back to Amish, USA
|Amish||USA||1981||Crowley, John. Little, Big. New York: Bantam (1981); pg. 94.|| "'So Claude Berry's dad got in trouble for keeping him out of the public school, and it became a case,' Cloud was saying. 'All the way to the State Supreme Court.'
'Bent our bank accounts out of shape,' Doc said.
'And eventually was decided in our favor,' Mom said.
'Because,' Cloud said, 'It was a religious thing, we claimed. Like the Amish, do you know about them?' She smiled slyly. 'Religious.'
'A landmark decision,' Mom said. "
|Amish||USA||1990||Brackett, Leigh. The Long Tomorrow. New York: Ballantine (1974); pg. 4.||"Len's people were New Mennonites, and they wore brown hats to distinguish themselves from the original Old Mennonites, who wore black ones. Back in the Twentieth Century, only two generations before, there had been just Old Mennonites and Amish, and only a few tens of thousands of them, and they had been regarded as quaint and queer because they held to the old simple handcraft ways and would have no part of cities or machines. But when the cities ended, and men fond that in the changed world these of all folk were best fitted to survive, the Mennonites had swiftly multiplied into the millions they now counted. " [There are references to Mennonites throughout novel -- the novel's central religious group. They live much like the Amish. See many refs. under 'Mennonite.']|
|Amish||USA||2010||Brackett, Leigh. The Long Tomorrow. New York: Ballantine (1974); pg. 79.||"There were few Amish or Mennonites in Refuge. The people mostly belonged to the Church of Holy Thankfulness... "|
|Amish||USA - Northeast||1996||Ing, Dean. Systemic Shock. New York: Tor (original 1981; 1st Tor edition 1992); pg. 19.||"...people who kept the old ways; living anachronisms who spun their own cloth, cured their own meat... There were still other repositories of ancient crafts and ethics in the north among the Amish, in the west among separatists from Mormonism... "|
|Amish||Washington, D.C.||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 100.|| "'I went into their PR office yesterday afternoon and told them I'd like to know more about this incident. Maybe a big write-up in the Trib would help them solve the mystery. I mean, maybe the body was Amish and was swiped by the family because they didn't want to have anything to do with our ways.'
'Amish,' Fran said. 'That's good. I wish I'd thought of that.' "
|Amish||Washington, D.C.||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 136.|| "'The most likely explanation,' said Wrampe, 'is that he was a functional but malformed American citizen. The disappearance [of the body] could be explained by the Amish theory. Or perhaps nobody could get a proper vital sign on him because of the deformity. Or maybe he somehow faked his own death and escaped.'
'Good,' Kiernan said. He wrote GENETIC, USA, AMISH?, ASSUMED DEATH, ESCAPE. "
|Amish||world||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 217.||"There were no intelligent lifeforms left on any of those six worlds Hollus's starship had explored. Perhaps all races terminated the biological versions of themselves once the electronic ones were created. Indeed, perhaps that was the only sensible thing to do, preventing any possibility of terrorist disruptions of the virtual world. Of course, at least on Earth, there were those who would never agree to be voluntarily uploaded--the Amish, Luddites, and others. But they might be scanned surreptitiously, moving them into a virtual world indistinguishable from the one they'd left, rather than leaving any flesh-and-blood beings around whose descendants might vandalize the computers. "|
|Amish||world||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 160.||"'...Christianity... from respected, well-integrated groups like the Amish...' "|
|Amish||world||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. xxiv.|| "And no wonder the Gaians have targeted our brief, transitional, pastoral/agricultural era as the one we most need to stay in contact with. I believe them when they tell us that even if there were any way for us as a viable species to be hunters and gatherers again, which there certainly will never be, such a life for humans has less to recommend it. And what is small-scale herding and diversified planting, with a little hunting and foraging thrown in, but homesteading--the most wholesome way people have ever devised for living upon the Earth, the happiest balance between nature and culture, the best way to use natural resources without using them up.
