Alexandria Moving Quotes

Perhaps the various burnings of the Alexandria Library were necessary, like those Australian Forest Fires without which the new seeds cannot burst their shells and make a young, healthy forest.

Then I’ll break into your apartment and move everything three inches to the left and fuck with your flow, okay?

Five hundred years ago, the Greek philosopher Xenophanes wrote, ‘There is one God, always still and at rest, who moves all things with the thoughts of His mind.’ In this year, I, the philosopher Seth, mathetes of the philosopher Philo Judaeus, teaching my favorite students in Alexandria, would add, it is not that there is one God but that God is One, meaning All There Is.

In these days Melissa's absorbed and provoking gentleness had all the qualities of a rediscovered youth. Her long uncertain fingers - I used to feel them moving over my face when she thought I slept, as if to memorize the happiness we had shared. In her there was a pliancy, a resilience which was Oriental - a passion to serve. My shabby clothes - the way she picked up a dirty shirt seemed to engulf it with an overflowing solicitude; in the morning I found my razor beautifully cleaned and even the toothpaste laid upon the brush in readiness. Her care for me was a goad, provoking me to give my life some sort of shape and style that might match the simplicity of hers. Of her experiences in love she would never speak, turning from them with a weariness and distaste which suggested that they had been born of necessity rather than desire. She paid me the comlpiment of saying: "For the first time I am not afraid to be light-headed or foolish with a man".

I lost myself in the burden of trying to be your savior.

Do you love him?" I blurted out. Laadan swallowed and a long pause followed. In the gap, I heard someone moving around in the kitchen. I started to grin. "You like him." Looking away, her lips pursed. I nudged her with my elbow. "You like him a lot." She drew herself up. "Your father—" "Is the love of your life?" Alexandria," she snapped, but there was no real heat to her tone.

What happened? It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation. It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed. 

What are its enemies?
 
Well, first of all fear — fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything. The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. 

There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed — it would have been better than nothing. Of course, civilisation requires a modicum of material prosperity—

What civilization needs:

confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline. Vigour, energy, vitality: all the civilisations—or civilising epochs—have had a weight of energy behind them. People sometimes think that civilisation consists in fine sensibilities and good conversations and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid.

As if on cue, a line of silhouettes emerged from behind a desert scrub—shapes that moved like cats. They wandered through the landscape of corpses, touching each with a gentle nudge. They grew closer, and it became clear that Chuluum was leading the other cats on their sorrowful homage, giving the fallen librarians the honor they deserved.

But even as he reached out to cup he face he heard an angry buzzing, and a huge black bee dive-bombed him from out of nowhere. With an oath, Thomas jumped back, swatting ineffectually at the persistent insect. As his left foot came down he turned his ankle and nearly fell. Alexandria’s hand covered her mouth in horror. Aidan, stop it right now! I cannot imagine what you are accusing me of, Aidan returned innocently from the living room. But I have not done anything. He smiled and moved slowly toward her. Yet. “Marie!” In a panic, Alexandria called out as loudly as she could. Aidan laughed as the housekeeper hurried in. Little coward, run while you can. Though they were half a room apart and Marie was squarely between them, Alexandria felt the brush of his fingers on her skin, her face, her throat. They trailed lower, feather-light, to touch the aching swell of her breast before the sensation was gone. “What is it, Alexandria?” Marie asked, her hands on her hips, glaring at Aidan. He held up a placating hand, laughing. “I am innocent. I was a perfect gentleman to her visitor.” “He spilled Thomas’s coffee, made him sneeze, smeared whipped cream over him, and chased him with a bee,” Alexandria accused. While Marie struggled to keep a straight face, Alexandria delivered a final outrage. “And he was going to wither my flowers.” “Aidan!” Marie reprimanded sharply, but there was laughter in her eyes.

