On the Number 96

96 in Mathematics
1) The 48th even number = 96
2) 2 x 48 = 96; 3 x 32 = 96; 4 x 24 = 96; 6 x 16 = 96; 8 x 12 = 96
3) The 21st abundant number = 96
4) The 70th composite number = 96
5) Sum of the 6th & 12th abundant numbers = 36 + 60 = 96
6) Sum of the 3rd through 10th odd numbers = 5 + 7 + 9 + 11 + 13 + 15 + 17 + 19 = 96
7) Sum of the 24th & 25th odd numbers = 47 + 49 = 96
8) Sum of the 4th & 24th prime numbers = 7 + 89 = 96
9) Sum of the 6th & 23rd prime numbers = 13 + 83 = 96
10) Sum of the 14th & 16th prime numbers = 43 + 53 = 96
11) Sum of the 2nd & 22nd lucky numbers = 3 + 93 = 96
12) Sum of the 10th & 15th lucky numbers = 33 + 63 = 96
13) Sum of the 5th triangular number & 9th square number = 15 + 81 = 96
14) Sum of the 3rd, 5th, 9th, and 10th Fibonacci numbers = 2 + 5 + 34 + 55 = 96
(Leonardo Pisano Fibonacci, 1170-1250)
15) Sum of the 8th & 13th pentagonal numbers, [n(3n-1)/2] = 26 + 70 = 96
16) Difference between the 5th & 4th factorials = 120 - 24 = 96
17) The 7th number that remains the same when written upside down = 96
(0, 1, 8, 11, 69, 88, 96, 101, 111)
18) Square root of 96 = 9.797959
19) Cube root of 96 = 4.578857
20) ln 96 = 4.56434819 (natural log to the base e)
21) log 96 = 1.9822712 (logarithm to the base 10)
22) Sin 96o = 0.9945219
Cos 96o = -0.10452846
Tan 96o = -9.51436445
23) 1/96 expressed as a decimal = 0.010416666
24) The 55th & 56th digits and the 58th & 59th digits of e = 96

e = 2.7182818284 5904523536 0287471352 6624977572 4709369995
9574966967 6277240766 3035354759 4571382178 5251664274
2746639193 2003059921 8174135966 2904357290 0334295260
5956307381 3232862794 3490763233 8298807531 9525101901
1573834187 9307021540 8914993488 4167509244 7614606680

