it akin to rule by the people. Both structures produce similar forms. They share a distaste for elites that nurture their own language and recognize themselves in it; poets are even hated.

The idea of the Eternal Return is that of a fish that wants to jump out of the frying pan. It falls on the stove plate.

As I have already said, I have nothing against authority, nor do I believe in it. Rather, I need authority, for I have a conception of greatness. That is why, although not without skepticism here too, I associate with the top rank.

We play on slanting chessboards. If some day his pontiffs—and I do not doubt it—topple the Condor, then Eumeswil will once again celebrate liberazione—the transition, that is, from visible to anonymous power. For a long time now, soldiers and demagogues have been spelling one another.

How, then, shall I classify the Condor? Among the tyrants—though not to be doubted, it says little. According to linguistic usage, tyrants find a more fertile soil in the West and despots in the East. Both are unbounded, but the tyrant follows certain rules, the despot his cravings. That is why tyranny is bequeathed more easily, though at most to a grandchild. The bodyguard is likewise more reliable, as is one’s own son. Despite profound disagreements, Lycophron, the son of Periander, rebels against his father only in spirit but not in deed.

Such is the role of the anarch, who remains free of all commitments yet can turn in any direction.

Gullibility is the norm; it is the credit on which states live: without it, even their most modest survival would be impossible.

Tiberius is remarkable for his character; the sheer fact that he, virtually as a private citizen, could hold on to the reins for such a long time verges on witchcraft.

was reckless enough to broach this topic at the family table, only to reap an answer worthy of my genitor: namely, that the invention of the phonograph has rendered such speculations null and void. The inventor was, I believe, an especially disagreeable American, a disciple of Franklin’s named Edison.

Action is more easily emulated than character; this is borne out by the bromidic reiterations in world history.

The special trait making me an anarch is that I live in a world which I “ultimately” do not take seriously. This increases my freedom; I serve as a temporary volunteer.

The world civil war changed values. National wars are fought between fathers, civil wars between brothers. It has always been better to fall under the father’s hand than into the brother’s; it is easier being an enemy of another nation than another class.

For the anarch, little is changed when he strips off a uniform that he wore partly as fool’s motley, partly as camouflage. It covers his spiritual freedom, which he will objectivate during such transitions. This distinguishes him from the anarchist, who, objectively unfree, starts raging until he is thrust into a more rigorous straitjacket.

Now, I am not putting down fear. It is a foundation of physicality, indeed of physics. If the ground wobbles or if the house so much as threatens to collapse, one looks for the door. This, too, creates a selection—say, of those people who did not fall into the trap. In this respect, Odysseus is one of our greatest models—the whiffer par excellence. Fear is primary: the instinctive whiffing of danger. It is joined by caution, then canniness and also cunning. Odysseus’ caution is so extraordinary because he also has courage and curiosity. He is the harbinger of Western man’s intellect, boldness, and inquiring mind.

“Dear friend, where have you been? We haven’t seen you in ages.” “I’ve been living.”

Man is a rational being who does not like sacrificing his safety to theories. Placards come and go, but the wall they are pasted on endures. Theories and systems pass over us in the same way.

Incidentally, I notice that our professors, trying to show off to their students, rant and rail against the state and against law and order, while expecting that same state to punctually pay their salaries, pensions, and family allowances, so that they value at least this kind of law and order. Make a fist with the left hand and open the right hand receptively—that is how one gets through life. This was easier under the tribunes; it is also one reason for my dear brother’s nostalgia for their splendor. Yet he himself helped to saw off their branch.

The political trend is always to be observed, partly as a spectacle, partly for one’s own safety. The liberal is dissatisfied with every regime; the anarch passes through their sequence—as inoffensively as possible—like a suite of rooms. This is the recipe for anyone who cares more about the substance of the world than its shadow—the philosopher, the artist, the believer.

The last time must have been after the Second World War—that is, after the final triumph of the technician over the warrior.

There is simply nothing new in the cosmos; otherwise the universe would not deserve its name.