Tears fled her eyes as she ran, and they slid into her ears, but she did not wipe them, no, she pressed forward through the many trees, keeping her eyes upon the large shadow that flew forward, almost guiding her out of the woods, but that was preposterous – so why am I following it? What do you mean why are you following it? It’s the only thing that’s putting distance between you and those...monsters back there! But what about Lord Delacroix? What the devil about him? He tried to keep you safe – he truly did attempt to save you— And what did that get him? Crushed by a damned Lycan – again! But I should still go back to save him.... I should keep moving! But he’s saved my life – I can’t let him die! Technically, he’s already dead, Alexi.... Goddamn it all! Run – run now – come back when you’re safe! Come back? With who?! Help, of course! Where on Earth am I going to find help?!

He walked over to the piano and lifted the cover revealing black and white keys that my fingers knew all too well. “Play for me?” I looked at the piano hesitantly and I felt the passion start to grow back inside of me. My fingers itched to play and suddenly my body was moving towards the piano and I sat down, my posture back to where it should be, my fingers hovering over the keys ready to play a song that I hadn’t heard in years. I closed my eyes and slowly breathed in and out. And then my fingers flew across the keys, the music filling the room. The music moved me both emotionally and physically as I rocked my body to the music, putting all of me into the song. The music took me to a different place than where I was here and now. This is the melody I always seem to come back to, always finding myself lost in the notes. The song is a part of me as it tells a story. A story about loss and recovery.

Idle, she writes, to imagine falling in love as a correspondence of minds, of thoughts,; it is a simultaneous firing of two spirits engaged in the autonomous act of growing up. And the sensation is of something having noiselessly exploded inside each of them. Around this event, dazed and preoccupied, the lover moves examining her or her own experience; her gratitude alone, stretching away towards a mistaken donor, creates the illusion that she communicates with her fellow, but this is false. The loved object is simply one that has shared an experience at the same moment of time, narcissistically; and the desire to be near the beloved object is at first not due to the idea of possessing it, but simply to let the two experiences compare themselves, like reflections in different mirrors. All this may precede the first look, kiss, or touch; precede ambition, pride or envy; precede the first declarations which mark the turning point--for from here love degenerates into habit, possession, and back to loneliness.

DEMOCRITUS made it consist in motion, consequently gave it a manner of existence. ARISTOXENES, who was himself a musician, made it harmony. ARISTOTLE regarded the soul as the moving faculty, upon which depended the motion of living bodies. The earliest doctors of Christianity had no other idea of the soul, than that it was material. TERTULLIAN, ARNOBIUS, CLEMENT of ALEXANDRIA, ORIGEN, SAINT JUSTIN, IRENAEUS, have all of them discoursed upon it; but have never spoken of it other than as a corporeal substance—as matter.

I have sometimes gone so far as to wish to banish all the melodies and sweet chants commonly used for David's psalter from my ears and from the Church as well. But I think a safer course one which I remember being often told of Bishop Athanasius of Alexandria. He used to make the reader of the psalm chant with so flexible a speech-rhythm that he was nearer to reciting than to singing. Nevertheless, when I remember the tears which I poured out at the time when I was first recovering my faith, and that now I am moved not by the chant but by the words being sung, when they are sung with a clear voice and entirely appropriate modulation, then again I recognize the great utility of music in worship.

autonomous act of growing up. And the sensation is of something having noiselessly exploded inside each of them. Around this event, dazed and preoccupied, the lover moves examining his or her own experience; her gratitude alone, stretching away towards a mistaken donor, creates the illusion that she communicates with her fellow, but this is false. The loved object is simply one that has shared an experience at the same moment of time, narcissistically; and the desire to be near the beloved object is at first not due to the idea of possessing it, but simply to let the two experiences compare themselves, like reflections in different mirrors. All this may precede the first look, kiss, or touch; precede ambition, pride or envy; precede the first declarations which mark the turning point — for from here love degenerates into habit, possession, and back to loneliness.’ How characteristic and how humourless a delineation of the magical gift: and yet how true… of Justine! ‘Every man