(Note: The 99th-108th digits of e = 7427466391 is the first 10-digit prime in
consecutive digits of e. This is the answer to the Google Billboard question
that may lead to a job opportunity at Google.com, San Jose Mercury News, 7-10-2004)
25) The 199th & 200th digits of pi, π = 96
The 331st & 332nd digits of pi, π = 96
26) The 221st & 222nd digits of phi, φ = 96
The 248th & 249th digits of phi, φ = 96
Phi or φ = 1.61803... is a transcendental number,
also called the Golden Ratio (or Golden number).
Leonardo da Vinci (1452-1519) first called it the sectio aurea,
(Latin for the golden section) and related it to human anatomy.
Ratios may be found in the Pyramids of Giza & the Greek Parthenon.
27) Binary number for 96 = 1100000
(Decimal & Binary Equivalence; Program for conversion)
28) ASCII value for 096 = `
(Hexadecimal # & ASCII Code Chart)
29) Hexadecimal number for 96 = 60
(Hexadecimal # & ASCII Code Chart)
30) Octal number for 96 = 140
(Octal #, Hexadecimal #, & ASCII Code Chart)
31) The Greek-based numeric prefix hexanonaconta- means 96.
32) The Latin-based numeric prefix sexnonaginti- means 96.
33) The Roman numeral for 96 is XCVI.
34) Jiu Shí Lìu (9, 10, 6) is the Chinese ideograph for 96.
35) (60, 30, 6) is the Babylonian number for 96
Georges Ifrah, From One to Zero: A Universal History of Numbers,
Penguin Books, New York (1987), pp. 326-327
36) 96 in different languages:
Dutch: negentig-zes, French: quatre-vingt-seize, German: neunzig-sechs, Hungarian: kilencven-hat,
Italian: novantina-sei, Spanish: noventa-seis, Swahili: tisini-sita, Swedish: nittio-sex
96 in Science & Technology
37) Atomic Number of Curium (Cm) = 96 (96 protons & 96 electrons)
Curium is a radioactive rare earth metal with silver color.
Most compounds of Cm(III) are faintly yellow.
The most stable isotope is 247Cm which has a half-life
of 16 million years. Curium is probably present in uranium ores.
It was named after Marie Curie the discoverer of Radium.
38) Atomic Weight of Molybdenum (Mo) = 95.94
Molybdenum is a silvery-white, hard, transition metal.
Scheele discovered it in 1778. It was often confused with
graphite and lead ore. Molybdenum is used in alloys, electrodes
and catalysts. The World War II German artillery piece called
"Big Bertha" contains molybdenum as an essential component of its steel.
39) Inorganic compounds whose molecular weight is 96:
Calcium silicide, CaSi2 = 96.20
Cupric sulfide (covellite), CuS = 95.63
Hydroxylamine nitrate, NH2OH•HNO3 = 96.05
Silicic acid, ortho, H4SiO4 = 96.09
40) Organic compounds whose melting point is 96oC:
Acet-m-phenetidide, CH3CONH•C6H4•OC2H5, MP = 96-97oC
Bromo-phenylphenol, C6H5C6H3(Br)OH, MP = 94-96oC
Butyl urea (n)(N), C4H9NHCO•NH2, MP = 96oC
Cholesteryl propionate, C2H5CO2•C27H45, MP = 95-97oC
Diiodo-aniline (2,4), I2C6H3•NH2, MP = 95-96oC
Diphenylpropiophenone, (C6H5)2CH•CH2•CO•C6H5, MP = 96oC
Glycolic aldehyde, HO•CH2•CHO, MP = 95-97oC
Heptanoic amide, CH3(CH2)5CO•NH2, MP = 95-96oC
Methyl nitrobenzoate (p), NO2•C6H4•CO2CH3, MP = 96oC
Naphthol (α), C10H7•OH, MP = 96oC, sublimates
Nitro-acet-p-toluidide, NO2•CH3(CH3)•NHCOCH3, MP = 96oC
Nitrophenol (m), HO•C6H4•NO2, MP = 96-97oC
Pentaldol, (CH3)2C9CHO)•CH2OH, MP = 96-97oC
Propyl p-hydroxybenzoate, HOCH4CO2•C3H7, MP = 95-96oC
Propyl malonic acid (n), C3H7•CH(CO2H)2, MP = 96oC
Semicarbazide, NH2NH•CO•NH2, MP = 96oC
Tribromo-phenol (2,4,6), Br3C6H2OH, MP = 96oC
Trichloroaniline (2,4,5), Cl3C6H2•NH2, MP = 96oC
Trinitro-phenol (β), (NO2)3C6H2•OH, MP = 96oC
[Norbert A. Lange, Handbook of Chemistry, Sandusky, Ohio (1952)]
41) The 96th amino acid in the 141-residue alpha-chain of Human Hemoglobin is Valine (V)
The 96th amino acid in the 146-residue beta-chain of Human Hemoglobin is Leucine (L)
Single-Letter Amino Acid Code
Alpha-chain sequence of human hemoglobin:
LSHCLLVTLAAHLPAEFTPAVHASLDKFLASVSTVLTSKYR
Beta-chain sequence of human hemoglobin:
VHLTPEEKSAVTALWGKVNVDEVGGEALGRLLVVYPWTQRFFESFGDLST
PDAVMGNPKVKAHGKKVLGAFSDGLAHLDNLKGTFATLSELHCDKLHVDP
ENFRLLGNVLVCVLAHHFGKEFTPPVQAAYQKVVAGVANALAHKYH
42) The 96th amino acid in the 153-residue sequence of sperm whale myoglobin
is Lysine (K) [A.B. Edmundson, Nature 205, 883-887 (1965)]
Sequence alignment of myoglobin from 26 species by Margaret O. Dayhoff
[Atlas of Protein Sequence and Structure (1978), p. 236]
shows conservation of Lys-96 in all 26 species including human, badger,
chicken, dog, rabbit, horse, bovine, sheep, pig, opossum, platypus,
red kangaroo, European hedgegog, California sea lion & bottle-nosed dolphin.
X-ray structure of myoglobin shows that Lysine-96 is adjacent to the end of
the F-helix 86-95 [H.C. Watson, Progr. Stereochem. 4, 299 (1969)]
43) Chou-Fasman parameters based on 29 proteins:
β-Turn conformational parameter for Threonine (Thr) = Pt = 0.96
β-Turn conformational parameter for Tryptophan (Trp) = Pt = 0.96
Amino acids with Pt = 1.00 occur with average frequency in the β-turns
or chain reversal regions of proteins. A value of Pt = 0.96 implies
that Thr & Trp occur with slightly less than average in the chain reversal regions.
[Peter Y. Chou & Gerald D. Fasman, Advances in Enzymology 47, 66 (1978)]
44) The 96th amino acid in the 124-residue enzyme Bovine Ribonuclease is Alanine (A)
It is next to Cys-95 which forms a disulfide S-S bond with Cys-40.
[C. H. W. Hirs, S. Moore, and W. H. Stein, J. Biol. Chem. 235, 633 (1960)]
45) The 96th amino acid in the 96-residues of Thyrotropin's α-chain is Serine (S).
Comparison of the amino acid sequence of the α-subunit among several animal species
Tanaka, et. al., Journal of Histochemistry and Cytochemistry, Vol. 45, 985-990 (1997)
Thyroid-Stimulating Hormone (Thyrotropin) is a glycoprotein hormone
composed of two subunits which are non-covalently bound to one another.
The alpha subunit of TSH is also present in two other pituitary glycoprotein hormones,
follicle-stimulating hormone and luteinizing hormone (Vertebrate Hormones).
46) Messier M96 is the brightest member of the Leo I group
of galaxies, which is therefore also called the M96 group, and
also includes M95, M105 as well as a number of fainter galaxies.
Pierre Méchain discovered M96, together with M95, on
March 20, 1781. Charles Messier included it in his catalog on
March 24, 1781. It was among the first spirals discovered, and
listed by Lord Rosse as one of 14 "spiral nebulae" discovered
in 1850. M96 is about 41 million light years from the earth.
47) Number of wheel spokes on a daisy wheel printer = 96.
Introduced in 1972 by Diablo Systems Inc., daisy wheel printers
used a rotating wheel with 96 spokes, each with its own character.
Like the IBM Selectric typewriters that used a golf ball-sized printing
element, the printer would spin its wheel rapidly until the appropriate
spoke and character were in position. A print hammer then struck
the wheel against an inked ribbon, leaving an impression on paper.
48)
 Fig. 1 Volume 96 of Nature (September 1915 to Feb. 1916)— Journal of Science published by Macmillan & Co., London Interesting articles in Volume XCVI of Nature include: G. W. Grabham, "An Original Representation of the Giraffe" Nature, 96, 59-60 (September 16, 1915): Fig. 1: Illustration of giraffe. From G. A. Hoskins Travels in Ethiopia (1835) shows a monkey climbing up the neck of a giraffe. This sketch is similar to an earlier article by C.R. Eastman Nature, 95, 672-673 (February 18, 1915) Fig. 2: Giraffe and Cercocebus, from ancient Egyptian monument at Thebes (reproduced in C.G. Ehrenberg "Ueber dem cynocephalus und den Sphinx der Aegypter" 1834) Hoskins states that the original painting was in a tomb of the time of Thothmes III [1504-1450 BC]. Fig. 2
"The Aurora Borealis of November 5"
Nature, 96, 314-315 (November 18, 1915):
On November 5, from 6:30 to 7:40 pm, long after the last lingering trace of sunset had vanished, the heavens along the northern horizon were illuminated as if by an approaching dawn. A luminous arch of irregular shape, pale rose-lemon in colour, fluttered conspicuously as though agitated by a wind, portions moving north and south, others east and west, and growing and fading in intensity alternately. Between 6:50 and 7 a beautiful series of rays was manifested, projected apparently in front of the arch as shown in the accompanying illustration. Each ray, which was visible for not more than half a minute, faded away, to be as quickly replaced by others. They exhibited a slow bodily movement to the left, possessing a rotary motion, just as would the teeth of a revolving wheel. The arch itself was situated N.N.W., as will be seen from the stars shown in the illustration. The stars shone uninterruptedly through the entire luminosity. The temperature was 33oF., and the wind N.N.W. It will be noted that the phenomenon as witnessed was more or less a repetition on a minor scale of what is usually seen in the Arctic circle. We might assume that on the date in question the aurora possessed abnormal brilliance, and it was easy to imagin the polar landscape illumined thereby.
— Scriven Bolton (Bramley, Yorkshire, Nov. 9, 1915)
49) Volume 96 of Science (1942)— a Weekly Journal devoted
The Science Press, Lancaster, PA (July-Dec. 1942), pp. 1-590
Notable articles in Volume XCVI of Science include:
Vincent du Vigneaud,
"The Growth-Stimulating Effect of Biotin", Science 96, 186-187 (Aug. 21, 1942)
"The Structure of Biotin", Science 96, 456-461 (Nov. 20, 1942)
Hans Neurath, et. al.,
"The Antigenic Properties of Native and Regenerated Horse Serum Albumin"
Science 96, 116-117 (July 31, 1942)
96 in Mythology & History
50) The 96th day of the year (non-leap year) = April 6
[American zoologist, Clarence E. McClung (1870-1946) was born on April 6, 1870;
Italian painter, Raphael (1483-1520) born April 6, 1483;
American journalist, Lowell Thomas (1892-1981), born April 6, 1892.]
51) The 96th day of the year (leap year) = April 5
[American educator, Booker T. Washington (1856-1915) was born on April 5, 1856, NY Times obituary;
British philosopher, Thomas Hobbes (1588-1679) was born on April 5, 1588;
French painter, Jean-Honore Fragonard (1732-1806) was born on April 5, 1732;
British poet, Algernon Swinburne (1837-1909) was born on April 5, 1837;
American actress, Bette Davis (1908-1989) was born on April 5, 1908]
52) 96 B.C.— The Seleucid King Antiochus III is murdered by his court
favorite Heracleon after a 29-year reign in which he has been forced to divide
the realm with his half-brother Antiochus IX, who will reign alone until 95 B.C.
James Trager (Ed.), The People's Chronology (1979), p. 30
53) 96 A.D.— The Roman emperor Domitian is stabbed to death by a freedman
September 18 at age 44 after a 15-year reign. The empress Domitia and officers of the
court have conspired against Domitian, he is succeeded by the former Roman consul
Marcus Cocceius Nerva, 60, and the new emperor Nerva recalls citizens exiled by
Domitian, restoring to them what remains of their confiscated property.
James Trager (Ed.), The People's Chronology (1979), p. 39
54) At Age 96:
Dame Margery Corbett Ashby (1882-1981), makes a speech in Westminster Hall (1978)
at a meeting to celebrate the 50th anniversary of women's suffrage, which she
had helped to promote. She died at her West Sussex home at the age of 99 in 1981.
Teiichi Igarashi (born Sept. 21, 1886), climbed Mt. Fuji, 12,385 feet in 1981.
Each year, starting at age 90, he has made the ascent of the sacred mountain.
On Sept. 21, 1984, Igarashi climbed Mt. Fuji at the age of 99.
Erte (1892-1990), Russian-born French Art Deco painter and designer
promising never to retire (1986), worked on sets and costumes
for two Manhattan musicals, and worked on remodeling his finca
on Majorca, planting fruit trees to be enjoyed in his old age.
Pablo Casals (12/29/1876-10/22/1973), virtuoso Catalan cellist comments:
"Age is a relative matter. If you continue to work and absorb the beauty of
the world about you, you find that age does not necessarily mean getting old.
At least, not in the ordinary sense. I feel many things more intensely than
ever before, and for me life grows more fascinating."
Casals dies in San Juan,
Puerto Rico at 96 (1973). At 81 (1957), he had married Marta Montanez (age 20)
and they went on to develop the Casals Festival (1957).
[Sources: Jeremy Baker, Tolstoy's Bicycle (1982), pp. 514-515;
World Almanac Book of Who (1980); web links: Erte]
55)
 Stanford Class of 1896 Stanford Bronze Plaque 96 is located directly at the front door of Stanford University's Memorial Church, and is dedicated to the Class of 1896. The first graduating class at Stanford was 1892. Another Plaque 96 near Building 80 (Department of Human Biology) is dedicated to the Class of 1996. In 1980, Stanford Provost Don Kennedy strolled around the Inner Quad and calculated that it would take 512 years for the bronze class plaques embedded in the walkways to circle the entire area ending with the Class of 2403. Stanford Class of 1996
56) 96 petals in the Brow Chakra (The Third Eye)
Located between the eyebrows, it is associated with the pineal gland.
Brow Chakra image from C.W. Leadbeater, The Chakras,
Theosophical Publishing House, Wheaton, IL, 1980 (original: 1927).
"The centre between the eyebrows is connected with sight in yet another way... A tiny flexible tube of etheric matter is projected from the centre of it, resembling a microscopic snake with something like an eye at the end of it... This little snake projecting from the centre of the forehead was symbolized upon the head-dress of the Pharoah of Egypt, who as the chief priest of his country was supposed to possess this among many other occult powers." (The Chakras, p. 79)
57) 96 petals lotus in the Amida statue at the Ngu Xa Pagoda. Ngu Xa is a small archipelago in Truc Bach Lake in inner Hanoi, which has long been famous for its copper casting. Ngu Xa Pagoda, then called Quang Tu, was built in the 18th century. Apart from honoring Buddha, it was built in honor of the monk Nguyen Minh Khong who, according to legend, was the founder of the art of copper casting. There is an Amida (Di Da) Statue here that was built in 1952 and yet is the biggest copper statue among those of north Vietnam's pagodas. The whole statue weighs 10 tons and the lotus comprising 96 petals alone contains over a ton and a half of copper. This Amida statue of Ngu Xa Pagoda is a masterpiece of Hanoi's copper casting artisans in contemporary times. The Ngu Xa Pagoda is one of the three pagodas rebuilt in the 1940s and 1950s. The building materials, were therefore new (concrete, steel), but the architecture of ancient pagodas and temples was maintained. The other two pagodas are Quan Su rebuilt in 1942 and Hung Ky in 1933.
96 in Geography
58) Cities located at 96o longitude:
Bartlesville: 96o 0' W longitude & 36o 45' N latitude
Emporia, Kansas: 96o 12' W longitude & 38o 20' N latitude
Fergus Falls, Minnesota: 96o 42' W longitude & 46o 16' N latitude
Greenville, Texas: 96o 3' W longitude & 33o 4' N latitude
Omaha, Nebraska: 95o 54' W longitude & 41o 18' N latitude
Sioux City, Iowa: 96o 23' W longitude & 42o 24' N latitude
Tulsa, Oklahoma: 95o 54' W longitude & 36o 12' N latitude
Mandalay, Burma: 96o 6' E longitude & 21o 59' N latitude
Rangoon, Burma: 96o 9' E longitude & 16o 47' N latitude
Vera Cruz, Mexico: 96o 8' W longitude & 19o 12' N latitude
59) Ninety-Six is the name of a town in South Carolina located in Greenwood County.
Elevation: 550 feet; Population (July 2002): 1929; Land area: 1.5 square miles; Zip code: 29666
60) 96 is not used as a code for international direct dial phone calls.
(Codes beginning with 96: 960 = Maldives, 961 = Lebanon,
962 = Jordan, 963 = Syria, 964 = Iraq, 965 = Kuwait,
966 = Saudi Arabia, 967 = Yemen, 968 = Oman)
61) US Highway 96 runs north-south
but it has an east-west number.
North terminus: Tenaha, Texas
South terminus: Port Arthur, TX.
62) California Highway 96 is 148 miles long & sometimes called Jefferson Scenic Byway.
It follows Trinity River and Klamath River through a very remote part of the state,
passing by Weitchpec, Happy Camp, and Horse Creek. Highway 96 Motorcycle Ride.
South Terminus: Willow Creek, Highway 299; Northeast Terminus: Interstate 5
63) Interstate 96 is an intrastate Interstate highway
entirely within the state of Michigan. Its western terminus
is U.S. Highway 31, on the western boundary of Norton Shores
southeast of Muskegon. Its eastern terminus is Interstate 75
near the Ambassador Bridge in Detroit. In Detroit, I-96
is known as the Jeffries Freeway from its eastern terminus
to the junction with Interstate 275 and M-14.
64) King's Highway 96
ran for 32.8 km (20.4 miles)
from 1935-1998.
Western Terminus:
2nd Line Road junction on Wolfe Island;
Eastern Terminus:
Port Metcalfe.
65) 96th Street is an IRT 7th Avenue West Side Subway Station
in New York City. It is between the 91st Street & 103rd Street Stations.
66) 96th Street is an IRT East Side Subway Station
in New York City. It is between the 86th Street & 103rd Street Stations.
67) 96th Street Branch Library is one of the 65 libraries built with funds
donated to New York City by Andrew Carnegie. It opened in September 1905.
Address: 112 East 96th Street (near Lexington Ave.), Manhattan, NY 10128-2597.
96 in Sports & Games
68) Baseball's 96th World Series (2000): New York Yankess defeats New York Mets 4-1
This was the first Subway Series in New York since 1956 when the Yankees played
the Brooklyn Dodgers. Game 1 (10/21): Yankees 4-Mets 3 (12 innings),
Game 2 (10/22): Yankees 6-Mets 5, Game 3 (10/24): Mets 4-Yankees 2,
Game 4 (10/25): Yankees 3-Mets 2, Game 5 (10/26): Yankees 4-Mets 2.
Derek Jeter was the Series MVP, and Yankees became the first team
to win three consecutive titles since the Oakland A's (1972-1974).
69) Two players are tied for 26th place with 96 stolen bases:
Ty Cobb (1915) and Omar Moreno (1980)
Total Baseball, 4th Ed., Viking, NY (1995), p. 2310
70) Rickey Henderson had his 96th stolen base (3rd base)
against Brad Havens of the Minnesota Twins on 7-29-1982
when he set the season stolen base record of 130 in 1982.
71) Dutch Leonard's 0.96 earned run average in 1914
is the second best in major league baseball.
The best was Tim Keefe's 0.86 ERA in 1880.
Total Baseball, 4th Ed., Viking, NY (1995), p. 2321
72) Boston Celtics' Bill Sharman holds the record for highest free throws percentage0.96,
in a 7-game NBA Playoff Series against the St. Louis Hawks (1957)
The Official NBA Encyclopedia, 3rd Ed. (2000), p. 878
73) In Super Bowl XIII (Jan. 21, 1979), Pittsburgh Steelers beat the Dallas Cowboys 35-31.
Dallas Cowboys' Tony Dorsett averaged six-yards-per-carry for 96 yards rushing
and added 44 yards on five receptionshas. No player on either team matched
his 140 combined yards.
74) 96th Wimbledon Mens Tennis: Jimmy Connors beats John McEnroe
(3-6, 6-3, 6-7, 7-6, 6-4) on July 4, 1982.
75) 96th Wimbledon Womens Tennis: Steffi Graf beats Martina Navratilova
(6-2, 6-7, 6-1) on July 9, 1989.
76) 96th Kentucky Derby was won by Dust Commander in 2:03.4
with Jockey Mike Manganello aboard (May 2, 1970).
77) 96th Preakness Stakes was won by Personality in 1:56.2
with Jockey Eddie Belmonte aboard (May 16, 1970).
78) 96th Belmont Stakes was won by Quadrangle in 2:28.6
with Jockey Manuel Ycaza aboard (June 6, 1964).
79) Euro 96 is the 1996
European Football Championship
hosted by England
(June 8-June 30, 1996).
Germany won the Final Game
against Czech Republic 2-1 in overtime.
Albania commemorated the event
by issuing two postage stamps
(June 4, 1996).
80) Ishido: Way of The Stones
is a 8x12 puzzle board game
developed for the Macintosh computer in 1989.
The original concept and design was with Michael Feinberg.
In Ishido you have to put all the tiles (stones) onto the board.
You have to match 72 stones on a board of 96 squares.
81) The Courier Game is an ancient chess game played on 96 squares (8x12).
The game was already in existence at the beginning of the 13th century,
for it is mentioned in a German poem dated to 1202 AD.
It is also shown in a well-known painting by Lucas von Leyden,
of a Courier game in progress. (Gemäldegalerie, Berlin, 1510).
Modern Courier Chess (1992)
96 in Art, Books, Music, & Film
82) Woodblock Print 96
of 100 Views of Edo (1856-1858)
by Japanese painter & printmaker
Ando Hiroshige (1797-1858)
is titled "Horie, Nekozane"
showing numerous huts along
a coast with a single boat
and Mount Fuji in the distance.
83) Krishna Print 96 depicts "Krishna Showing Arjuna His universal form"
from the Krishna Darshan Art Gallery featuring 122 paintings of Lord Krishna.
84) Flying Over 96th Street is a book by Thomas L. Webber (2004),
subtitled "Memoir of an East Harlem White Boy" (Excerpt)
85) "96 Vandam" is a poem by Gerald Stern
(This Time: New and Selected Poems, 1998):
I am going to carry my bed into New York City tonight
complete with dangling sheets and ripped blankets;
I am going to push it across three dark highways
or coast along under 600,000 faint stars.
I want to have it with me so I don't have to beg
for too much shelter from my weak and exhausted friends.
I want to be as close as possible to my pillow
in case a dream or a fantasy should pass by.
I want to fall asleep on my own fire escape
and wake up dazed and hungry
to the sound of garbage grinding in the street below
and the smell of coffee cooking in the window above.
86) Volume 96 of the Dictionary of Literary Biography
is titled "British Romantic Poets, 1789-1832, Second Series"
John R. Greenfield (Editor), Gale Research, Detroit, 1990
While the poets treated in DLB 83, the "second generation"
of British Romantic writers, were all born in 1779 or later and
wrote most of their important poems between 1800 and 1840,
they shared premises about philosophy and literature with
their predecessors, the first generation of Romantic poets,
treated in DLB 93. Of the 22 writers covered in this
volume, three poets— Byron, Shelley, and Keats—
receive extended treatment, and three others— John Clare,
Leigh Hunt, and Thomas Love Peacock— receive morer attention than
minor writers such as Ebenezer Elliot, Thomas Hood, and Thomas Moore.
87) Volume 96 of the Literary Criticism from 1400 to 1800
covers the following writers: Emilie du Châtelet,
Richard Savage, James Shirley and George Wither
Michael L. LaBlanc (Ed.), The Gale Group, Farmington Hills, MI, 2004
88) Volume 96 of the Nineteenth-Century Literary Criticism
covers the following topics: "Literature of the American Cowboy",
"The Portrayal of Mormonism", and "Orientalism"
Juliet Byington (Ed.), The Gale Group, Farmington Hills, MI, 2001
89) Volume 96 of the Twentieth-Century Literary Criticism
covers the following writers: Anton Chekov, Giovanni Gentile,
Eduard von Hartmann, William March, and Benito Mussolini.
Jennifer Baise (Ed.), The Gale Group, Farmington Hills, MI, 2000
90) Volume 96 of the Contemporary Literary Criticism
covers the following writers: Sherman Alexie, Peter Carey,
Alice Childress, W.E.B. Du Bois, Janet Frame, René Marqués,
Okot p'Bitek, Caryl Phillips, and Paul West
Deborah A. Stanley (Editor), Gale Research, Detroit, 1997
91) Joseph Haydn's Symphony #96 in G Major (1795) is called "The Miracle"
It was in London during the first concert of the 1795 series that Symphony #96
earned the nickname "The Miracle Symphony." Haydn was presiding over the orchestra
from his keyboard and a large portion of the crowd had left their seats and formed
a crush at the gallery front to catch a better glimpse of Haydn. During the finale,
a huge chandelier came crashing down in the seats that had been vacated. No one was hurt.
92) Beethoven's Opus #96 is the Violin Sonata #10 in G Major (1812)
93) Felix Mendelssohn's Opus #96 is Hymne A for voices & orchestra (1843).
(Recording: Mendelssohn, Sacred Choral Music)
94) Johannes Brahms's Opus #96 is 4 Songs (Solo Voice & Piano)
"Der Tod, das ist die kühle Nacht", Wir Wandelten, "Es schauen die Blumen", Meerfahrt
95) Rolling Stone Magazine's poll of the 500 Greatest Songs of All Time
has named Jerry Lee Lewis' Great Balls of Fire (1957) as the 96th Greatest Song.
(#1. Bob Dylan "Like a Rolling Stone", #2. Rolling Stones "Satisfaction", #3. John Lennon "Imagine")
96) "96 Tears" is a song by Question Mark and the Mysterians.
"?" was Rudy Martinez, the composer of the song who wanted to be anonymous.
It was released in 1966 and made hit #1 on the U.S. Chart. Last four stanzas of Lyrics:

Too many teardrops
For one heart to be crying
Too many teardrops
For one heart to carry on

Youre gonna cry ninety-six tears
Youre gonna cry ninety-six tears
Youre gonna cry, cry, cry, cry now
Youre gonna cry, cry, cry, cry
Ninety-six tears

Come on and lemme hear you cry, now
Ninety-six tears, woo
I wanna hear you cry
Night and day, yeah, all night long
Uh, ninety-six tears, cry cry cry

Come on, baby
Let me hear you cry now, all night long
Uh, ninety-six tears, yeah, come on now
Uh, ninety-six tears

97) John Ford's The Searchers (1956) was selected
as the 96th best film in AFI's 100 Years... 100 Movies (1998).
The film shows a Civil War veteran (John Wayne) and half-breed (Jeffrey Hunter)
searching for Wayne's young niece (Natalie Wood) after a crazed Indian attack.
98) Barefoot in the Park (1967) was selected as the 96th best love stories film
in AFI's 100 Years... 100 Passions (2002).
Directed by Gene Saks & based on Neil Simon's play, the film starred Robert Redford & Jane Fonda.
99) Blue Velvet (1986) was selected as the 96th best thriller film
in AFI's 100 Years... 100 Thrills (2001).
Directed by David Lynch, the plot is about an innocent young man discovers that
a dark underworld exists beneath the surface of his seemingly quiet hometown.
The film starred Isabella Rossellini, Dennis Hopper, Laura Dern, and Hope Lange.
100) Sons of the Desert (1933) was selected as the 96th funniest film
in AFI's 100 Years... 100 Laughs (2000).
Directed by William A. Seiter, the film starred Stan Laurel & Oliver Hardy.
101) Kenny Loggins' song "Footloose" from the film Footloose (1984) was
selected as the 96th best song in AFI 100 Years... 100 Songs (2004).
Directed by Herbert Ross; Music & Lyrics: Kenny Loggins & Dean Pitchford
Starred Kevin Bacon, Lori Singer, Chris Penn, Sarah Jessica Parker.
96 in the Bible
102) 96th word of the King James Version of the Bible's Old Testament Genesis = a
1: In the beginning God created the heaven and the earth.
2: And the earth was without form, and void; and darkness was upon the face of the deep.
And the Spirit of God moved upon the face of the waters.
3: And God said, Let there be light: and there was light.
4: And God saw the light, that it was good: and God divided the light from the darkness.
5: And God called the light Day, and the darkness he called Night.
And the evening and the morning were the first day.
6: And God said, Let there be a firmament in the midst of the waters,
and let it divide the waters from the waters.
— Genesis I.1-6 (1611)
103) The 96th Psalm is a praise to God for his judgments:
O sing unto the Lord a new song:
sing unto the Lord, all the earth.
Sing unto the Lord, bless his name;
show forth his salvation from day to day.
Let the heavens rejoice, and let the earth be glad;
let the sea roar, and the fulness thereof.
Let the field be joyful, and all that is therein:
then shall all the trees of the wood rejoice.
Psalms 96.1-2, 96.11-12 (1023 BC),
104) 96th Book of Enoch: "Grounds of Hopefulness for the Righteous: Woes for the Wicked":
Be hopeful, ye righteous; for suddenly
shall the sinners perish before you...
Your children shall mount and rise as eagles,
And higher than the vultures will be your nest...
Wherefore fear not, ye that have suffered;
For healing shall be your portion,
And a bright light shall enlighten you,
And the voice of rest ye shall hear from heaven.
Woe to you, ye mighty,
Woe to you who drink water from every fountain,
For suddenly shall ye be consumed and wither away,
Because ye have forsaken the fountain of life.
Who with might oppress the righteous;
For the day of your destruction is coming.
In those days many and good days shall come to
the righteous— in the day of your judgement.