(Answer: Native Americans and other tribal life, sometimes. Amish farming, virtually always. Maybe the kind of intensive agriculture they practice in China. Those are just the ones I know about, there are probably more. "
|Amish||world||2106||May, Julian. The Many Colored Land in The Many-Colored Land & The Golden Torc (omnibus). Garden City, NY: Nelson Doubleday (copyright 1981); pg. 59.||"Madame did her utmost to accommodate the impedimenta, given the physical restrictions of the gazebo's volume, which was roughly six cubic meters. She urged the travelers to consider pooling their resources, and sometimes this was done (The Gypsies, the Amish, the Russian Old Believers, and the Inuit were particularly shrewd in such matters.) "|
|Anabaptist||California||1998||Sladek, John. Tik-Tok. London: Victor Gollancz Ltd. (1985; 1st printed 1983); pg. 102.||"'...the Equal Science Act... The idea was to give Genesis equal time with evolution as a creation theory, but it soon got out of hand with Ptolemaic Anabaptists insisting on equal time with the Copernican theory...' "|
|Anabaptist||world||2020||Dick, Philip K. & Roger Zelazny. Deus Irae. Garden City, NY: Doubleday (1976); pg. 47.||"If they'd take him in and baptize him, he would not even have to be shrived, as he understood it. Not to be confused with the heretical notions of the Anabaptists... "|
|Anasazi||Arizona||1869||Bethke, Bruce. Wild Wild West. New York: Warner Books (1999); pg. 153.||"West shot Gordon a narrow, dirty look. 'First off, Gordon, they ain't savages. Down in Arizona the anasazi--the Old Ones--have brick cities that are more than a thousand years old. You belaga'ana got anything like that?' "|
|Anasazi||Arizona||1985||Murphy, Pat. The Falling Woman. New York: Tor (1986); pg. 60.||"'...Last year I was at a site up by Mexico City; year before, I was at an Anasazi site in Arizona...' "|
|Anasazi||Arizona||2016||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 129.||"'...there seems to be a lot of places like that. Holy places. Where you can feel the power. The Anasazi, the people who are gone, lived here for centuries and knew about these holy sites.' "|
|Anasazi||Arizona||2025||Varley, John. Titan. New York: Berkley (4th ed. 1981; 1st pub. 1979); pg. 124.||"Cirocco shook her head. 'I'm reminded of the cliff dwellings in Arizona.' "|
|Anasazi||New Mexico||1143 C.E.||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 60.||Pg. 60: "But Ecosophia could make you antsy. Maggie liked the vastness out here. The enormity of the sky. The sense of connection with the Anasazi, who had struggled to eke out an existence in this canyon nine hundred years ago.
She stopped to rest in the shade of a sandstone overhang, took a swig from her canteen... The Anasazi had screwed up too, of course, as Trevor always observed. They had cut too many trees, exhausted the thin desert--like traditional cultures in Asia Minor and elsewhere. "; Pg. 312: "She thought of the climb up Fajada Butte, the Anasazi trail. "
|Anasazi||New Mexico||1365 C.E.||Steele, Allen. Chronospace. New York: Ace Books (2001); pg. 5.|| "'The Anasazi are a very wary people. Someone down there might think the boy saw a scout from an enemy tribe.
Donal nodded. For the last two days, he and Joelle had studied this isolated settlement of pre-Pueblo native Americans. Seven hundred years from now, this place would be identified on maps as Burnt Mesa, overlooking frijoles canyon within the Bandelier National Monument, not far from the town of Los Alamos, New Mexico. By then, the village of Tyuonyi would be a collection of ancient ruins carefully preserved by the United States government. The site would have a gift shop and a museum, and thousands of tourists would visit this place every year to saunter among the crumbling remains of what had once been a thriving settlement. " [The first chapter involves time travelers visiting this settlement, and begins with 4 pages about a native boy.]
|Anasazi||New Mexico||1365 C.E.||Steele, Allen. Chronospace. New York: Ace Books (2001); pg. 5.||"Yet their mission hadn't been merely to record what Tyuonyi had looked like when it was inhabited. Twentieth-century archaeologists had already done that task, three hundred years before the Miranda [time ship] had traveled back through chronospace. There was also the enduring controversy over the forces that had brought an end to the Anasazi civilization. Some CRC researchers, holding to theories first advanced during the late twentieth century, believed that some tribes had begun raiding others, committing atrocities that went beyond rape and slaughter to include ritualistic cannibalism. This was what had eventually forced many tribes to abandon their adobe homes and seek refuge in cliff dwellings: the Tyuonyi villagers had already built their own Long House within the talus walls of Burnt Mesa. Indeed, the very word Anasazi, given to the pre-Pueblo tribes by the nearby Navajos, meant 'Ancient Enemy.' "|
|Anasazi||New Mexico||1994||Ing, Dean. "Anasazi " in Anasazi. New York: Tor (1987; c. 1979); pg. 113-269.||[As the title indicates, the Anasazi are the focus of this novella.] Book jacket (from the introduction, pg. 113-117): "It's easy to see that the Anasazi feared someone--or something. They built their cliff-face approaches so brilliantly that a ten-year-old could defend against seasoned warriors. If you start up some approaches on the wrong foot, you get stymied at the top and have to come back down. To enter some areas you must go through on hands and knees.