The difference will be obvious when I go to my forest shack while my Lebanese joins the partisans. I will then not only hold on to my essential freedom, but also gain its full and visible enjoyment. The Lebanese, by contrast, will shift only within society; he will become dependent on a different group, which will get an even tighter hold on him.

The partisan operates on the margins; he serves the great powers, which arm him with weapons and slogans. Soon after the victory, he becomes a nuisance. Should he decide to maintain the role of idealist, he is made to see reason.

As I have said, I have nothing to do with the partisans. I wish to defy society not in order to improve it, but to keep it at bay no matter what.

As for the do-gooders, I am familiar with the horrors that were perpetrated in the name of humanity, Christianity, progress. I have studied them. I do not know whether I am correctly quoting a Gallic thinker: “Man is neither an animal nor an angel; but he becomes a devil when he tries to be an angel.”

The partisan wants to change the law, the criminal break it; the anarch wants neither. He is not for or against the law. While not acknowledging the law, he does try to recognize it like the laws of nature, and he adjusts accordingly.

The difference is that the forest fleer has been expelled from society, while the anarch has expelled society from himself. He is and remains his own master in all circumstances.

Incidentally, most revolutionaries suffer from not having become professors. The Domo knows this, too: once, at the night bar, I heard him telling the Condor: “We’ll make him a professor—that should take him off our backs.”

I began with the respect that the anarch shows toward the rules. Respectare as an intensive of respicere means: “to look back, think over, take into account.” These are traffic laws. The anarchist resembles a pedestrian who refuses to acknowledge them and is promptly run down. Even a passport check is disastrous for him. “I never saw a cheerful end,” as far back as I can look into history. In contrast, I would assume that men who were blessed with happiness—Sulla, for example—were anarchs in disguise.

Cadmo, to enlighten me, often takes me along to his “Storm Companions.” I am not really welcome there—perhaps they even regard me as an agent of the Domo, who, by the by, knows about their meetings but considers them irrelevant, indeed almost useful. “A barking dog never bites.”

The true historian is more of an artist, especially a tragedian, than a man of science.

Let me repeat that I prefer the history of cultures to the history of states. That is where humanity begins and ends. Accordingly, I value the history of royal courts and even back courts over that of politics and parties. History is made by people and at most regulated by laws; that is why it is so inexhaustible with surprises.

intellectual rank was no longer to be identified by a mastery of language. The result is a banal chitchat defective in both its heights and its depths.

Similarly, when elites have grown rare or shrunk down to a few individuals, the clear, unadulterated word convinces the uneducated man—indeed, precisely him, the non-miseducated man. He senses—and this puts his mind at ease—that the ruler still observes rules despite his power. Caesar non supra grammaticos. A solace in periods of decline.

large-scale demagogue, who turned up when the planet Pluto was discovered, dabbled in painting just as Nero did in singing. He persecuted painters whose works he did not like. He dabbled in other areas, too—for instance, as a strategist who doomed many people, but was technically perfect; as a chauffeur in all directions, who eventually had himself cremated with the help of gasoline. His outlines melt into insignificance; the torrent of numbers wipes them out. The pickings are slim for both the historian and the anarch. Red monotony, even in the atrocities.

The anarch thinks more primitively; he refuses to give up any of his happiness. “Make thyself happy” is his basic law. It is his response to the “Know thyself” at the temple of Apollo in Delphi. These two maxims complement each other; we must know our happiness and our measure.

At times, I suspect the Condor of hoping to turn Eumeswil into a small-scale Florence; he would then have his Machiavelli in the Domo.

Transcendence is the side track of reason. The world is more miraculous than as depicted by sciences and religions. Only art has any inkling of it.

One error of the anarchists is their belief that human nature is intrinsically good. They thereby castrate society, just as the theologians (“God is goodness”) castrate the Good Lord. This is a Saturnian trait.

will content myself with his maxim: “Primal image is image and mirror image.” His actual strategem was to reduce the platonic idea to phenomenon, thereby reanimating matter, which had been emasculated by abstract thinking. A miracle, he said, could not be expected from above or from the future—say, from a world spirit ascending from level to level; despite its variable elements, he said, a miracle always remains the same, in every blade of grass, in every pebble.

