By Simon Schama
Considered one of Time Magazine's top Books of the Year
In Landscape and Memory Schama levels over continents and centuries to bare the psychic claims that humans have made on nature. He tells of the Nazi cult of the primeval German woodland; the play of Christian and pagan delusion in Bernini's Fountain of the 4 Rivers; and the duel among a huge sculptor and a feminist gadfly at the slopes of Mount Rushmore. the result's a victorious paintings of historical past, naturalism, mythology, and paintings.
"A paintings of significant ambition and large highbrow scope...consistently provocative and revealing."--New York Times
"Extraordinary...a precis can't exhibit the riches of this ebook. it is going to soak up, tutor, and fascinate."--New York evaluation of Books
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7 In this world, where the Lithuanian towns spilled into the muddy countryside, it was impossible not to collide with rabbis and peddlers and carters and tailors and millers and horse traders and schnorrers, though some in Mickiewicz’s class moved swiftly through the swishing coat-hems and the prodding fingers with their eyes averted and noses in the air. But Mickiewicz’s lawyer father had no such qualms. He lodged the family in Zydowska Street (Jew Street) and took their cases even when it meant arguing against the Mother Superior o f a Basilian order o f nuns.
And people for whom there was no last name and people for whom there was no first name, for both kinds appeared on these gray slabs. ” Post-Communist Poland is full o f such places, raw, chafing histories torn from decades o f official silence yet still imperfectly recovered; markers freshly dug or posted. But the real shock waited at the top o f the mound. For beyond the cross the ground fell sharply away to reveal a landscape o f unanticipated beauty. A fringe o f bright young trees marked the horizon floor, but at their back, like giants holding the hands o f children, stood the black-green phalanx o f the primeval forest.
Bleeding from his wounds, he goes to the Jews and asks their help in making sure the thief is put out o f action. T o his amazement (and though they give him brandy and tend his wounds) the Jews are full o f querulous skepticism— dubious about the story, fearful the forester may demand payment for his protection, protesting it was not their job to clear the forest o f robbers. Unable to make them com prehend his altruism, the forester walks off, groaning with pain, into the woods: The Jews knew that he was grievously wounded but they felt that they had done ill and they wished to persuade themselves that they had done no ill.