Idle’ she writes ‘to imagine falling in love as a correspondence of minds, of thoughts; it is a simultaneous firing of two spirits engaged in the autonomous act of growing up. And the sensation is of something having noiselessly exploded inside each of them. Around this event, dazed and preoccupied, the lover moves examining his or her own experience; her gratitude alone, stretching away towards a mistaken donor, creates the illusion that she communicates with her fellow, but this is false. The loved object is simply one that has shared an experience at the same moment of time, narcissistically; and the desire to be near the beloved object is at first not due to the idea of possessing it, but simply to let the two experiences compare themselves, like reflections in different mirrors. All this may precede the first look, kiss, or touch; precede ambition, pride or envy; precede the first declarations which mark the turning point — for from here love degenerates into habit, possession, and back to loneliness.

If you dwell on things you can’t change or control, you’ll never be able to move forward.

Out of disorder and discontent come leaders who have strong personalities, are anti-elitist, and claim to fight for the common man. They are called populists. Populism is a political and social phenomenon that appeals to ordinary people who feel that their concerns are not being addressed by the elites. It typically develops when there are wealth and opportunity gaps, perceived cultural threats from those with different values both inside and outside the country, and “establishment elites” in positions of power who are not working effectively for most people. Populists come into power when these conditions create anger among ordinary people who want those with political power to be fighters for them. Populists can be of the right or of the left, are much more extreme than moderates, and tend to appeal to the emotions of ordinary people. They are typically confrontational rather than collaborative and exclusive rather than inclusive. This leads to a lot of fighting between populists of the left and populists of the right over irreconcilable differences. The extremity of the revolution that occurs under them varies. For example, in the 1930s, populism of the left took the form of communism and that of the right took the form of fascism while nonviolent revolutionary changes took place in the US and the UK. More recently, in the United States, the election of Donald Trump in 2016 was a move to populism of the right while the popularity of Bernie Sanders, Elizabeth Warren, and Alexandria Ocasio-Cortez reflects the popularity of populism of the left. There are increased political movements toward populism in a number of countries. It could be said that the election of Joe Biden reflects a desire for less extremism and more moderation, though time will tell. Watch populism and polarization as markers. The more that populism and polarization exist, the further along a nation is in Stage 5, and the closer it is to civil war and revolution. In Stage 5, moderates become the minority. In Stage 6, they cease to exist.

She didn’t begrudge Darcy her relationship. She just wished it didn’t feel like the whole world was moving on while she was stuck standing still.

It would take an utterly uncharacteristic move on Margot’s part, like murdering someone, to make Elle hate her. Even then, Elle would at least ask why before passing judgment.

... The last thing I want to do is harsh your vibe or rain on your parade, but I take no shit on your behalf. I haven’t since the day we moved into the dorms freshman year and you demanded we stay up all night bonding over burnt microwave popcorn because you, and I quote, have a feeling we’re supposed to be best friends. I’m not going to start now.

Most people want a thirty-second sound bite, two hundred and eighty characters or less. Anything longer than that and they move on because they don't really care. And no one remembers anything, because why should they? It's all online. When was the last time you remembered a friend's birthday without Facebook reminding you? - Brendon

He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own.

One of the impediments to an acceptance of the myth theory is the apparent incredibility of the proposition that faith in Paul's Jesus the Son (and by extension, the Gospel Jesus) could have arisen with no historical basis. But we have to realize how much the educated ancient Jew lived within his holy books, as did many of those gentiles who attached themselves to Judaism. The Jewish scriptures offered a universe in themselves, in which the avid scholar and prophet could move and breathe. He governed his life by the writings. Like the Jewish philosopher Philo of Alexandria, he could construct whole philosophies from elements of scripture, aided at times by mystical experiences. [...] God's plan had to reside in scripture, for that was how he communicated with the world. All it needed was the right key, the right inspiration through the Spirit to unlock that coded information. [...] Paul's conviction that the Spirit was guiding him as he sought meaning from the sacred texts guaranteed that he would get the message he was looking for.

