Being Petite Quotes

I've seen it happen over and over again: a black person gets killed just for being black, and all hell breaks loose. I’ve tweeted RIP hashtags, reblogged pictures on Tumblr, and signed every petition out there. I always said that if I saw it happen to somebody, I would have the loudest voice, making sure the world knew what went down. Now I am that person, and I’m too afraid to speak.

Indolent and unworthy the beggar may be—but that is not your concern: It is better, said Joseph Smith, to feed ten impostors than to run the risk of turning away one honest petition.

Censorship and the suppression of reading materials are rarely about family values and almost always about control; About who is snapping the whip, who is saying no, and who is saying go. Censorship's bottom line is this: if the novel Christine offends me, I don't want just to make sure it's kept from my kid; I want to make sure it's kept from your kid, as well, and all the kids. This bit of intellectual arrogance, undemocratic and as old as time, is best expressed this way: "If it's bad for me and my family, it's bad for everyone's family." Yet when books are run out of school classrooms and even out of school libraries as a result of this idea, I'm never much disturbed not as a citizen, not as a writer, not even as a schoolteacher . . . which I used to be. What I tell kids is, Don't get mad, get even. Don't spend time waving signs or carrying petitions around the neighborhood. Instead, run, don't walk, to the nearest nonschool library or to the local bookstore and get whatever it was that they banned. Read whatever they're trying to keep out of your eyes and your brain, because that's exactly what you need to know.

Thank you Heavenly Father. You heard my petition. You have answered my plea. May your name be glorified and be praised.

I do still love you. I don't love you enough to be able to give you the things we dreamed about and planned.

His dark blue shirt was plastered to his chest, covered with werewolf goop and tears. "Now we both need a bath," I said. "That can be arranged." "Please, Jean-Claude, no sexual innuendo until after I'm clean." "Of course, MA PETITE. It was crude of me tonight. My apologies." I stared at him. He was being far too nice. Jean-Claude was a lot of things, but nice wasn't one of them. "If you're up to something, I don't want to know about it. I can't handle any deep, dark plots tonight, okay?" He smiled and gave a low, sweeping bow, never taking his eyes off me. The way you bow on the judo mat when you're afraid the person may pound you if you look away. I shook my head. He WAS up to something. Nice to know that not everyone had suddenly become something else. One thing I could always depend on what Jean-Claude. Pain in the ass that he was, he always seemed to be there. Dependable in his own twisted way. Jean-Claude dependable? I must have been more tired than I thought.

She was plain and far from skinny or petite. As for parties...she'd rather be alone in a corner somewhere reading. She hated being nice to people she didn't like because her father wanted contributions. She hated being fake. All she wanted was to be herself.

It is much more important to dig a half-buried crow out of the ground," he said, "than to send petitions to a president.

One of the petitions we make to God most often should be: “Inspire me in all my decisions, and never let me neglect any of your inspirations.

40. The gods either have power or they have not. If they have not, why pray to them? If they have, then instead of praying to be granted or spared such-and-such a thing, why not rather pray to be delivered from dreading it, or lusting for it, or grieving over it? Clearly, if they can help a man at all, they can help him in this way. You will say, perhaps, ‘But all that is something they have put in my own power.’ Then surely it were better to use your power and be a free man, than to hanker like a slave and a beggar for something that is not in your power. Besides, who told you the gods never lend their aid even towards things that do lie in our own power? Begin praying in this way, and you will see. Where another man prays ‘Grant that I may possess this woman,’ let your own prayer be, ‘Grant that I may not lust to possess her.’ Where he prays, ‘Grant me to be rid of such-and-such a one,’ you pray, ‘Take from me my desire to be rid of him.’ Where he begs, ‘Spare me the loss of my precious child,’ beg rather to be delivered from the terror of losing him. In short, give your petitions a turn in this direction, and see what comes.

...God notices the most trivial act, accepts the poorest, most threadbare little service, listens to the coldest, feeblest petition, and gathers up with parental fondness all our fragmentary desires and attempts at good works. Oh, if we could only begin to conceive how He loves us, what different creatures we should be!

The sweetest things in life were not necessarily what one strove for and grabbed. Instead, many many times the All-Merciful, the All-Generous would give His servants without being petitioned, without waiting to be asked.

I may seem smaller than I look, but what people don't know about me is that I once weight-lifted my own weight when I was in high school, ran more miles than anyone else in Physical Education in my class in high school, and was trained by a Shaolin Kung Fu monk while being the only girl in class. I am also trained in archery and firearms. So when it comes to being physically small or petite and even looking like a girly girl; it doesn't matter. I am strong. I am awared and disciplined. And I can leverage the playing field because I am trained. - Kailin Gow in Strong by Kailin Gow

in heavenly realms of hellas dwelt two very different sons of zeus: one, handsome strong and born to dare --a fighter to his eyelashes-- the other,cunning ugly lame; but as you'll shortly comprehend a marvellous artificer now Ugly was the husband of (as happens every now and then upon a merely human plane) someone completely beautiful; and Beautiful,who(truth to sing) could never quite tell right from wrong, took brother Fearless by the eyes and did the deed of joy with him then Cunning forged a web so subtle air is comparatively crude; an indestructible occult supersnare of resistless metal: and(stealing toward the blissful pair) skilfully wafted over them- selves this implacable unthing next,our illustrious scientist petitions the celestial host to scrutinize his handiwork: they(summoned by that savage yell from shining realms of regions dark) laugh long at Beautiful and Brave --wildly who rage,vainly who strive; and being finally released flee one another like the pest thus did immortal jealousy quell divine generosity, thus reason vanquished instinct and matter became the slave of mind; thus virtue triumphed over vice and beauty bowed to ugliness and logic thwarted life:and thus-- but look around you,friends and foes my tragic tale concludes herewith: soldier,beware of mrs smith

HOW TO ASCERTAIN THE WILL OF GOD I seek at the beginning to get my heart into such a state that it has no will of its own in regard to a given matter. Nine-tenths of the trouble with people generally is just here. Nine-tenths of the difficulties are overcome when our hearts are ready to do the Lord's will, whatever it may be. When one is truly in this state, it is usually but a little way to the knowledge of what His will is. 2.—Having done this, I do not leave the result to feeling or simple impression. If so, I make myself liable to great delusions. 3.—I seek the Will of the Spirit of God through, or in connection with, the Word of God. The Spirit and the Word must be combined. If I look to the Spirit alone without the Word, I lay myself open to great delusions also. If the Holy Ghost guides us at all, He will do it according to the Scriptures and never contrary to them. 4.—Next I take into account providential circumstances. These often plainly indicate God's Will in connection with His Word and Spirit. 5.—I ask God in prayer to reveal His Will to me aright. 6.—Thus, through prayer to God, the study of the Word, and reflection, I come to a deliberate judgment according to the best of my ability and knowledge, and if my mind is thus at peace, and continues so after two or three more petitions, I proceed accordingly. In trivial matters, and in transactions involving most important issues, I have found this method always effective. GEORGE MÜLLER.

Would anyone but a crazed bicephalous being, half engineer, half poet, willingly shackle himself to a venture of such magnitude? I am prisoner of my dream.

Being short was determined by one’s genes. Feeling short is determined by the length of one’s jeans.

Got a job for you, Seven.” “Yeah?” “I need you to find someone.” “Who?” “A woman,” I say. “About five and a half feet tall. Brown hair. Brown eyes.” “That describes half the women in New York.” “Yeah, well, the one I’m looking for is twenty-one or so,” I say. “She’s good-looking, kind of curvy for being so petite... got a red ‘S’ tattooed on her wrist...” He stares at me, like he expects more information. “What else?” I shrug, glancing at the high heels, flipping them over to look at the red soles. “She wears a size thirty-nine shoe.” “That’s it?” “That’s it.” “Shouldn’t be too hard,” he says, blinking a few times as he looks at the ground. “Only a couple million people in the city.” “That’s the spirit,” I say, slapping him on the back.

I know you are afraid, mon amour," he whispered softly, his hands sliding up her rib cage to her breasts. "But I am no longer a beast. You leashed the demon. There is only me, a man who very much wants to make love to his lifemate." She felt his breath against her nipple. "Let me show you how it is supposed to be. Beautiful. Such pleasure.I can bring you so much pleasure,ma petite." His mouth closed over her breast, hot and moist. The sound of his voice was memerizing, enticing. She could get caught up forever in the mere sound of it. There was no thought in his mind for his own burning body, his own urgent demands; he wanted to show her the beauty and pleasure of true mating. Flames raced through her blood and licked down her skin at the intensity of the eroticism, the craving his mouth at her breast created. She moaned, low and soft, the note brushing at his soul like the flutter of butterfly wings. Her hands slid over his back, tracing each defined muscle with her fingertips, commiting him to memory. Tears filled her eyes. How could a man be so sensual, so perfect? He was stealing her will as easily as he was stealing her body. "Want me, Savannah," he whispered softly. "Want me the way I want you.

I hate petit point. I want to make bread.” “We can’t always do what we want,” said Zilla gently. “Even you.” “And sometimes we have to do what we hate,” said Vera. “Even you.” “Don’t let me, then!” I said. “You’re being mean!” And I ran out of the kitchen.

So now, not only did my best friend leave, but the cheerleaders and their mindless followers assumed I was personally responsible for the petition (which, yeah, I was) and started being openly rude to me - shutting doors in my face, leaving nasty notes on my desk and in my locker, making fun of me when I could obviously hear them. That's when I started keeping really quiet in class, and finding ways to show the other kids I wasn't afraid of them - like staring them straight in the eye when they looked at me, taking a step toward them when they talked to me, or walking right up to them and getting their personal space if I heard them say my name. Saying the meanest things I could think of whenever I had the chance - repeating rumors, embellishing them. I found out Kira Conroy had been arrested for shoplifting at the mall, and made sure everyone knew about it. The girl who burped in a boy's face during her first kiss, the girl who tripped and fell off the stage at the Miss Teen California pageant - I shared those stories the moment I heard them. All's fair in war, right? Suddenly I wasn't a nobody anymore. I was a somebody. Somebody everyone was afraid of.

