back to Vulcan*, galaxy
|Vulcan*||galaxy||2281||Duane, Diane. Spock's World (Star Trek). New York: Pocket Books (1988); pg. 113-114.|| "'...'immanence,' or something similar. a'Tha is the direct experience of the being or force responsible for the creation and maintenance of the Universe.'
'God,' Jim said, incredulous.
'Are you using the word in the exclamatory mode, or the descriptive?' Spock said. 'In either case, 'God' is as good a name for it as any. Vulcans experience that presence directly and constantly. They always have, to varying degrees. The word is one of the oldest known, one of the first ever found written, and is the same in almost all of the ancient languages.'
McCoy looked at Spock curiously. 'You're telling me,' he said, 'that the piece of information that most species spend most of their time searching for and complaining about and having wars over--and can never achieve certainty about--is the one piece of informatio you just happen to have. All of you.'
'Yes,' Spock said, 'that is an accurate summation.' "
|Vulcan*||galaxy||2281||Duane, Diane. Spock's World (Star Trek). New York: Pocket Books (1988); pg. 114-115.|| "'Indeed they do not, for the simple reason that they occupy different positions in spacetime,' Spock said, 'but there are doubtless many other influencing factors as well.'
He fell silent. McCoy's eyes were on him, but the doctor said nothing, only... had another drink of wine.
'You would like to ask how I perceive a'Tha, or whether I do at all,' Spock said. His glance was dry, but humorous. 'I think I may safely break the privacy taboo from my side and tell you that I do. But whether the degree in which I experience it is greater or lesser than normal, I could not tell you. It is indeed one of the matters involved in the Silences, the code of privacy which is part of Surak's guidelines regarding cthia. However, in my life as in most of my people's, a'Tha raises more questions than it answers. . . . I will admit,' he added, 'that I have wondered how it feels to be a human, and not know that certainty, that presence...' "
|Vulcan*||galaxy||2285||Friedman, Michael Jan. "James T. Kirk " in War Dragons (Star Trek; "The Captain's Table " Book 1 of 6). New York: Pocket Books (1998); pg. 271.||"Upon learning that Spock's katra--or personal essence--had survived the incident, Kirk hijacked the Enterprise to the Genesis Planet to recover Spock's body and take it to Vulcan. There, on the planet of his birth, Spock was brought back to life, his body and katra reunited. "|
|Vulcan*||galaxy||2285||McIntyre, Vonda N. Star Trek II: The Wrath of Khan. New York: Pocket Books (1982); pg. 78.||Pg. 76: "She had tried for a long time to conform to the Vulcan ideal, vegetarianism, but had succeeded only in making herself... sick. ";
Pg. 78: "'Peter is a child. And even if falling in love is a flaw of human nature, it is not one of Vulcan nature.'
'But you are not a Vulcan,' Spock said...
'I've tried to learn Vulcan ways,' she said. 'If you will tell me where I've failed--'
'Nor are we speaking of failure.'
'I--I don't understand.'
'I chose the Vulcan path when I was very young. For many years, I considered it the best, indeed the only, possible choice for any reasoning being. But . . .' He stopped for a moment, then appeared to change the subject. 'I spoke to you of tolerance and understanding--'
'I have come to realize that what is proper for any one being may not be correct for another. In fact, it may be destructive. The choice is more difficult for someone with two cultures--' " [Many other refs., not in DB.]
|Vulcan*||galaxy||2285||McIntyre, Vonda N. Star Trek III: The Search for Spock. New York: Pocket Books (1984); pg. 106.|| "'Then you must have known that you should have come with him back to Vulcan.'
'Because he asked you to! He entrusted you with . . . with his very essence, with everything that was not of his body. He asked you to bring him to us, and to bring that which he gave you, his katra, his living spirit.
Sarek spoke with intensity and urgency that served merely to disguise, not to hide, his deep pain and loss... "
|Vulcan*||galaxy||2285||McIntyre, Vonda N. Star Trek III: The Search for Spock. New York: Pocket Books (1984); pg. 107.|| "Kirk traveled back through time [figuratively, during a mind meld]. The recent message from Grissom brought a strong resonance of hope from Sarek: My son's body may yet exist--perhaps there is still time! Time to save him for the Hall of Ancient Thought. . . .
And James Kirk understood that even if Sarek found what he sought, Spock was lost to the world he had lived in. Only a few individuals, trained for years in Vulcan philosophic discipline, could communicate with the presences that existed in the Hall of Ancient Thought. If Sarek found what he was looking for, he would give Spock a chance at immortality . . . but not another chance at life. " [Many other Vulcan refs., not in DB.]
|Vulcan*||galaxy||2293||Crispin, A. C. Sarek (Star Trek). New York: Pocket Books (1994); pg. 61.|| "Journal of Amanda Grayson Sarek
September 16, 2293
What is it like to die?