A little generosity is worth more than a lot of administration. The tribunes were redistributors; they raised the prices of bread for the poor in order to make them happy with their ideas—say, by building extravagant universities whose jobless graduates became a burden to the state (hence once again to the poor) and never touched another hammer. The pauper, so long as he does not think parasitically, wishes to see as little government as possible, no matter what pretexts the state may use. He does not want to be schooled, vaccinated, or conscripted; all these things have senselessly increased the numbers of the poor, and with them, poverty.

I stand before the mirror and view Emanuelo: clothing, physical appearance, smile, and movements must be casual and pleasant. It is important—we can learn this from women—to look the way others picture us in their wishes.

Like many young men with time on their hands, he occupied his mind with the “perfect crime”—about which he also had a theory.

I have noticed that a cat will turn up her nose at a piece of meat if I hand it to her, but she will devour it with gusto if she has “stolen” it. The meat is the same, but the difference lies in the predator’s delight in recognizing itself.

Opposition is collaboration; this was something from which Dalin, without realizing it, could not stay free. Basically, he damaged order less than he confirmed it. The emergence of the anarchic nihilist is like a goad that convinces society of its unity.

In Eumeswil, abortion is one of the actions that are punishable but not prosecuted. They include, among other things, gambling, smoking opium,

A demonological literature à la The Witches’ Hammer still exists, but underground. Whenever it has an effect, whenever it turns virulent, one can assume other causes—above all, a cosmic angst in search of objects.

“The hunter has companions, but tillage brought slavery, killing became murder. Freedom ended; the game was driven away. In Cain a descendant of the primal hunter was resurrected, his avenger, perhaps. Genesis supplies only a rumor about all this. It hints at Yahweh’s bad conscience regarding the slayer.”

Otherwise the Inuits were thoroughly corrupted by dealing with the whalers, who, next to the sandalwood skippers, were notoriously the worst villains ever to plow the seas. From them, they had learned how to smoke, drink, and gamble. They gambled away their dogs, boats, weapons, and also their wives; a woman might change hands five times in a single night. *

But this did not seem to be Attila’s point. His guiding thought in that discussion (which, as we recall, concerned abortion) was, more or less: It is reprehensible to delegate a misdeed. The hunter takes his son to the mother’s grave and kills him. He does not assign the task to anyone else—not his brother, not the shaman; he carries it out himself.

My father hounded me when my life was frailest. This may be our most exquisite time. My mother concealed me from him in her womb, like Rhea hiding Zeus in the grotto of Ida to shield him from the clutches of a voracious Cronus. Those are monstrous images; they make me shudder—conversations between matter and time. They lie as erratic boulders, uninterpreted, beneath the surveyed land.

Such are the standards in Eumeswil, a fellah society that periodically suffers moral harassment from demagogues until generals come and insert an artificial spine.

And revolutions lose their charm if they become permanent fixtures. Tyrannicide, the killing of the tyrannus absque titulo, presumes the existence of underdogs of quality.

The Casbah has a rule that an execution must be done by hand and that blood must flow. Criminals are decapitated, politicals shot. The public viewing is guaranteed, but limited.

Above all, I believe, Salvatore owed his life to the Domo’s secret sympathy with criminals. I notice that his head begins swaying almost benevolently whenever the conversation turns to major felonies. This happens less with fraud and property offenses than with armed robbery and violence, which have stirred the imagination since time immemorial. In spreading terror, the forces they unleash confirm the ruler and his justice. Such observations could support theories that power per se is evil.

“Most offenses can be taken care of quickly and painfully with a flogging. Who would not prefer that to a longer incarceration? Everyone is unanimous on this issue—the culprit, the judge, the opinio publica. Certain offenses simply cry for a flogging. It clears the air. While the deterrent effect may be arguable for capital punishment, it is beyond all question for corporal punishment. Besides, the latter makes reparation possible—compensation makes more sense for pain than for false imprisonment.”

The rulers change, the prisons abide; they are even overcrowded with each new regime.