The natural conclusion is that the Anasazi feared marauders. The trouble with the hypothesis is that there's no evidence of warfare in ruins of their earlier homes, atop the mesa. Well, maybe those marauders were the kind who never showed themselves, never used arrows or throwing sticks, never never sat down to talk peace. Marauders like that might almost justify other known facts, like the Ogre Katcina and certain child burials that raise hackles at each recounting. "
|Anasazi||New Mexico||1997||Elfman, Eric. Our Town (X-Files). New York: HarperCollins (1997); pg. 101.||Pg. 100-101: "Mulder looked up at his partner, and explained, 'Anthropologists used similar evidence to prove cannibalism among the Anasazi tribe of New Mexico.' "|
|Anasazi||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988); pg. 17-18.|| "She was a bore. She and her eternal baskets, her Anasazi ways! He spat... Was she, indeed, a witch? But if she were a witch, she would know magic already. No. She was nothing, only an Anasazi squaw.
...He, a Ute, whose tribe was master of vast distances, master hunters... squatted in a cave like a sow boar. While a woman--an Anasazi woman--endangered their safety and sang as she did it! ";
Pg. 22: "Never would he, a Ute, be burdened with an Anasazi squaw! " [Other refs., not in DB.]
|Anasazi||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988); pg. 31.||"His gaze wandered to her pack basket... The basket was the finest he had ever seen, even of fine Anasazi baskets. For a long time now most Anasazi had preferred to make pottery containers. This basket was an outstanding exception. "|
|Anasazi||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988); pg. ix.|| "Acknowledgments
Much is known about the remarkable Anasazi of Mesa Verde; yet much is now known and experts disagree on many points. This is my version of what may have been, after extensive research and information generously given by knowledgeable people. However, this is a book of fiction and does not necessarily reflect ideas or opinions of anthropologists, archeologists, historians, and others who have advised me. "
|Anasazi||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988); pg. xi.|| "Anasazi is a Navaho word meaning 'The Ancient Ones.' Pueblo Indians of today prefer the name Hi-sat-si-nom, 'The People of Long Ago.' Because Anasazi is the name commonly used, it is used in this book. 'Utes,' 'Apaches,' and other tribes mentioned are ancestors of those who came later; names given are today's.
Who knows what they called themselves, those ancient ones, the people of long ago? "
|Anasazi||North America||1270 C.E.||Shuler, Linda Lay. She Who Remembers. New York: Arbor House (1988), book jacket.||Book jacket: "Two hundred years before Columbus, the cliff-dwelling Anasazi Indians built great stone cities in the American Southwest. Hunters and mystics of many clans roamed the desert. Viking explorers made their way across the territory while, from the vast Toltec kingdom of the south, a mysterious trader, acclaimed as a fertility god by the clanswomen he visited, traveled from tribe to tribe. It is against this background that She Who Remembers is told. It is the story of Kwani, an Anasazi of A.D. 1270, whose blue eyes mark her as a witch. Driven out of her tribe, she is left in the wilderness to die. " [Many refs. throughout book, not in DB.]|
|Anasazi||Utah||2054||Harmon, Charlene C. "Pueblo de Sion " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 180.||"Olga was an anthropologist. She spent a lot of time with Dr. Ovando, 'studying his technique' and learning more about the Anasazi. "|
|Anasazi||Utah||2054||Harmon, Charlene C. "Pueblo de Sion " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 183.||"The first thing they did when they got to the grain field was to survey the area and see what was still growing from the Anasazi. Most of the grain had died and been taken over by sage and rabbit brush, but there were still quite a few patches of wild wheat and barley and an occasional squash. "|
|Anasazi||Utah||2054||Harmon, Charlene C. "Pueblo de Sion " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 186.|| "Marc... asked, 'Isn't it a little unusual for a Mexican to be an expert on the Anasazi?'
