Beasts Of No Nation Quotes

The enemy of a kind spirit is the pointlessness we face in the shadow of time. 

I am fearing because I am seeing that the only way not to be fighting is to die. I am not wanting to die.

I will never be without information,' she determined. 'I will do better than my sisters. If a bird or any other beast comes out of that uncanny republic where husbands are grown, I will see him with his skin off before I agree to fall in love.' For this is how Marya Morevna surmised that love was shaped: an agreement, a treaty between two nations that one could either sign or not as they pleased.

We carry the weight of our crimes and bear the wings of our kindness.

A soul is half its worth without a friend. That’s the embodiment of hope. Will you remember that, the two of you?

What man most passionately wants is his living wholeness and his living unison, not his own isolate salvation of his "soul." Man wants his physical fulfillment first and foremost, since now, once and once only, he is in the flesh and potent. For man, the vast marvel is to be alive. For man, as for flower and beast and bird, the supreme triumph is to be most vividly, most perfectly alive. Whatever the unborn and the dead may know, they cannot know the beauty, the marvel of being alive in the flesh. The dead may look after the afterwards. But the magnificent here and now of life in the flesh is ours, and ours alone, and ours only for a time. We ought to dance with rapture that we should be alive and in the flesh, and part of the living, incarnate cosmos. I am part of the sun as my eye is part of me. That I am part of the earth my feet know perfectly, and my blood is part of the sea. My soul knows that I am part of the human race, my soul is an organic part of the great human soul, as my spirit is part of my nation. In my own very self, I am part of my family. There is nothing of me that is alone and absolute except my mind, and we shall find that the mind has no existence by itself, it is only the glitter of the sun on the surface of the waters.

in view of the law of natural selection it was agreed that a nation or world of people who will not use their intelligence are no better than animals who do not have intelligence. Such people are beasts of burden and steaks on the table by choice and consent.

After experiencing life in Nazi Germany, Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

When day comes, we ask ourselves: Where can we find light In this never-ending shade? The loss we carry, a sea we must wade. We braved the belly of the beast, We’ve learned that quiet isn’t always peace, And the norms and notions of what ‘just is’ Isn’t always justice. And yet the dawn is ours before we knew it, Somehow, we do it. Somehow, we’ve weathered and witnessed A nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny Black girl, descended from slaves and raised by a single mother, can dream of becoming president only to find herself reciting for one.

...all the beasts from sloth to pigmy shrew, arrayed silently in ordered cavalcade as if waiting admission to the Ark.

that I ventured as far as my position would allow and by historical analogy warned men as solemnly as possible against half-educated leaders being permitted to lead nations into war.

The critic of the Adepts would form a truer opinion of their attitude if he did not look upon them as guardians of a treasure, grudgingly doling it out to applicants whose rights it was impossible to ignore or defy, but rather as trainers of racehorses, patiently trying beast after beast in the hope that one may ultimately be found that will win the Grand National. The Adept who accepts an unsuitable pupil is guilty of cruelty just as much as the rider who sends a horse at a fence it cannot take.

The making of gardens and parks goes on with civilization all over the world, and they increase both in size and number as their value is recognized. Everybody needs beauty as well as bread, places to play in and pray in, where Nature may heal and cheer and give strength to body and soul alike. This natural beauty-hunger is made manifest in the little windowsill gardens of the poor, though perhaps only a geranium slip in a broken cup, as well as in the carefully tended rose and lily gardens of the rich, the thousands of spacious city parks and botanical gardens, and in our magnificent National Parks—the Yellowstone, Yosemite, Sequoia, etc.—Nature's sublime wonderlands, the admiration and joy of the world. Nevertheless, like anything else worth while, from the very beginning, however well guarded, they have always been subject to attack by despoiling gain-seekers and mischief-makers of every degree from Satan to Senators, eagerly trying to make everything immediately and selfishly commercial, with schemes disguised in smug-smiling philanthropy, industriously, sham-piously crying, "Conservation, conservation, panutilization," that man and beast may be fed and the dear Nation made great. Thus long ago a few enterprising merchants utilized the Jerusalem temple as a place of business instead of a place of prayer, changing money, buying and selling cattle and sheep and doves; and earlier still, the first forest reservation, including only one tree, was likewise despoiled. Ever since the establishment of the Yosemite National Park, strife has been going on around its borders and I suppose this will go on as part of the universal battle between right and wrong, however much of its boundaries may be shorn, or its wild beauty destroyed.

Dodd listened intently as Hitler portrayed Germany as a well-meaning, peace-seeking nation whose modest desire for equality of armaments was being opposed by other nations. 'It was not the address of a thinker,' Dodd wrote in his diary, 'but of an emotionalist claiming that Germany had in no way been responsible for the World War and that she was the victim of wicked enemies.

Prince," says I, "it will go down the easier if you Chew." He did not respond; so I repeated my Instructions. Said he, "We take in the Flesh of other Beasts. We pack ourselves full of them. We are their Burial Ground." The Rest of us- his Mess- gaped. He reached into his Mouth, & removed the Gobbet; and placed the Gobbet on his Plate. He regarded the Plate balanced upon his skinny Knees; & all the life left him as he beheld that Mound of Flesh. Poor, unspeaking, tormented Creature.

I am remembering the soldier who are coming to my village and I am holding my machete closer. I am liking how it is feeling in my hand, like it is almost part of my body.

God did not reveal every final detail for a reason. He rarely does. If He did, then we would be justified in simply waiting for the Antichrist to come and get us. We would be entirely justified in digging holes in the ground as secret hideouts to store our survival food. But instead, God desires us to actually wrestle with Him in prayer, not only for our own souls and those of our families, but also for the very nations that we live in and call home.

It was a good thing, we told ourselves; the eyes grow weary with looking at new things; sleeping late, we said, has its genuine therapeutic value; we would be better for it, would be able to work more effectively. We have little doubt that all this was true, but we wish we could build as good a rationalization every time we are lazy. For in some beastly way this fine laziness has got itself a bad name. It is easy to see how it might have come into disrepute, if the result of laziness were hunger. But it rarely is. Hunger makes laziness impossible. It has even become sinful to be lazy. We wonder why. One could argue, particularly if one had a gift for laziness, that it is relaxation pregnant of activity, a sense of rest from which directed effort may arise, whereas most busy-ness is merely a kind of nervous tic. ... How can such a process have become a shame and a sin? Only in laziness can one achieve a state of contemplation which is a balancing of values, a weighing of oneself against the world and the world against itself. A busy man cannot find time for such balancing. We do not think a lazy man can commit murders, nor great thefts, nor lead a mob. He would be more likely to think about it and laugh. And a nation of lazy contemplative men would be incapable of fighting a war unless their very laziness were attacked. Wars are the activities of busy-ness.

I am waiting outside in the darkness making myself ready for when I go in. So I am thinking as many good thing I can think because if you are thinking good thing, nothing bad is happening to you.