Protection against aerial landings was assured by permanently revolving projectiles, which had come down to our era along with other remnants of the age of high technology.

The selection of inmates for the individual islands has led to sociological experiments. But, whatever the mixture of deportees, the initial “anything goes” situation soon developed into an authoritarian system.

The original and semi-mythical Brutus killed the last Roman king, his historical descendant killed the first caesar—both with their own hands. One commenced and one concluded the five-hundred-year history of the republic.

But when something that was already boring in the editorials read at breakfast is passed off as elite wisdom, then you feel annoyed.

The anarch is no individualist either. He wishes to present himself neither as a Great Man nor as a Free Spirit. His own measure is enough for him; freedom is not his goal; it is his property. He does not come on as a foe or reformer: one can get along with him nicely in shacks or in palaces. Life is too short and too beautiful to sacrifice it for ideas, although contamination is not always avoidable. But hats off to the martyrs.

The Domo has a sharp eye for anything concerning greetings and clothing, and rightly so, for therein lies the start of insubordination. If a man is not reprimanded for leaving his top button open, he will soon walk in naked.

At first blush, the anarch seems identical with the anarchist in that both assume that man is good. The difference is that the anarchist believes it while the anarch concedes it. Thus, for the anarch it is a hypothesis, for the anarchist an axiom. A hypothesis must be confirmed in each individual case; an axiom is unshakable. It is followed by personal disappointments. Hence, the history of anarchism is a series of schisms. Ultimately, the individual remains alone, a despairing outcast.

So much for the transmission of texts and their combination. The Tower of Babel was dismantled brick by brick, quantified, and rebuilt. A question-and-answer game leads to the upper stories, the chambers, the details of its appointments. This suffices for the historian who practices history as a science.

A conversation with someone who introduces himself as a realist usually comes to a vexatious end. He has a limited notion of the thing, just as the idealist does of the Idea or the egoist of the self. Freedom is labeled. This also holds for the anarchist’s relationship to anarchy.

In a town where thirty anarchists get together, they herald the smell of fires and corpses. These are preceded by obscene words. If thirty anarchists live there without knowing one another, then little or nothing happens; the atmosphere improves.

As in everyone, as in all of us, the anarch is also concealed in the anarchist—the latter resembling an archer whose arrow has missed the bull’s-eye.

Above all, the anarch must not think progressively. That is the anarchist’s mistake; he thereby lets go of the reins.

Merlino, one of the disillusioned, hit the nail on the head: “Anarchism is an experiment.”

Taking part in civil but not national wars is consistent with anarchist logic.

This revolution is bizarre in that throughout the European countries where it took place, it achieved the exact opposite of its goals, thereby damming up the world torrent for nearly a hundred years. The reasons have been examined from different vantage points. In medicine, such a process is known as maladie de relais: a disease providing new impulses—in this case, say, Bismarck and Napoleon III.

The anarch can face the monarch unabashedly; he feels like an equal even among kings. This basic mood affects the ruler; he senses the candid look. This produces a mutual benevolence favorable to conversation.

Spain is one of the great strongholds of reactionism, just as England is a bulwark of liberalism, Sicily of tyranny, Silesia of mysticism, and so forth. “Blood and soil”—this inspired muttonheads, who amused blockheads.

State capitalism is even more dangerous than private capitalism because it is directly tied to political power. Only the individual can succeed in escaping it, but not the group.

The most obvious things are invisible because they are concealed in human beings; nothing is harder to evince than what is self-evident. Once it is uncovered or rediscovered, it develops explosive strength. Saint Anthony recognized the power of the solitary man, Saint Francis that of the poor man, Stirner that of the only man. “At bottom,” everyone is solitary, poor, and “only” in the world.

This recalls a certain philosopher’s judgment of solipsism: “An invincible stronghold defended by a madman.”

Now just what are the cardinal points or the axioms of Stirner’s system, if one cares to call it that? There are only two, but they suffice for thorough reflection: 1. That is not My business. 2. Nothing is more important than I.

It is especially difficult to tell the essential from that which is similar to and indeed seems identical with it. This also applies to the anarch’s relation to the anarchist. The latter resembles the man who has heard the alarm but charges off in the wrong direction.