Vulcans, of course, have their katras . . . a word no one has ever been able to translate with any degree of precision. Not quite a soul, not exactly a personality, more than a memory, less than a living being . . . I suppose one has to be born Vulcan to have any hope of understanding Vulcan mysticism.
Spock and Sarek will live on, after deaths. Will I? " [More.]
|Vulcan*||galaxy||2293||Crispin, A. C. Sarek (Star Trek). New York: Pocket Books (1994); pg. 96.||"'...I had been bonded to T'Rea, the priestess'--the ambassador used the archaic Vulcan word reldai, which in the old days, when Vulcan was ruled by the theocracy, meant both 'female religious leader' and 'female ruler or princess'--'as was traditional, when we were both seven years of age. I had not seen T'Rea since we were children; she was a stranger to me.' "|
|Vulcan*||galaxy||2293||Crispin, A. C. Sarek (Star Trek). New York: Pocket Books (1994); pg. 129.|| "'Did you have a sense of an afterlife?'
'No, there was none of that. However, my katra was residing within Dr. McCoy, so I cannot categorically state that there is no afterlife.'
'Do you believe in an afterlife?' his mother asked slowly.
'I do not know. I have no objective data to allow me to draw a conclusion.'
Amanda smiled dryly. 'Spoken like a true Vulcan, Spock.' "
|Vulcan*||galaxy||2293||Vornholt, John. Mind Meld (Star Trek). New York: Pocket Books (1997)||Book jacket: "Teska, a Vulcan child raised on Earth, is destined to play a crucial role in the reunification of the Vulcan and Romulan peoples. While Spock escorts his young niece back to Vulan to her betrothal ceremony, he strives to help her understand both her Vulcan heritage and her growing telepathic abilities.
But when an unplanned mind meld reveals the true identity of a deadly assassin to Teska, she and Spock find themselves the target of a Rigelian criminal network. With the Enterprise light-years away, Spock and his niece must go on the run, pursued by a conspiracy determined to end Teska's future before it has even begun! " [Extensive Vulcan cultural and religious refs. throughout novel, not in DB.]
|Vulcan*||galaxy||2293||Vornholt, John. Mind Meld (Star Trek). New York: Pocket Books (1997); pg. 15.||Pg. 15: "He looked intently at Captain Kirk. 'We have a unique opportunity. High Priestess T'Lar has agreed to perform the koon-ut-la ceremony between a Vulcan female and a Romulan male. If these children go through pon farr in the seventh year of their adult life, we will know that the similarities between Vulcans and Romulans are far deeper than appearances. The Vulcan Science Academy will be forced to give serious attention to our theory, and so will open-minded factions on Romulus and Remus.' "; Pg. 16: "Sarek replied, 'The role of pele-ut-la, or chaperone, is a traditional duty for an uncle. but since the child has no uncles, I have arranged for Spock to serve instead. one complication is that Teska's parents are dead, and she is living with her grandfather, Sopeg, who teaches geology at Starfleet Academy. Spock must accompany Teska from Earth to Vulcan with a stop on the way, and he needs the Enterprise for that...' "|
|Vulcan*||galaxy||2293||Vornholt, John. Mind Meld (Star Trek). New York: Pocket Books (1997); pg. 52.|| "'The katra is a stream,' said Spock as if in a trance, 'and it flows form one mind to another. Your fingers are channels to direct the flow, and your mind is a pool to be filled. Envision your hand reaching into my mind and drinking from the pool.'
He lifted her hands to his face and positioned her fingertips at his nose, sinuses, and temple, and her thumb on his chin. Instantly, Teska felt a burning in her hand, which flowed like a surge of electricity along her arm until it reached her brain. She almost lost consciousness, but Spock grabbed her shoulder with his hand and held her upright. His touch seemed to complete a circuit, and the being that was Spock flowed into her mind. "
|Vulcan*||galaxy||2293||Vornholt, John. Mind Meld (Star Trek). New York: Pocket Books (1997); pg. 82.||Pg. 82: "Teska thought about the pon farr, the kal-if-fee, and the other violent Vulcan rituals. The fact that these moments of madness were rare didn't make them any less unsettling, and they were indeed at the core of the Vulcan being. She tried to forget about the ordeal ahead of her as she followed the men across one of the bridges. ";
Pg. 102: "'You don't believe what I say, do you?' she asked.
Spock shook his head. 'I am not a believer in numerology, astrology, phrenology, and other pseudo-sciences and superstitions.'
'Then what do you believe in?'