'No more than for a German to be an expert on Olmecan culture.' "
[Pg. 188-189: Extensive description of an Anasazi archaeological find: an undisturbed, sealed room in the pueblo with ancient pottery, decaying leather skins, some seeds, etc.]
|Anasazi||Utah||2054||Harmon, Charlene C. "Pueblo de Sion " in Washed by a Wave of Wind (M. Shayne Bell, ed.). Salt Lake City, UT: Signature Books (1993); pg. 176-177.||"Slowly the voices of her father and others in the Anasazi pueblo filtered into her numbed mind... looked down the hill to the pueblo. It was breathtaking... she appreciated its majesty. Built inside a giant, shallow cave, the pueblo stretched two city blocks wide and nearly one block deep. Most of it still bore the ravages of time: broken-down kivas, roofless dwellings, caved-in walls. But the part where they now lived was beautifully restored... she saw the open doorways and windows, the rough surface of the adobe, the way the colors of the clay blended with the reds and oranges of the canyon wall... Quetzal Canyon... Canyonlands... " [The story takes place in the ruins of an ancient Anasazi pueblo village in the Canyonlands of southern Utah. One of main characters is an anthropologist and expert on Anasazi culture. Many refs. throughout story to Anasazi, not all in DB.]|
|Anasazi||world||2060||Russell, Mary Doria. The Sparrow. New York: Ballantine (1996); pg. 219.||"'...Very interesting architecture. Almost like Anasazi cliff dwellings, but not at all geometric.' "|
|ancestor veneration||Brazil: Rio de Janiero||1984||Claremont, Chris. New Mutants, Vol. 1, No. 12: "Sunstroke ". New York: Marvel Comics Group (Feb 1984); pg. 17.||Amara's thoughts: "Great gods... revered ancestors-- I pray you... give me... strength... or let... me... die... "|
|ancestor veneration||Darwath||1998||Hambly, Barbara. Icefalcon's Quest. New York: Ballantine (1998); pg. 111.||Pg. 111: "May their Ancestors protect the folk of the Keep if it prove evil. "; Pg. 138: "...the Icefalcon's kindred had all his life told stores: about the habits of bison... about the Ancestors... "; Pg. 159: "...that the magic of the Ancestors of wizards could be turned to such a use " [Other refs., not in DB.]|
|ancestor veneration||galaxy||-4970 B.C.E.||Weis, Margaret & Tracy Hickman. The Seventh Gate. New York: Bantam (1994); pg. 198.||"'Ancestors protect me,' Hugh the Hand murmured. "|
|ancestor veneration||galaxy||2369||Friesner, Esther. To Storm Heaven (Star Trek: TNG). New York: Pocket Books (1997); pg. 18.||Pg. 15: "'Fools?' Legate Valdor snapped out the word, his pale skin darkening with rage. 'Is this how you speak of the Ancestors? Mark me, Ambassador Lelys. Disrespect to me is one thing, but disrespect to the Ancestors must and will be reported to the--' ";
Pg. 16: "'...She speaks within the law. The glories of the Ancestors are holy, but the follies of the Ancestors must be acknowledged.'
'A fool's law,' Legate Valdor muttered... ";
Pg. 18: "'Nothing evolves, nothing progresses without diversification, not even a culture. Our Ancestors, in their wisdom, realized this... I will not allow myself to be subjected to shi--this pollution! You may defame the Ancestors all you like, Ambassador, but you can not force me to bear witness to such sacrilege.' " [Many other refs. not in DB.]
|ancestor veneration||galaxy||2372||Garland, Mark A. & Charles G. McGraw. Ghost of a Chance (Star Trek: Voyager). New York: Pocket Books (1996); pg. 129.|| "'They want to steal the spirits of our ancestors. They have come for the Jun-That.'
Tuvok cocked his head. 'How do you know that?'
'I saw it in a vision. The spirits themselves have shown me. That is the most important reason for your being here, I think. You are not here for us alone. You are here to save the Jun-Tath from the demons.'
'But how could anyone steal a ghost?' Kim wondered.