Throughout that first year in Germany, Dodd had been struck again and again by the strange indifference to atrocity that had settled over the nation, the willingness of the populace and of the moderate elements in the government to accept each new oppressive decree, each new act of violence, without protest. It

A collective insanity seemed to have seized the nation and turned them into something worse than beasts. The princess de Lamballe, Marie Antoinette's intimate friend, was literally torn to pieces; her head, breasts, and pudenda were paraded on pikes before the windows of the Temple, where the royal family was imprisoned, while a man boasted drunkenly at a cafe that he had eaten the princess' heart, which he probably had.

The world needed changing - that I knew. Global warming threatened to give us all a lethal tan; war and poverty decimated whole nations; crops worldwide were shriveling; even our brethren beasts menaced us with their monkey pox and bird flu and mad cow disease.

You are not wrong," Laurence said. He had assumed as much himself, after all, in his Navy days: had thought the Corps full of wild, devil-may-care libertines, disregarding law and authority as far as they dared, barely kept in check-- to be used for their control over the beasts, and not respected. "But if we have more liberty than we ought," Laurence said, after a moment, struggling through, "it is because they have not enough: the dragons. They have no stake in victory but our happiness; their daily bread and nation would give them just to have peace and quiet. We are given licence so long as we do what we ought not; so long as we use their affections to keep them obedient and quiet, to ends which serve them not at all-- or which harm." "How else do you make them care?" Granby said. "If we left off, the French would only run right over us, and take our eggs themselves." "They care in China," Laurence said, "and in Africa, and they care all the more, that their rational sense is not imposed on, and their hearts put into opposition with their minds. If they cannot be woken to a natural affection for their country, such as we feel, it is our fault, and not theirs.

It is curious to see America, the United States, looking on herself, first, as a sort of natural peacemaker, then as a moral protagonist in this terrible time. No nation is less fitted for this rôle. For two or more centuries America has marched proudly in the van of human hatred,—making bonfires of human flesh and laughing at them hideously, and making the insulting of millions more than a matter of dislike,—rather a great religion, a world war-cry: Up white, down black; to your tents, O white folk, and world war with black and parti-colored mongrel beasts! Instead of standing as a great example of the success of democracy and the possibility of human brotherhood America has taken her place as an awful example of its pitfalls and failures, so far as black and brown and yellow peoples are concerned.

There is no biblical ground in the New Testament to align the Gospel message with a political party or ideology. Christians are rather taught in the Bible to be salt and light within their nations and societies, and to contend for biblical principles. The politically-related action outlined for Christians in the New Testament are chiefly limited to three essential things: praying for those in power, appealing to Caesar, and being good citizens as a witness and testimony while not bowing to man’s laws when they directly contradict God’s laws.

There is coming a day, when freedom will just be a essence of the mind, an inner dwelling that was once physically attainable. They will tell you where you can live, and what you can wear and drive, what and how much you can eat and drink, and how to purchase those. They will strip you of your religion, race, gender, national origin, age, color, creed, views and power, and have control of the population. They will set in a new world order, and put you in the back of the line, marked and branded. Everything before will be erased, and the new will be manipulated. And what you believe most, can only be kept secret, for all must fall in line of their govern. Anything outside will be abolished. Even death, will be sought, but restrained. They will execute complete and total control over everything, and be sole owners of your soul. The light, that once guided will go dim, and liberty will be like an unwilled bird, suppressed in the cage of your ribs; wings cut off.

Poor, wretched, and stupid peoples, nations determined on your own misfortune and blind to your own good! You let yourselves be deprived before your own eyes of the best part of your revenues; your fields are plundered, your homes robbed, your family heirlooms taken away. You live in such a way that you cannot claim a single thing as our own; and it would seem that you consider yourselves lucky to be loaned your property, your families, and your very lives. All this havoc, this misfortune, this ruin, descends upon you not from alien foes, but from the one enemy whom you yourselves render as powerful as he is, for whom you go bravely to war, for whose greatness you do not refuse to offer your own bodies unto death. ... Where has he acquired enough eyes to spy upon you, if you do not provide them yourselves? How can he have so many arms to beat you with, if he does not borrow them from you? The feet that trample down your cities, where does he get them if they are not your own? How does he have any power over you except through you? How would he dare assail you if he had no cooperation from you? What could he do to you if you yourselves did not connive with the thief who plunders you, if you were not accomplices of the murderer who kills you, if you were not traitors to yourselves? You sow crops in order that he may ravage them, you install and furnish your homes to give him goods to pillage; you rear your daughters that he may gratify his lust; you bring up your children in order that he may confer upon them the greatest privilege he knows—to be led into his battles, to be delivered to butchery, to be made servants of his greed and the instruments of his vengeance; you yield your bodies unto hard labour in order that he may indulge in his delights and wallow in his filthy pleasures; you weaken yourselves in order to make him stronger and the mightier to hold you in check. From all these indignities, such as the very beasts of the field would not endure, you can deliver yourselves if you try, not be taking action, but merely by willing to be free. Resolve to serve no more, and you are at once freed. I do not ask that you place hands upon the tyrant to topple him over, but simply that you support him no longer; then you will behold him, like a great Colossus whose pedestal has been pulled away, fall of his own weight and break into pieces.

Jimi, a red scarf around his head and wearing a white fringed and beaded leather shirt, looked almost like a mystical holy man in meditation. His eyes closed, his head back, he'd merged with his music, his Strat--played upside down since he's a lefty--his magic wand. Though he was surrounded by his band, he projected the feeling he was all alone. ... Tom Law of the Hog Farm (on Jimi's rendition of the national anthem): I felt like he was the defining poet of the festival with that piece of music. It was like taking you right into the heart of the beast and nailing it.

so we were playing all this game then and thinking that to be a soldier was to be the best thing in the world because gun is looking so powerful and the men in movie are looking so powerful and strong when they are killing people,but I am knowing now that to be a soldier is only to be weak and not strong, and to have no food to eat and not to eat whatever you want, and also to have people making you do thing that you are not wanting to do and not to be doing whatever you are wanting which is what they are doing in movie. But I am only knowing this now because I am soldier now.

I'm walking walking walking to where the sun is setting. I'm looking at it and wanting to catch it in my hand and to be squeezing until color are dripping out from it forever. That way everywhere it is always dark and nobody is ever having to see any of the terrible thing that is happening in this world.

The world, he said, “must face the sad fact that in an age when international cooperation should be the keyword, nations are farther apart than ever.

Si j'étais le soleil, je chercherais un autre endroit pour illuminer, un endroit où les gens n'utiliseraient pas ma lumière pour faire des choses horribles.

Je suis toutes ces choses. Toutes ces choses, mais j'ai déjà eu une mère, et elle m'aimait.

And now the woman is praying to God............... I am laughing laughing because God is forgetting everybody in this country.

Sir, every nation is capable of atrocities, including our own.

He saw “the nationalism as of horned cattle”, of brute beasts whose highest conception was selfishness based upon a narrow interpretation of history,

But Hitler’s government was neither civil nor coherent, and the nation lurched from one inexplicable moment to another.

That internal beast is human nature. It cannot be killed; it can only be tamed. And even then, constant vigilance is required.