Book of Enoch XCVI.1-3, 6, 8 (circa 105 B.C.-64 B.C.)
translated by R. H. Charles, S.P.C.K., London, 1917, pp. 137-138
105) 96th Saying of Gospel of Thomas:
Jesus said, "The Kingdom of the Father is like a woman who
took a little leaven, hid it in dough, and made it into large
loaves of bread Whoever has ears to hear, let him hear!"

Gospel of Thomas 96 (114 sayings of Jesus, circa 150 A.D.)
(trans. Marvin Meyer, 1992; adapted by Elaine Pagels, Beyond Belief, p. 239)
106) Chapter 96 of Pistis Sophia (circa 150 A.D.):
[Jesus said] "Now all thes things I will say to you at the distribution of the All. In a word all I have said to you— those things which will happen and those which will come, which emanate and which come forth, those outside above them and those which grow within them, which will occupy the place of the First Mystery, and those which are in the space of the Ineffable— these things I will say to you because I will reveal them to you... And I will say to you the mystery of the Only One, the Ineffable, and all its types, and all its patterns, and its whole organization, why it came forth from the last member of the Ineffable; because that mystery is the setting up of them all... And the soul which receives the mystery of the Ineffable will ascend to the height, being a great outpouring of light. And the paralemptai [receivers] will not be able to seize it, and they will not know what is the way in which it will go. For it becomes a great beam of light and flies to the height, and no power is able to restrain it, nor is it able to approach it at all... Now at this time, truly I say to you that every man who will receive that mystery of the Ineffable and is completed in all its types and all its patterns, he is a man in the world, but he is superior to all the angels and he will be much superior to them all... He is a man in the world, but he is superior to all the gods and he will be exalted over them all... He is a man in the world, but he is not of the world. And truly I say to you: that man is I and I am that man... And all men who will receive mysteries in the Ineffable will become fellow-rulers with me... And truly I say to you, those men are I and I am they... These things now I say to you, knowing that I will give you the mystery of the Ineffable, namely: that mystery is I and I am that mystery... And all me who will find the word of the Ineffable, truly I say to you: the men who will know that word will know the knowledge of all these words which I have said to you, those of the depth and those of the height, those of the length and those of the breadth... And truly I say to you: they will know in what way the world is established, and they will know in what type all those of the height are established, and they will know why the All has come into existence."
Pistis Sophia, Ch. 96
(Translated by Violet MacDermott, Edited by Carl Schmidt,
Nag Hammadi Studies, IX: Pistis Sophia, E. J. Brill, Leiden, 1978, pp. 226-233
96 in Philosophy & Religion
107) Hymn 96 in Book 7 of the Rig Veda is a song of praise
to Sarasvati the Goddess of Learning:
1. I sing a lofty song, for she is mightiest, most divine of Streams.
Sarasvati will I exalt with hymns and lauds, and, O Vasistha, Heaven and Earth.
2. When in the fulness of their strength the Purus dwell, Beauteous One, on thy two grassy banks,
Favour us thou who hast the Maruts for thy friends: stir up the bounty of our chiefs.
3. So may Sarasvati auspicious send good luck; she, rich in spoil, is never niggardly in thought,
When praised in jamadagni's way and lauded as Vasistha lauds.
4. We call upon Sarasvan, as unmarried men who long for wives,
As liberal men who yearn for sons.
5. Be thou our kind protector, O Sarasvan, with those waves of thine
Laden with sweets and dropping oil.
6. May we enjoy Sarasvan's breast, all-beautiful, that swells with streams,
May we gain food and progeny.

Rig Veda, Book 7, 96.1-6 (circa 1500 B.C.)
108) Thetis summoned by Zeus in Line 96 from Book 24 of Homer's Iliad
Iris, whose feet are like wind, stood near her:
"Rise, Thetis. Zeus in his wisdom commands you."
And the silver-footed goddess answered her:
"Why would the great god want me? I am ashamed
To mingle with the immortals, distraught as I am.
But I will go, and he will not speak in vain."

Homer, The Iliad, XXIV.95-100 (circa 800 BC)
(translated by Stanley Lombardo)
Hackett Publishing Co., Indianapolis, IN, 1997, p. 470
109) Nausicaa & friends bathing in Line 96 from Book 6 of Homer's Odyssey
The ocean washed pebbles up along the shore.
They bathed and anointed themselves richly with olive oil.
Then they had their dinner along the banks of the river
and waited for the clothes to dry in the gleam of the sun.

Homer, The Odyssey, VI.95-98 (circa 800 BC)
(translated by Albert Cook)
Norton & Co., New York, 1967, p. 81
110) Section 96 of Plato's Phaedo— Socrates' passion for natural science:
When I was young, Cebes, I had an extraordinary passion for that branch of learning which is called natural science. I thought it would be marvelous to know the causes for which each thing comes and ceases and continues to be. I was constantly veering to and fro, puzzling primarily over this sort of question.
Plato (428-348 BC), Phaedo 96a(360 BC)
(trans. Hugh Tredennick), Edited by Edith Hamilton & Huntington Cairns,
Plato: The Collected Dialogues, Bollingen Series LXXI,
Princeton University Press, 1961, p. 78
111) Verse 96 of Buddha's Dhammapada: Canto VII— The Supremely Worthy
Tranquil is the thought, tranquil the word and deed,
of that supremely tranquil person who is emancipated
through Perfect Knowledge.

Buddha, Dhammapada Verse 96 (240 B.C.)
(translated by Sangharakshita, Dhammapada: The Way of Truth, 2001, p. 40)
112) 96th Verse in Chapter 18 of Astavakra Gita
(Sage Astavakra's dialogue with King Janaka):
The sage is neither happy nor unhappy;
he is neither a recluse nor a man of company,
neither liberated nor aspiring after liberation.
He is not this nor that.

Astavakra Gita Chapter 18, Verse 96 (circa 400 B.C.)
translated by Radhakamal Mukerjee, Astavakra Gita,
Motilal Banarsidass Publishers, Delhi, India, 1971, p. 166.
113) Aphroism 96 of Patanjali's Yoga Sutra:
The attainment of trance by making Isvara the-motive-of-all-actions.
Vyasa Commentary: The faculty of trance (samadhi) becomes perfect in him
who dedicates all his powers to Isvara. By this he knows all that he desires
to know, just as it is in reality, in another place, in another body or at
another time. Then his intellect knows everything as it is.

Patanjali (circa 200 B.C.), Yoga Sutra II.45: Aphroism 96 (circa 200 B.C.)
translated by Rama Prasada, Munshiram Manoharlal Publishers, New Delhi, 1995, p. 169
114) 96th Trigraph of the Ling Ch'i Ching: Kuei Tung / Ghosts Stirring
The image of employing magical arts
Two yin positions battle for conquest
K'un (Earth) * Southwest

Oracle:
Two ghosts dwelling together,
constantly suffering, hungry, and vacuous.
They want to enter my house
but fear this spiritual talisman.

Verse:
In a dark place double yin ghosts
Are about to bequeath disease and grief.
Although talismans can ward them off,
Still one becomes frightened and worried.

Tung-fang Shuo,
Ling Ch'i Ching (circa 222-419)
(trans. Ralph D. Sawyer & Mei-Chün Lee Sawyer, 1995, p. 222)

115) In Chapter 2, Verse 96 of the Lankavatara Sutra,
Mahamati the Bodhisatva-Mahasattva praised Buddha and asked 108 questions:
You ask me, O son of the Victor, about the lands that are devoid of light,
resembling a lute, a drum, and a flower, and about the mind abiding in the seven stages?
The Lankavatara Sutra (before 443 AD)
(translated from the Sanskrit by D. T. Suzuki, 1932, p. 31)
116) 96th Verse of Sagathakam: Lankavatara Sutra:
Nothing has ever been brought into existence, all that is seen before us
is delusion; it is due to delusion that things are imagined to have come
into existence, the ignorant are delighted with the dualism of discrimination.
The Lankavatara Sutra (before 443 AD)
(translated from the Sanskrit by D. T. Suzuki, 1932, p. 234)
117) In the 99 Names of Allah, the 96th Name is Al-Baaqi:
The Everlasting, The One that the state of non-existence is impossible for Him.
["Al-Wakil, the Administrator, who has charge of everything"
was listed as the 96th Name of Allah
in Arthur Jeffrey, Islam: Muhammad and His Religion (1958), pp. 93-98].
118) Chapter 96 of Mohammed's Holy Koran is titled "The Clot"
2. He created man from a clot.
4. Who taught (to write) with the pen
5. Taught man what he knew not.
6. Nay! man is most surely inordinate,
7. Because he sees himself free from want.
8. Surely to your Lord is the return.
9. Have you seen him who forbids
10. A servant when he prays?
11. Have you considered if he were on the right way,
12. Or enjoined guarding (against evil)?
13. Have you considered if he gives the lie to the truth and turns (his) back?
14. Does he not know that Allah does see?
15. Nay! if he desist not, We would certainly smite his forehead,
17. Then let him summon his council,
18. We too would.summon the braves of the army.
19. Nay! obey him not, and make obeisance and draw nigh (to Allah).

Mohammed, Holy Koran Chapter 96 (7th century AD)
(translated by M. H. Shakir, Holy Koran, 1983)
119) Verse 96 of Chapter 5 in Santideva's Bodhicaryavatara:
One ought to lie on a couch like the Lord in Nirvana,
facing the proper direction, thoughtful, and quick
to arise according to command

Santideva's Bodhicaryavatara: Entering the Path of Enlightenment
V.96 (Guarding of Total Awareness: Samprajanyaraksana) (circa 700 AD)
(translated by Marion L. Matics, Macmillan, London, 1970, p. 171)
120) Verse 96 of Chapter 6 in Santideva's Bodhicaryavatara:
If being happy is the result of his happiness, then I must always be happy.
Why am I not happy in the happiness caused by the tranquillity of others?