The old woman hooted with laughter... "
|Vulcan*||galaxy||2357||David, Peter. Survival (Star Trek: TNG: Starfleet Academy). New York: Pocket Books (1993); pg. 56.||Pg. 14: "Second, the renowned Vulcan stoicism would not have permitted her to admit that she was having difficulties, even if she were. "; Pg. 55-56: "Vulcans did not lie. Nor had Soleta lied now. There was, in fact, not all that much that made her happy, for 'pleasure' was too strong a word to use when it came to Vulcans. 'Fulfillment' might be the strongest. And since Soleta had, in face, never drained anyone of everything they knew, saying that it had been a long time was the slightest stretch of the truth. " [Many Vulcan refs., not in DB. Soleta, a Vulcan, is one of the main characters.]|
|Vulcan*||galaxy||2368||Neason, Rebecca. Guises of the Mind (Star Trek: TNG). New York: Pocket Books (1993); pg. 17.||"She [the nun] cocked her head slightly to one side and studied the captain. 'As for religion no longer playing a part in society,' she said. 'Which society? The Vulcans, whose discipline of pure logic, the Kilinar, exists side by side with their mystical teachings of the Katra? The Bajorans who unanimously claim that it is their spiritual beliefs that have held them together as a society throughout the long years of Cardassian domination? I could name dozens more.' "|
|Vulcan*||galaxy||2368||Taylor, Jeri. Unification (Star Trek: TNG). New York: Pocket Books (1990)||[Novel by Jeri Taylor; Based on the two-part television episode; Story by Rick Berman and Michael Piller; Part One Teleplay by Jeri Taylor; Part Two Teleplay by Michael Piller] Book jacket: "...the story that brings together Spock--the enigmatic Vulcan who personified the original, classic STAR TREK--with the crew of the Next Generation... " [Spock is one of the main characters; many Vulcan refs. throughout novel, not in DB, although the focus is more political than spiritual. The plot revolves around Spock's mission to the Romulan Empire to begin a process of peace or re-unification between the Vulcan and Romulan peoples.]|
|Vulcan*||galaxy||2370||Dillard, J. M. & Kathleen O'Malley. Possession (Star Trek: TNG). New York: Pocket Books (1996); pg. 280.||"Skel held up his hand. 'My mother's katra was not loosed upon the winds, as I had so long thought. Believing that, I had grieved for her all my life. Now I know that her katra reposes in the Hall of Ancient Thought. I can consult her whenever I feel the need, and she can communicate with the katra of my father, and bring him peace. My mother is aware that her years of struggle were successful. In many ways, she was responsible for saving all of our people from being revisited by this dread infestation--indeed, all of the Federation. Even in death, she succeeded. So there is truly no reason to grieve, Captain.' " [Vulcans are a major focus of the novel, and one its major settings is the planet Vulcan.]|
|Vulcan*||galaxy||2371||David, Peter. House of Cards in Star Trek: New Frontier (omnibus). New York: Pocket Books (1998; c. 1997); pg. 83.||"She felt as if her brain was being divided, with one part of her observing the other part in a sort of distant fascination. The cool, calm, emotionless assessment that had enabled her to diagnose so many people with clinical efficiency, was now contemplating her own state of mind. So this is what Pon farr is like, the Vulcan doctor mused. A most . . . interesting phenomenon. Accelerated heart rate, unsteady breathing, a curious pounding that seems to mask out all other sensory input. I find it impossible to dwell on any topic other than mating. "|
|Vulcan*||galaxy||2371||David, Peter. House of Cards in Star Trek: New Frontier (omnibus). New York: Pocket Books (1998; c. 1997); pg. 84.|| "She had known of the Vulcan mating drive, had even seen it in action. But Selar had always imagined that she herself would somehow be less impacted by the primal urge. Actually, that was a common belief (some would say failing) among many Vulcans. So proud, so confident were they in their discipline and logic that, despite their thorough knowledge of their own knowledge of their own biology, they had a great deal of difficulty intellectually accepting the concept of Pon farr. The problem was that Pon farr, of course, was the antithesis of logical acceptance.
Even when the first stages of Pon farr was setting in, Selar had not recognized them for what they were. " [More. Many other refs., not in DB. Selar (a Vulcan) and Soleta (a half-Vulcan) are two of the novel's main characters.]
|Vulcan*||galaxy||2371||Friedman, Michael Jan. Crossover (Star Trek: TNG). New York: Pocket Books (1995); pg. 100.|| "In this, he was different from D'tan, who had come with Spock from Romulus. In fact, aside from their intelligence and youth, the two had virtually nothing in common.
D'tan soaked up his lessons as the desert plains of Vulcan soaked up water during the rainy season. He accepted virtually everything he was told and had memorized nearly all of Surak's writings--a formidable task that few raised on Vulcan even undertook.