Go back and get it. Move forward, but don’t forget to bring those left behind with you. Give back. That was one definition of Sankofa, but the one that touched me was: Learn from your past, and with that knowledge, move into the future.

Philadelphos did everything with extravagance – what the Greeks called tryphe[*4] – making his father’s library the greatest collection in the world and inviting all peoples to settle in Alexandria, which was soon home to a million people, Greek, Egyptian and Jewish. When he commissioned Greek-speaking Jews to translate their Torah into Greek, he made the Bible available to non-Jews, a move which later had world-changing consequences.

What happened? It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation. It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed. What are its enemies? Well, first of all fear – fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything. The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed – it would have been better than nothing. Of course, civilisation requires a modicum of material prosperity – enough to provide a little leisure. But, far more, it requires confidence – confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline. Vigour, energy, vitality: all the great civilisations – or civilising epochs – have had a weight of energy behind them. People sometimes think that civilisation consists in fine sensibilities and good conversation and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid. So if one asks why the civilisation of Greece and Rome collapsed, the real answer is that it was exhausted.

The Word was not hedged in by being present elsewhere as well. When He moved His body He did not cease also to direct the universe by His Mind and might. No. The marvelous truth is, that being the Word, so far from being Himself contained by anything, He actually contained all things Himself.

vital historical fact: that Gamal Abdel Nasser signifies the only truly Egyptian developmental project in the country's history since the fall of the pharaonic state. There had been other projects: a Greek one in Alexandria, an Arab–Islamic one under the Ummayads (the first dynasty to rule the Islamic world after the end of the era of the ‘Rightly Guided Caliphs’), military–Islamic ones under Saladin and the grand Mamelukes, a French one under Napoleon's commanders and a dynastic (Ottoman-inspired) one under Mohamed Ali Pasha and Khedive Ismael. But this was different – in origin, meaning and impact. For Nasser was a man of the Egyptian soil who had overthrown the Middle East's most established and sophisticated monarchy in a swift and bloodless move – to the acclaim of the millions of poor, oppressed Egyptians – and ushered in a programme of ‘social justice’, ‘progress and development’ and ‘dignity’: a nation-centred developmental vision.

This one, this betrayer to our people." Gregori nodded toward the man lying so still on the rocks where he had fallen. "He sought to take her from you." "He could not have done so," Aidan said softly. Gregori nodded. "I believe that to be true. Still, she takes a risk that should not be permitted." A network of iridescent white veins lit up the sky, sharp, brilliant, a powerful display. The arcing lightning cast a peculiar shadow across the dark, handsome face and flashing silver eyes, making Gregori look both cruel and hungry.  The fingers around Alexandria's wrist tightened even more. Do not move, do not speak, no matter what, Aidan cautioned softly in her mind. "Thank you for your assistance, Gregori," he said aloud, his voice gentle and true. "This is my lifemate, Alexandria. She is new to our people and knows nothing of our ways. We would both consider it a great honor if you would accompany us back to our house and tell us the news of our homeland." Are you out of your mind? Alexandria protested silently, horrified. It would be like bringing home a wild jungle cat. A tiger. Something very lethal. Gregori inclined his head at the introduction, but the refusal to join them was clear in his silver eyes. "It would be unwise of me to join you indoors. I would be a caged tiger, untrustworthy, unpredictable." His pale eyes flickered over Alexandria, and she had the distinct impression he was laughing at her.