The milk of human kindness has gone sour; no Cato will make it fresh again. Besides, any present time is grim; that is why better times are sought partly in the past, partly in the future.

It makes no difference to me whether Eumeswil is ruled by tyrants or demagogues. Any man who swears allegiance to a political change is a fool, a facchino for services that are not his business. The most rudimentary step toward freedom is to free oneself from all that. Basically each person senses it, and yet he keeps voting.

Two steps, or rather leaps, could get me out of the city in which evolution has run its course.

a human being is revealed more in his lies than in his banal truth—his measure is his wishful thinking.

Sometimes the warrior caste is disempowered by the demos or by the senate and it then migrates to remote territories. That is how the motherland gets rid of its agitated minds, aristocrats, and reactionaries; in those areas, as in nature reserves, they can wage old-fashioned wars against nomads and mountain tribes. Adventures in service. On the other hand, they can turn dangerous when they, like Caesar, create their Gaul or, like an Iberian general named Franco, return with their legionnaires during a crisis.

“The heir to the Last Man is not the primitive, but the zombie.”

The Book in 3 Sentences

1. This book is a bizarre travel memoir mostly concerning the Mexican American War. The author gets kicked out Boston at a young age and rambles the country more or less witnessing war crimes and fighting cavalry fights. It serves as a dramatic lesson in how the world has changed if nothing else.

Summary + Notes

Now while I was ready to forgive the sinner for his insult to me, I felt it was my Christian duty to punish him for his blasphemy.

Thus I lost confidence in woman’s love, and faith in religion, and went forth shunned as if I was another Cain.

She was sorry I was a Yankee, but when I assured her that I had never made a wooden Nutmeg or peddled a wooden Clock in my life she thought better of me. She

made an objection to having his Sable majesty ride inside, but I was verdant to Southern customs. A young Virginian, the master of the Negro, got into a rage and swore, “that the boy was worth twelve hundred dollars, and doggone his buttons if he would allow him to catch his death a cold for all the cursed Yankees that ever wore Store Clothes.”

the frightened inmates thought the whole house was on fire. I cried out that the fire was in the roof and seeing a row of Fire Buckets hanging in the Hall, I threw them down, rushed with two to the well, filled them, and run up the Stairs, asking one of the teachers to see they were all filled and brought up.

We formed a plan to elope to the North, and without waiting for the tie to be severed that bound her to Laboyce we would marry and be happy for life!

Our company, the Alton Guards, elected our own officers, as did all the other volunteers.

The Company was composed of the floating population of a Mississippi River town, wild reckless fellows, excellent material for soldiers, but requiring strict discipline to curb their lawless spirits.

The Rangers were the Scouts of our Army and a more reckless, devil-may-care looking set, it would be impossible to find this side of the Infernal Regions. Some

Take them altogether, with their uncouth costumes, bearded faces, lean and brawny forms, fierce wild eyes and swaggering manners, they were fit representatives of the outlaws which made up the population of the Lone Star State.

The warm body was carried out, sawdust was sprinkled over the bloodstained floor, Glanton carefully wiped his knife on the leather sleeve of his jacket, and matters in the Bexar Exchange resumed their usual course.

We went for each other, and he very foolishly run onto the point of my “Arkansas toothpick” and was badly cut for his want of judgement. I was seized by the guard, old Spanish irons were placed on me, and I was thrust into the “Callaboose,” a room about twenty feet square, inhabited by a very select society of Indians, Texans, Horsethieves, Murderers and the vilest characters of the lawless frontier.

This family placed me under the greatest obligations by their extreme kindness.

But I resisted and triumphed and the honor of the house of Ritter suffered not at my hands.

strolling under the shade of the sheltering woods. Katherine lay reclining in my arms, her arms pressed around me as of old, and I—well, my nature is too volcanic to play the Joseph too often!

Here I have listened to thrilling stories of Napoleon’s campaigns, related by an old cavalryman of fifty years’ service who had served in Italy, Egypt and in the Russian campaign, and at the age of seventy was still a vigorous soldier in the United States service.