Santideva's Bodhicaryavatara: Entering the Path of Enlightenment
VIII.96 (Perfection of Patience: Ksanti-paramita) (circa 700 AD)
(translated by Marion L. Matics, Macmillan, London, 1970, p. 181)
121) Verse 96 of Chapter 8 in Santideva's Bodhicaryavatara:
Since both fear and sorrow are neither desirable to my neighbor nor to me,
what is the unique quality of that "self" which I protect instead of him?

Santideva's Bodhicaryavatara: Entering the Path of Enlightenment
VIII.96 (Perfection of Contemplation: Dhyana-paramita) (circa 700 AD)
(translated by Marion L. Matics, Macmillan, London, 1970, p. 202)
122) Section 96 of Recorded Sayings of Zen Master Joshu:
A monk said, "What about someone who does not follow anything that is peripheral?"
The master said, "Who are you?"
The monk said, "Hui-yen (E'en)."
The master said, "What did you ask?"
The monk said, "About someone who does not follow anything that is peripheral."
The master patted him on the head.
Chao Chou (778-897),
The Recorded Sayings of Zen Master Joshu
translated by James Green, AltaMira Press, Walnut Creek, CA, 1998, p. 41
123) Section 96 of Record of the Chan Master "Gate of the Clouds":
The Master said, "Can you tell?"
Master Yunmen (864-949),
Record of the Chan Master "Gate of the Clouds"
translated by Urs App, Kodansha International, NY & Tokyo, 1994, pp. 131-132
124) Case 96 of Hekiganroku: Joshu's Three Turning Words
Main Subject: Joshu said, "Clay Buddhas cannot pass through water;
metal Buddhas cannot pass through a furnace;
wooden Buddhas cannot pass through fire."

Setcho's Verse:
Clay Buddhas cannot pass through water:
The divine light illuminates heaven and earth;
Had Shinko not stood in the snow—
Many deceptions, many pretenses.

Metal Buddhas cannot pass through a furnace:
Men came to visit Shiko and found
The warning notice on the board;
But everywhere— the gentle breezes.

Wooden Buddhas cannot pass through fire:
I always remember how the monk Hasoda
Broke down the oven of sacrifice,
Whose god so long had bound himself.

Setcho (980-1052), Hekiganroku, 96 (Blue Cliff Records)
(translated by Katsuki Sekida, Two Zen Classics, 1977, pp. 391-392)
125) Aphroism 96 of Guigo's Meditations:
Which should be the more pitied an innocent man murdered
or his murderer? The former lost temporal life which of his
own accord he ought to have condemned, the latter, eternal life.

Guiges de Chastel (1083-1137), Meditations of Guigo, Prior of the Charterhouse
translated by John J. Jolin, Marquette University Press, Milwaukee, 1951, p. 17
126) Snow stained red by blood in the 96th Line of Eschenbach's Parzival:
Condwiramur, with thee I will
Compare this red and whiteness.
God enriches me with brightness,
Since here the like of thee I spy.
I praise the hand of God on high
And all the creatures that are His.
Condwiramur, thine image 'tis,
Since white snow under the blood doth show
And blood has rendered red the snow.

Wolfram von Eschenbach (1165-1217) Parzival (1195)
Book VI "Parzival at King Arthur's Court" Lines 88-96
(translated by Edwin H. Zeydel & Bayard Quincy Morgan,
University of North Carolina, Chapel Hill, 1951, p. 145)
127) Section 96 in Chapter II:
"The Essentials of Learning"
of Chu Hsi's Chin-ssu lu (1175):
I tell students to study rules of propriety first of all because
in doing so we remove the bondage of that bunch of worldly conventions.
They are like creeping vines. When the entanglement is removed, the tree
will rise up. If we can remove that bunch of worldly conventions and habits,
we shall naturally be free. Furthermore, if we study rules of propriety,
we can hold ourselves firmly.

Chu Hsi (1130-1200), Reflections on Things at Hand (Chin-ssu lu)
translated by Wing-Tsit Chan, Columbia University Press, NY, 1967, p. 84
128) Section 96 of William of Auvergne's The Trinity, or the First Principle:
the generated wisdom or knowledge is one word that speaks spiritually all that is naturally knowable by it; it is at the same time the intellective power and one thought, or vision, by which it ses or thinks all things, and it is one exemplification of all such knowable things and, so to speak, the intelligible world of all these things... Hence, the first generation is eternal, and the first Son is coeternal with the eternal Father... what is said in the Book of Wisdom [7:25] is clear, namely, that the first-born wisdom is "the warmth of the power of God."
William of Auvergne (1180-1249), The Trinity, or the First Principle, Ch. XV
(translated by Roland J. Teske & Francis C. Wade,
Marquette University Press, Milwaukee, 1989, pp. 130-131)
129) Letter 96 (De anima: On the Soul) of Letters of Marsilio Ficino:
Marsilio Ficino to Francesco Tedaldi, his friend: greetings.
First of all, I know that my soul is substance; otherwise I could not fully
understand and define substnce... I know that my soul is not corporeal and mortal;
for if it were, I would not understand the incorporeal and immortal, and distinguish
them from the corporeal and mortal. I know that it is rational; otherwise I would not
know how to bring reason to bear on the soul and other matters... The soul is not of
this nature; only God is. If reason is a quality, it is clearly an attribute and
faculty of the soul rather than the soul itself... Moreover, the more it withdraws
itself from the body, the more effectively it understands and the better and happier
it is. The soul, therefore, is an incorporeal rational substance, fitted to direct
the body... Farewell, and see that you continually take part in these discussions,
for in this way you will care for your body at the same time as your soul.

Marsilio Ficino (1433-1499), Letter to Francesco Tedaldi
The Letters of Marsilio Ficino, Vol. I, Shepheard-Walwyn, London, 1975, pp. 148-149
130) 96th Verse of Angelus Silesius The Cherubinic Wanderer (1657):
 Gott mag nichts ohne mich Gott mag nicht ohne mich ein eintzigs Würmlein machen; Erhalt ich's nicht mit ihm, so muss es straks zukrachen. God Can Do Nothing Without Me God cannot create anything without me, not even a little worm; If I do not sustain it together with him, it collapses at once.
Angelus Silesius (1624-1677), The Cherubinic Wanderer I.96
translated by Maria M. Böm, Angelus Silesius' Cherubinischer Wandersmann
Peter Lang, New York, 1997, p. 87) (German version)
131) Section 96 of Swedenborg's Worlds in Space (1758):
If man possessed his proper love, love to God and towards the neighbour (this is man's proper love, a heavenly love distinguishing him from the beasts), then man would have not only all the knowledge he needs, but also all intelligence and wisdom; for these flow into those loves from heaven, that is, from the Deity by way of heaven. But because man does not acquire those loves by birth, but their opposites, self-love and the love of the world, he cannot help acquiring by birth all ignorance and lack of knowledge. Yet by Divine means he is led towards some degree of intelligence and wisdom, though he does not actually acquire any, unless self-love and the love of the world are taken away, thus opening the way to love to God and towards the neighbour. Love to God and love towards the neighbour contain in themselves all intelligence and wisdom, as may be proved by those who possessed those loves in the world.
Emanuel Swedenborg (1688-1772), The Worlds in Space, 96
(translated from Latin by John Chadwick, Swedenborg Society, London, 1997, pp. 70-71)
132) Section 96 of Wang Yang Ming's Instructions for Practical Living:
The Teacher said: “One must understand the true meaning of learning.
To study is nothing but self-cultivation. Not to study merely means that one's
will to self-cultivation is not sufficiently serious or concrete... It is only
necessary to overcome and get rid of selfish wishes. Why worry about not
understanding principle and desires?... It is all because the will is not yet
serious or concrete. If it is, all the eye sees and the ear hears will be
directed toward the selfish desires. How is it possible that they cannot be
truly recognized? All people have the sense of right and wrong. One need not
seek it outside. To study merely means personally to realize what one's mind
has seen. It is not to look for something to be seen outside the mind.”