I have to clean up first. I’m still all sweaty and stuff from the crime scene.” I realized he was wearing a white shirt and I might have dried blood on me. It made me draw back and look at the front of him. “What is wrong, ma petite?” “I may have dried blood and things on me, and you’re wearing white.” He drew me back into his arms. “I would rather hold you close than worry about my clothes. The shirt will wash, or we can throw it away. I do not care.” I pushed back just enough to turn my face up, resting my chin on his chest so that I gazed up the line of his body, and he looked down so that our eyes met down the line of his chest. “I know you love me, but when you don’t care about your clothes, I know it’s true love for you.” I grinned as I said it. He laughed, abrupt, surprised, and for a moment I got to see what he must have looked like centuries ago before being a vampire had taught him to control his face and show nothing for fear it would be used against him by those more powerful than him. I smiled up at him, held as close to him as I could with clothes and weapons still on, and loved him. I loved that I could make him laugh like that, loved that he felt safe enough to show me this part of him, loved that even when we were ass-deep in alligators, being with each other made it better. The alligators would be chewing on our asses either way, but with each other it was more fun, and we were more likely to be able to make a matching set of alligator luggage out of our enemies rather than end up as their dinner. I gazed up at him as the laughter filled his face, and just loved him. The day had sucked, but Jean-Claude made it suck a lot less, and that was what love was supposed to do. It was supposed to make things better, not worse, which made me wonder if Asher truly loved anyone. I pushed the thought away, and enjoyed the man in my arms, and the fact that I had made him laugh.

Try this receipt, O believer, whenever thou art sad of heart and in heaviness of spirit: forget thyself and thy little concerns, and seek the welfare and prosperity of Zion. When thou bendest thy knee in prayer to God, limit not thy petition to the narrow circle of thine own life, tried though it be, but send out thy longing prayers for the church's prosperity, "Pray for the peace of Jerusalem," and thine own soul shall be refreshed.

...the presence of others has become even more intolerable to me, their conversation most of all. Oh, how it all annoys and exasperates me: their attitudes, their manners, their whole way of being! The people of my world, all my unhappy peers, have come to irritate, oppress and sadden me with their noisy and empty chatter, their monstrous and boundless vanity, their even more monstrous egotism, their club gossip... the endless repetition of opinions already formed and judgments already made; the automatic vomiting forth of articles read in those morning papers which are the recognised outlet of the hopeless wilderness of their ideas; the eternal daily meal of overfamiliar cliches concerning racing stables and the stalls of fillies of the human variety... the hutches of the 'petites femmes' - another worn out phrase in the dirty usury of shapeless expression! Oh my contemporaries, my dear contemporaries... Their idiotic self-satisfaction; their fat and full-blown self-sufficiency: the stupid display of their good fortune; the clink of fifty- and a hundred-franc coins forever sounding out their financial prowess, according their own reckoning; their hen-like clucking and their pig-like grunting, as they pronounce the names of certain women; the obesity of their minds, the obscenity of their eyes, and the toneless-ness of their laughter! They are, in truth, handsome puppets of amour, with all the exhausted despondency of their gestures and the slackness of their chic... Chic! A hideous word, which fits their manner like a new glove: as dejected as undertakers' mutes, as full-blown as Falstaff... Oh my contemporaries: the ceusses of my circle, to put it in their own ignoble argot. They have all welcomed the moneylenders into their homes, and have been recruited as their clients, and they have likewise played host to the fat journalists who milk their conversations for the society columns. How I hate them; how I execrate them; how I would love to devour them liver and lights - and how well I understand the Anarchists and their bombs!

What kind of understanding?" he murmured almost absently, his mind clearly on other, more provocative things. The trace of amusement in his voice irritated her, as if he were merely humoring her. Savannah pushed at the solid wall of his chest to put a few inches between them. His large frame didn't budge, and she was locked in by his arm. She pushed at him again. "Forget it." He bent his head to taste the vulnerable line of her neck, to feel her pulse in the warm, moist cavern of his mouth. His blood surged and pounded. Little jackhammers began to beat at his skull. "I am listening to every word you say, ma petite," he murmured, lost in her softness, in the scent of her. He wanted her with every fiber of his being, every cell in his body. "I could repeat each word verbatim, if you desire.

Rea­sons Why I Loved Be­ing With Jen I love what a good friend you are. You’re re­ally en­gaged with the lives of the peo­ple you love. You or­ga­nize lovely ex­pe­ri­ences for them. You make an ef­fort with them, you’re pa­tient with them, even when they’re side­tracked by their chil­dren and can’t pri­or­i­tize you in the way you pri­or­i­tize them. You’ve got a gen­er­ous heart and it ex­tends to peo­ple you’ve never even met, whereas I think that ev­ery­one is out to get me. I used to say you were naive, but re­ally I was jeal­ous that you al­ways thought the best of peo­ple. You are a bit too anx­ious about be­ing seen to be a good per­son and you def­i­nitely go a bit over­board with your left-wing pol­i­tics to prove a point to ev­ery­one. But I know you re­ally do care. I know you’d sign pe­ti­tions and help peo­ple in need and vol­un­teer at the home­less shel­ter at Christ­mas even if no one knew about it. And that’s more than can be said for a lot of us. I love how quickly you read books and how ab­sorbed you get in a good story. I love watch­ing you lie on the sofa read­ing one from cover-to-cover. It’s like I’m in the room with you but you’re in a whole other gal­axy. I love that you’re al­ways try­ing to im­prove your­self. Whether it’s running marathons or set­ting your­self chal­lenges on an app to learn French or the fact you go to ther­apy ev­ery week. You work hard to be­come a bet­ter ver­sion of your­self. I think I prob­a­bly didn’t make my ad­mi­ra­tion for this known and in­stead it came off as ir­ri­ta­tion, which I don’t re­ally feel at all. I love how ded­i­cated you are to your fam­ily, even when they’re an­noy­ing you. Your loy­alty to them wound me up some­times, but it’s only be­cause I wish I came from a big fam­ily. I love that you al­ways know what to say in con­ver­sa­tion. You ask the right ques­tions and you know ex­actly when to talk and when to lis­ten. Ev­ery­one loves talk­ing to you be­cause you make ev­ery­one feel im­por­tant. I love your style. I know you think I prob­a­bly never no­ticed what you were wear­ing or how you did your hair, but I loved see­ing how you get ready, sit­ting in front of the full-length mir­ror in our bed­room while you did your make-up, even though there was a mir­ror on the dress­ing ta­ble. I love that you’re mad enough to swim in the English sea in No­vem­ber and that you’d pick up spi­ders in the bath with your bare hands. You’re brave in a way that I’m not. I love how free you are. You’re a very free per­son, and I never gave you the sat­is­fac­tion of say­ing it, which I should have done. No one knows it about you be­cause of your bor­ing, high-pres­sure job and your stuffy up­bring­ing, but I know what an ad­ven­turer you are un­der­neath all that. I love that you got drunk at Jack­son’s chris­ten­ing and you al­ways wanted to have one more drink at the pub and you never com­plained about get­ting up early to go to work with a hang­over. Other than Avi, you are the per­son I’ve had the most fun with in my life. And even though I gave you a hard time for al­ways try­ing to for al­ways try­ing to im­press your dad, I ac­tu­ally found it very adorable be­cause it made me see the child in you and the teenager in you, and if I could time-travel to any­where in his­tory, I swear, Jen, the only place I’d want to go is to the house where you grew up and hug you and tell you how beau­ti­ful and clever and funny you are. That you are spec­tac­u­lar even with­out all your sports trophies and mu­sic cer­tifi­cates and in­cred­i­ble grades and Ox­ford ac­cep­tance. I’m sorry that I loved you so much more than I liked my­self, that must have been a lot to carry. I’m sorry I didn’t take care of you the way you took care of me. And I’m sorry I didn’t take care of my­self, ei­ther. I need to work on it. I’m pleased that our break-up taught me that. I’m sorry I went so mental. I love you. I always will. I'm glad we met.

How strange it was, being so close to death; looking it in the face, grasping the finery of all its features.

Too often we use petty little petitions, oratorical exercises, or the words of others rather than the cries of our inmost being. When you pray, pray!

He knew perfectly well that his petition would not help the prisoners. His true goal was not to free to prisoners; it was to show that people without fear still exist.

Being alone wasn't nearly as lonely as being with people who didn't love you

It seems you can't be gifted, without being cursed.

Pourquoi les enfants sont si cruels ? On parle toujours de leur "innocence", alors que, d'après mes souvenirs de cours de récré, ils se comportent plutôt comme des petits cons. Il suffit d'être un pu trop gros, un peu trop grand, un peu trop roux, de sentir un peu trop fort... Il n'y a rien d'innocent dans les horreurs qu'on m'a balancées quand j'étais petite.

Therefore, when I approach God with my petitions I need to be aware that ultimately He must decide what needs to stay and what needs to go in order that I can become the person He created me to be. 

Contemplative prayer is not so much a type of prayer as something that should be a component of all prayer. It is the silence and space for stillness before God that supports genuine presence and openness to God . . . Sadly, it is this contemplative dimension that is most lacking from prayer. Communal prayer seldom leaves sufficient space for stillness before God in silence. Even liturgical prayer often leaves inadequate space for silence, and nonliturgical worship experiences are, of course, usually infamously devoid of silence. Intentional times of personal prayer are often rushed and reduced to the basics of petitions, intercession and possibly an expression or two of gratitude. All this is certainly worthy of being called prayer. But lacking the contemplative dimension, it is not holistic prayer and it will not be transformational.