On seeing us the “Rackensackers” broke ranks, and surrounded us yelling and whooping like Indians. Their officers had no control over them, and only our bold front saved our defenseless prisoners from being massacred by these brave chivalric sons of the South. Finding they could not butcher our charge, they went off at a jump to find other victims. Woe to the cripples and sick women who fell in their way, for their cruelty was only exceeded by their insubordination.

No man of any spirit and ambition would join the “Doughboys” and go afoot, when he could ride a fine horse and wear spurs like a gentleman.

No one was punished for this outrage; General Wool, in a general order, reprimanded the Arkansas Cavalry, but nothing more was done. The direct cause of the massacre was the barbarous murder of a young man belonging to the Arkansas Regiment. But this murder was undoubtedly committed in retaliation for the outrages committed on the women of the Agua Nueva ranch by the volunteers on Christmas day.

Most of them were wild reckless young fellows, with the most inflated ideas of their own personal prowess and a firm belief that their own State could whip the world and Mexico in particular. This independence of character, and self-confidence was fatal to their efficiency as soldiers. Many of them were duelists and desperados of the frontier, quite famous in their own locality as fighting men, to whom the wholesome restraints of discipline seemed tyranny in its worst form. The battles of the Alamo, San Jacinto and Mier, with the exploits of their demigods Crockett, Travis, and Bowie, caused them to religiously believe that a dozen Southern gentlemen armed with the Kentucky rifle and that southern institution, the Bowie Knife, could travel all over Mexico.

They took no care of their arms—not one Carbine in fifty would go off—and most of their Sabres were rusted in their scabbards. This shameful state of affairs seemed to have no remedy; the War was a southern democratic one, and ex-Governor Yell of the great and sovereign State of Arkansas, and ex-Senator Marshall, of the immaculate and still greater State of Kentucky, were men of too much importance to take advice, much less orders, from a little Yankee general like Wool. “We come here to fight sir!

Sergeant Gorman was reduced to the ranks for seeing a Ghost.

Under the cliffs at the pass the Surgeon and his assistants were busy preparing amputating tables.

The air was so clear we could see every movement: The Infantry knelt down, the Cavalry lowered their lances and uncovered, and their colors drooped as the benedictions were bestowed. This ceremony offered a striking contrast to conditions in our lines; there was not a Chaplain in our army!

I heard General Taylor say, “Steady boys! Steady for the honor of Old Mississippi!”

The Mexicans had a heavy battery of three guns, manned by Irish deserters from our army. These desperadoes were organized as a battalion known as the Battalia San Patricio, or Legion of Saint Patrick; the commander was the notorious Reilly, who ranked as a Colonel in the Mexican Army.

The gallant Colonels, not having time to settle their debate, decided to act independently, so when the enemy was within five hundred yards, Marshall gave the order to “Fire!” and Colonel Yell cried out, “Hold! Don’t fire until they are nearer!” The consequence was, some fired, others did not, but all turned and fled excepting Colonel Yell and a few officers of both regiments. Colonel Yell was killed—pierced by lance thrusts in the mouth and breast—and Marshall was senior beyond all dispute! Captain Porter of Arkansas and Adjutant Vaughan of Kentucky were also slain. Our column gave a wild Hurrah and charged the foe in the flank, taking them by surprise, and at a disadvantage.

On examining his body it was discovered that the shot which broke his thigh bone was fired by his own men (there being Buckshot in it). This was considered accidental, but believed otherwise, as battles often decide private grievances, as well as those of nations.

I halted at a spring and found my good steed apparently as fresh and as lively as when we set out. I raised up his head and gave him a drink of the whiskey (he was a regular old soldier), took some myself, let him drink at the spring, in which I bathed my head, and then tightening the saddle girth I was off again.

The guerillars, if possible, were guilty of worse acts than the Rangers, and the conflict was no longer war but murder, and a disgrace to any nation calling itself Christian. Our officers became disgusted with the many revolting acts committed by volunteers and Rangers, and no reports were ever made of these cruel raids.