You call it darkness. But it was that quality in you that made you open the world for us. It made you seek out the healing techniques that you have passed on to me, to others. It allowed you to perform the miracles that you have performed for our people. It has done the same for Julian," Aidan replied softly. The silver eyes paled to steel. Cold. Bleak. Empty. "It led both of us to things that should never have been learned. In the acquisition of knowledge comes power, Aidan. But without rules, without emotions, without a concept of right or wrong, it is far too easy to abuse that power." "All Carpathians are aware of that, Gregori," Aidan argued. "You, more than most, know the concept of right and wrong. And so does Julian. Why have you endured, resisted wrong, when others turned? You fought for justice, for our people. You had a code, and you have always lived up to it, as you are doing now. You say you have no feeling, but what of the compassion you felt for your lifemate when she was so frightened? You cannot turn. Every moment is an eternity for you, I know, but you have an end in sight." Gregori's cold eyes seemed to impale Aidan, but the younger Carpathian did not flinch. He held Gregori's gaze until Alexandria could have sworn she saw a flicker of fire, a flame, springing from one to the other. Gregori's hard mouth softened slightly. "You have learned well, Aidan. You are a healer of both body and mind." Aidan inclined his head in acknowledgement of the compliment. The wind howled, the waves crashed, and Gregori launched himself into the dark, roiling clouds. A black shape spread across the sky, an ominous shadow staining the heavens, and then it moved north and faded away as if it had never been, taking the storm with it.

You, more than most, know the concept of right and wrong. And so does Julian. Why have you endured, resisted wrong, when others turned? You fought for justice, for our people. You had a code, and you have always lived up to it, as you are doing now. You say you have no feeling, but what of the compassion you felt for your lifemate when she was so frightened? You cannot turn. Every moment is an eternity for you, I know, but you have an end in sight." Gregori's cold eyes seemed to impale Aidan, but the younger Carpathian did not flinch. He held Gregori's gaze until Alexandria could have sworn she saw a flicker of fire, a flame, springing from one to the other. Gregori's hard mouth softened slightly. "You have learned well, Aidan. You are a healer of both body and mind." Aidan inclined his head in acknowledgement of the compliment. The wind howled, the waves crashed, and Gregori launched himself into the dark, roiling clouds. A black shape spread across the sky, an ominous shadow staining the heavens, and then it moved north and faded away as if it had never been, taking the storm with it. Aidan sank into the sand, his head bowed, his shoulders shaking, as if he was trying to control some great emotion that had overcome him. Alexandria circled his head with her arms. She could feel sobs tearing at his throat and chest, yet he made no sound. Only a single, blood-red tear marked his great sorrow. "I am sorry, cara, but he is a great man, one our people cannot afford to lose. I could feel his bleakness, the inner demon waiting to devour him. To have to honor my promise to him, to have to hunt him..." He shook his head. "It is such a disservice to one who has dedicated his life to our people, to our Prince." Alexandria's breath caught in her throat. She had thought Aidan invincible. Capable, even, of hunting vampires and triumphing over their evil power. But Gregori was a different proposition. Even with two hunters such as Aidan, it didn't seem possible that he could be defeated. "Can't you contact this woman, the one who could save him?" Aidan shook his head regretfully. "He would continue to honor his vow, and her presence would only make things worse.

There was such a weariness in Aidan, he felt he might never move again. He could only stand in the doorway and stare at Alexandria, unable to believe his good fortune, unable to believe she was really with him, really forever in his life. Why him? Why was he the one staring into enormous sapphire eyes overflowing with joy at seeing him? Why not Gregori, who had given so much to their people, who had suffered so much and lost so much of himself in the process? Why not Julian, his soulmate, his twin, so dark and twisted with loneliness? Why was it that the gods had chosen to favor him? "Because we were meant for one another," she said softly, reading his thoughts. "Gregori has his lifemate, Aidan, and he has chosen to give her time to grow up. He'll hold out; he has hope to keep him strong. As for your brother, I know him from your thoughts and memories. He has your strength, and he will endure forever if necessary.