You have no reason to be sorry for anything, ma petite." Her clenched fist lay over his heart, the three diamonds in her palm. "You think I can't read your body? Feel the heaviness in your mind as you try to shield me? I can't change who I am, not even for you. I know I'm failing you, causing you discomfort." A slow smile curved his mouth. Discomfort. Now,there was a word for it. His hand crushed her hair, ran it through his fingers. "I have never asked you to change, nor would I want you to. You seem to forget that I know you better than anyone. I can handle you." She turned her head so that he could see the silver stars flashing in her blue eyes, a smoldering warning. "You are so arrogant,Gregori, it makes me want to throw things.Do you hear yourself? Handle me? Ha! I try to say I'm sorry for failing you, and you act the lord of the manor. Being born centuries ago when women were chattel does not give you an excuse.

Fame Shark is American Psycho meets Call It Sleep. A no-holds -barred saga of the extremes a human being can go to in his or her quest for attention. Young has the precocity and audacity of Shelley and the fearlessness of Philippe Petit.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

Shaped a little like a loaf of French country bread, our brain is a crowded chemistry lab, bustling with nonstop neural conversations. Imagine the brain, that shiny mound of being, that mouse-gray parliament of cells, that dream factory, that petit tyrant inside a ball of bone, that huddle of neurons calling all the plays, that little everywhere, that fickle pleasuredome, that wrinkled wardrobe of selves stuffed into the skull like too many clothes into a gym bag. —Diane Ackerman

She had been here for the protests three years earlier; yes, she had held up her banner and shouted and signed her petitions. “It was like being part of a wave of water,” she says. “A wave of spray from the ocean feels powerful, but it is only there for a moment, the sun dries the puddles and the water is gone. Then you feel maybe it never happened. That is how it was with us. The only wave that changes anything is a tsunami. You have to tear down the houses and destroy the land if you want to be sure no one will forget you.

Încă de mică o cuprinsese una din acele iubiri de copil care au în același timp puritatea unei religii și violența unei necesități./ Toute petite, elle s’était prise d’un de ces amours d’enfant qui ont à la fois la pureté d’une religion et la violence d’un besoin. (©BeQ)

She inhaled the steam rising from the coffee without touching it. “I’m very picky about my coffee.” “White chocolate peppermint latte, half skim, half soy, no whip, extra white chocolate sauce on the bottom and a drizzle on top.” Her gaze shot up, watching me over the rim of the cup with a hint of incredulity. “How’d you know?” I shrugged. “Maybe we like the same drinks.” Or maybe Wendy had told me the other day when she balanced three cups of coffee in the elevator. Liya clamped her mouth shut but covered the warm cup with her petite hands. Her glossy red nails clicked against the sturdy paper cup, drowning out the muted sounds of others in the hallway beyond the open door. “It’s okay,” I assured her. “I don’t think you did anything to the coffee.” “I mean it’s okay to smile because someone brought you your picky-ass latte.” She took a sip. “We’re not friends, you know?” “No one forgets being told they’re not friends,” I said teasingly, knowing full well she didn’t want to be friends but yet, here we were. A smile crept across her lips, even though she tried hard to stop it.

Gregori brought Savannah's hand to the warmth of his mouth,his breath heating the pulse beating in her wrist. The night is especially beautiful, mon petit amour.Your hero saved the girl, walks among humans, and converses with a fool.That alone should bring a smile to your face.Do not weep for what we cannot change.We will make certain that this human with us comes to no harm. Are you my hero,then? There were tears in her voice, in her mind, like an iridescent prism. She needed him, his comfort,his support under her terrible weight of guilt and love and loss. Always,for all eternity, he answered instantly,without hesitation, his eyes hot mercury. He tipped her chin up so that she met the brilliance of his silver gaze.Always, mon amour.His molten gaze trapped her blue one and held her enthralled. Your heart grows lighter.The burden of your sorrow becomes my own. He held her gaze captive for a few moments to ensure that she was free of the heaviness crushing her. Savannah blinked and moved a little away from him, wondering what she had been thinking of.What had they been talking about? "Gary." Gregori drawled the name slowly and sat back in his chair,totally relaxed. He looked like a sprawling tiger,dangerous and untamed. "Tell us about yourself." "I work a lot.I'm not married. I'm really not much of a people person. I'm basically a nerd." Gregori shifted, a subtle movement of muscles suggesting great power. "I am not familiar with this term." "Yeah,well,you wouldn't be," Gary said. "It means I have lots of brains and no brawn.I don't do the athlete thing. I'm into computers and chess and things requiring intellect. Women find me skinny,wimpy,and boring. Not something they would you." There was no bitterness in his voice,just a quiet acceptance of himself,his life. Gregori's white teeth flashed. "There is only one woman who matters to me, Gary, and she finds me difficult to live with.I cannot imagine why,can you?" "Maybe because you're jealous, possessive, concerned with every single detail of her life?" Gary plainly took the question literally, offering up his observations without judgement. "You're probably domineering,too. I can see that. Yeah.It might be tough." Savannah burst out laughing, the sound musical, rivaling the street musicians. People within hearing turned their heads and held their breath, hoping for more. "Very astute, Gary.Very, very astute. I bet you have an anormous IQ." Gregori stirred again, the movement a ripple of power,of danger. He was suddenly leaning into Gary. "You think you are intelligent? Baiting the wild animal is not too smart.

her mewling and the mottled color of her skin, she didn’t have much time left. Faster than most would think an old man could move, Benfu struggled out of his worn red overcoat and laid it on the ground in front of him. He then lifted the infant and set her on top of it. As he knelt down to wrap the material around her, he ignored the throbbing in his knees and rubbed her tiny feet and hands. He counted under his breath as he quickly massaged each petite toe and finger. While working to get the blood running in her body again, his eyes met hers and held. With the surprise of being suddenly

I decided however fleeting, however short lived these sensations might be, I was determined to savor them while they lasted, without pushing for more I liked him, and sensed I could grow to like him more. But I knew it was too soon to beckon anyone inside the invisible circle I had drawn around myself.

The North Korean capital, Pyongyang, is a city consecrated to the worship of a father-son dynasty. (I came to think of them, with their nuclear-family implications, as 'Fat Man and Little Boy.') And a river runs through it. And on this river, the Taedong River, is moored the only American naval vessel in captivity. It was in January 1968 that the U.S.S. Pueblo strayed into North Korean waters, and was boarded and captured. One sailor was killed; the rest were held for nearly a year before being released. I looked over the spy ship, its radio antennae and surveillance equipment still intact, and found photographs of the captain and crew with their hands on their heads in gestures of abject surrender. Copies of their groveling 'confessions,' written in tremulous script, were also on show. So was a humiliating document from the United States government, admitting wrongdoing in the penetration of North Korean waters and petitioning the 'D.P.R.K.' (Democratic People's Republic of Korea) for 'lenience.' Kim Il Sung ('Fat Man') was eventually lenient about the men, but not about the ship. Madeleine Albright didn't ask to see the vessel on her visit last October, during which she described the gruesome, depopulated vistas of Pyongyang as 'beautiful.' As I got back onto the wharf, I noticed a refreshment cart, staffed by two women under a frayed umbrella. It didn't look like much—one of its three wheels was missing and a piece of brick was propping it up—but it was the only such cart I'd see. What toothsome local snacks might the ladies be offering? The choices turned out to be slices of dry bread and cups of warm water. Nor did Madeleine Albright visit the absurdly misnamed 'Demilitarized Zone,' one of the most heavily militarized strips of land on earth. Across the waist of the Korean peninsula lies a wasteland, roughly following the 38th parallel, and packed with a titanic concentration of potential violence. It is four kilometers wide (I have now looked apprehensively at it from both sides) and very near to the capital cities of both North and South. On the day I spent on the northern side, I met a group of aging Chinese veterans, all from Szechuan, touring the old battlefields and reliving a war they helped North Korea nearly win (China sacrificed perhaps a million soldiers in that campaign, including Mao Anying, son of Mao himself). Across the frontier are 37,000 United States soldiers. Their arsenal, which has included undeclared nuclear weapons, is the reason given by Washington for its refusal to sign the land-mines treaty. In August 1976, U.S. officers entered the neutral zone to trim a tree that was obscuring the view of an observation post. A posse of North Koreans came after them, and one, seizing the ax with which the trimming was to be done, hacked two U.S. servicemen to death with it. I visited the ax also; it's proudly displayed in a glass case on the North Korean side.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

In such mysticism of prayer, the relationship of domination between God and humans has been transformed into one of love. That is precisely the mystical transformation that happens to prayer of supplication. The feudalistic patriarchal understanding of supplication often starts from the assumption that human beings have to go and knock on God's door and awaken "him" in order to present their petitions. The feudal lord then answers or refuses. If "he" has refused often enough even the most necessary things, the supplicant will go away and perhaps look elsewhere for salvation . . . Mystics have rarely cultivated the prayer of supplication; they have worked at a relationship based on mutuality.

The gunnery sergeant didn’t crack a smile at the radio intercept of Faith’s concept of a backup plan, an intercept that had caused Commander Bradburn, skipper of the Dallas, to literally fall out of his command chair laughing. Sands managed to watch the video stone-faced as she boarded the Voyage and began her “fifteen minutes of mayhem,” set in the video to the tune of Chumbawamba’s Tubthumping. He managed to keep a straight face the third time she popped back up like a jack-in-the-box after being dogpiled by zombies. He held it in during her overheard running commentary as the rest of the Marines, even the NCOs, started rolling on the deck. It was when she got the Halligan tool stuck in a zombie’s head and overbalanced that he snorted. When she unstuck her bent machete and it caught a male zombie in the groin he started laughing out loud. When the, admittedly not petite, girl stuck a boot knife in a zombie’s eye then threw him over the side, tears started running down his face and he completely lost his composure as a senior NCO of the United States Marine Corps.