Wang Yang Ming (1472-1529),
Instructions for Practical Living or Ch'uan-hsi lu (1518), I.96
(translated by Wing-tsit Chan, Columbia University Press, NY, 1963, pp. 58-59)
133) Chapter 96 of Wei Wu Wei's Ask the Awakened (1963)
is titled "Vertical Living":
The Kingdom of Heaven is the 'vertical' mind.
The 'vertical' mind is always present— in the Now-moment.
Intuition is an expression of the 'verticality' of mind.
Non-attachment, non-abiding, non-conceptualising,
non-daydreaming are all living 'vertically' instead of 'horizonatally'.
Metanoesis, paravritti, is turning over to the 'verticality' of mind.
Self (in all forms of separateness) is 'horizontal' living in serial time.
Shen Hui's 'l'éveil simple', are 'vertical' living.
All truth is 'vertical': nothing 'horizontal' can be true.
All true-seeing is 'vertical'.
All objects are 'horoizontal': subjectivity is 'vertical'.
The 'vertical' is 'real': the 'horizontal' is 'unreal'.
In 'vertical' living the I-fixation is no longer present.
Note: The term 'vertical mind' is used as a convenience
for 'the verticality of Mind'. Cf. 'Vertical Vision', 1 and 2.
The terms 'horizontal' and 'vertical' are metaphorical and
indicate that the one is in a different direction of measurement
from the other. The one represents the objective direction, the
other the subjective.
Wei Wu Wei (1895-1986), Ask the Awakened (1963), p. 228
134)
 Paul Brunton (1898-1981), Notebooks of Paul Brunton, XV, Paras #96 from various chapters Volume 15: Advanced Contemplation & The Peace Within You, Larson Publications, Burdett, NY, 1988, Part I: pp. 16, 78, 104,                 145, 182, 228; Part II: pp. 13, 49, 90 (Excerpts) Para #96 from Volume 15 of Paul Brunton's Notebooks: "Advanced Contemplation"— From the Short Path high-altitude standpoint, no variation in doctrine to meet the needs of weaker minds, no yielding of any kind to the mass mind is to be tolerated. It is rigidly uncompromising, and therefore isolated. It is final and closed and rejects all cheap, facile, suave diplomacy for the sake of popularity. (1.96) The Intermediate Path is a transition from the Long Path to the Short one. It consists in identifying oneself mentally with the higher self. This is immeasurably farther than identification with the ego but it is still tainted with a kind of self-centeredness. That is revealed when the pilgrim travels to the Short Path, where he seeks no identification of any sort whatsoever, bestows no more attention upon the "I", but thinks only of the higher self as it is in itself and not about its relationship with him. (4.96) It is only on the Long Path that a man seeks so desperately for truth and insight. All that feverish ambition fades away on the Short Path, where he learns to hold himself in peace and patience. (5.96) He has to learn a new art— that of remaining relaxed and at ease, almost an impassive observer, while his body or his intellect does its work in the world, performs in the role set for it. (6.96) We enter into paradise when in contemplation, we enter into awareness of the Overself. (7.96) It is not that personal identity was wholly lost but rather that it was immersed in the vast ocean of universal being. (8.96) Para #96 from Volume 15 of Paul Brunton's Notebooks: "The Peace Within You"— Only one who has intimately felt this divine peace, however briefly, can know its inestimable worth. Only one who has felt this divine love, however seldom, can know that its indescribable joy is above all earthly ones (1.96) The man who knows how to live in his centre and not stray away from it, frequently finds that he need not make any nove towards satisfying a need. It will often come by itself at the right moment drawn by the magnetic central power. (3.96) He does not know why the grace is present, only that it is. He does not use the intellectual machine to find out. There is contentment, acceptance, peace. It is enough just now to take no precise scientific measurements but to stay with the Stillness. (4.96)
135) "The Art of Being Constant" is Lesson 96
of Subramuniyaswami's Merging with Siva (1999):
There is an art which you can learn which will make all of your decisions easier. It is the art of being constant. Consistency wins. Consistency is one of the most important qualities of a devotee. It is only through consistency in your daily life that you gain the awareness which enables you to cognize the experiences of life, taking from them their real lessons. It is only through consistency that you can avoid many of the boulders that lie in your way on the classical yoga path to enlightenment. Practice the art of being constant, and you will unfold your destiny, discover what you were born to do and learn how to accomplish it in this life. For in that security you will awaken and fulfill your destiny and realize the Self. Thus having your feet planted firmly on the ground, your consciousness can dwell freely in the spirit born of Self Realization.
Study your approach to life today as you practice this exercise. Take some of the experiences from your subconscious state of mind. Add them up and see how well your life balances out. Visualize a scale before you. Put the total of the experiences understood and the lessons derived from them on one side. Put on the other side of the scale the total number of experiences that you do not fully understand and from which you can still reap lessons. See how they balance. If they balance evenly, you are well on your way to becoming steadfast and constant. If they overbalance on the reactionary side, you are on the right track because you now have the power to balance your scale— your subconscious. If they overbalance on the understanding side, you should consider dedicating your life to the service of others.
Sit quietly with your eyes closed. Look deep within and trace back to the peak experiences that have happened through your life from your earliest days. Quickly fan through the pages of your life and pinpoint each climax, and know that that climax was the sum total of many experiences, forming one great experience out of which one great lesson of life was born.
Take the experiences that you are not quite sure of— all the ones that you cannot form into a solid stone of understanding. Take those experiences and resolve to trace down each intuitively. Don't analyze. Just look at the sum total of the experiences, and after awhile you will get your clarification in a flash of intuition. This will be of great benefit to you. The great lessons that those experiences offer will become apparent as you progress in your practice of concentration. Do this, and you will do much for yourself.

Satguru Sivaya Subramuniyaswami (1927-2001)
Merging with Siva: Hinduism's Contemporary Metaphysics
136) Chapter 96 of Zen Master Seung Sahn's
Dropping Ashes on the Buddha
is titled "An Ambush in the Fields of Dharma":
One morning, during Yong Maeng Jong Jin at the Providence Zen Center,
a student walked into the interview room & bowed to Seung Sahn Soen-sa.

Soen-sa said, "Do you have any questions?"
The student said, "Yes. A great Zen Master once asked his students,
'What is Buddha-nature?' One student shouted 'KATZ!!!'
Another said, 'Take the horns of a rabbit and lift the moon out of the water.'
One student said, 'The bee goes to the flower.'
Which of these answers is the best!?"
Soen-sa said, "They are all bad."
The student said, "Why?"
Soen-sa said, "The bee goes to the flower."
The student said, "That's a terrible answer."
Soen-sa said, "Why?"
The student said, "Outside the window, the tree is green."
Soen-sa said, "Ah, if you hadn't told me, I would have lost my way."
Seung Sahn (born 1927), Dropping Ashes on the Buddha:
The Teaching of Zen Master Seung Sahn
,
Edited by Stephen Mitchell, Grove Press, New York, 1976, pp. 222-223
137) Koan 96 of Zen Master Seung Sahn— Right in Front of You:
One day a student asked Zen Master Man Gong, "Where is the Buddha's Dharma?"
"Right in front of you."
The student replied, "You say, 'In front of you,' but I cannot see it."
"You have 'I', so you cannot see."
"Do you see?" the student asked.
Man Gong answered, "If you make 'I', you cannot see.
But if you make 'you', it is even more difficult to see."
"If I have no 'I', no 'you', then who is speaking?"
The student ws instantly enlightened.

1. What does "right in front of you" mean?
2. No "I", no "you". How do you see?
3. What did the student attain?

Commentary:
Stupid, stupid, stupid like a rockhead!
You must see clearly, hear clearly.

Seung Sahn (born 1927),
The Whole World Is A Single Flower
365 Kong-ans for Everyday Life
,
Tuttle, Boston, 1992, p. 66
96 in Poetry & Literature
138) Han-shan's Poem 96 of Collected Songs of Cold Mountain:
some people take cedar
and call it sandalwood
how few reach Nirvana
they abandon gold and shoulder straw
fool others and themselves
gathering sand together
it's hard to make a ball.
Han-shan (fl. 627-649), Collected Songs of Cold Mountain,
Poem 96 (translated by Red Pine, 1990)
( Robert G. Henricks translation, 1990; Burton Watson translation, 1962)
139) Poem 96 of Su Tung-p'o (1036-1101)
is titled "Drinking Wine" (1092):
Master T'ao, I can't compete with you!
Forever snarled up in official business,
what can I do to break away,
live just once a life like yours?
Thorns grow in the field of the mind;
clear them and there's no finer place.
Free the mind— let it move with the world
and doubt nothing it finds there!
In wine I stumbled on unexpected joy.
Now I always have an empty cup in hand.

translated by Burton Watson,
Selected Poems of Su Tung-p'o,
Copper Canyon Press, 1994, p. 122),
140) Verse 96 of Rubáiyát, of Omar Khayyam (1048-1122):
Yet Ah, that Spring should vanish with the Rose!
That Youth's sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah, whence, and whither flown again, who knows!
(translated by Edward Fitzgerald, London, 1st Ed. 1859, 2nd Ed. 1868)
141) Verse 96 of Rumi Daylight:
If love were only spiritual,
the practices of fasting and prayer would not exist.
The gifts of lovers to one another are,
in respect to love, nothing but forms;
yet, they testify
to invisible love.

Jelaluddin Rumi (1207-1273), Mathnawi, I.2625-7
Rumi Daylight, Verse 96
(Edited by Camille & Kabir Helminski, 1994, p. 63)
142) The 96th Canto of Dante's Commedia is Canto 29 of Paradiso
where Dante ascends to the 9th Heaven, the Primum Mobile.
Beatrice tells him that the number of angels is incalculable.
The canto ends with the nature of the Eternal Goodness:
 Vedi l'eccelso omai e la larghezza de l'etterno valor, poscia che tanti speculi fatti s'ha in che si spezza, uno manendo in sé come davanti" By now you see the height, you see the breadth, of the Eternal Goodness: It has made so many mirrors, which divide Its light, but, as before, Its own Self still is One."
Paradiso XXIX.142-145 ( Allen Mandelbaum translation, 1984)
143) Dante caught in a new perplexity as he defies gravity
and ascends upward in space in the 96th line of Paradiso:
 S'io fui del primo dubbio disvestito per le sorrise parolette brevi, dentro ad un nuovo più fu' inretito, e dissi: "Già contento requievi While I was freed from my first doubt by these brief words she smiled to me, I was yet caught in new perplexity. I said: "I was content already; after such great wonder,
Paradiso I.94-97 ( Allen Mandelbaum translation, 1984, p. 7)
144) Poem 96 of The Zen Works of Stonehouse:
There isn't any dust to sweep on a mountain
guests have to knock before I open my gate
after a snowfall the setting moon slips through the eaves
the shadow of a plum branch reaches the window
Ch'ing-hung (1272-1352), The Zen Works of Stonehouse, Poem 96
translated by Red Pine (Bill Porter),
Mercury House, San Francisco, p. 47 (Zen Poems)
145) Zen Talks #96 of The Zen Works of Stonehouse:
At the conclusion of the emperor's birthday, the Master said,
"There aren't two Ways in the world. Everyone within the Four Seas
belongs to one family. The sage doesn't have a divided heart.
He regards the people as his only child. "Thus it is said, when
your mind is an empty universe, what appears is the empty Truth.
Once you realize such emptiness, there is no right or wrong.
The Truth is like the sky that covers everything and like the
earth that supports everything. Its transformations are numberless,
and it's too vast to itemize. Virtuous Zen monks, behold how
the imperial wind blows without paying attention to borders.
Ch'ing-hung (1272-1352), The Zen Works of Stonehouse, Zen Talks 96
translated by Red Pine (Bill Porter),
Mercury House, San Francisco, p. 211
146) Verse 96 of Hafiz: The Tongue of the Hidden:
No monumental tomb do I require,
But place me where some cypress will not tire
His cooling shadow evermore to throw
Upon the burning dust of my desire.

Hafiz (1320-1389), Hafiz: The Tongue of the Hidden, Verse 93
adaptation by Clarence K. Streit, Viking Press, NY, 1928
(Author on Time cover, March 27, 1950)
147) Verse 96 of The Divan of Hafez:
Yesterday the wineseller Pir, blessed be his mention, said:
"Drink wine and forget the sorrow of the heart!"
I said: "Wine casts my name and fame to the wind."
He said: "Accept the word and let be whatever will be.
"Since gain, loss, and capital will pass away,
"Neither rejoice nor grieve for this business.
"Where Solomon's throne goes with the wind, there will be
Hafez, if you are vexed by the counsel of sages,
Let us make the story short. May your life be long.

