added or taken away, a pastime still called Kim's Game, also called the Jewel Game. After three years of schooling, Kim is given a government appointment so that he can begin his role in the Great Game. Before this appointment begins however, he is granted time to take a much- deserved break. Kim rejoins the Lama and at the behest of Kim's superior, Hurree Chunder Mookherjee, they make a trip to the Himalayas. Here the espionage and spiritual threads of the story collide, with the Lama unwittingly falling into conflict with Russian intelligence agents. Kim obtains maps, papers, and other important items from the Russians working to undermine British control of the region. Mookherjee befriends the Russians under cover, acting as a guide and ensures that they do not recover the lost items. Kim, aided by some porters and villagers, helps to rescue the Lama. The Lama realizes that he has gone astray. His search for the 'River of the Arrow' should be taking place
That our human senses, of which all media are extensions, are also fixed charges on our personal energies, and that they also configure the awareness and experience of each one of us, may be perceived in another connection mentioned by the psychologist C. G. Jung: Every Roman was surrounded by slaves. The slave and his psychology flooded ancient Italy, and every Roman became inwardly, and of course unwittingly, a slave. Because living constantly in the atmosphere of slaves, he became infected through the unconscious with their psychology. No one can shield himself from such an influence (Contributions to Analytical Psychology, London, 1928).
Tjaden, a locksmith, is a voracious eater but remains thin as a rail, making Paul wonder where all the food goes to on his skinny frame. Haie Westhus, also nineteen, is a peat-digger with a body as large and powerful as Tjaden's is thin. Detering is a peasant with a wife at home. Katczinsky, the unofficial leader of Paul's small group of comrades, is a cunning older man of about forty years. After a sound night's sleep, the men line up for breakfast. The cook has unwittingly made enough food for 150 men. The men are anxious to eat the rations designated for their fallen comrades, but the cook insists that he is only allowed to distribute single rations and that the dead soldiers' rations will simply have to go to waste. After a heated argument, however, he agrees to distribute all of the food. Paul remembers that he and his friends were embarrassed to use the general latrines when they were recruits. Now they find them a luxury
Lonely travellers need to be integrated in the community. However, interpreting not only involves mediation between people, but also interpretation of `reality', cultural translation, and self-translation. It is quite clear that, unwittingly or not, interpreters may distort `reality' in their own direction Á that is why they are, sometimes, treated with Perspectives: Studies in Translatology 319 suspicion. Hoffman gives the example of an `interventionist' interpreter, who tries to
as the man from whom he heard it" (1972/1980: 96). This requirement was clearly not met by John Lewis, who was deliberately changing the referent from the emperor to the dog and meant his friends to be well aware of that. Second, Kripke adduces the example of "Santa Claus." There may be a causal chain tracing our use of that name back to a certain historical saint, probably a real person who lived in eastern Europe centuries ago, but no one would say that when children use it they unwittingly refer to that saint; clearly they refer to the fictional Christmas character. But then, how does "Santa Claus" differ from "Jonah"? Why should we not say that there was a real Santa Claus, but that all the mythology about him is garishly false? Instead, of course, we say that there is no Santa Claus (apologies to any- one who did not know that). We use the name "Santa Claus" as though it abbreviates a description. A similar example would be that of "Dracula." It
Had they been students of history-or of psychology-the failed plotters would not have been so surprised by the tidal wave of popular resistance that swallowed their coup. From the vantage point of ei- ther diSCipline, they could have learned an invariant lesson: Freedoms once granted will not be relinquished without a fight. The lesson applies to the politics of family as well as country. The parent who grants privileges or enforces rules erratically invites rebellion by unwittingly estab- lishing freedoms for the child. The parent who only sometimes prohibits between- meal sweets may create for the child the freedom to have such snacks. At that point, enforcing the rule becomes a much more difficult and explosive matter because the Tanks, but No Tanks Incensed by the news that
simplicity of operation—commended it as a field cipher. Play-fair suggested that it be used as just that in the impending Crimean War when he brought it up at the dinner with Prince Albert. No evidence exists that it was used then, but there are reports that it served in the Boer War. Britain's War Office apparently kept it secret because it had adopted the cipher as the British Army's field system. Playfair's unselfish proselytizing for his friend's system unwittingly cheated Wheatstone of his cryptographic heritage; though Playfair never claimed the invention as his own, it came to be known in the War Office as Playfair's Cipher, and his name has stuck to it to this day. Five years later, an American who at the time was working for a stove and foundry firm glanced briefly at cryp-tology and produced a single short piece of work. It opened important new vistas into untrodden lands—and then sank immediately into a cryptologic obscurity.
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