Skrasis, on the other hand, questioned everything. Even the most basic tenets of Surak's teachings, at times. It was his way to test a thing over and over again before allowing himself to rely on it. " [Many Vulcan refs. throughout this novel. Spock is one of the main characters.]
|Vulcan*||galaxy||2371||Golden, Christie. The Murdered Sun (Star Trek: Voyager). New York: Pocket Books (1996); pg. 5.||"It was real, yet it was only in his mind. Janeway had never said anything, but he suspected that she had problems understanding that the animal guides were very real and, at the same time, solely a product of one's inner consciousness. Most who were not of Chakotay's people had problems with that concept. Of all the crew, Chakotay suspected that only Tuvok, the Vulcan, whose own people had spent centuries unlocking the secret powers of the mind, could really understand that the two realities were not diametrically opposed. But then again, Tuvok would never admit to the powerful, primal joy that surged through one who was visited by an animal spirit. " [Other Vulcan refs., not in DB.]|
|Vulcan*||galaxy||2372||ab Hugh, Dafydd. The Final Fury (Star Trek: Voyager/Invasion! #4). New York: Pocket Books (1996); pg. 43.||"The time has come, thought the Vulcan, to drive the last traces of emotion from my mind. I must confront my fear and destroy it. Calming himself by meditation upon the IDIC, the symbolic heart of Surak's philosophy, Infinite Diversity in Infinite Combinations, Tuvok lengthened his stride and approached Navdaq's back. " [Other refs., not in DB.]|
|Vulcan*||galaxy||2373||David, Peter. Fire on High (ST: New Frontier). New York: Pocket Books (1998); pg. 126.||"'Oh, honestly... You made it sound as if Vulcans accord emotion the same level of credibility as we would The Katha Legend. Of course we believe in emotion. Of course we possess emotion. If we didn't have emotions, our lives would be that much easier. What we do is control our emotions, to the best of our abilities. Love, like any other emotion, is something that we can regulate. We do not fall in love based upon romantic fairy tale notions as other species do. Love is a state of mind that is carefully developed. We make a decision with whom we will fall in love and then proceed in a logical, carefully reasoned fashion. Mates are selected through a conscientious process of compatibility in thirty-seven different areas, ranging from social equitability to opinions on matters of deep philosophical meaning. A relationship is built upon intellectual discourse, rational conversation, and lengthy interaction that elevates the spirit...' " [More. A main character is a Vulcan.]|
|Vulcan*||galaxy||2374||David, Peter. Dark Allies (ST: New Frontier). New York: Pocket Books (1999); pg. 34.|| "It was downright chilling just to be around her. Morgan didn't know whether all Vulcans were like that in the last stages of pregnancy, but if they were, then she pitied Vulcan husbands everywhere.
'No wonder Spock's father married an earth female,' she murmured. 'Probably went a long way toward saving his sanity.' " [Two of the novel's main characters, Selar and Soleta, are Vulcans.]
|Vulcan*||galaxy||2374||Friedman, Michael Jan. Day of Honor (Star Trek: Voyager). New York: Pocket Books (1997); pg. 38.||[Novelization of the "Star Trek: Voyager " episode: "Day of Honor ", written by Jeri Taylor.] "She knew this place--or rather, not the place itself, but its type. It was the sort of age-old temple one might find on Vulcan, where the indigenous race's once-tumultuous nature had been tamped down under centuries of severe discipline.
But here, in this primitive place of worship, surrounded by ocher-colored wastes and the vague black shapes of far-off mountains, the prospect of violence was still very much alive. " [Holodeck program.]
|Vulcan*||galaxy||2375||Mack, David. "The Star Trek: New Frontier Minipedia " in Excalibur: Restoration (ST: New Frontier). New York: Pocket Books (2000); pg. 359.|| "Awakening, Time of The
Period in Vulcan history associated with Surak, the father of Vulcan's logical philosophical. "
|Vulcan*||galaxy||2375||Poteet, Michael S. "The First Law of Metaphysics " in Star Trek: Strange New Worlds II (Dean Wesley Smith, ed.) New York: Pocket Books (1999); pg. 51.||"A thick book was on the table, a gift Jim had given him just a few days earlier. Spock picked up the heavy volume... The title stood out in gilded letters on the spine: Kiri-kin-tha's Metaphysics. Spock carefully opened the book to the first original chapter... read the work's first line from the original High Vulcan calligraphy: 'Nothing unreal exists.' The words confronted him with a grim exercise in logic. Jim died today, thought Spock. He ceased to exist. Does that make him unreal? Can one grieve the loss of the unreal? " [Story contains extensive references to Vulcan religion, philosophy and culture. Vulcans mentioned in many other of this anthology's stories as well. Other refs. not in DB.]|
|Vulcan*||Vulcan||2281||Duane, Diane. Spock's World (Star Trek). New York: Pocket Books (1988); pg. 301.|| "...looking at a simple 3D display of letters and numbers. Jim couldn't read them, since the translator worked only on the spoken word. But McCoy read it out loud.