If someone asks me why we did not use the regular courts I would reply: at the moment I was responsible for the German nation; consequently

us . . . has become in our country the national and private style. We have established, with awesome verve, the animal of denial as the guiding beast of the nation’s life.

War -- is a last ditch moral nightmare. People begin worshiping a mysterious slouching beast, following after, bowing down, offering gifts, making much of zero; and worse. Love of death, idolatry, fear of life; that roughshod trek of war and warmakers throughout the world, hand in hand with death. Long live death! They wouldn't worship it if they weren't in love. Or if they weren't in fear. The second being a state of devouring, at least, as the first. I think the clue is the second masquerading as the first -- just as the beast is the ape of god; to do some thing successfully, you have to, above all, hide what your up to. In this way fear can ape love. Death can demand a tribute owed to life, the ape can play God. Such reflections are of course ill at ease by some: those to whom the state is a given, the church is a given, Western culture a given, war a given, consumerism a given, paying taxes a given. All the neat slots of existence into which one fits, birth to death and every point in between. Nothing to be created, no one to be responsible to, nothing to risk, no objections to lodge. Life is a mechanical horizontal sidewalk, of the kind you sometimes ride at airports between buildings. One is carried along, a zonked spectator... Every nation-state tends towards the imperial -- that is the point. Through banks, armies, secret police propaganda courts and jails, treaties, taxes, laws and orders, myths of civil obedience, assumptions of civic virtue at the top. Still it should be said of the political left, we expect something better. And correctly. We put more trust in those who show a measure of compassion, who denounce the hideous social arrangements that make war inevitable and human desire omnipresent; which fosters corporate selfishness, panders to appetites and disorder, waste the earth.

Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

Hitler had just announced his decision to withdraw Germany from the League of Nations and from a major disarmament conference that had been under way in Geneva, off and on, since February 1932.

Because I am tall more than him, I am knowing that I am older, but nobody is really telling how old they are anymore. All we are knowing is that, before the war we are children and now we are not.

camp: “If they should at any time attempt, even in a small way, to move from their criticism to a new act of perjury, they can be sure that what confronts them today is not the cowardly and corrupt bourgeoisie of 1918 but the fist of the entire people. It is the fist of the nation that is clenched and will smash down anyone who dares to undertake even the slightest attempt at sabotage.” Goebbels acted immediately

The Earth quakes and the Heavens rattle; the beasts of nature flock together and the nations of men flock apart; volcanoes usher up heat while elsewhere water becomes ice and melts; and then on other days it just rains.

For in their interflowing aggregate, those grand fresh-water seas of ours,--Erie, and Ontario, and Huron, and Superior, and Michigan,--possess an ocean-like expansiveness, with many of the ocean's noblest traits; with many of its rimmed varieties of races and climes. They contain round archipelagoes of romantic isles, even as the Polynesian water do; in large part, are shored by two great contrasting nations, as the Atlantic is; they furnish long maritime approaches to our numerous territorial colonies from the East, dotted all round their banks; here and there are frowned upon by batteries, and by the goat-like craggy guns of Mackinaw; they have heard the fleet thunderings of naval victories; at intervals, they have yield their beaches to wild barbarians, whose red painted faces flash from out their pelty wigwams; for leagues and leagues are flanked by ancient and unentered forests, where the gaunt pines stand like serried lines of kings in Gothic genealogies; those same woods harboring wild Afric beasts of prey, and silken creatures whose exported furs gives robes to Tartar Emperors; they mirror the paved capitals of Buffalo and Cleveland, as well as Winnebago villages; they float alike the full-rigged merchant ship, the armed cruiser of the State, the steamer, and the birch canoe; they are swept by Borean and dismasting blasts as direful as any that lash the salted wave; they know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew.

I think that he should keep a caravansary on the world’s highway, where philosophers of all nations might put up, and on his sign should be printed, “Entertainment for man, but not for his beast. Enter ye that have leisure and a quiet mind, who earnestly seek the right road.

A century gone by and still the wounds remain fresh , the problem unresolved and a zillion questions unanswered. The subliminal hyper nationalist state with so maligned dynamics that a simple wrong step is enough to wake the beast from its simmering slumber and throw the entire nation into whirl pool of unaccounted casualties.... A millions lives lost , businesses uprooted and educations at stake ...this is a jinxed paradise where the wails of the half widows reach the heavens and bring nothing but sorrow. Legend has it that this place will be swallowed in one great leap of water as we will self annihilate everything and thus life will complete its full circle. "Cursed be the ground for our sake. Both thorns and thistles it shall bring forth for us. For out of the ground we were taken, for the dust we are... and to the dust we shall return

Surely it is obvious enough, if one looks at the whole world, that it is becoming daily better cultivated and more fully peopled than anciently. All places are now accessible, all are well known, all open to commerce; most pleasant farms have obliterated all traces of what were once dreary and dangerous wastes; cultivated fields have subdued forests; flocks and herds have expelled wild beasts; sandy deserts are sown; rocks are planted; marshes are drained; and where once were hardly solitary cottages, there are now large cities. No longer are (savage) islands dreaded, nor their rocky shores feared; everywhere are houses, and inhabitants, and settled government, and civilized life. What most frequently meets our view (and occasions complaint), is our teeming population: our numbers are burdensome to the world, which can hardly supply us from its natural elements; our wants grow more and more keen, and our complaints more bitter in all mouths, whilst Nature fails in affording us her usual sustenance. In very deed, pestilence, and famine, and wars, and earthquakes have to be regarded as a remedy for nations, as the means of pruning the luxuriance of the human race. . . .

Arabs invaded northern Africa in the seventh century, sending black African slaves to Asia and Arab countries. In the Islamic Republic of Mauritania, which is Arab, Berber Muslims hold possibly more than one hundred thousand black slaves.24 In Saudi Arabia, a common word for black is abd, meaning “slave.

Throughout that first year in Germany, Dodd had been struck again and again by the strange indifference to atrocity that had settled over the nation, the willingness of the populace and of the moderate elements in the government to accept each new oppressive decree, each new act of violence, without protest.

Rules or no rules, it was certainly better to see these things than not to see them. Marya felt that she had a secret, a very good secret, and that if she took care of it, the secret would take care of her. She had seen the world naked, caught out. Her sisters had been rescued from the city as beautiful girls are often rescued from unpleasant things, but they did not know what their husbands really were. They were missing viral information. Marya saw right away that this made a tilted kind of marriage, and she wanted no part of that. 'I will never be without information,' she determined. 'I will do better than my sisters. If a bird or any other beast comes out of that uncanny republic where husbands are grown, I will see him with his skin off before I fall in love.' For this was how Marya Morevna surmised that love was shaped: an agreement, a treaty between two nations that one could either sign or not as they pleased.