I am in your debt, Gregori, that you have aided me this day," he said formally. "You did not need my aid. I only made things easier. Your safeguards for the child would have bought you the necessary time even without the fog. And you had enough strength to survive the sunlight in your disembodied state even without me. You owe me nothing, Aidan. I have been lucky in my life to have a few men I could call friend. You are one." Gregori sounded as if he were already far away. "Come to my home, Gregori," Aidan insisted. "Stay for a while. It might help to ease you." Gregori shook his head. "I cannot. You know I cannot. I need the wild places, the high reaches, where I can feel freedom. It is my way. I have found a place many miles from here. I will build there to await my lifemate. Remember your promise to me." Aidan nodded. He felt Alexandria moving in his mind, offering closeness, comfort. "See to the child, Aidan, and your woman. Even from this distance, I sense her anxiety for you, for the boy. And she needs to feed. Her hunger beats at me. Do not waste your time worrying about me. I have taken care of myself for centuries." Already his solid form was wavering, shimmering, dissolving into droplets of mist. His voice came back, disembodied, strangely hollow, yet still beautiful. "That was quite a feat you performed today, and in broad daylight. Few can do what you did. You have learned much." Aidan watched him disappear, the mist streaming  into the surrounding forest until it, too, was gone. Gregori's acknowledgement of his achievement made him proud. He felt like a child receiving praise from a revered parent. And since it was from masterful Gregori, who chose to live alone and befriend but few, he felt especially honored.

Men had turned from the contemplation of God above, and were looking for Him in the opposite direction, down among created things and things of sense. The Savior of us all, the Word of God, in His great love took to Himself a body and moved as Man among men, meeting their senses, so to speak, half way. He became Himself an object for the senses, so that those who were seeking God in sensible things might apprehend the Father through the works which He, the Word of God, did in the body. Human and human minded as men were, therefore, to whichever side they looked in the sensible world they found themselves taught the truth. Were they awe-stricken by creation? They beheld it confessing Christ as Lord. Did their minds tend to regard men as Gods? The uniqueness of the Savior’s works marked Him, alone of men, as Son of God. Were they drawn to evil spirits? They saw them driven out by the Lord and learned that the Word of God alone was God and that the evil spirits were not gods at all. Were they inclined to heroworship and the cult of the dead? Then the fact that the Savior had risen from the dead showed them how false these other deities were, and that the Word of the Father is the one true Lord, the Lord even of death. For this reason was He both born and manifested as Man, for this He died and rose, in order that, eclipsing by His works all other human deeds, He might recall men from all the paths of error to know the Father. As He says Himself, “I came to seek and to save that which was lost” (Luke 19:10).

What happened? It took Gibbon six volumes to describe the decline and fall of the Roman Empire, so I shan’t embark on that. But thinking about this almost incredible episode does tell one something about the nature of civilisation. It shows that however complex and solid it seems, it is actually quite fragile. It can be destroyed. What are its enemies? Well, first of all fear – fear of war, fear of invasion, fear of plague and famine, that make it simply not worthwhile constructing things, or planting trees or even planning next year’s crops. And fear of the supernatural, which means that you daren’t question anything or change anything. The late antique world was full of meaningless rituals, mystery religions, that destroyed self-confidence. And then exhaustion, the feeling of hopelessness which can overtake people even with a high degree of material prosperity. There is a poem by the modern Greek poet, Cavafy, in which he imagines the people of an antique town like Alexandria waiting every day for the barbarians to come and sack the city. Finally the barbarians move off somewhere else and the city is saved; but the people are disappointed – it would have been better than nothing. Of course, civilisation requires a modicum of material prosperity – enough to provide a little leisure. But, far more, it requires confidence – confidence in the society in which one lives, belief in its philosophy, belief in its laws, and confidence in one’s own mental powers. The way in which the stones of the Pont du Gard are laid is not only a triumph of technical skill, but shows a vigorous belief in law and discipline. Vigour, energy, vitality: all the great civilisations – or civilising epochs – have had a weight of energy behind them. People sometimes think that civilisation consists in fine sensibilities and good conversation and all that. These can be among the agreeable results of civilisation, but they are not what make a civilisation, and a society can have these amenities and yet be dead and rigid. So

I sold my car when I moved here,” Darcy admitted. Margot rolled her eyes. “Then I’ll break into your apartment and move everything three inches to the left and fuck with your flow, okay?” Darcy stared because, shit, that actually sounded awful.