'May I remind you, Ensign,' Tuvok said, 'that these particular ghosts show up on our tricorders, and that their EM signatures are virtually identical to those of the...' " [More.]
|ancestor veneration||galaxy||2400||Cherryh, C. J. Brothers of Earth. Garden City, NY: Nelson Doubleday (1976); pg. 75.||"'My Ancestors, I, Mim t'Nethim e sel shu-Kurt, called by these my beloved friends Mim h'Elas, I, Mim, beg your forgiveness for marrying under a name not my own, and swear now by my own name to honor the vows I made under another. My Ancestors, behold this man, my husband Kurt t'Morgan... Peace, I pray my Fathers, and let peace be with Elas on both sides of the Dividing Sea...' " [Other refs., not in DB, e.g. pg. 110.]|
|ancestor veneration||galaxy||2400||Cherryh, C. J. Brothers of Earth. Garden City, NY: Nelson Doubleday (1976); pg. 110.|| "'Our Ancestors,' he prayed, 'receive this soul, not born of our kindred; spirits of our Ancestors, receive her, Mim h'Elas. Take her gently among you, one with us, as birth-sharing, loving, beloved. Peace was upon her heart, this child of Elas, daughter of Minas, of Indras, of the far-shining city.'
'Spirits of Elas,' prayed Kta, holding his hands also toward the fire, 'our Ancestors, wake and behold us. Guardians of Elas, see us, this wrong done against us. Swift to vengeance, our Ancestors, wake and behold us.' "
|ancestor veneration||galaxy||2400||Cherryh, C. J. Brothers of Earth. Garden City, NY: Nelson Doubleday (1976); pg. 170.|| "'Do you then reject all allegiance to this house of Elas, which was father to your Ancestors?'
'Great Methi,' said Kta, and his voice broke, 'I reverence you and the home of my Ancestors, but I am bound to Nephane by ties equally strong. I cannot dishonor myself and the Ancestors of Elas by turning against the city that gave me birth. Elas-in-Indresul would not understand me if I did so.' "
|ancestor veneration||galaxy||2500||Bujold, Lois McMaster. Barrayar. New York: Baen (1991); pg. 189.||"Barrayaran ceremonies for the dead approached ancestor-worship, as if remembrance could keep the souls alive. "|
|ancestor veneration||galaxy||2800||Brin, David. Startide Rising in Earthclan (omnibus). Garden City, NY: Nelson Doubleday (first pub. 1983); pg. 126.||[Year is estimated.] "'...We're not ancestor-worshippers like those ET fanatics fighting us...' "|
|ancestor veneration||Haiti||2016||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 101.|| "'How is this [Rastafarianism] different from voudoun?' she asked.
He frowned. 'Voudoun worships the past. It is ancestor worship. We live in the present. We hurt no living thing. We make no sacrifice. We will save all life. I am a vegetarian, you see...' "
|ancestor veneration||Lusitania||5268||Card, Orson Scott. Speaker for the Dead. New York: Tor (1986); pg. 156.||"Miro sighed silently. He liked dealing with piggy religion as little as he liked his own people's Catholicism... Whenever anything particularly daring or importunate was said, the piggies always ascribed it to one ancestor another, whose spirit dwelt in one of the ubiquitous trees. It was only in the last few years, beginning not long before Libo's death, that they started singling out Rooter as the source of most of the troublesome ideas. It was ironic that a piggy they had executed as a rebel was now treated with such respect in their ancestor-worship. "|
|ancestor veneration||New York: New York City||1986||Martin, George R. R.; Melinda Snodgrass, et al. Wild Cards III: Jokers Wild. New York: Bantam (1987); pg. 137.|| "A low table covered by an embroidered gray cloth held a simple candle, a small knife, and a tiny Hopi seed pot holding a long, thin incense stick.
'Is this really for . . .'