A common story had begun to circulate: One man telephones another and in the course of their conversation happens to ask, “How is Uncle Adolf?” Soon afterward the secret police appear at his door and insist that he prove that he really does have an Uncle Adolf and that the question was not in fact a coded reference to Hitler. Germans grew reluctant to stay in communal ski lodges, fearing they might talk in their sleep. They postponed surgeries because of the lip-loosening effects of anesthetic. Dreams reflected the ambient anxiety. One German dreamed that an SA man came to his home and opened the door to his oven, which then repeated every negative remark the household had made against the government. After experiencing life in Nazi Germany, Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

Throughout that first year in Germany, Dodd had been struck again and again by the strange indifference to atrocity that had settled over the nation, the willingness of the populace and of the moderate elements in the government to accept each new oppressive decree, each new act of violence, without protest. It was

I tell you the world is full of such people. I see that all who say they are working for Indians are against me. I know their feeling pretty well. They know if the Indians are turned over to the army, they will lose their living. In another sense they ought to be glad to have Indians (I mean all my people, who are Indian nations) under the military care, for then if we kill white people, the soldiers can just kill us right there, and not have to go all over the country to find us! For shame! for shame! You dare to cry out Liberty, when you hold us in places against our will, driving us from place to place as if we were beasts.

It was because I had seen so much of injustice and domineering little groups, as well as heard the complaints of so many of the best people of the country, that I ventured as far as my position would allow and by historical analogy warned men as solemnly as possible against half-educated leaders being permitted to lead nations into war.

In 1954 this was the issue of primary concern. Although so-called moral issues were raised, in view of the law of natural selection it was agreed that a nation or world of people who will not use their intelligence are no better than animals who do not have intelligence.  Such people are beasts of burden and steaks on the table by choice and consent.

of thy God: I am the Lord. 22 Thou shalt not lie with mankind, as with womankind: it is abomination. 23 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion. 24 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:

Crimes against humanity remain considerably harder to prosecute than war crimes, narrowly defined, in part because criminal nation-states are unlikely to prosecute themselves, and because international diplomatic practice—particularly by the United States—has blocked the creation of an international criminal court that would have jurisdiction to try perpetrators of these atrocities.

Even though I was born in America, and my ancestors built its infrastructure for free, I’m not a part of the “Our” when they sing, “Our flag was still there!” I feel like the “Our” doesn’t include blacks, most women, gays, trans, and poor people of all colors. And, sadly, our nation reminds us every day. Some may reject the anthem because Francis Scott Key sang for freedom while enslaving blacks. His hatred even bled into the lyrics of the elongated version of “The Star-Spangled Banner” you won’t hear at a sporting event. The third stanza reads: No refuge could save the hireling and slave/From the terror of flight, or the gloom of the grave That line was basically a shot at slaves who agreed to fight with the British during the War of 1812 in exchange for their freedom.

Just like in the movies I watched on community television, a beautiful collection of elevated houses parades both sides of the street, each with their respective porches and separated by green lawns. Trees and gardens, cut to perfection, adorn the front of each home. Some have a flag of stars and stripes planted in the ground, and the street is empty except for a dog roaming down the block.

Joel Kotkin, a professor of urban development, argued in the daily beast that the power of the single voter is destined to fade, since single people "Have no heirs," while their religious, conservative, counterparts will repopulate the nation with children who will replicate their parents politics, ensuring that "conservative, more familial-oriented values inevitably prevail." Kotkin's error, of course, is both in assuming that unmarried people do not reproduce -- in fact, they are doing so in ever greater numbers -- but also in failing to consider whence the gravitation away from married norms derived. A move toward independent life did not simply emerge from the clamshell: it was born of generations of dissatisfaction with the inequalities of religious, conservative, social practice.

The nation, Dodd had written, must discard its “righteous aloofness” because “another life and death struggle in Europe would bother us all—especially if it was paralleled by a similar conflict in the Far East (as I believe is the understanding in secret conclaves).” Dodd acknowledged Congress’s reluctance to become entangled abroad but added, “I do, however, think facts count; even if we hate them.

The thing that weighed on him most, however, was the irrationality of the world in which he now found himself. To some extent he was a prisoner of his own training. As a historian, he had come to view the world as the product of historical forces and the decisions of more or less rational people, and he expected the men around him to behave in a civil and coherent manner. But Hitler’s government was neither civil nor coherent, and the nation lurched from one inexplicable moment to another. Even the language used by Hitler and party officials was weirdly inverted. The term “fanatical” became a positive trait. Suddenly it connoted what philologist Victor Klemperer, a Jewish resident of Dresden, described as a “happy mix of courage and fervent devotion.” Nazi-controlled newspapers reported an endless succession of “fanatical vows” and “fanatical declarations” and “fanatical beliefs,” all good things. Göring was described as a “fanatical animal lover.” Fanatischer Tierfreund. Certain very old words were coming into darkly robust modern use, Klemperer found. Übermensch: superman. Untermensch: sub-human, meaning “Jew.” Wholly new words were emerging as well, among them Strafexpedition—“punitive expedition”—the term Storm Troopers applied to their forays into Jewish and communist neighborhoods. Klemperer detected a certain “hysteria of language” in the new flood of decrees, alarms, and intimidation—“This perpetual threatening with the death penalty!”—and in strange, inexplicable episodes of paranoid excess, like the recent nationwide search. In all this Klemperer saw a deliberate effort to generate a kind of daily suspense, “copied from American cinema and thrillers,” that helped keep people in line. He also gauged it to be a manifestation of insecurity among those in power. In late July 1933 Klemperer saw a newsreel in which Hitler, with fists clenched and face contorted, shrieked, “On 30 January they”—and here Klemperer presumed he meant the Jews—“laughed at me—that smile will be wiped off their faces!” Klemperer was struck by the fact that although Hitler was trying to convey omnipotence, he appeared to be in a wild, uncontrolled rage, which paradoxically had the effect of undermining his boasts that the new Reich would last a thousand years and that all his enemies would be annihilated. Klemperer wondered, Do you talk with such blind rage “if you are so sure of this endurance and this annihilation”?

One or two percent of any society is always subcultural. The Trotskyite, the Communist, the arsonist, the homosexual, the assassin--these are obviously dangerous and the courts must dispose their cases. Law has its problems. I shall not underestimate them; but law is not the problem. The enemy I am talking about is the one lurking in the guts of the whole nation like an invisible and deadly virus. It is not an action, but an attitude that says everyone has the right to arson, murder, rape, because doing those things is necessarily included under the rubric of freedom, of doing what one wants--not what I want or you want, but what someone wants. In a word, we have raised the abnormal and aberrant to the condition of a human right. The beast is loose among us, and he is welcome in our universities and homes.

Beneath the surface, however, Germany had undergone a rapid and sweeping revolution that reached deep into the fabric of daily life. It had occurred quietly and largely out of easy view. At its core was a government campaign called Gleichschaltung—meaning “Coordination”—to bring citizens, government ministries, universities, and cultural and social institutions in line with National Socialist beliefs and attitudes.

Throughout that first year in Germany, Dodd had been struck again and again by the strange indifference to atrocity that had settled over the nation, the willingness of the populace and of the moderate elements in the government to accept each new oppressive decree, each new act of violence, without protest. It was as if he had entered the dark forest of a fairy tale where all the rules of right and wrong were upended.