Collectively speaking, if we chart the internal mood of every successful movement for social integration we find that, ironically, with each advance made it is anger—not hope, much less elation—that deepens in the petitioners at the gate. Ironic but not surprising: to petition repeatedly is to be reminded repeatedly that one is not wanted, never had been, never will be.

Her mother, an unshapely, chubby-cheeked creature from the rural gentry of Styria, permanently lost her hair at the age of forty after being treated for influenza by her husband, and prematurely withdrew from society. She and her husband were able to live in the Gentzgasse thanks to her mother's fortune, which derived from the family estates in Styria and then devolved upon her. She provided for everything, since her husband earned nothing as a doctor. He was a socialite, what is known as a beau, who went to all the big Viennese balls during the carnival season and throughout his life was able to conceal his stupidity behind a pleasingly slim exterior. Throughout her life Auersberger's mother-in-law had a raw deal from her husband, but was content to accept her modest social station, not that of a member of the nobility, but one that was thoroughly petit bourgeois. Her son-in-law, as I suddenly recalled, sitting in the wing chair, made a point of hiding her wig from time to time--whenever the mood took him--both in the Gentzgasse and at the Maria Zaal in Styria, so that the poor woman was unable to leave the house. It used to amuse him, after he had hidden her wig, to drive his mother-in-law up the wall, as they say. Even when he was going on forty he used to hide her wigs--by that time she has provided herself with several--which was a symptom of his sickness and infantility. I often witnessed this game of hide-and-seek at Maria Zaal and in the Gentzgasse, and I honestly have to say that I was amused by it and did not feel in the least bit ashamed of myself. His mother-in-law would be forced to stay at home because her son-in-law had hidden her wigs, and this was especially likely to happen on public holidays. In the end he would throw the wig in her face. He needed his mother-in-law's humiliation, I reflected, sitting in the wing chair and observing him in the background of the music room, just as he needed the triumph that this diabolical behavior brought him.

When we recognize another, or when we ask for recognition for ourselves, we are not asking for an Other to see us as we are, as we already are, as we have always been, as we were constituted prior to the encounter itself. Instead, in the asking, in the petition, we have already become something new, since we are constituted by virtue of the address, a need and desire for the Other that takes place in language in the broadest sense, one without which we could not be. To ask for recognition, or to offer it, is precisely not to ask for recognition for what one already is. It is to solicit a becoming, to instigate a transformation, to petition the future always in relation to the Other. It is also to stake one's own being, and one's own persistence in one's own being, in the struggle for recognition.

My eyes were covered and closed: eddying darkness seemed to swim round me, and reflection came in as black and confused a flow. Self-abandoned, relaxed, and effortless, I seemed to have laid me down in the dried-up bed of a great river; I heard a flood loosened in remote mountains, and felt the torrent come: to rise I had no will, to flee I had no strength. I lay faint, longing to be dead. One idea only still throbbed life-like within me--a remembrance of God: it begot an unuttered prayer: these words went wandering up and down in my rayless mind, as something that should be whispered, but no energy was found to express them-- "Be not far from me, for trouble is near: there is none to help." It was near: and as I had lifted no petition to Heaven to avert it--as I had neither joined my hands, nor bent my knees, nor moved my lips--it came: in full heavy swing the torrent poured over me. The whole consciousness of my life lorn, my love lost, my hope quenched, my faith death-struck, swayed full and mighty above me in one sullen mass. That bitter hour cannot be described: in truth, "the waters came into my soul; I sank in deep mire: I felt no standing; I came into deep waters; the floods overflowed me.

Her pretty name of Adina seemed to me to have somehow a mystic fitness to her personality. Behind a cold shyness, there seemed to lurk a tremulous promise to be franker when she knew you better. Adina is a strange child; she is fanciful without being capricious. She was stout and fresh-coloured, she laughed and talked rather loud, and generally, in galleries and temples, caused a good many stiff British necks to turn round. She had a mania for excursions, and at Frascati and Tivoli she inflicted her good-humoured ponderosity on diminutive donkeys with a relish which seemed to prove that a passion for scenery, like all our passions, is capable of making the best of us pitiless. Adina may not have the shoulders of the Venus of Milo...but I hope it will take more than a bauble like this to make her stoop. Adina espied the first violet of the year glimmering at the root of a cypress. She made haste to rise and gather it, and then wandered further, in the hope of giving it a few companions. Scrope sat and watched her as she moved slowly away, trailing her long shadow on the grass and drooping her head from side to side in her charming quest. It was not, I know, that he felt no impulse to join her; but that he was in love, for the moment, with looking at her from where he sat. Her search carried her some distance and at last she passed out of sight behind a bend in the villa wall. I don't pretend to be sure that I was particularly struck, from this time forward, with something strange in our quiet Adina. She had always seemed to me vaguely, innocently strange; it was part of her charm that in the daily noiseless movement of her life a mystic undertone seemed to murmur "You don't half know me! Perhaps we three prosaic mortals were not quite worthy to know her: yet I believe that if a practised man of the world had whispered to me, one day, over his wine, after Miss Waddington had rustled away from the table, that there was a young lady who, sooner or later, would treat her friends to a first class surprise, I should have laid my finger on his sleeve and told him with a smile that he phrased my own thought. .."That beautiful girl," I said, "seems to me agitated and preoccupied." "That beautiful girl is a puzzle. I don't know what's the matter with her; it's all very painful; she's a very strange creature. I never dreamed there was an obstacle to our happiness--to our union. She has never protested and promised; it's not her way, nor her nature; she is always humble, passive, gentle; but always extremely grateful for every sign of tenderness. Till within three or four days ago, she seemed to me more so than ever; her habitual gentleness took the form of a sort of shrinking, almost suffering, deprecation of my attentions, my petits soins, my lovers nonsense. It was as if they oppressed and mortified her--and she would have liked me to bear more lightly. I did not see directly that it was not the excess of my devotion, but my devotion itself--the very fact of my love and her engagement that pained her. When I did it was a blow in the face. I don't know what under heaven I've done! Women are fathomless creatures. And yet Adina is not capricious, in the common sense... .So these are peines d'amour?" he went on, after brooding a moment. "I didn't know how fiercely I was in love!" Scrope stood staring at her as she thrust out the crumpled note: that she meant that Adina--that Adina had left us in the night--was too large a horror for his unprepared sense...."Good-bye to everything! Think me crazy if you will. I could never explain. Only forget me and believe that I am happy, happy, happy! Adina Beati."... Love is said to be par excellence the egotistical passion; if so Adina was far gone. "I can't promise to forget you," I said; "you and my friend here deserve to be remembered!

meditate on the passage: Write down answers to the following questions: What does this text show me about God for which I should praise or thank him? What does the text show me about my sin that I should confess and repent of? What false attitudes, behavior, emotions, or idols come alive in me whenever I forget this truth? What does the text show me about a need that I have? What do I need to do or become in light of this? How shall I petition God for it? How is Jesus Christ or the grace that I have in him crucial to helping me overcome the sin I have confessed or to answering the need I have? Finally: How would this change my life if I took it seriously—if this truth were fully alive and effective in my inward being? Also, why might God be showing this to me now? What is going on in my life that he would be bringing this to my attention today?

Moral life, it is asserted, means serious life. Seriousness, and the ceremonial of seriousness—the flag and the oath to the flag—are the distinctive features of the closed society, of the society which by its very nature, is constantly confronted with, and basically oriented toward, the Ernstfall [the serious case, a central Schmittian concept], the serious moment, M-day, war. Only life in such a tense atmosphere, only a life which is based on constant awareness of the sacrifices to which it owes its existence, and of the necessity, the duty of sacrifice of life and all worldly goods, is truly human: the sublime is unknown to the open society. The societies of the West which claim to aspire toward the open society, actually are closed societies in a state of disintegration: their moral value, their respectability, depends entirely on their still being closed societies.

You smell of other people's blood, ma petite." I smiled at him, sweetly. "It was no one you knew." His voice when it came was low and dark, full of a quiet rage. It slithered across my skin, like a cold wind. "Have you been killing vampires, my little animator?" "No." I whispered it, my voice suddenly hoarse. I had never heard his voice like that. "They call you The Executioner, did you know that?" "Yes." He had done nothing to threaten me, yet nothing at that moment would have forced me to pass him. They might as well have barred the door. "How many kills do you have to your credit?" I didn't like this conversation. It wasn't going to end anywhere I wanted to be. I knew one master vampire who could smell lies. I didn't understand Jean-Claude's mood, but I wasn't about to lie to him. "Fourteen." "And you call us murderers." I just stared at him, not sure what he wanted me to say.