Hafiz (1320-1389), The Divan of Hafez, Verse 96
translated from the Persian by Reza Saberi,
University Press of American, Lanham, MD, 2002, p. 118
148) Line 96 from the Pearl Poet's Pearl: "The splendour bright of that display"
 So al was dubbet on dere asyse That fryth ther fortwne forth me feres. The derthe therof for to devyse Nis no wyy worthé that tonge beres. The splendour bright of that display, The wood where fortune smiled on me, The glory thereof to portray No man could render worthily.
Pearl (c. 1370-1400) Lines 96-99
(Edited by J.J. Anderson, Everyman, London, 1996, p. 5)
(This Pearl translation: by Bill Stanton, another by Vernon Eller)
149) Line 96 from the Pearl Poet's Sir Gawain and the Green Knight:
of princes, of feats of arms, of other adventures,
or else until some man had asked him for a true knight
to join with him in jousting, to place themselves in jeopardy,
stake life against life, each to allow the other
to have the better as fortune favoured them.
Sir Gawain and the Green Knight (c. 1375-1400) Lines 95-99
( Edited by J.J. Anderson, Everyman, London, 1996, p. 171)
(Translation by Paul Deane)
150) Ways of love in Verse 96 of Songs of Kabir:
O friend, dear heart of mine, think well!
if you love indeed, then why do you sleep?
If you have found Him, then give yourself
utterly, and take Him to you.
Why do you lose Him again and again?
If the deep sleep of rest has come to your eyes,
why waste your time making the bed
and arranging the pillows?
Kabir says: "I tell you the ways of love!
Even though the head itself must be given,
why should you weep over it?"
Kabir (1398-1448), Songs of Kabir, Verse XCVI
(Translated by Rabindranath Tagore, Macmillan, NY, 1916, p. 141)
151) Nature of the mind in Kabir's Sakhi: Verse 96:
The mind is a nervous thief,
the mind is a pure cheat.
The ruin of sages, men and gods,
the mind has a hundred thousand gates.

Kabir (1398-1448), The Bijak of Kabir, Sabda: Verse 96 (p. 100)
(Translated by Linda Hess & Shukdev Singh, North Point Press, San Francisco, 1983)
152) Chapter 96 of Wu Ch'eng-en The Journey to the West:
Squire K'ou gladly entertains a noble priest;
The elder T'ang does not covet riches.

Form's not originally form,
Nor is emptiness emptiness.
Quiet, noise, speech, and silence are all the same;
A dream in a dream needn't be told.
The useful is useless in use;
No power is power applied to power.
It's like ripened fruits which redden naturally.

Wu Ch'eng-en (1500-1582),
The Journey to the West or Hsi-yu chi (1518), Volume 4, Chapter 96
(translated by Anthony C. Yu, University of Chicago Press, 1980, p. 343)
153) Gentle remonstrance of youth & sensuality
in Sonnet 96 of William Shakespeare:
Some say thy fault is youth, some wantonness;
Some say thy grace is youth and gentle sport;
Both grace and faults are lov'd of more and less:
Thou mak'st faults graces that to thee resort.
As on the finger of a throned queen
The basest jewel will be well esteem'd,
So are those errors that in thee are seen
To truths translated, and for true things deem'd.
How many lambs might the stern wolf betray,
If like a lamb he could his looks translate!
How many gazers mightst thou lead away,
If thou wouldst use the strength of all thy state!
But do not so; I love thee in such sort,
As, thou being mine, mine is thy good report.
William Shakespeare (1564-1616), Sonnets XCVI, Commentary
154) Chapter 96 of Hsiao hsiao-sheng's The Golden Lotus (1617)
is titled "Plum Blossom Revisits Her Old Home":
It was about midday when Plum Blossom came to see the Moon Lady.
She was wearing many pearls and her ornaments were those of
the golden phoenix. Her gown was broad-sleeved with a unicorn
embroidered on it, and her skirt had the design of the hundred
flowers. There was a golden buckle on her girdle. Her sedan-chair
was carried by four men. It had a black silk cover with golden
ornaments. Before it soldiers with staves marched to clear the way,
and servants carrying dressing-cases came after it...
I hope to come and see you with a few presents."
"It is the twenty-fifth of the fourth month," Plum Blossom said.
"I will come to see you on that day," the Moon Lady said.
Hsiao Hsiao-sheng (Ming dynasty),
The Golden Lotus (Chin P'ing Mei), Vol. 4, Chapter 96
(translated by Clement Egerton, Routledge & Kegan Paul, London, 1939, pp. 307-308)
155) 96th Haiku of Basho's Haiku (1678):
Suigaku will lend
His boat for their date to cross
The swollen Milky Way!
Matsuo Basho (1644-1694), Basho's Haiku, Vol. 2, Haiku 96
(translated by Toshiharu Oseko, Maruzen, Tokyo, 1996, p. 54)
156) Poem 96 of Goethe, the Lyrist: 100 Poems:
 Im Innern ist ein Universum auch; Daher der Všlker löblicher Gebrauch, Dass jeglicher das Beste, was er kennt, Er Gott, ja seinen Gott benennt, Ihm Himmel und Erden übergibt, Ihn fürchtet und wo möglich liebt. Within us is a universe as well; Wherefore this habit casts its happy spell, That each man on the Best Thing that he knows, The name of God— his God— bestows; Man grants Him earth and heaven above And shows Him fear and sometimes love.
Johann Wolfgang von Goethe (1749-1832), "Prooemion III"
Goethe, the Lyrist: 100 Poems, (translated by Edwin H. Zeydel
University of North Carolina Press, Chapel Hill, NC, 1955, p. 167)
157) 96th Haiku of Issa's Haiku:
From those swarming
clouds,
a shower of ants.
Kobayashi Issa (1763-1827),
The Dumpling Field: Poems of Issa, Haiku 96
(translated by Lucien Stryk, Swallow Press, Athens, Ohio, 1991, p. 30)
158) Poem 96 of Thomas Cole:
 A reminiscence of departed love shone softly o'er my mind It came like moonlight on the grove; Or music on the wind: It had a sweet regretful power Like fragrance from a withered flower. Ye visitations from the fading past— Spirits of departed joys! When gloom and sadness overcast Then to my soul arise, And be like sunshine on the grave Of hopes I reared but could not save— Come as the twilight of the day Whose splendor now is past away. Thomas Cole (1801-1848), Thomas Cole's Poetry, Poem 96 (Compiled & Edited by Marshall B. Tymn, 1972, p. 193) (Note 1: fay = fairy) Thomas Cole, Self-Portrait (1836)
159) Chapter 96 of Melville's Moby-Dick (1851):
While employed in polishing them [try-pots]— one man in each pot, side by side— many confidential communications are carried on, over the iron lips. It is a place also for profound mathematical meditation. It was in the left hand try-pot of the Pequod, with the soapstone diligently circling round me, that I was first indirectly struck by the remarkable fact, that in geometry all bodies gliding along the cycloid, my soapstone for example, will descend from any point in precisely the same time... Look not too long in the face of the fire, O man! Never dream with thy hand on the helm! Turn not thy back to the compass; accept the first hint of the hitching tiller; believe not the artificial fire, when its redness makes all things look ghastly. To-morrow, in the natural sun, the skies will be bright; those who glared like devils in the forking flames, the morn will show in far other, at least gentler, relief; the glorious, golden, glad sun, the only true lamp- all others but liars!... The sun hides not the ocean, which is the dark side of this earth, and which is two thirds of this earth. So, therefore, that mortal man who hath more of joy than sorrow in him, that mortal man cannot be true- not true, or undeveloped. With books the same. The truest of all men was the Man of Sorrows, and the truest of all books is Solomon's, and Ecclesiastes is the fine hammered steel of woe. "All is vanity." ALL... But even Solomon, he says, "the man that wandereth out of the way of understanding shall remain" (i.e. even while living) "in the congregation of the dead." Give not thyself up, then, to fire, lest it invert thee, deaden thee; as for the time it did me. There is a wisdom that is woe; but there is a woe that is madness. And there is a Catskill eagle in some souls that can alike dive down into the blackest gorges, and soar out of them again and become invisible in the sunny spaces. And even if he for ever flies within the gorge, that gorge is in the mountains; so that even in his lowest swoop the mountain eagle is still higher than other birds upon the plain, even though they soar.
Herman Melville (1819-1891), Moby-Dick, Chapter 96: The Try-Works
160) 96th Poem of Emily Dickinson:
 Sexton! My Master's sleeping here. Pray lead me to his bed! I came to build the Bird's nest, And sow the Early seed— That when the snow creeps slowly From off his chamber door— Daisies point the way there— And the Troubadour. Emily Dickinson (1830-1886) Complete Poems of Emily Dickinson, Poem 96 (circa 1859) (edited by Thomas H. Johnson, 1955, p. 43)
161) 96th New Poem of Emily Dickinson:
"We thank thee Oh Father" for these strange Minds,
that enamor us against thee.

Emily Dickinson (1830-1886)
(Letter 472 to Mrs. T.W. Higginson, late summer 1876)
New Poems of Emily Dickinson
(edited by William H. Shurr, University of North Carolin Press, 1993, p. 27)
162) "Limitless leaves" in Line 96 of Walt Whitman's Song of Myself (1855):
And that a kelson of the creation is love,
And limitless are leaves, stiff or drooping in the fields,
And brown ants in the little wells beneath them,
Ę And mossy scabs of the worm fence, and heap'd stones,
elder, mullen and poke-weed.
Walt Whitman (1819-1892)
Song of Myself, Lines 95-98
A Textual Variorum of the Printed Poems, Vol. I, Poems, 1855-1856
(Edited by Sculley Bradley, Harold W. Blodgett, Arthur Golden, William White
New York University Press, 1980, p. 6)
163) "Nature, so unnatural" in Line 96 of Walt Whitman's Passage to India (1871):
Ah, who shall soothe these feverish children?
Who justify these restless explorations?
Who speak the secret of impassive Earth?
Who bind it to us? What is this separate Nature, so unnatural?