'For secession: five billion four hundred million, three hundred eighty thousand, six hundred five.
'Against secession: nine billion--'
Jim whooped. Sarek leaned back in his chair. Amanda grinned, and McCoy grinned too... "
|Vulcan*||Vulcan||2286||McIntyre, Vonda N. Star Trek IV: The Voyage Home. New York: Pocket Books (1986); pg. 3.||[Novelization of the film. Screenplay by Steve Meerson, Peter Krikes, Harve Bennett, and Nicholas Meyer. Story by Leonard Nimoy and Harve Bennett.] "The Vulcan student ushered them to a chamber, then silently departed. Jim and McCoy entered the presence of the discipline's high adept.
Though T'Lar had divested herself of the ceremonial garments of the rite of fal-tor-pan, neither the effect of her personality nor her power depended on the trappings of rank. Even in a plain green robe, her white hair arranged severely, the elderly Vulcan emanated dignity and authority.
We have examined Spock,' she said without preliminaries. She spoke to McCoy. 'The transfer of his katra, his spirit, is complete.' " [Many refs. to Vulcan religion, spirituality, culture, etc., not in DB.]
|Vulcan*||world||1993||Neason, Rebecca. Guises of the Mind (Star Trek: TNG). New York: Pocket Books (1993)||[Frontispiece]
"It is logical that one should desire peace. Before a peace can be obtained, one must learn to rule one's passions. To gain mastery over the emotions, one must first embrace the many Guises of the Mind. . . .
--Surak of Vulcan "
|Vulcan*||world||2293||Dillard, J. M. Star Trek: Generations. New York: Pocket Books (1994); pg. 10.|| "He frowned at it. 'It's lovely, Spock. . . . But . . . what is it?'
'A Vulcan mandala. One contemplates it to quiet the mind and emotions, in preparation for the reception of logic.' " [Many other refs., not in DB.]
|Wahhabi Sunni||galaxy||3131||Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 178.||"I peered out through the gap between wagon wood and fabric as we rumbled along the saltway. This vehicle thoroughfare appeared to be a strip of rock-hard salt between the villages clustered along the raised canal and the reticulated desert stretching as far as I could see. 'Waste Wahhabi,' whispered Dem Ria as we picked up speed and headed south along the saltway. "|
|Wahhabi Sunni||Pakistan||2127||Card, Orson Scott. Shadow of the Hegemon. New York: Tor (2001); pg. 202.||"During the flight Achilles showed her [Petra] the letter he had sent to Ghaffar Wahabi, the 'prime minister' of Pakistan--actually, of course, the military dictator... " [Perhaps it is a coincidence, but a character's name is 'Wahabi'. Many refs., esp. in chapter 12, to this character by his name.]|
|Wahhabi Sunni||Saudi Arabia||2175||Bear, Greg. Moving Mars. New York: Tor (1993); pg. 148.||"My Earth studies... There were great disagreements between Terries; nations within GEWA and its southern equivalent, GSHA, arguing endlessly, clashing morality systems as populations from one country traded places with others... Some populations--Islam Fatimites, Green Idaho Christians, Mormons, Wahabi Saudis, and others--maintained stances that would be conservative even on Mars, clinging stubbornly to their cultural identities in the face of Earth-wide criticism. "|
|Wahhabi Sunni||world||2166||Farmer, Philip Jose. "Riders of the Purple Wage " in The Hugo Winners: Volumes One and Two. (Isaac Asimov, ed.) Garden City, NY: Nelson Doubleday (1971; story copyright 1967); pg. 659.||"The three women are dressed in the somber clothes, completely body-concealing, of the Mohammedan Wahhabi fundamentalist sect. They do not wear veils; not even the Wahhabi now insist on this. Their Egyptian brethren ashore are clad in modern garments, shameful and sinful. Despite which, the ladies stare at them. " [More.]|
|Wahhabi Sunni||world||2175||Bear, Greg. Moving Mars. New York: Tor (1993); pg. 162-163.||"I had done LitVids with Alice, of course, but a direct link was a very different sensation... I became Budhara, daughter of the Wahabi Arabian Alliance family Sa'us, heir to old Earth resource fortunes. I knew somewhere that Budhara had never lived--this was fiction--but it didn't matter. Her world was real--more real than my own, with the intensity possible in exaggerated art... There was intrigue, double-dealing, betrayal, sex--though very discreet and not very informative--and there was a great deal of detail about the life of latter-day Wahabis in a world full of doubters. Budhara was not a doubter, but neither did she conform... "|
|Waldensian||Europe||1170 C.E.||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 11.||"In 1170 A.D., Peter Waldo, a wealthy merchant of Lyons, France, suffered a religious conversion, renounced his possessions, and wandered about the countryside in voluntary poverty. This obvious folly attracted both persecutions and followers, the latter called the 'poor men of Lyons.' In 1183 Pope Lucius III excommunicated the growing sect of 'Waldenses,' who appealed to the Scriptures instead of to papal authority, repudiated the taking of oaths, and condemned capital punishment. They never made the sign of the cross, as they refused to venerate the torture device on which Christ hung, or the painful and mocking crown of thorns. Nevertheless, the Waldenses prospered in Christian lands; many thousands of them settled in the Cottian Alps on the French-Italian border. Their dauntless missionaries covered southern France, southern Germany and northern Italy. But the Inquisition followed them, and they were savagely repressed over the course of several centuries. "|