At Randolph-Macon, Dodd promptly got himself into hot water. In 1902 he published an article in the Nation in which he attacked a successful campaign by the Grand Camp of Confederate Veterans to have Virginia ban a history textbook that the veterans deemed an affront to southern honor. Dodd charged that the veterans believed the only valid histories were those that held that the South “was altogether right in seceding from the Union.

Everything is going according to plan in this strategically fathomed notion of "country" where the population wholeheartedly believes in that fabled myth known as democracy. The corporations that profit from our endless war campaigns, who have a multifarious number of politicians at the top of their covert letterheads and on payroll always get what they pay for - a route to even more of our tax dollars. The status quo doesn't change with the election of any given politician, whether it be in the Senate, the Congress, or even the White House. This nation (i.e. notion) is, in and of itself, nothing but an ingeniously designed corporation that uses you and I to further perpetuate the myth of country, the myth of united, the myth of democracy, and the myth of patriotism. We have long passed the point where we the people sat on the tongue of this monstrosity. We now reside in the belly of the beast.

We stood up on two legs And raised our heads above golden grass He was there We sharpened stone and steel Used tools to harvest grass, beast and brother He was there We clustered together In brick and mud swarming with rats and plague He was there We built nations and mistrust Our fingers hovered over the red button He smiled Still we build To rise above the golden grass Away from the reach of his scythe When he will harvest no more

Throughout that first year in Germany, Dodd had been struck again and again by the strange indifference to atrocity that had settled over the nation, the willingness of the populace and of the moderate elements in the government to accept each new oppressive decree, each new act of violence, without protest. It was as if he had entered the dark forest of a fairy tale where all the rules of right and wrong were upended. He wrote to his friend Roper, “I could

Our nation is being kept in a state of fear. It is drilled into uniformity. If this goes on much longer it will destroy Germany's soul. A man needs a little piece of personal life . . . some happiness and security .. . without this he becomes an animal, a beast of burden, driven here and there at his masters whim . . . and the masters, Franz!" added Herr Octzen, "The masters, what are they? Small men scrambling for power and preferment and caring little who is trampled underfoot.

And even in the open air the stench of whiskey was appalling. To this fiendish poison, I am certain, the greater part of the squalor I saw is due. Many of these vermin were obviously not foreigners—I counted at least five American countenances in which a certain vanished decency half showed through the red whiskey bloating. Then I reflected upon the power of wine, and marveled how self-respecting persons can imbibe such stuff, or permit it to be served upon their tables. It is the deadliest enemy with which humanity is faced. Not all the European wars could produce a tenth of the havock occasioned among men by the wretched fluid which responsible governments allow to be sold openly. Looking upon that mob of sodden brutes, my mind’s eye pictured a scene of different kind; a table bedecked with spotless linen and glistening silver, surrounded by gentlemen immaculate in evening attire—and in the reddening faces of those gentlemen I could trace the same lines which appeared in full development of the beasts of the crowd. Truly, the effects of liquor are universal, and the shamelessness of man unbounded. How can reform be wrought in the crowd, when supposedly respectable boards groan beneath the goblets of rare old vintages? Is mankind asleep, that its enemy is thus entertained as a bosom friend? But a week or two ago, at a parade held in honour of the returning Rhode Island National Guard, the Chief Executive of this State, Mr. Robert Livingston Beeckman, prominent in New York, Newport, and Providence society, appeared in such an intoxicated condition that he could scarce guide his mount, or retain his seat in the saddle, and he the guardian of the liberties and interests of that Colony carved by the faith, hope, and labour of Roger Williams from the wilderness of savage New-England! I am perhaps an extremist on the subject of prohibition, but I can see no justification whatsoever for the tolerance of such a degrading demon as drink.

Perhaps the best way to understand the book of Revelation is that it is a prophetic critique of civil religion. By civil religion I mean the religion of state where the state is the actual object of worship. Civil religion is religious patriotism. Christians are called to practice responsible citizenship but to renounce religious patriotism. In the practice of civil religion, the truth that the state is what is actually being deified and worshiped is usually carefully concealed. Instead of directly worshiping the state as God, worship of the state is expressed through sacred symbols, myths, and personifications of the state treated with religious reverence. The tendency to deify the state is particularly pronounced in empires—rich and powerful nations that believe they have a divine right to rule other nations and a manifest destiny to shape history according to their agenda. God’s contention with empire is one of the major themes of the Bible. From Egypt and Assyria to Babylonia and Rome, the prophets constantly critique empire as a direct challenge to the sovereignty of God. This prophetic tradition of empire critique reaches its apex in the book of Revelation. John the Revelator tells us that Rome’s claim of a divine right to rule the nations and of a manifest destiny to shape history is the very thing that God has given to his Son, Jesus Christ. Thus the drama of Revelation is cast as an epic conflict between the Lamb (Jesus) and the Beast (Rome).

Hiking calms. According to a study published in the Proceedings of the National Academy of Sciences, a ninety-minute walk through a natural area led to lower levels of brooding and obsessive worry. Brain scans of the subjects found that there was decreased blood flow to the subgenual prefrontal cortex. Increased blood flow to this region of the brain is associated with bad moods. Everything from feeling sad about something, to worrying, to major depression seems to be tied to this brain region. Hiking deactivates it.

The tide of history is turning women from beasts of burden and sexual playthings into full-fledged human beings. The economic advantages of empowering women are so vast as to persuade nations to move in that direction. Before long, we will consider sex slavery, honor killings, and acid attacks as unfathomable as foot-binding. The question is how long that transformation will take and how many girls will be kidnapped into brothels before it is complete--and whether each of us will be part of that historical movement, or a bystander.

In wonderful savageness live the nation of the Fennians, and in beastly poverty, destitute of arms, of horses, and of homes; their food, the common herbs; their apparel, skins; their bed, the earth; their only hope in their arrows, which for want of iron they point with bones. Their common support they have from the chase, women as well as men; for with these the former wander up and down, and crave a portion of the prey. Nor other shelter have they even for their babes, against the violence of tempests and ravening beasts, than to cover them with the branches of trees twisted together; this a reception for the old men, and hither resort the young. Such a condition they judge more happy than the painful occupation of cultivating the ground, than the labour of rearing houses, than the agitations of hope and fear attending the defence of their own property or the seizing that of others. Secure against the designs of men, secure against the malignity of the Gods, they have accomplished a thing of infinite difficulty; that to them nothing remains even to be wished.

Among those who trimmed their political principles after the outbreak of the war was Katusky, who particularly aroused Lenin's ire. 'I hate Katusky and at the moment I despise him more than anyone [he wrote to Shlyapnikov in October]: a beastly, rotten, smug, hypocrite. Oh no, - they say- nothing has happened, no principles have been violated; every one was right in protecting the Fatherland; internationalism (kindly note) consists in the workers of all countries shooting at each other in the name of the "Defence of the Fatherland".