There comes that time in your life when no matter how much you ask for it, no matter how hard you beg God for it, you never see it coming. That moment that you barely experience because although you petitioned Him for it for years, when it happens, you’re in a daze from His power. Have you ever experienced God? Have you ever had that time when He proved He wasn’t a mythical Being in the sky that looked down low over people, but hardly showed His hand or face? Well,

Later on in Culture and Society, Williams scores a few points by reprinting some absolutist sentences that, taken on their own, represent exaggerations or generalisations. It was a strength and weakness of Orwell’s polemical journalism that he would begin an essay with a bold and bald statement designed to arrest attention—a tactic that, as Williams rightly notices, he borrowed in part from GK Chesterton and George Bernard Shaw. No regular writer can re-read his own output of ephemera without encountering a few wince-making moments of this kind; Williams admits to ‘isolating’ them but has some fun all the same. The flat sentence ‘a humanitarian is always a hypocrite’ may contain a particle of truth—does in fact contain such a particle—but will not quite do on its own. Other passages of Orwell’s, on the failure of the Western socialist movement, read more convincingly now than they did when Williams was mocking them, but are somewhat sweeping for all that. And there are the famous outbursts of ill-temper against cranks and vegetarians and homosexuals, which do indeed disfigure the prose and (even though we still admire Pope and Swift for the heroic unfairness of their invective) probably deserve rebuke. However, Williams betrays his hidden bias even when addressing these relatively easy targets. He upbraids Orwell for the repeated use of the diminutive word ‘little’ as an insult (‘The typical Socialist ... a prim little man,’ ‘the typical little bowlerhatted sneak,’ etc.). Now, it is probable that we all overuse the term ‘little’ and its analogues. Williams does at one point—rather ‘loftily’ perhaps—reproach his New Left colleagues for being too ready to dismiss Orwell as ‘petit-bourgeois.’ But what about (I draw the example at random) Orwell’s disgust at the behaviour of the English crowd in the First World War, when ‘wretched little German bakers and hairdressers had their shops sacked by the mob’?

Lastly, concerning the disdain to receive into natural history things either common, or mean, or oversubtle and in their original condition useless, the answer of the poor woman to the haughty prince who had rejected her petition as an unworthy thing and beneath his dignity, may be taken for an oracle: "Then leave off being king." For most certain it is that he who will not attend to things like these as being too paltry and minute, can neither win the kingdom of nature nor govern it.

As of September 2020, the British mandatory curriculum broadened to include same-sex relationships, sexual assault and 'porn literacy,' and parents will no longer be able to opt-out their children once they reach the age of fifteen. A petition with more than 118,000 signatures protested against the change, insisting that it was the parents' 'fundamental right to teach their child' about sex. What these parents are missing is that their children are already being taught about sex, and not by them.

You may attempt to defy me, but I assure you, it is a waste of your energy." He spoke gently, that mocking male superiority setting her teeth on edge. "I am your lifemate, cherie, and I will give any order I deem necessary for your safety." She thumped his chest hard with her clenched fist. "You make me so mad, Gregori! I'm trying very hard to get along with you and your arrogant orders. You don't even change expression! We could be discussing the weather instead of having a fight." His eyebrows shot up. "This is no fight, ma petite. A fight is where we both are angry and have a contest of wills,a battle.There cannot be such a thing between us.I do not feel anger when I look at you,only the need to care for you and protect you. I am responsible for your health and safety, Savannah. I can do no other than to protect you,even from your own folly.You cannot hope to win.I know this absolutely, so there is no reason to become agitated over the issue." She thumped him again.He looked startled, then caught her flying fist in his hand and gently pried her fingers open.Very carefully he pressed a kiss into the exact center of her palm. "Savannah? Were you trying to hit me?" "I did hit you-twice,you scum.You didn't even notice the first time." She sounded very irritated with him. For some reason it made him want to smile. "I apologize,mon amour. Next time,I promise I will notice when you strike me." The hard edge to his mouth softened into a semblance of a smile. "I will even go so far as to pretend that it hurts,if you wish it." Her blue eyes flashed at him. "Ha,ha, ha, you're so funny,Gregori. Stop being so smug." "It is not being smug to know my own power, cherie. I am trying to care for you as best I know how.YOu do not make it easy for me. I find myself making poor decisions just to see that smile on your face," he admitted reluctantly. Savannah laid her head on his chest. "I'm sorry I'm so much trouble, Gregori." She wasn't certain if that was the strict truth.She rather liked stirring him up.

Here is encouragement to prayer. There is no cause for fearing that the petitions of the righteous will not be heard, or that their sighs and tears shall escape the notice of God, since He knows the thoughts and intents of the heart. There is no danger of the individual saint being overlooked amidst the multitude of supplicants who daily and hourly present their various petitions, for an infinite Mind is as capable of paying the same attention to millions as if only one individual were seeking its attention.

Do not fret or have any anxiety about anything, but in every circumstance and in everything, by prayer and petition ([34]definite requests), with thanksgiving, continue to make your wants known to God. 7 And God’s peace [shall be yours, that [35]tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and being content with its earthly lot of whatever sort that is, that peace] which transcends all understanding shall [36]garrison and mount guard over your hearts and minds in Christ Jesus.

One of Montaigne’s key instances is the story of Pomponius Atticus, a correspondent of Cicero’s. When Atticus fell ill, and medical attempts to prolong his existence merely prolonged his pain, he decided that the best solution was to starve himself to death. No need to petition a court in those days, citing the terminal deterioration in your “quality of life”: Atticus, being a Free Ancient, merely informed his friends and family of his intention, then refused food and waited for the end. In this, he was much confounded. Miraculously

What does “hallowed be thy name” ask for? God’s “name” in the Bible regularly means the person he has revealed himself to be. “Hallowed” means known, acknowledged, and honored as holy. “Holy” is the Bible word for all that makes God different from us, in particular his awesome power and purity. This petition, then, asks that the praise and honor of the God of the Bible, and of him only, should be the issue of everything. The idea that “glory be to God alone” is a motto distinguishing John Calvin and his admirers is no discredit to them, but it is a damning sideswipe at all other versions of Christianity.

In addition to legal assemblies such as the one at Thingvellir, major public rituals were part of the celebration of the three big festivals around which the Viking calendar turned. One of these was Winter Nights, which was held over several days during our month of October, which the Vikings considered to be the beginning of winter and of the new year generally. The boundary between the realm of the living and the realm of the dead was thin, and all sorts of uncanny things were bound to happen. At this festival, the divine powers were petitioned for the general prosperity of the people. The second critical festival was Yule at midwinter - late December and early January - Which, with the arrival of Christianity, was converted into Christmas. Offerings were made to the gods in hopes of being granted bountiful harvests in the coming growing season in return. The third major festival was called "Summer Time" (Sumarmál), and was held in April, which the Vikings considered to be the beginning of summer. When the deities were contacted during this festival, they were asked for success in the coming season's battles, raids, and trading expeditions. The exact time of these festivals differed between communities.

Now if we are always falling back on these 'if-it-be-Thy-will prayers' we are debasing this most well known prayer promise of the apostle John, and making it a prayer 'let-out', a useful carpet under which we can sweep all our unanswered prayers. We imply that what he is really saying is this: 'And this is the lack of confidence which we have in Him, that unless we happen to ask according to His will, He will not hear us, and we shall not have our petition.' So the promise that was intended to confirm our faith serves only to cover our unbelief and to confirm us in our state of weakness, in seeking to prevail with God.

It is not only because of the fate of the seventy-four accused, but primarily of the historical significance and fundamental importance of the Malmédy Trial this petition for review may be justified. Unfortunately, the history of international law reveals that many injustices have been committed and many bad precedents have been established. This trial will receive a share of criticism in the future because its decision will necessarily serve as a precedent for the military profession of all the nations of the world.” Everett’s petition for a review, submitted after the conclusion of the trial. How right he would prove to be.

the best part of prayer is our listening to God. Sometimes in the Scripture a prayer of urgent and definite petition rises, "Oh that I might have my request; And that God would grant me the thing that I long for!" (Job 6:8); but another sort of prayer is very frequently indicated: "Speak; for thy servant heareth" (I Sam. 3:10); "My soul, wait thdu in silence for God only; For my expectation is from him" (Psalm 62:5); "I will hear what God Jehovah -will speak" (Psalm 85:8); or in Luther's version of Psalm 37: 7, "Be silent to God and let him mold thee." Without such openheartedness to God, some things which he wills never can be done.

All cert petitions are presumed to be denied unless the justices take further action. The first step is to move a petition from what is known informally as the “dead list” and to place it on the “discuss list” for consideration at the justices’ weekly conference. The chief justice is in charge of the discuss list and runs the conference, at which the justices speak and eventually vote in order of seniority. (The same procedure applies to the discussion and vote on cases that were argued during the week.) The conference usually takes place on Friday (Thursday in May and June), with the “orders”—the list of cases granted and denied—being issued the following Monday.

When I say my wound became political in the years that followed, I don't mean that my involvement in the anti-war movement was somehow insincere or that I have any regrets about my activism. As a champion of the downtrodden, the disenfranchised, the poor, and the oppressed, I found a new outlet for the somewhat irrational but nevertheless strong sense I had of being an outsider in a group - uncomfortable, awkward, and quick to feel a slight. Political feeling can't exist without identification, and mine inevitably went to people without power, In contrast, right-wing ideologies often appeal to those who want to link themselves to authority, people for whom the sight of military parades or soldiers marching off to war is aggrandizing, not painful. Inevitably, there is sublimation in politics, too. It becomes an avenue for suppressed aggression and anger, and I was no exception. And so it was that armed with passion and gorged on political history, I became a firebrand at fourteen. For three years, I read and argued and demonstrated. I marched against the Vietnam War, helped print strike T-shirts at Carleton College after the deaths of four students at Kent State, attended rallies, raised money for war-torn Mozambique, signed petitions, licked envelopes for the American Indian Movement, and turned into a feminist. But even then, I didn't believe all the rhetoric.

Citing this and other exchanges, the science sociologist Charles Robert Thorpe has argued that while Oppenheimer may have been “excommunicated from the inner circle of the nuclear state,” he nevertheless “remained in spirit a supporter of the fundamental direction of its policies.” In Thorpe’s eyes, Oppenheimer was slipping back into his “earlier role as scientific-military strategist of the winnable nuclear war and apologist for the powers-that-be.” It seemed that way to some. Oppenheimer was certainly not willing to throw in his lot with political activists like Lord Russell, Rotblat, Szilard, Einstein and others who frequently signed petitions protesting the American-led arms race.