|Waldensian||Europe||1170 C.E.||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 12.||"Their [Waldensians] ministers had to go about in disguise, and it was hazardous for them to carry any of the literature of their faith, lest it betray them into torture and death. But it was hard to make the material clear without teaching aids, for many converts were illiterate and ignorant. Out of this impasse was to arise one of the most significant educational tools of the millennium. " [Tarot cards.]|
|Waldensian||Europe||1500 C.E.||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 151.||"In either case the Waldenses in France, the Holy Roman Empire, and perhaps even in Italy itself would be routed out by the Inquisition. They would be tortured and perhaps exerminated, as the Albigensians had been. "|
|Waldensian||galaxy||2075||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 98-99.|| "'The Waldenses follow precepts similar to those of the Albigensians,' Brother Paul began. But immediately he saw that it wasn't going over. These people had no knowledge of foreign religious philosophies or the history of heretic sects; they simply believed in the word of the barba.
He tried again. 'The Waldenses believe that people should return to the principles that Jesus Christ and the Apostle Paul established. Simplicity, humility, and disinterested love for all mankind.' "
|Waldensian||USA||1989||Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 75.||"Between the flags and Neumann's cheerful amorality, Cardinal Palestrina began to understand Europe's cherished horror of Americans: they feared nothing. Europe's bastard offspring, a nation of Waldensians and Calvinists and freemasons and worse. A chaos of perverse beliefs, which they had the temerity to call freedom of religion. "|
|Waldensian||world||1300 C.E.||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 74.|| "'Friend, I must confess that I juggle more than batons,' Juggler said, untying Brother Paul's hands. 'I am a barba. An Uncle.'
'Uncle?' Brother Paul repeated blankly...
'A missionary of the Waldenses.'
'The Waldenses!' Brother Pual had heard that name before. A historical sect, persecuted for their heretical beliefs.
'My partner fell victim to the Black Death. I would have saved him if I could--but it was in God's hands, not mine. Now I continue alone, for the believers must be served. But I fear lest my mission be incomplete.'
...Now Brother Paul understood the necessity of the Juggler's dramatic abilities. The life expectancy of a suspected heretic was brief indeed. How much worse for a heretic missionary!
'Juggler... I bear no malice to your sect; in my framework there are many Christian and non-Christian religions, and tolerance is part of our custom and law.' " [Many other refs. not in DB.]
|Waldensian||world||1300 C.E.||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 75.||"'The Waldenses follow precepts similar to those of the Albigensians. The Albigensians were suppressed by the sword and cross two generations ago, so we profit by their misfortune and tread carefully. A number of their survivors have joined us. We rely on the authority of the Bible, rather than that of the Church. We emphasize the virtues of poverty, so we can cater chiefly to the poor. We insist on the direct relationship between man and God so that priests become irrelevant. We do not believe in confessions or prayers for the dead or the intercession of Saints. Men and women are equal. We do not venerate the cross, which is the torture implement on which Christ died. We missionaries are known as the barbe... Because we spread a message that runs counter to that of the church... we are deemed heretics and suffer the opprobrium thereof... We feel that if God recruited as actively as Satan does, this would be a better world. Therefore, we proselytize.' "|
|Walla Walla||USA||1943||Bishop, Michael. Brittle Innings. New York: Bantam (1994); pg. 295.||"My attackers, whose arrows flew wide or rebounded from my granite throne, wore the dress of the Sahaptin group of North American Indians: Cayuse, Palouse, or Wallawalla. I identified them by their vestments and, when they audibly conferred, by certain quirks of their Penutian-derived tongue. "|
|Walla Walla||world||2110||May, Julian. The Many Colored Land in The Many-Colored Land & The Golden Torc (omnibus). Garden City, NY: Nelson Doubleday (copyright 1981); pg. 260.||"'I'm Peopeo Moxmox Burke, last chief of the Wallawalla tribe and former justice of the Washington State Supreme Court. I'm also the one-time leader of this gang of paskudnyaks and its present Sergeant at Arms and Warlord in Chief. Now may I please examine your dagger?' " [Many other refs. to this important character begin here.]|
|Walloon||California: San Francisco||1986||McIntyre, Vonda N. Star Trek IV: The Voyage Home. New York: Pocket Books (1986); pg. 121.||"Then she wondered what country or city people called Romulans lived in. Maybe Mr. Spock's friend Saavik came from a country where people called themselves something that had nothing to do with the country's name, like Belgium and Walloons. "|
|Wanderobo||Kenya||1986||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 14.|| "July 1986 to February 1987
For nearly eight months Joshua lived in a remote portion of Zarakal's Lolitabu National Park, where an old man of the Wanderobo tribe taught him how to survive without tap water, telephones, or cans of imported tuna... Despite having lived his entire life among the agricultural Kikembu people (Karakal's [Kenya's] largest single ethnic group), thomas Babington Mubia had never given up the hunting arts of the Wanderobo. In 1934 he had taught a callow Alistair Patrick Blair... how to catch a duikir barehanded and to dress out its carcass with stone tools... "; Pg. 15: "Until his circumcision Joshua's mentor had attended a mission school... " [Other refs. to the Wanderobo circumcision rite on the following pages. Many other refs. to Wanderobo culture (a fictional tribe) in book. Other refs. not in DB.]