In one period the grossest ignorance and barbarism prevailed in the world; and afterwards, in a more enlightened age, the most daring infidelity, and contempt of God; so that the world which was once over-run with ignorance, now by wisdom knew not God, but changed the glory of the incorruptible God as much as in the most barbarous ages, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Nay, as they increased in science and politeness, they ran into more abundant and extravagant idolatries.

This experiment may fail, but if it succeeds it can be the most important event of our time--even more important and consequential than this war we have just fought. (...) I had a wife and three children, and they were put to death because a nation of men turned into beasts. I watched that, and I could not have lived through it unless I believed, always, that what can turn into a beast can also turn into a man. We are neither. But if we go to create man, we must be humble. We are the tool, not the craftsman, and if we succeed, we will be less than the result of our work.

THE CONVERSATION TURNED to practicalities. Dodd insisted he would live within his designated salary of $ 17,500, a lot of money during the Depression but a skimpy sum for an ambassador who would have to entertain European diplomats and Nazi officials. It was a point of principle for Dodd: he did not think an ambassador should live extravagantly while the rest of the nation suffered. For him, however, it also happened to be a moot point, since he lacked the independent wealth that so many other ambassadors possessed and thus could not have lived extravagantly even if he had wanted to.

Ever since you and I were boys of fifteen, I have been in countless battles, from skirmishes to giant wars that determined the fate of nations; if there is one thing I have learned from all that experience, Garanth, it is that battles are alive. Battles are living things. As with beasts, you must try to know them, you must handle them with care and some love, but you must never take your eyes off them, or they will go for your throat. Battles are wild beasts that can never be truly tamed, Garanth. You need both a whip and meat if you want them to turn on your foes and not yourself. The general . . . does not understand this.

Godwin on Fenelon and his Valet * Following is an excerpt from William Godwin's Enquiry Concerning Political Justice, Book II, Chapter II: “Of Justice”: In a loose and general view I and my neighbour are both of us men; and of consequence entitled to equal attention. But, in reality, it is probable that one of us is a being of more worth and importance than the other. A man is of more worth than a beast; because, being possessed of higher faculties, he is capable of a more refined and genuine happiness. In the same manner the illustrious archbishop of Cambray was of more worth than his valet, and there are few of us that would hesitate to pronounce, if his palace were in flames, and the life of only one of them could be preserved, which of the two ought to be preferred. But there is another ground of preference, beside the private consideration of one of them being further removed from the state of a mere animal. We are not connected with one or two percipient beings, but with a society, a nation, and in some sense with the whole family of mankind. Of consequence that life ought to be preferred which will be most conducive to the general good. In saving the life of Fenelon, suppose at the moment he conceived the project of his immortal Telemachus, should have been promoting the benefit of thousands, who have been cured by the perusal of that work of some error, vice and consequent unhappiness. Nay, my benefit would extend further than this; for every individual, thus cured, has become a better member of society, and has contributed in his turn to the happiness, information, and improvement of others. Suppose I had been myself the valet; I ought to have chosen to die, rather than Fenelon should have died. The life of Fenelon was really preferable to that of the valet. But understanding is the faculty that perceives the truth of this and similar propositions; and justice is the principle that regulates my conduct accordingly. It would have been just in the valet to have preferred the archbishop to himself. To have done otherwise would have been a breach of justice. Suppose the valet had been my brother, my father, or my benefactor. This would not alter the truth of the proposition. The life of Fenelon would still be more valuable than that of the valet; and justice, pure, unadulterated justice, would still have preferred that which was most valuable. Justice would have taught me to save the life of Fenelon at the expense of the other. What magic is there in the pronoun “my,” that should justify us in overturning the decisions of impartial truth? My brother or my father may be a fool or a profligate, malicious, lying or dishonest. If they be, of what consequence is it that they are mine?

SHAKESPEARE What is a man, If his chief good and market of his time Be but to sleep and feed? A beast, no more (Hamlet) There is no one kind of Shakespearean hero, although in many ways Hamlet is the epitome of the Renaissance tragic hero, who reaches his perfection only to die. In Shakespeare's early plays, his heroes are mainly historical figures, kings of England, as he traces some of the historical background to the nation's glory. But character and motive are more vital to his work than praise for the dynasty, and Shakespeare's range expands considerably during the 1590s, as he and his company became the stars of London theatre. Although he never went to university, as Marlowe and Kyd had done, Shakespeare had a wider range of reference and allusion, theme and content than any of his contemporaries. His plays, written for performance rather than publication, were not only highly successful as entertainment, they were also at the cutting edge of the debate on a great many of the moral and philosophical issues of the time. Shakespeare's earliest concern was with kingship and history, with how 'this sceptr'd isle' came to its present glory. As his career progressed, the horizons of the world widened, and his explorations encompassed the geography of the human soul, just as the voyages of such travellers as Richard Hakluyt, Sir Walter Raleigh, and Sir Francis Drake expanded the horizons of the real world.

When English author Anna Sewell wrote Black Beauty, in the late nineteenth century, she said that her aim was to “induce kindness, sympathy, and an understanding treatment of horses.” Though now considered a children’s classic, the book was originally intended for an adult audience. Narrated from the horse’s point of view, the novel describes Black Beauty’s life, from his earliest memory, of “a large pleasant meadow with a pond of clear water in it” to his wretched existence pulling a heavy load for a cruel peddler. The sentimental and emotionally wrenching book was wildly popular, quickly becoming a bestseller first in England and then in the United States, where it became a favorite of the progressive movement. Sewell’s book was the first to popularize interest in the plight of the horse and to generate widespread concern about the beast of burden’s treatment.

In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can

And how nationally disgraceful, in every conceivable point of view, is the IVth of our American Articles of War: "If any person in the Navy shall pusillanimously cry for quarter, he shall suffer death." Thus, with death before his face from the foe, and death behind his back from his countrymen, the best valor of a man-of-war's-man can never assume the merit of a noble spontaneousness. In this, as in every other case, the Articles of War hold out no reward for good conduct, but only compel the sailor to fight, like a hired murderer, for his pay, by digging his grave before his eyes if he hesitates. But this Article IV is open to still graver objections. Courage is the most common and vulgar of the virtues; the only one shared with us by the beasts of the field; the one most apt, by excess, to run into viciousness. And since Nature generally takes away with one hand to counterbalance her gifts with the other, excessive animal courage, in many cases, only finds room in a character vacated of loftier things. But in a naval officer, animal courage is exalted to the loftiest merit, and often procures him a distinguished command.

Without us these isles rose from the sea; without us they acquired a couple of hundred lakes replete with fish; without our help they were settled by capercaillies, hares, and deer, while foxes, wolves, and other beasts of prey never appeared there ... [T]he monks crossed the mother-of-pearl sea in a tiny boat and came to look on this island without a beast of prey as sacred. The Solovetsky Monastery began with them ... Prison thought: How glorious - good stone walls standing on a separate island! What a good place to confine important criminals ... The eighty-year-old and even hundred-year-old monks begged on their knees to be allowed to die on the 'holy soil,' but they were all thrown out with proletarian ruthlessness except for the most necessary among them ... And that is how one of the favorite sayings constantly repeated by the prisoners came true: A holy place is never empty. The chimes of bells fell silent, the icon lamps and candle stands fell dark, the liturgies and the vespers resounded no longer; psalms were no longer chanted around the clock ... And so ... the Archipelago ... began its malignant advance through the nation ...