No one who had ever seen Catherine Morland in her infancy would have supposed her born to be an heroine. Her situation in life, the character of her father and mother, her own person and disposition, were all equally against her. Her father was a clergyman, without being neglected, or poor, and a very respectable man, though his name was Richard — and he had never been handsome. He had a considerable independence besides two good livings — and he was not in the least addicted to locking up his daughters. Her mother was a woman of useful plain sense, with a good temper, and, what is more remarkable, with a good constitution. She had three sons before Catherine was born; and instead of dying in bringing the latter into the world, as anybody might expect, she still lived on — lived to have six children more — to see them growing up around her, and to enjoy excellent health herself. A family of ten children will be always called a fine family, where there are heads and arms and legs enough for the number; but the Morlands had little other right to the word, for they were in general very plain, and Catherine, for many years of her life, as plain as any. She had a thin awkward figure, a sallow skin without colour, dark lank hair, and strong features — so much for her person; and not less unpropitious for heroism seemed her mind. She was fond of all boy's plays, and greatly preferred cricket not merely to dolls, but to the more heroic enjoyments of infancy, nursing a dormouse, feeding a canary-bird, or watering a rose-bush. Indeed she had no taste for a garden; and if she gathered flowers at all, it was chiefly for the pleasure of mischief — at least so it was conjectured from her always preferring those which she was forbidden to take. Such were her propensities — her abilities were quite as extraordinary. She never could learn or understand anything before she was taught; and sometimes not even then, for she was often inattentive, and occasionally stupid. Her mother was three months in teaching her only to repeat the "Beggar's Petition"; and after all, her next sister, Sally, could say it better than she did. Not that Catherine was always stupid — by no means; she learnt the fable of "The Hare and Many Friends" as quickly as any girl in England. Her mother wished her to learn music; and Catherine was sure she should like it, for she was very fond of tinkling the keys of the old forlorn spinner; so, at eight years old she began. She learnt a year, and could not bear it; and Mrs. Morland, who did not insist on her daughters being accomplished in spite of incapacity or distaste, allowed her to leave off. The day which dismissed the music-master was one of the happiest of Catherine's life. Her taste for drawing was not superior; though whenever she could obtain the outside of a letter from her mother or seize upon any other odd piece of paper, she did what she could in that way, by drawing houses and trees, hens and chickens, all very much like one another. Writing and accounts she was taught by her father; French by her mother: her proficiency in either was not remarkable, and she shirked her lessons in both whenever she could. What a strange, unaccountable character! — for with all these symptoms of profligacy at ten years old, she had neither a bad heart nor a bad temper, was seldom stubborn, scarcely ever quarrelsome, and very kind to the little ones, with few interruptions of tyranny; she was moreover noisy and wild, hated confinement and cleanliness, and loved nothing so well in the world as rolling down the green slope at the back of the house.

Where were you yesterday?" "Yesterday? Where was I-let me see...." "I thought you took a powder." "Me? How could that be?" "You mean, you wouldn't run out on me?" Run out on fragrant, sexual, high-minded Ramona? Never in a million years. Ramona had passed through the hell of profligacy and attained the seriousness of pleasure. For when will we civilized beings become really serious? said Kierkegaard. Only when we have known hell through and through. Without this, hedonism and frivolity will diffuse hell through all our days. Ramona, however, does not believe in any sin but the sin against the body, for her the true and only temple of the spirit. "But you did leave town yesterday," said Ramona. "How do you know-are you having me tailed by a private eye?" "Miss Schwartz saw you in Grand Central with a valise in your hand." "Who? Ramona said, "Perhaps some lovely woman scared you on the train, and you turned back to your Ramona." "Oh..." said Herzog. Her theme was her power to make him happy. Thinking of Ramona with her intoxicating eyes and robust breasts, her short but gentle legs, her Carmen airs, thievishly seductive, her skill in the sack (defeating invisible rivals), he felt she did not exaggerate. The facts supported her claim. "Well, were you running away?" she said. "Why should I? You're a marvelous woman, Ramona." "In that case you're being very odd, Moses." "Well, I suppose I am one of the odder beasts." "But I know better than to be proud and demanding.” “Life has taught me to be humble." Moses shut his eyes and raised his brows. Here we go. "Perhaps you feel a natural superiority because of your education." "Education! But I don't know anything..." "Your accomplishments. You're in Who's Who. I'm only a merchant-a petit-bourgeois type." "You don't really believe this. Ramona." "Then why do you keep aloof, and make me chase you? I realize you want to play the field. After great disappointments, I've done it myself, for ego-reinforcement." "A high-minded intellectual ninny, square ..." "Who?" "Myself, I mean." She went on. "But as one recovers self-confidence, one learns the simple strength of simple desires.” “Please, Ramona, Moses wanted to say-you're lovely, fragrant, sexual, good to touch-everything. Ramona paused, and Herzog said, "It's true-I have a lot to learn.” Excerpt From: Bellow, Saul. “Herzog.” iBooks. This material may be protected by copyright.

Only optimists thought this possible at the time and even the leaders of the anti-slavery movement did not at first attempt the direct abolition of the institution of slavery itself, hoping instead that stopping the buying and selling of human beings would dry up the source and cause slavery as an institution to wither on the vine. At this juncture in history, Britain was the world's largest slave trader and the powerful vested interests which this created were able to roundly defeat early attempts to get Parliament to ban the trade. In the long run, however, such powerful opposition to the proposed ban, combined with equal tenacity on the other side, simply dragged out the political struggle for decades, making ever wider circles of people aware of the issue. Something that had never been a public issue before now became a subject of inescapable and heated controversy for years on end. Slavery could no longer be accepted as simply one of those facts of life that most people do not bother to think about. The long, drawn-out political controversy meant that more and more people had to think about it—and many who began to think about slavery turned against it. Eventually, such strong feelings were aroused among the British public that anti-slavery petitions with unprecedented numbers of signatures poured into Parliament from around the country, from people in all walks of life, until the mounting political pressures forced not only a banning of the international slave trade in 1808, but eventually swept the anti-slavery forces on beyond their original goals toward the direct abolition of the institution of slavery itself.

In all its essential points, this book [Beyond Good and Evil] is a criticism of modernity, embracing the modern sciences, arts, even politics, together with certain indications as to a type which would be the reverse of modern man, or as little like him as possible, a noble and yea-saying type. In this last respect the book is a school for gentlemen — the term gentleman being understood here in a much more spiritual and radical sense than it has implied hitherto. All those things of which the age is proud, — as, for instance, far-famed "objectivity," "sympathy with all that suffers," "the historical sense," with its subjection to foreign tastes, with its lying-in-the-dust before petits faits, and the rage for science, — are shown to be the contradiction of the type recommended, and are regarded as almost ill-bred.

As has often been said, however, this is certainly the very best prayer that ever came to earth or that anyone could ever have thought up. Because God the Father composed it through His Son and placed it into His mouth, there is no need for us to doubt that it pleases Him immensely. At the very beginning He warns us to remember both His command and His promise, in the word "Our Father." He it is Who demands this glory from us, that we should put our petitions to Him, as a child does to its father. He also wants us to have the confidence that He will gladly give us what we need. Also included is the reminder that we should glory in being His children through Christ. And so we come, on the basis of His command and His promise, and in the name of Christ, the Lord; and we present ourselves before Him in all confidence.

it, Valmont found himself staring at her. At the easy, languid way in which she crossed the floor; of the taut perfection of her figure, which, without being conspicuously on show beneath the soft folds of her white summer dress, was not entirely hidden by it either. It struck him as a calculated statement; both ambiguous and provocative without being obvious. This subtlety pleased him. Although finely boned and petite, she possessed bearing and composure; a certain reckless enjoyment of her own body. And her face was equally striking, with large feline eyes and full lips, poised on the verge of a smile, as if she were recalling a private joke. Her hair was black. It was brushed back from her face and arranged like a soft dusky halo round her head. A little straw handbag dangled from her wrist and she frowned slightly as she made her way up to the front desk.

To have citizenship—and the rights citizenship imbued—you had to be legally classified as white. People with nonwhite racial classifications began to petition the courts to be reclassified. Now the courts were in the position to decide who was white and who was not. For example, Armenians won their case to be reclassified as white with the help of a scientific witness who claimed they were scientifically “Caucasian.” In 1922, the Supreme Court ruled that the Japanese could not be legally white, because they were scientifically classified as “Mongoloid.” A year later, the court stated that Asian Indians were not legally white, even though they were also scientifically classified as “Caucasian.” To justify these contradictory rulings, the court stated that being white was based on the common understanding of the white man. In other words, people already seen as white got to decide who was white.9

Yes, the Grand March was coming to an end, but was that any reason for Franz to betray it? Wasn't his own life coming to an end as well? Who was he to jeer at the exhibitionism of the people accompanying the courageous doctors to the border? What could they all do but put on a show? Had they any choice? Franz was right. I can't help thinking about the editor in Prague who organized the petition for the amnesty of political prisoners. He knew perfectly well that his petition would not help the prisoners. His true goal was not to free the prisoners; it was to show that people without fear still exist. That, too, was playacting. But he had no other possibility. His choice was not between playacting and action. His choice was between playacting and no action at all. There are situations in which people are condemned to playact. Their struggle with mute power (the mute power across the river, a police transmogrified into mute microphones in the wall) is the struggle of a theater company that has attacked an army.