'For worship?' he said, turning from the small efficiency kitchen... 'Yes. That's that ancestor business I told you about.' "
|ancestor veneration||world||-5000 B.C.E.||Weis, Margaret & Tracy Hickman. Dragon Wing. New York: Bantam (1990); pg. 47.||"'Blessed ancestors forfend!' The young wizard was deathly white... " [May be other refs., not in DB.]|
|ancestor veneration||world||-1000 B.C.E.||Norton, Andre & Mercedes Lackey. Elvenblood. New York: Tor (1996; c. 1995); pg. 305.||Pg. 213: "He knows what we are! He can see through the illusions! Lorryn thought in panic. Oh, Ancestors, now what do I do? "; Pg. 305: "And next think I know, he's got me betrothed to some whining, milk-faced girl who can't walk across a room without having vapors, who can't say three sensible words in a row, who--Ancestors, help me!--faints whenever she sees a man with his shirt off!...' " [Some other refs., not in DB.]|
|ancestor veneration||world||1500 C.E.||Feist, Raymond E. & Janny Wurts. Servant of the Empire. New York: Doubleday (1990); pg. 24.||[Fantasy. Actual time/place immaterial or indeterminate.] "His eyes came alight with newfound confidence as the paralyzing fear brought on by his father's death fled before his excited planning. 'I will make my vows upon my family's natami in the Holy Glade of Minwanabi Ancestors, with all my kin in attendance.' " [Other refs., not in DB. Much of the fictional culture in this novel (and even many of the names) is based on Chinese/Japanese culture.]|
|ancestor veneration||world||1982||Norden, Eric. "The Curse of Mhondoro Nkabele " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 173.||"In my land it is believed that when one of royal blood is wronged and unable to redress that wrong himself a mhondoro, or 'mouthpiece of the spirit,' will appear to avenge him. It has been known for the spirit of a great warrior or medicine man to materialize on earth and enter into the body of a wild animal in order to torment and ultimately devour those ignorant or malicious humans who prey like insolent jackals on his hapless descendants. Only the intercession of the original victim, it is said, can break the curse... But whom have you wronged so deeply, whom have you misunderstood so profoundly, whom have you hurt so callously, as to bring down on your head the wrath of the victim's ancestral spirits? "|
|ancestor veneration||world||2546||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. 103.||"'...Christianity and totemism and ancestor worship...' "|
|Ancient and Accepted Scottish Rite||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 188.||"The Illuminati date for anything is always a higher number than that in any other calendar, since the Jews (and, oddly, the Scotch Rite masons) date everything from 240 A.M., Confucians from 312 A.M.... "|
|Ancient and Mystical Order of the Rosae Crucis||world||1999||Sagan, Carl. Contact. New York: Simon & Schuster (1985); pg. 222.||"The dodecahedron and the quasi-biological forms were especially evocative... The Ancient and Mystical Order of the Dodecahedron was announced. " [This fictional group has obviously been named after the Ancient and Mystical Order of the Rosae Crucis.]|
|Andamanese||India||2000||Knight, Damon. Rule Golden in Three Novels. Garden City, NY: Doubleday (c. 1954); pg. 54.||"Port Blair, in the Andamans, is Indian territory... "|
|Andamanese||United Kingdom: London||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 200.|| I have no wish to make a mystery of him to you, anyway. But you must have formed your own opinion. Now, do consider the data. Diminutive footmarks, toes never fettered by boots, naked feet, stone-headed wooden mace, great agility, small poisoned darts. What do you make of all this? "
"A savage! " I exclaimed. "Perhaps one of those Indians who were the associates of Jonathan Small. "
"Hardly that, " said he. "When first I saw signs of strange weapons I was inclined to think so, but the remarkable character of the footmarks caused me to reconsider my views. Some of the inhabitants of the Indian Peninsula are small men, but none could have left such marks as that. The Hindoo proper has long and thin feet. The sandal-wearing Mohammedan has the great toe well separated from the others because the thong is commonly passed between. These little darts, too, could only be shot in one way. They are from a blow-pipe... "
|Andamanese||United Kingdom: London||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 201.|| Now, then, where are we to find our savage? "
"South America, " I hazarded.
He stretched his hand up and took down a bulky volume from the shelf.
"This is the first volume of a gazetteer which is now being published. It may be looked upon as the very latest authority. What have we here?
"Andaman Islands, situated 340 miles to the north of Sumatra, in the Bay of Bengal.
Hum! hum! What's all this? Moist climate, coral reefs, sharks, Port Blair, convict barracks, Rutland Island, cottonwoods-- -- Ah, here we are! "
|Andamanese||United Kingdom: London||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 201.|| "The aborigines of the Andaman Islands may perhaps claim the distinction of being the smallest race upon this earth, though some anthropologists prefer the Bushmen of Africa, the Digger Indians of America, and the Terra del Fuegians. The average height is rather below four feet, although many full-grown adults may be found who are very much smaller than this. They are a fierce, morose, and intractable people, though capable of forming most devoted friendships when their confidence has once been gained.|
|Andamanese||United Kingdom: London||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 202.|| Mark that, Watson. Now, then listen to this.