They contain round archipelagoes of romantic isles, even as the Polynesian waters do; in large part, are shored by two great contrasting nations, as the Atlantic is; the furnish long maritime approaches to out numerous territorial colonies from the East, dotted all round their banks; here and there are frowned upon by batteries, and by the goat-like craggy guns of lofty Mackinaw; they have heard the fleet thunderings of naval victories; at intervals, they yield their beaches to wild barbarians, whose red painted faces flash from out their peltry wig-wams; for leagues and leagues are flanked by ancient and unentered forest, where the gaunt pines stand like serried lines of kings in Gothic genealogies; those same woods harboring wild Afric beasts of prey, and silken creatures whose exported furs give robes to Tartart Emperors; they mirror the paved capitals of Buffalo and Cleveland, as well as Winnebago villages; they float alike the full-rigged merchant ship, the armed cruiser of the State, the steamer, and the beech canoe; they are swept by Borean and dismasting blasts as direful as any that lash the salted wave; they know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew.

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

At a time when a large part of mankind is beginning to discard Christianity, it may be worth our while to try to understand why it was accepted in the first place. It was accepted as a means of escape from the brutality and unconsciousness of the ancient world. As soon as we discard it, the old brutality returns in force, as has been made overwhelmingly clear by contemporary events. This is not a step forwards, but a long step backwards into the past. It is the same with individuals who lay aside one form of adaptation and have no new form to turn to: they infallibly regress along the old path and then find themselves at a great disadvantage, because the world around them has changed considerably in the meantime. Consequently, any one who is repelled by the philosophical weakness of Christian dogmatism or by the barren idea of a merely historical Jesus—for we know far too little about his contradictory personality and the little we do know only confuses our judgment—and who throws Christianity overboard and with it the whole basis of morality, is bound to be confronted with the age-old problem of brutality. We have had bitter experience of what happens when a whole nation finds the moral mask too stupid to keep up. The beast breaks loose, and a frenzy of demoralization sweeps over the civilized world.

TO DODD, PAPEN’S REMARK ranked as one of the most idiotic he had heard since his arrival in Berlin. And he had heard many. An odd kind of fanciful thinking seemed to have bedazzled Germany, to the highest levels of government. Earlier in the year, for example, Göring had claimed with utter sobriety that three hundred German Americans had been murdered in front of Independence Hall in Philadelphia at the start of the past world war. Messersmith, in a dispatch, observed that even smart, well-traveled Germans will “sit and calmly tell you the most extraordinary fairy tales.” Now here was the nation’s vice-chancellor claiming not to understand why the United States had entered the world war against Germany. Dodd looked at Papen. “I can tell you that,” he said, his voice just as level and even as before. “It was through the sheer, consummate stupidity of German diplomats.” Papen looked stunned. His wife, according to Sigrid Schultz, looked strangely pleased. A new silence filled the table—not one of anticipation, as before, but a charged emptiness—until suddenly everyone sought to fill the chasm with flecks of diverting conversation. In another world, another context, it would have been a minor incident, a burst of caustic banter readily forgotten. Amid the oppression and Gleichschaltung of Nazi Germany, however, it was something far more important and symbolic.

Political realism is based upon a pluralistic conception of human nature. Real man is a composite of "economic man," "political man," "moral man," "religious man," etc. A man who was nothing but "political man" would be a beast, for he would be completely lacking in moral restraints. A man who was nothing but "moral man" would be a fool, for he would be completely lacking in prudence. A man who was nothing but "religious man" would be a saint, for he would be completely lacking in worldly desires. Recognizing that these different facets of human nature exist, political realism also recognizes that in order to understand one of them one has to deal with it on its own terms. That is to say, if I want to understand "religious man," I must for the time being abstract from the other aspects of human nature and deal with its religious aspect as if it were the only one. Furthermore, I must apply to the religious sphere the standards of thought appropriate to it, always remaining aware of the existence of other standards and their actual influence upon the religious qualities of man. What is true of this facet of human nature is true of all the others. No modern economist, for instance, would conceive of his science and its relations to other sciences of man in any other way. It is exactly through such a process of emancipation from other standards of thought, and the development of one appropriate to its subject matter, that economics has developed as an autonomous theory of the economic activities of man. To contribute to a similar development in the field of politics is indeed the purpose of political realism.

this I say,—we must never forget that all the education a man's head can receive, will not save his soul from hell, unless he knows the truths of the Bible. A man may have prodigious learning, and yet never be saved. He may be master of half the languages spoken round the globe. He may be acquainted with the highest and deepest things in heaven and earth. He may have read books till he is like a walking cyclopædia. He may be familiar with the stars of heaven,—the birds of the air,—the beasts of the earth, and the fishes of the sea. He may be able, like Solomon, to "speak of trees, from the cedar of Lebanon to the hyssop that grows on the wall, of beasts also, and fowls, and creeping things, and fishes." (1 King iv. 33.) He may be able to discourse of all the secrets of fire, air, earth, and water. And yet, if he dies ignorant of Bible truths, he dies a miserable man! Chemistry never silenced a guilty conscience. Mathematics never healed a broken heart. All the sciences in the world never smoothed down a dying pillow. No earthly philosophy ever supplied hope in death. No natural theology ever gave peace in the prospect of meeting a holy God. All these things are of the earth, earthy, and can never raise a man above the earth's level. They may enable a man to strut and fret his little season here below with a more dignified gait than his fellow-mortals, but they can never give him wings, and enable him to soar towards heaven. He that has the largest share of them, will find at length that without Bible knowledge he has got no lasting possession. Death will make an end of all his attainments, and after death they will do him no good at all. A man may be a very ignorant man, and yet be saved. He may be unable to read a word, or write a letter. He may know nothing of geography beyond the bounds of his own parish, and be utterly unable to say which is nearest to England, Paris or New York. He may know nothing of arithmetic, and not see any difference between a million and a thousand. He may know nothing of history, not even of his own land, and be quite ignorant whether his country owes most to Semiramis, Boadicea, or Queen Elizabeth. He may know nothing of the affairs of his own times, and be incapable of telling you whether the Chancellor of the Exchequer, or the Commander-in-Chief, or the Archbishop of Canterbury is managing the national finances. He may know nothing of science, and its discoveries,—and whether Julius Cæsar won his victories with gunpowder, or the apostles had a printing press, or the sun goes round the earth, may be matters about which he has not an idea. And yet if that very man has heard Bible truth with his ears, and believed it with his heart, he knows enough to save his soul. He will be found at last with Lazarus in Abraham's bosom, while his scientific fellow-creature, who has died unconverted, is lost for ever. There is much talk in these days about science and "useful knowledge." But after all a knowledge of the Bible is the one knowledge that is needful and eternally useful. A man may get to heaven without money, learning, health, or friends,—but without Bible knowledge he will never get there at all. A man may have the mightiest of minds, and a memory stored with all that mighty mind can grasp,—and yet, if he does not know the things of the Bible, he will make shipwreck of his soul for ever. Woe! woe! woe to the man who dies in ignorance of the Bible! This is the Book about which I am addressing the readers of these pages to-day. It is no light matter what you do with such a book. It concerns the life of your soul. I summon you,—I charge you to give an honest answer to my question. What are you doing with the Bible? Do you read it? HOW READEST THOU?