Toward the end of the three weeks, I have lunch with a representative from the foundation. She wants to know what could be done to make the girls more “confident.” I rattle on, about girl-only classrooms, giving them room away from the boys, time to talk, permission to question and complain without being afraid of being seen as whiners, complainers, bad girls, tough girls. But I know that all of them, boys and girls both, are still only partly formed, soft as Playdoh. They are like golems — their bodies in full flower and everything else a work-in-progress. I don’t dare say there are essential gender differences here, though I wonder more and more. “But girls have so many more role models now,” the foundation representative says. She is a petite, elegant, beautiful woman in a black suit, perfectly coifed. More role models. Which ones, I wonder? An increasingly impossible physical ideal? A clear-cut choice between career and family? They’ve seen their mothers suffer from trying to do both. They know all about the “second shift” of endless work. When I was 15, my role models were burning bras, marching in the street, starting clinics, passing laws and getting arrested. Role models now are selling diet books and making music videos. The simple fact is, I don’t know. I don’t know how to help them. I know that I have to keep checking my watch during lunch and rush off to make the final bell for sixth period, and that all of these children who are almost grown have spent their entire lives ruled by a clock and the demands of strangers. They have grown up in a fragmented and chaotic place over which they have no control. I know they’ve rarely thought about the possibility of getting out; they don’t see any place to get out to, anywhere to go not ruled by bureaucratic entanglements and someone else’s schedule and somebody else’s plans. If girls are somehow wired toward pliancy, then the helpless role of student in the shadow of the institution is the worst place they can be. If we want to teach them independence, the first thing to do would be to give it to them.

She browned onions and garlic, and from the pot on the windowsill, chopped a few winter-sad leaves of tarragon. The smell was green and strong, and she thought of spring. Spring in Dijon, when she and Al would hike into the mountains with the Club Alpin, the old women forever chiding her tentative steps, her newborn French: la petite violette, violette américaine. She would turn back to Al, annoyed, and he would laugh. Hardly his delicate flower. When they stopped for lunch, it was Mary Frances with the soufflé of calves' brains, whatever was made liver or marrow, ordering enough strong wine that everyone was laughing. The way home, the women let her be. If she wanted calves' brains now, she wouldn't even know where to begin to look or how to pay. She and Al seemed to be living on vegetables and books, tobacco, quiet. She blanched a bunch of spinach and chopped it. She beat eggs with the tarragon, heated the skillet once again. There was a salad of avocados and oranges. There was a cold bottle of ale and bread. Enough, for tonight.

There are thousands who are in opinion opposed to slavery and to the war, who yet in effect do nothing to put an end to them; who, esteeming themselves children of Washington and Franklin, sit down with their hands in their pockets, and say that they know not what to do, and do nothing; who even postpone the question of freedom to the question of free-trade, and quietly read the prices-current along with the latest advances from Mexico, after dinner, and, it may be, fall asleep over them both. What is the price-current of an honest man and a patriot to-day? They hesitate, and they regret, and sometimes they petition; but they do nothing in earnest and with effect. They will wait, well disposed, for others to remedy the evil, that they may no longer have it to regret. At most, they give only a cheap vote, and a feeble countenance and God-speed, to the right, as it goes by them. There are nine hundred and ninety-nine patrons of virtue to one virtuous man; but it is easier to deal with the real possessor of a thing than with the temporary guardian of it.

Aboard the crowded ships, the men grew restless, and some began asking why their promised semiannual salary payment had not yet been made. They sent a petition to Sir James Houblon, asking that salaries be paid out to the sailors or their wives, as previously agreed. In response, Houblon told his agent to put several petitioners in irons and lock them in the ships’ dank brigs. Such reaction did not put the sailors’ minds at rest. While visiting other vessels in La Coruna’s sleepy harbor, some of the married sailors were able to send word back to their wives in England. A letter informed the women of their husbands’ plight and urged them to meet Houblon in person to demand the wages they no doubt needed to survive. The women then confronted Houblon, a wealthy merchant and founding deputy governor of the Bank of England, whose brother was chief governor of the Bank and would soon become Lord Mayor of London. His response chilled them to the bone. The ships and their men were now under the king of Spain’s control and as far as he was concerned the king could “pay them or hang them if he pleased.

The farther back the bed, the older the child looked. The last few didn’t even look like children anymore, but petite senior citizens. Their faces were wrinkled and their hair was gray. “These must be the missing children!” Red gasped. “What’s happening to them?” Tootles asked. Red noticed that the walls were lined with empty coffins. She covered her mouth, and her eyes filled with tears. “Morina is draining their youth and beauty to make potions!” Red said. “She’s a monster!” Red and the Lost Boys stared around at the cursed children in disbelief. They wanted to free them from whatever enchantment was draining their life force, but they didn’t know how. They were too afraid to touch any of them. “Why are there empty beds?” Nibs asked. “Because they died,” said a voice that didn’t belong to Red or the Lost Boys. They looked around the basement to see where it was coming from. Propped up in the corner of the basement was a tall mirror with a silver frame, and to Red’s horror, Froggy was standing inside of it. “Charlie!” Red yelled, and ran to it. She placed both of her hands on the glass and Froggy put his webbed hands against hers. “Our dad’s a giant frog?” Nibs asked. “Hooray, our dad’s a frog!” “Red, who are these children?” Froggy asked. “And why are they calling me Dad?” “These are the Lost Boys of Neverland. I’ve adopted them for the time being—it’s a long story,” Red said. “Charlie, what are you doing inside a mirror?” “Morina put me in here so I would have to watch the children,” Froggy said sadly. “So how do we get you out?” Red asked. Froggy shook his head. “Magic mirrors are irreversible, my darling” he said. “I’m trapped just like the Evil Queen’s lover, but since the wishing spell doesn’t exist anymore, I’ll most likely be in here… forever.” Red fell to her knees and shook her head. She thought her heart was broken before, but it had shattered into so many pieces now, it might never heal again. “No…,” she whispered. “No, no, no…” Froggy became emotional at the sight of her. “I am so sorry, my love,” he cried. “You must take these children and leave before Morina gets back.” “I can’t leave you…,” Red cried. “There’s nothing we can do.” Froggy wept. “Morina wanted to separate us, and I’m afraid she has for good. The

those who advocate politically correct speech think the proper way to deal with some insults is to punish the insulter. What most concerns them are insults directed at the “disadvantaged,” including members of minority groups and people with physical, mental, social, or economic handicaps. Disadvantaged individuals, they argue, are psychologically vulnerable, and if we let people insult them, they will suffer grievous psychological harm. Advocates of politically correct speech therefore petition the authorities—government officials, employers, and school administrators—to punish anyone who insults a disadvantaged individual. Epictetus would reject this manner of dealing with insults as being woefully counterproductive. He would point out, to begin with, that the political correctness movement has some untoward side effects. One is that the process of protecting disadvantaged individuals from insults will tend to make them hypersensitive to insults: They will, as a result, feel the sting not only of direct insults but of implied insults as well. Another is that disadvantaged individuals will come to believe that they are powerless to deal with insults on their own—that unless the authorities intercede on their behalf, they are defenseless.

A woman pushed her way through the swarm of people. “She’s the daughter of Matthias, head scribe to Herod Antipas, and known to be a fornicator.” I called out again in protest, but my denial was swallowed by the black odium that boiled out of their hearts. “Show us your pocket!” a man yelled. One by one, they took up the petition. Gripping my forearm, Chuza let their shouts grow fevered before he reached for my sleeve. I writhed and kicked. I was a fluttering moth, a hapless girl. My skirmish yielded nothing but jeers and laughter. He snatched the sheet of ivory from my coat and lifted it over his head. A roar erupted. “She is a thief, a blasphemer, and a fornicator!” Chuza cried. “What would you do with her?” “Stone her!” someone cried. The chant began, the dark prayer. Stone her. Stone her. I shut my eyes against the dazzling blur of anger. Their hearts are boulders and their heads are straw. They seemed to be not a multitude of persons, but a single creature, a behemoth feeding off their combined fury. They would stone me for all the wrongs ever done to them. They would stone me for God. Most often victims were dragged to a cliff outside the city and thrown off before being pelted, which lessened the laborious effort of having to throw so many stones—it was in some way more merciful, at least quicker—but I saw I would not be accorded that lenience. Men and women and children plucked stones from the ground. These stones, God’s most bountiful gift to Galilee. Some rushed into the building site, where the stones were larger and more deadly. I heard the sizzle of a rock fly over my head and fall behind me. Then the commotion and noise slowed, elongating, receding to some distant pinnacle, and in that strange slackening of time, I no longer cared to fight. I felt myself bending to my fate. I ached for the life I would never live, but I yearned even more to escape it. I sank onto the ground, making myself as small as I could, my arms and legs tucked beneath my chest and belly, my forehead pressed to the ground. I fashioned myself into a walnut shell. I would be broken apart and God could have the meat. A stone struck my hip in a sunburst of pain. Another fell beside my ear. I heard the stomp of sandals running toward me, then a voice glittering with indignation. “Cease your violence! Would you stone her on the word of this man?” The mob quieted, and I dared to raise my head. Jesus stood before them, his back to me. I stared at the bones in his shoulders. The way his hands were drawn into fists. How he’d planted himself between me and the stones.