Walt Whitman (1819-1892)
Passage to India Section 5, Lines 93-96
A Textual Variorum of the Printed Poems, Vol. III, Poems, 1870-1891
(Edited by Sculley Bradley, Harold W. Blodgett, Arthur Golden, William White
New York University Press, 1980, p. 567)
164)
 Verse 96 in Tagore's Gitanjali: When I go from hence let this be my parting word, that what I have seen is unsurpassable. I have tasted of the hidden honey of this lotus that expands on the ocean of light, and thus am I blessed— let this be my parting word. In this playhouse of infinite forms I have had my play and here have I caught sight of him that is formless. My whole body and my limbs have thrilled with his touch who is beyond touch; and if the end comes here, let it come - let this be my parting word. Rabindranath Tagore (1861-1941) Gitanjali: Song Offerings (1912), Verse 96 Rabindranath Tagore(1861-1941)
165) Poem 96 of Rilke's New Poems: The Other Part [1908]
is titled "The Child" ("Das Kind"):
 Unwillkürlich sehn sie seinem Spiel lange zu; zuweilen tritt das runde seiende Gesicht aus dem Profil, klar und ganz wie eine volle Stunde, welche anhebt und zu Ende schlägt. Doch die Andern zahlen nicht die Schläge, trüb von Mühsal und vom Leben träge; und sie merken gar nicht, wie es trägt—, wie es alles trägt, auch dann, noch immer, wenn es müde in dem kleinen Kleid neben ihnen wie im Wartezimmer sitzt und warten will auf seine Zeit. Without meaning to they stand watching while it plays: occasionally the round living face emerges from the profile, clear and whole like some ripened hour that rises up and chimes unto its end. But the others don't keep track of the strokes, dim from toil and sluggish from life; and they don't even notice how it bears—, how it bears everything, even then, still, when wearily in its small clothes dressed up beside them as if in the waiting room it sits and keeps on waiting for its time.
Rainer Maria Rilke (1875-1926), "The Child"
(translated by Edward Snow, New Poems: The Other Part (1908), 96
North Point Press, San Francisco, 1987, pp. 214-215)
166) Line 96 of Rilke's Duino Elegies V [1923]
on lovers on an indescribable carpet:
 Engel!: Es wäre ein Platz, den wir nicht wissen, dorten, auf unsäglichem Teppich, zeigten die Liebenden, die's hier bis zum Können nie bringen, ihre kühnen hohen Figuren des Herzschwungs, ihre Türme aus Lust, ihre längst, wo Boden nie war, nur an einander lehnenden Leitern, bebend, - und könntens, Angel, suppose there's a place we know not of, and there, on an indescribable carpet there were lovers, who here can never achieve their bold high figures of hear-flight, their towers of passion, their ladders where ground never was, propped one against the other, trembling— suppose that there they could manage it
Rainer Maria Rilke (1875-1926),
Duino Elegies, V.95-101
(translated by Patrick Bridgwater)
Menard Press, London, 1999, pp. 40-41)
(Other translations: Edward Snow; Robert Hunter)
167) 96th Page lines in James Joyce's Finnegans Wake, (15 samples):
ing jackass. Harik! Harik! Harik! The rose is white in the darik! (96.1)
when they were going on retreat, in the old gammeldags, the (96.9)
and making her love with his stuffstuff in the languish of flowers (96.11)
meeting waters most improper (peepette!) ballround the garden, (96.14)
licksed her and cuddled. I differ with ye! Are you sure of your- (96.17)
self now? You're a liar, excuse me! I will not and you're an- (96.18)
loll Lolly! To give and to take! And to forego the pasht! And (96.20)
all will be forgotten! Ah ho! It was too too bad to be falling (96.21)
out about her kindness pet and the shape of O O O O O O O O (96.22)
Ourang's time. Well, all right, Lelly. And shakeahand. And (96.23)
Well? (96.25)
evidential order bring the true truth to light as fortuitously as (96.27)
a dim seer's setting of a starchart might (heaven helping it!) un- (96.28)
cover the nakedness of an unknown body in the fields of blue (96.29)
all the soundest sense to be found immense our special mentalists (96.32)
James Joyce (1882-1941), Finnegans Wake, (1939), p. 96
168) "I am merely a shadow" in Line 96 of Wallace Stevens's, The Man with the Blue Guitar (1937):
And the color, the overcast blue
Of the air, in which the blue guitar

Is a form, described but difficult,
And I am merely a shadow hunched

Above the arrowy, still strings,
The maker of a thing yet to be made;

The color like a thought that grows
Out of a mood, the tragic robe

Of the actor, half his gesture, half
His speech, the dress of his meaning, silk

Sodden with his melancholy words,
The weather of his stage, himself.

Wallace Stevens (1879-1955),
The Man with the Blue Guitar, Lines 94-104 (Section IX)
Collected Poetry and Prose, Library of America, NY, 1997, p. 138
169) Page 96 in William Carlos Williams' Paterson (1958)
is the second page of a 50-page poem titled "The Library":
A cool of books
will sometime lead the mind to libraries
of a hot afternoon, if books can be found
cool to the sense to lead the mind away.

For there is a wind or ghost of a wind
in all books echoing the life
there, a high wind that fills the tubes
of the ear until we think we hear a wind,
actual     .

Drawn from the streets we break off
our minds' seclusion and are taken up by
the books' winds, seeking, seeking
down the wind
until we are unaware which is the wind and
which the wind's power over us     .

and there grows in the mind
a scent, it may be, of locust blossoms
whose perfume is itself a wind moving

William Carlos Williams (1883-1963), Paterson (1958)
Edited by Christopher MacGowan
New Directions, NY, 1992, p. 96
(Published in Book III, Section 1, 1949)
170) Sonnet 96 in Pablo Neruda's 100 Love Sonnets (1960)
 I think this time when you loved me will pass away, and another blue will replace it; another skin will cover the same bones; others eyes will see the spring. None of those who tried to tie time down— those who dealt in smoke, bureaucrats, businessmen, transients— none will keep moving, tangled in their ropes. The cruel gods wearing spectacles will pass away, the hairy carnivore with the book, the little green fleas and the pitpit birds. And when the earth is freshly washed, others eyes will be born in the water, the wheat will flourish without tears. Pablo Neruda(1904-1973) Love Sonnet XCVI, 100 Love Sonnets: Cien Sonetos de Amor Editorial Losada, Buenos Aires, 1960 (trans. Stephen Tapscott, 1986)
171) Allen Ginsberg's HOWL (1956) contains 112 lines.
Line 1:
I saw the best minds of my generation destroyed by madness, starving hysterical naked,
Line 96:
I'm with you in Rockland
where you imitate the shade of my mother

Allen Ginsberg (1926-1997),
Howl and Other Poems, City Lights Books, 1956, p. 24
172)
 Chapter 96 in Jack Kerouac's Desolation Angels (1965): I'd want to make it to his cottage in Berkeley, which has a little yard and a tree I slept under in the Fall starry nights, leaves falling on me in my sleep—... "Wake up!" he yells, a Buddhist— "Don't step on the aardvark!" The aardvark is an ant-eater— "Buddha say: — dont bend over backwards." I say to Ben Fagan: "Why is the sun shining through the leaves?"... We're all friends and enemies, now stop it, stop fighting, wake up, it's all a dream, look around, you dream, it's not really the golden earth that hurts us when you think it's the golden earth that hurts us, it's only the golden eternity of blissful safety— Bless the little fly— Dont kill anymore—... and we'll all agree that death is our reward. Will anybody stand up and agree with me? Then good, all you have to do in my employ, is bless and sit down. Jack Kerouac (1922-1969) Desolation Angel: A Novel, Coward-McCann, NY, 1965, Ch. 96, pp. 196-198
173) Poem 96 of The Crane's Bill:
Mind and object scapped,
I move beyond plains, mountains, streams.
Dharmakaya's everywhere—

— Daio, 1235-1308
Zen Poems of China and Japan: The Crane's Bill
(translated by Lucien Stryk & Takashi Ikemoto, Anchor Books, NY, 1973, p. 59)
174) "first white heron" in Line 96 of Mary Oliver's's poem "Evening Star":

first smell of the ocean
first white heron
first abalone,

Mary Oliver (born 1935), "Evening Star", lines 94-97
The Leaf and the Cloud, Da Capo Press, 2000, p. 51

96 in Numerology
175) Numerology: words whose letters add up to 96

CALIFORNIA DREAMING:
(3 + 1 + 3 + 9 + 6 + 6 + 9 + 5 + 9 + 1) + (4 + 9 + 5 + 1 + 4 + 9 + 5 + 7) = 52 + 44 = 96

COSMIC CONSCIOUSNESS ROSE:
(3 + 6 + 1 + 4 + 9 + 3) + (3 + 6 + 5 + 1 + 3 + 9 + 6 + 3 + 1 + 5 + 5 + 1 + 1) + (9 + 6 + 1 + 5)
= 26 + 49 + 21 = 96

EIGHTEEN THIRTY-TWO (1832):
(5 + 9 + 7 + 8 + 2 + 5 + 5 + 5) + (2 + 8 + 9 + 9 + 2 + 7) + (2 + 5 + 6) = 46 + 37 + 13 = 96

ENLIGHTENMENT SCIENCE:
(5 + 5 + 3 + 9 + 7 + 8 + 2 + 5 + 5 + 4 + 5 + 5 + 2) + (1 + 3 + 9 + 5 + 5 + 3 + 5) = 65 + 31 = 96

FIFTY-FIVE KNOWLEDGE:
(9 + 5 + 1 + 9 + 7 + 8 + 2) + (2 + 5 + 6 + 5 + 3 + 5 + 4 + 7 + 5) = 30 + 24 + 42 = 96

FLOWER PHILOSOPHY:
(6 + 3 + 6 + 5 + 5 + 9) + (7 + 8 + 9 + 3 + 6 + 1 + 6 + 7 + 8 + 7) = 34 + 62 = 96

HEMOGLOBIN RESEARCH:
(8 + 5 + 4 + 6 + 7 + 3 + 6 + 2 + 9 + 5) + (9 + 5 + 1 + 5 + 1 + 9 + 3 + 8) = 55 + 41 = 96

MOONLIGHT PHOENIX:
(4 + 6 + 6 + 5 + 3 + 9 + 7 + 8 + 2) + (7 + 3 + 6 + 5 + 5 + 9 + 6) = 50 + 46 = 96

NINETEEN SEVENTY-ONE (1971):
(5 + 9 + 5 + 5 + 2 + 5 + 5 + 5) + (1 + 5 + 4 + 5 + 5 + 2 + 7) + (6 + 5 + 5) = 41 + 39 + 16 = 96

NINETEEN SEVENTY-SIX (1976):
(5 + 9 + 5 + 5 + 2 + 5 + 5 + 5) + (1 + 5 + 4 + 5 + 5 + 2 + 7) + (1 + 9 + 6) = 41 + 39 + 16 = 96

SEVENTEEN SEVENTY-SEVEN (1777):
(1 + 5 + 4 + 5 + 5 + 2 + 5 + 5 + 5) + (1 + 5 + 4 + 5 + 5 + 2 + 7) + (1 + 5 + 4 + 5 + 5) = 37 + 39 + 20 = 96

These web pages on the number 96 are dedicated to Mom
on her 96th birthday— solar calendar: October 30, 1908
lunar calendar: Oct. 6, 1908 which fell this year on
November 17, 2004. Birthday Card for Mom.

 © Peter Y. Chou, WisdomPortal.com P.O. Box 390707, Mountain View, CA 94039 email: peter@wisdomportal.com (11-17-2004)