|Wanderobo||Kenya||1986||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 16.||"'During the war, the second one, I walked to Bravanumbi from Makoleni, my home village, and enlisted for service against the evil minions of Hitler in North Africa... When I returned to Makoleni, three of my wives had divorced me by returning to their families. I was Wanderobo; they were Kikembu. Although Helen was also Kikembu, she had waited.' "|
|Washoe||Nevada||2367||Taylor, Jeri. Pathways (Star Trek: Voyager). New York: Pocket Books (1999; c. 1998); pg. 230.||"In seconds they had transported back to the mountain range once known as Squaw Valley, now renamed for a branch of the indigenous Washo people: Wel Mel Ti. "|
|Wee Kirk of Scotland||United Kingdom: Scotland||1930||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 178.||"Longfaeroe's prodigy requires brief explanation of the Reverend Learned Sharon Longfaeroe. He was born in the Highland of Scotland, brought up in the Wee Kirk of Scotland, a literally-minded group of Calvinists, also hard-minded, high-minded, vigilant, hungry for inspiration. He was the youngest son of a sergeant major... and of an orphaned Jewess raised by nuns in Palestine, where she converted to Christianity... Longfaeroe's upbringing was as confession-laden as mine. As the 'bairn' of an intractable clan and an independent Jewess, Longfaeroe made his way... to university, where he took a degree in divinity... After, he answered a call not unlike his father's to be a soldier, this time for Christ. As a missionary for the Wee Kirk, he endured refugee camps in Africa, the Middle East, and South Asia until he was invalided back to Scotland with malaria and what he said was 'coldness of soul.' " [More about this person.]|
|Whirling Dervishes||galaxy||2732||Simmons, Dan. Hyperion. New York: Doubleday (1989); pg. 79.||"...the thrill of exorcism, the mindless whirl of Dervish possession, the puppet-dance ritual of Tarot... "|
|Whirling Dervishes||Mars||2048||Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 282-283.||"And they began to dance. Watching John suddenly got it, that they were whirling dervishes: they leaped into the air to the beat of drums pattering lightly over the common band, they leaped and whirled in slow unearthly spins, arms outstretched... " [Other refs., some not in DB, but most under 'Sufism']|
|Whirling Dervishes||Mars||2110||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 287.|| "'Some of my professors in Tehran were Sufis,' he explained to Nirgal and Nadia and Jackie. 'They were a big part of what people call the Persian Renaissance.'
'And what did you recite?' Nirgal asked.
'It's a Farsi poem by Jalaluddin Rumi, the master of the whirling dervishes...' " [Other refs. not in DB., or listed under 'Sufism']
|Whirling Dervishes||New York: New York City||1994||Williams, Walter Jon. "Feeding Frenzy " in Wild Cards: Book II of a New Cycle: Marked Cards (George R. R. Martin, ed.) New York: Baen (1994); pg. 190.||Pg. 190: "All cells monitored by hidden fiberoptic lenses. Essential/escape plan to blank monitor in Dervish's cell . . . "; Pg. 191: "Dervish. Croyd had given Shad the madman's name.
Titanium bars slid, and then the point of view spun into the corridor. Walls and cell doors swam past. Shad realized that Dervish wasn't walking straight, probably couldn't: he spun as he walked, turning circles.