This “Yankee” regiment was essentially an Irish one, the best material in the world to make infantry of, but requiring great efficiency on the part of the officers to enforce discipline. Unfortunately,

Visions of prize money flitted through our brains when a dignified little yellow-faced man, dressed in a suit of Nankeen, cut English fashion, came from the cuartel and stuck a pole surmounted by the Union Jack of England in one of the piles and, in the most pompous manner, informed our officers the silver was the property of Her Majesty Queen Victoria, and that the United States Government would be held to a strict accountability if it was molested! How potent is the power of Great Britain! Here thousands of miles away from all apparent power of that nation a miserable little cockney, with only the insignia of his country’s greatness, defies and threatens three hundred of Uncle Sam’s roughest riders. I believe that one of the Silver Pigs was sequestered by a graceless artillery officer, who not having the fear of Her Majesty’s displeasure, hid one in one of his guns, and thus it was brought to camp.

was already far gone in love; wild schemes flittered through my brain to adopt her as a sister, but alas!—man proposes and God disposes—platonic attachment between a wild Dragoon not yet out of his teens, and a young, passionate daughter of Mexico was an impossibility.

They were tried by a Court Martial, fifty sentenced to be hanged, the rest to dig the graves of their executed comrades, and “to receive two hundred lashes on the bare back, the letter D to be branded on the cheek with a red hot iron, to wear an iron yoke weighing eight pounds with three prongs, each one foot in length, around the neck, to be confined to hard labor, in charge of the guard during the time the army should remain in Mexico, and then to have their heads shaved and be drummed out of camp.”

During the war many of the females of the country had proved firm friends of “Los Gringos,” and we were often indebted to them for valuable information regarding the movements of the enemy, their own countrymen. Our fair female friends showed the utmost contempt for the weak dissolute “greasers,” and were public in their outspoken admiration of the stalwart frames, fair skins, blue eyes, and the kind and courteous demeanor of Los Barbarianos del Norte. This feeling was not confined to the lower classes; the señoritas ricas and the “doñas puros Castillanas” of the towns shared it with the poblanas and margaritas of the villages.

As might be supposed, this did not increase the love of the hombres for us, or render the position of the “Yankedos” now that their protectors were leaving the country, a pleasant one. They suffered fearful outrages from the returned Mexican soldiery and the ladrones of the country—they were violated, ears cut off, branded with the letters “U.S.” and in some cases impaled by the cowardly “greasers,” who thus wreaked their vengeance on defenseless women.

Through her influence I obtained the position of wagon master, at sixty-five dollars per month and two rations—a much better arrangement than the $7 a month I had been receiving as a Dragoon.

The bearer of this, Miss Ellen Ramsey, is desirous of going to California, and I have recommended you to her as a suitable party for her to contract a ‘Scotch marriage’ with, to enable her to do so. She will explain all. Yours, &c, Hugh Elmsdale.” This extraordinary epistle was written by a friend of mine, a clerk in the commissary Dept.

At Santa Cruz de Rosales, about 60 miles from Chihuahua, I sketched a monument built to commemorate a victory over the Comanches, who terrorize the country.

Colonel Washington, Majors Graham and Rucker gave the fair bride a chaste salute and the happy couple departed, hand in hand, to the bridegroom’s home, i.e., his tent.

Glanton had made two raids in the Indian country, with but small profit, and had met with considerable loss. There was in camp drying thirty-seven of those disgusting articles of trade, Apache scalps, cut with the right ear on, to prevent fraud, as some Indians have two circles to their hair.

Holden’s lecture no doubt was very learned, but hardly true, for one statement he made was “that millions of years had witnessed the operation producing the result around us,” which Glanton with recollections of the Bible teaching his young mind had undergone said “was a d——d lie.”

The Great Canyon of the Colorado at last!

I am satisfied that we were the first white men who ever saw the Great Canyon from this point. What is very singular in regard to it is that the cut is not through mountains, but through a level plain, with mountains rising above it from three to twelve thousand feet.

Their fields are irrigated by a system of canals from the Gila, the women doing the work of the fields while the men take care of the children and do the weaving.