I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

With the increasing recognition of Jews as the parasitic germs of these diseases, state after state was forced in the last years to take a position on this fateful question for nations. Imbued with the instinct of self-preservation, they had to take those measures which were suited to protect for good their own people against this international poison. Even if Bolshevik Russia is the concrete product of this Jewish infection, one should not forget that democratic capitalism creates the conditions for it. In this way, the Jews prepare what the same Jews execute in the second stage of this process. In the first stage, they deprive the majority of men of their rights and reduce them to helpless slaves. Or, as they themselves put it, they make them expropriated proletarians in order to spur them on, as a fanaticized mob, to destroy the foundations of their state. Later, this is followed by the extermination of their own national intelligentsia, and finally by the elimination of all cultural foundations that, as a thousand-year-old heritage, could provide these people with their inner worth or serve as a warning to the future. What remains after that is the beast in man and a Jewish class that, as parasites in leadership positions, will in the end destroy the fertile soil on which it thrives. On this process-which according to Mommsen results in the Jewish engineered decomposition of people and states-the young, awakening Europe has now declared war. Proud and honorable people in other parts of the world have allied themselves to it. They will be joined by hundreds of millions of oppressed men who, irrespective of how their present leaders may view this, will one day break their chains. The end of these liars will come, liars who claim to protect the world against a threatening domination but who actually only seek to save their own world-rule. We are now in the midst of this mighty, truly historic awakening of the people, partly as leading, acting, or performing men. On the one side stand the men of the democracies that form the heart of Jewish capitalism, with their whole dead weight of dusty theories of state, their parliamentary corruption, their outdated social order, their Jewish brain trusts, their Jewish newspapers, stock exchanges, and banks-a combination, a mix of political and economic racketeers of the worst sort; on their side, there is the Bolshevik state, that is, that number of brutish men over whom the Jew, as in the Soviet Union, wields his bloody whip. And on the other side stand those nations who fight for their freedom and independence, for the securing of their people’s daily bread. Adolf Hitler – speech to the Reichstag April 26, 1942

Joseph protested: “But who has said that the King Messiah must be a second Authority, God forbid! The Messiah is sent to us, to Israel, to restore the Kingdom of Israel.” “Not the Kingdom of Israel alone, but the Kingdom of God for the whole world,” cried Saul, fervently. “Touching this point, I am utterly at one with the preacher. On this he spoke like one moved by the divine spirit, and I have never heard one who brought out more clearly the fullness of the meaning of the Messiah. It may indeed be that he crowned him with too much authority, making him almost the equal of God. Yet I say that if he had not applied these words to him that was hanged, if he, the preacher, had not claimed Yeshua of Nazareth to be the Messiah, he would be my best-beloved brother.” “Of whom dost thou speak, Saul?” “Of him, of the preacher who gave us the burning vision of the Day of Judgment, and of the coming of the Messiah,” answered Saul, his voice vibrant with warmth. “Do you, too, believe that the King of Messiah is, God forbid, a second Authority?” “I believe with perfect faith that he stands between us and God, and that all the Authorities have been relinquished into the hand of the King Messiah, to loosen the bonds of all that are bound, and to loosen the bonds of the world, and of all worlds, for all time,” answered Saul. “No, no,” argued bar Naba, “the King Messiah comes only for Israel, to restore the kingdom, as the Prophets have told us in the name of God.” “It is only the little of faith who await such a Messiah. And that Messiah is not worth the price we have paid with our waiting.” “But why can we not be like all the other peoples?” asked bar Naba. “But are we like the other peoples? Have we not been beaten and smitten and humiliated daily for the Messiah’s sake? Have we not denied ourselves the joys of this world, and still for his sake?” “But I am weary of carrying the burden of the world; I am weary of being the scapegoat for the sins of others. Is not Israel worthy of being an end unto himself?” “But I ask you, what is Israel if only an end unto itself? If it is a worm under the feet of the nations?  Israel is the light of the world, the guiding star of mankind. It is not asked whether it wills this or not. Israel has been elected to this end, as the Messiah was chosen before the creation of the world. Israel was elected to bear like a beast of burden, the yoke of the Torah, until God will send it a redeemer. And then will the redeemer bind the nations as the reaper binds the sheaves. He will bring them into the granary, under the wings of his glory. Israel will be the guiding star of heaven, the pillar of fire which goes before the whole world on the path of redemption. For such a mission no price of suffering is too high. Bar

The Big Picture: From Abraham to Armageddon Down through the ages, the sons of Jacob have survived trials, persecution, and thousands of years in exile from their homeland. The Scriptures foretold the dispersion of the Jews and also of their regathering toward the end of the age. After a long absence from a country left in desolation, the Jews have come home to the land that God promised to Abraham: “…a land that has recovered from war, whose people were gathered from many nations to the mountains of Israel, which had long been desolate. They had been brought out from the nations, and now all of them live in safety.” (Ezekiel 38:8). The other branch of Abraham’s family—the sons of Ishmael— are the Islamic Arabs that inhabit the lands surrounding Israel. Ishmael’s descendants epitomize the spirit and temperament that the Bible predicted more than three millennia ago: “…his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers” (Genesis 16:12). The Prophet Ezekiel tells us that these same sons of Ishmael will be among the enemies who seek to destroy Israel in the end times: “And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land…” (Ezekiel 38:16). The day is soon coming when Ishmael’s descendants will unite as one: “…they receive authority for one hour as kings with the beast.” Their ultimate purpose being the fulfillment of a long-held dream: the annihilation of Israel. Muslims have been taught for centuries that the Last Day will not come until they wage a final war against the Jews and rid the world of them once and for all. They believe that only after this is accomplished will Muslims enjoy a golden age of peace, justice, and worldwide Islamic rule. However, the Bible tells us that God has other plans: Before Israel can be destroyed He is going to intervene, and bring to ruin those who seek her destruction. On that day, multitudes of Jews will realize that Jesus is Messiah, and many Muslims will realize that they have made a fateful mistake. Though most are unaware, we, today, are witnessing the fruition of seeds that were planted nearly four thousand years ago with the birth of Abraham’s sons. God promised Abraham that He would make great nations of both Isaac and Ishmael. To be sure, one would be hard pressed to argue that He did not. The Jewish and Arabic peoples have had an immeasurable impact on the world and can now be found at center stage in the arena of world politics and conflict. Thus, the history of mankind will reach its pinnacle, essentially where it began, in a region literally located at the center of the globe; more specifically, Israel and the nations that surround her.

In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.