But he moved fast. Out of the corner of the guard's eye, Shad saw Dervish coming--a massive long-armed torso above tiny crooked legs, knuckles almost dragging, evil red eyes and a shaggy mane that covered head, shoulders, upper arms. The guard half-rose from his seat, held out a hand, stop, and then Dervish swarmed onto him, and the guar's point of view thankfully went blank. " [More about this character, not in DB.]
|Whirling Dervishes||Sudan||1883||Miller, John J. "Hewn in Pieces for the Lord " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 62.||"Gordon was impressed by what he saw. The Mahdis' men were usually called dervishes by outsiders. Dervish, which actually means 'poor' in Arabic, was a term more properly applied to a class of Moslem friars who'd taken vows of poverty. Commonly called whirling dervishes, there were actually any number of dervish types--dancing, howling, singing--who sought to achieve mystic union with the divine through the constant repetition of simple physical acts until they fell into a trance. These friars were also fierce fighters, loyal until death, although such authentic dervishes made up only a portion of the Mahdi's army. "|
|Whirling Dervishes||Texas||1996||Leon, Mark. The Unified Field. New York: Avon Books (1996); pg. 190.||"The dance floor was full of other kids, and they were all swaying to the monotonous beat. It's like religion, Ira thought. The kids reminded him of dervishes, who danced themselves into visions and trances. "|
|Whirling Dervishes||United Kingdom: England||1773||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 19.||"They found the hillside overrun with people and carriages. A company of Shakers had arrived from Shrewsbury and was singing and whirling about like dervishes... "|
|white supremacist groups||Archaria III||2364||Betancourt, John Gregory. Infection (Star Trek: TNG / Double Helix: Book 1 of 6). New York: Pocket Books (1999); pg. 211.||"Cordial as Darling seemed, the underpinnings of his Purity League beliefs left no doubt about his true nature: xenophobe, human-supremacist, and violent terrorist. "|
|white supremacist groups||California||2002||Bear, Greg. Vitalis. New York: Ballantine (2002); pg. 179.||"I read the publisher's address. 'White Truth Press, Ojai, California. UFO abductees and would-be-Aryans. Pitiful.' "|
|white supremacist groups||California: San Francisco||2015||Russo, Richard Paul. Subterranean Gallery. New York: Tor (1989); pg. 100.||[In Chinatown] "Mounted on the building was an enormous reproduction of a photograph of six lynched Asians--two Japanese and four Chinese. All six had been hung by their feet, hands bound behind their backs and weighted down by enormous lead balls so that arms had been wrenched out of the shoulder sockets. All six had had their throats cut.
Christ, how could he have forgotten? Rheinhardt looked away from the picture, looked out at all the people staring at him. I didn't do it, he wanted to shout at them, which he knew was absurd. He doubted a single person on the street actually thought he had, but somebody had, and that somebody had almost certainly been white. Two different white supremacist groups had claimed responsibility. "
|white supremacist groups||Deep Space 9||2372||Garland, Mark. Trial by Error (Star Trek: DS9). New York: Pocket Books (1997); pg. 240.||"But for Elliena it was different. Jake knew enough earth history to draw a quick comparison. He knew what hate groups like the Nazis had done to Jews and others during the 1940s, what white supremacists [led largely by Southern Baptist preachers] had done to his own black ancestors in the southern United States and in Africa during past centuries--and these were just two examples of the long, puzzling saga of man's inhumanity to man. "|
|white supremacist groups||Idaho||2004||Dick, Philip K. The Zap Gun. New York: Bluejay Books (1985; c. 1965); pg. 30.||"Wait until the Organization hears about this, he reflected. By this he meant the Superior Warriors of Caucasian Ancestry of Idaho and Oregon. Chapter Fifteen. Especially Roman Centurion Skeeter W. Johnstone, who just recently by means of an aa-35 disciplinary edict had demoted Febbs from the rank of Legionnaire Class One to Helot Class Fifty. "|
|white supremacist groups||Oregon||2004||Dick, Philip K. The Zap Gun. New York: Bluejay Books (1985; c. 1965); pg. 30.||"They had--or might well have had, if there weren't so many lardheads, Commies and bureaucrats in power--altered history . . . for example in the area of cleaning up the importation of disease-causing protein molecules... "|
|white supremacist groups||USA||1959||Bison, Terry. Fire on the Mountain. New York: Arbor House/William Morrow (1988); pg. 155.||"'It's a white nationalist fantasy, and somewhat overdone... The funny thing is, it doesn't make them happy,' Grissom said. 'The Mericans, I mean. Having taken over the world, they turn on each other. They gorge on fat. They eat their own children. For a white supremacist fantasy the book has a certain grim honesty. It ends in this hideous. . . .' "|
|Wicca||California||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 97.||"Despite the Act's stated favoritism toward Original American rights, it was the Wiccans of Massachusetts who were the first to register under this Act, claiming their history of practice in America can be substantiated by the Salem witch trials. As more and more formally outlawed groups discovered ways to prove a history of practice, the Act has fallen under harsh criticism. Presidential candidate Etienne Letourneau (New Right) has vowed to find a way to 'strike a blow against this regressive Act and make America safe from the lunatic fringe.' "|