"They are naturally hideous, having large, misshapen heads, small fierce eyes, and distorted features. Their feet and hands, however, are remarkably small. So intractable and fierce are they, that all the efforts of the British officials have failed to win them over in any degree. They have always been a terror to shipwrecked crews, braining the survivors with their stone-headed clubs or shooting them with their poisoned arrows. These massacres are invariably concluded by a cannibal feast.
Nice, amiable people, Watson! If this fellow had been left to his own unaided devices, this affair might have taken an even more ghastly turn. I fancy that, even as it is, Jonathan Small would give a good deal not to have employed him. "
"But how came he to have so singular a companion? "
|Andamanese||United Kingdom: London||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 202.|| "Ah, that is more than I can tell. Since, however, we had already determined that Small had come from the Andamans, it is not so very wonderful that this islander should be with him. No doubt we shall know all about it in time. Look here, Watson; you look regularly done. Lie down there on the sofa and see if I can put you to sleep. "
He took up his violin from the corner, and as I stretched myself out he began to play some low, dreamy, melodious air--his own, no doubt, for he had a remarkable gift for improvisation. I have a vague remembrance of his gaunt limbs, his earnest face and the rise and fall of his bow. Then I seemed to be floated peacefully away upon a soft sea of sound until I found myself in dreamland, with the sweet face of Mary Morstan looking down upon me. [Other refs., not in DB, e.g., pg. 248-249, 251.]
|Andamanese||United Kingdom: London||1995||Ryman, Geoff. 253. New York: St. Martin's Press (1998); pg. 293.||"Loves travelling and has visited the Yemen, New Guinea, Pakistan, the Andaman Islands and, in 1985, Thailand. "|
|Andamanese||world||1890||Doyle, Arthur Conan. "The Sign of Four " in A Study in Scarlet and The Sign of Four. New York: Berkley/Penguin Putnam (1994; c. 1890); pg. 145.||Pg. 145: "Remained at the hotel. There was nothing in it to suggest a clue--some clothes, some books, and a considerable number of curiosities from the Andaman Islands. He had been one of the officers in charge of the convict-guard there. "; Pg. 189: "Of course, as to his personal appearance, he must be middle-aged and must be sunburned after serving his time in such an oven as the Andamans. "|
|Andamanese||world||2096||Sterling, Bruce. Holy Fire. New York: Doubleday (1988); pg. 108.|| "'Does the polity have any enemies?'
'Of course! Many! Countless hordes! A vast spectrum of refuseniks and dissidents! Amish. Anarchists. Andaman Islanders. Australian aborigines. A certain number of tribal Afghanis. Certain American Indians. And that's just in the A's!' "
|Anglican||Arizona||1996||Dreyfuss. Richard & Harry Turtledove. The Two Georges. New York: Tor (1996); pg. 14.||Pg. 14: "...Meteor Crater... 'Looks as if God were playing golf in the desert and didn't replace His divot.'
'If God played golf, could He take a divot?' the fellow's companion asked, chuckling. 'There's one I'd wager the Archbishop of Canterbury has never pondered. "; Pg. 19: "He pulled into the carpark next to the Royal American Mounties' headquarters just as the bells of the Anglican cathedral across the street rang five. "
|Anglican||France||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 37.||"Pickering abruptly shrieked, 'Your piece is a churchgoer, is she Marrs? My cock's Church of England.' "|
|Anglican||France||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 46.||"Riddell tsked and shook his head. 'And you a good Catholic lad, too. Sister a nun and all. Well, me mum raised me Church of England, didn't she. But I've noticed it's not our C. of E. chaplain what goes out to comfort the wounded with the bullets whizzing and the shells flying. It's that papist. and for all his idol-worshipping and Mary silliness, well, in the end it's 'im what has the pluck...' "|
|Anglican||France||1918||Newman, Kim. The Bloody Red Baron. New York: Carroll & Graf (1995); pg. 58.||"She laughed in surprise. Some Catholic vampires were sensitive to such things, but she was an Anglican of long standing. Her family were Prod to the marrow; when told Kate had turned, her father commented, 'At least the fool girl hasn't embraced the foul antichrist of Rome.' "|
|Anglican||galaxy||1996||Emerson, Jane. City of Diamond. New York: DAW (1996); pg. 412.||[Epigraph] "It was ordained for the mutual society, help, and comfort, that the one ought to have of the other.
Book of Common Prayer "