ASSOCIATIVE MEMORY In Proust's Swann's Way a sip of tea and a bite of a small scallopshaped cake known as a petite madeleine cause the narrator to find himself suddenly flooded with memories from his past. At first he is puzzled, but then, slowly, after much effort on his part, he remembers that his aunt used to give him tea and madeleines when he was a little boy, and it is this association that has stirred his memory. We have all had similar experiences—a whiff of a particular food being prepared, or a glimpse of some long-forgotten object—that suddenly evoke some scene out of our past. The holographic idea offers a further analogy for the associative tendencies of memory. This is illustrated by yet another kind of holographic recording technique. First, the light of a single laser beam is bounced off two objects simultaneously, say an easy chair and a smoking pipe. The light bounced off each object is then allowed to collide, and the resulting interference pattern is captured on film. Then, whenever the easy chair is illuminated with laser light and the light that reflects off the easy chair is passed through the film, a three-dimensional image of the pipe will appear. Conversely, whenever the same is done with the pipe, a hologram of the easy chair appears. So, if our brains function holographically, a similar process may be responsible for the way certain objects evoke specific memories from our past

Worship as such especially provides the subject-matter of prayer. This is indeed a situation of humility, of the sacrifice of Pelf and the quest for peace in another, but still it is not so much begging (Bitten) as praying (Beten). Of course begging and praying are closely related because a prayer may also be a begging. Yet begging proper wants something for itself; it is addressed to someone who possesses something essential to me, in the hope that my begging will incline his heart to me, weaken his heart, and stimulate his love for me and so arouse in him a sense of identity with me. But what I feel in begging him is the desire for something that he is to lose when I get it; he is to love me so that my own selfishness can be satisfied and my interest and welfare furthered. But I give nothing in return except perhaps an implicit avowal that he can ask the same things of me. This is not the kind of thing that prayer is. Prayer is an elevation of the heart to God who is absolute love and asks nothing for himself. Worship itself is the prayer answered; the petition itself is bliss. For although prayer may also contain a petition for some particular thing, this particular request is not what should really be expressed; on the contrary, the essential thing is the assurance of simply being heard, not of being heard in respect of this particular request, but absolute confidence that God will give me what is best for me. Even in this respect, prayer is itself satisfaction, enjoyment, the express feeling and consciousness of eternal love which is not only a ray of transfiguration shining through the worshipper’s figure and situation, but is in itself the situation and what exists and is to be portrayed. This is the prayerful situation of e.g. Pope Sixtus in the Raphael picture that is called after him,[18] and of St. Barbara in the same picture; the same is true of the innumerable prayerful situations of Apostles and saints (e.g. St. Francis) at the foot of the Cross, where what is now chosen as the subject is, not Christ’s grief or the timorousness, doubt, and despair of the Disciples, but the love and adoration of God, the prayer that loses itself in him. Especially in the earlier ages of painting there are faces of this kind, usually of old men who have gone through much in life and suffering. The faces have been treated as if they were portraits, yet they are those of worshipful souls. The result is that this worship is not their occupation at this moment only, but on the contrary they become priests, as it were, or saints whose whole life, thought, desire, and will is worship, and their expression, despite all portraiture, has in it nothing but this assurance and this peace of love.

Perhaps I ought to stuff up these sleeping things and go to bed. But I’m still too wide awake I’d only writhe about. If I had got him on the phone if we’d talked pleasantly I should have calmed down. He doesn’t give a fuck. Here I am torn to pieces by heartbreaking memories I call him and he doesn’t answer. Don’t bawl him out don’t begin by bawling him out that would muck up everything. I dread tomorrow. I shall have to be ready before four o’clock I shan’t have had a wink of sleep I’ll go out and buy petits fours that Francis will tread into the carpet he’ll break one of my little ornaments he’s not been properly brought up that child as clumsy as his father who’ll drop ash all over the place and if I say anything at all Tristan will blow right up he never let me keep my house as it ought to be yet after all it’s enormously important. Just now it’s perfect the drawing room polished shining like the moon used to be. By seven tomorrow evening it’ll be utterly filthy I’ll have to spring-clean it even though I’ll be all washed out. Explaining everything to him from a to z will wash me right out. He’s tough. What a clot I was to drop Florent for him! Florent and I we understood one another he coughed up I lay on my back it was cleaner than those capers where you hand out tender words to one another. I’m too softhearted I thought it was a terrific proof of love when he offered to marry me and there was Sylvie the ungrateful little thing I wanted her to have a real home and a mother no one could say a thing against a married woman a banker’s wife. For my part it gave me a pain in the ass to play the lady to be friends with crashing bores. Not so surprising that I burst out now and then. “You’re setting about it the wrong way with Tristan” Dédé used to tell me. Then later on “I told you so!” It’s true I’m headstrong I take the bit between my teeth I don’t calculate. Maybe I should have learned to compromise if it hadn’t been for all those disappointments. Tristan made me utterly sick I let him know it. People can’t bear being told what you really think of them. They want you to believe their fine words or at least to pretend to. As for me I’m clear-sighted I’m frank I tear masks off. The dear kind lady simpering “So we love our little brother do we?” and my collected little voice: “I hate him.” I’m still that proper little woman who says what she thinks and doesn’t cheat. It made my guts grind to hear him holding forth and all those bloody fools on their knees before him. I came clumping along in my big boots I cut their fine words down to size for them—progress prosperity the future of mankind happiness peace aid for the underdeveloped countries peace upon earth. I’m not a racist but don’t give a fuck for Algerians Jews Negroes in just the same way I don’t give a fuck for Chinks Russians Yanks Frenchmen. I don’t give a fuck for humanity what has it ever done for me I ask you. If they are such bleeding fools as to murder one another bomb one another plaster one another with napalm wipe one another out I’m not going to weep my eyes out. A million children have been massacred so what? Children are never anything but the seed of bastards it unclutters the planet a little they all admit it’s overpopulated don’t they? If I were the earth it would disgust me, all this vermin on my back, I’d shake it off. I’m quite willing to die if they all die too. I’m not going to go all soft-centered about kids that mean nothing to me. My own daughter’s dead and they’ve stolen my son from me.

Montreal October 1704 Temperature 55 degrees Eben was looking at Sarah in the way every girl prays some boy will one day look at her. “I will marry you, Sarah,” said Eben. “I will be a good husband. A Puritan husband. Who will one day take us both back home.” Wind shifted the lace of Sarah’s gown and the auburn of one loose curl. “I love you, Sarah,” said Eben. “I’ve always loved you.” Tears came to Sarah’s eyes: she who had not wept over her own family. She stood as if it had not occurred to her that she could be loved; that an English boy could adore her. “Oh, Eben!” she whispered. “Oh, yes, oh, thank you, I will marry you. But will they let us, Eben? We will need permission.” “I’ll ask my father,” said Eben. “I’ll ask Father Meriel.” They were not touching. They were yearning to touch, they were leaning forward, but they were holding back. Because it is wrong? wondered Mercy. Or because they know they will never get permission? “My French family will put up a terrible fuss,” said Sarah anxiously. “Pierre might even summon his fellow officers and do something violent.” Eben grinned. “Not if I have Huron warriors behind me.” The Indians rather enjoyed being French allies one day and difficult neighbors the next. Lorette Indians might find this a fine way to stab a French soldier in the back without drawing blood. They would need Father Meriel. He could arrange anything if he chose; he had power among all the peoples. But he might say no, and so might Eben’s Indian family. Mercy translated what was going on for Nistenha and Snow Walker. “They want to get married,” she told them. “Isn’t it wonderful?” She couldn’t help laughing from the joy and the terror of it. Ransom would no longer be the first word in Sarah’s heart. Eben would be. Mercy said, “Eben asked her right here in the street, Snow Walker. He wants to save her from marriage to a French soldier she doesn’t want. He’s loved Sarah since the march.” The two Indians had no reaction. For a moment Mercy thought she must have spoken to them in English. Nistenha turned to walk away and Snow Walker turned with her. If Nistenha was not interested in Sarah and Eben’s plight, no Indian would be. Mercy called on her memory of every speech in every ceremony, every dignified phrase and powerful word. “Honored mother,” she said softly. “Honored sister. We are in need and we beg you to hear our petition.” Nistenha stopped walking, turned back and stared at her in amazement. Sarah and Eben and Snow Walker stared at her in amazement. Sam can build canoes, thought Mercy. I can make a speech. “This woman my sister and this man my brother wish to spend their lives together. My brother will need the generous permission of his Indian father. Already we know that my sister will be refused the permission of her French owners. We will need an ally to support us in our request. We will need your strength and your wisdom. We beseech you, Mother, that you stand by us and help us.” The city of Montreal swirled around them. Eben, property of an Indian father in Lorette; Sarah, property of a French family in Montreal; and Mercy, property of Tannhahorens, awaited her answer. “Your words fill me with pride, Munnunock,” said Nistenha softly. She reached into her shopping bundle. Slowly she drew out a fine French china cup, undoubtedly meant for the feast of Flying Legs. She held it for a moment, and then her stern face softened and she gave it to Eben. Indians sealed a promise with a gift. She would help them. From her bundle, Snow Walker took dangling silver earrings she must have bought for Mercy and handed them to Sarah. Because she knew that Sarah’s Mohawk was not good enough and that Eben was too stirred to speak, Mercy gave the flowery thanks required after such gifts. “God bless us,” she said to Sarah and Eben, and Eben said, “He has.

Her enormous eyes were staring straight into his silver ones. He couldn’t look away, couldn’t let go of her hand. He couldn’t have moved if his life depended on it. He was lost in those blue-violet eyes, somewhere in their mysterious, haunting, sexy depths. What was it he had decided? Decreed? He was not going to allow her anywhere near Peter’s funeral. Why was his resolve fading away to nothing? He had reasons, good reasons. He was certain of it. Yet now, drowning in her huge eyes, his thoughts on the length of her lashes, the curve of her cheek, the feel of her skin, he couldn’t think of denying her. After all, she hadn’t tried to defy him; she didn’t know he had made the decision to keep her away from Peter’s funeral. She was including him in the plans, as if they were a unit, a team. She was asking his advice. Would it be so terrible to please her over this? It was important to her. He blinked to keep from falling into her gaze and found himself staring at the perfection of her mouth. The way her lips parted so expectantly. The way the tip of her tongue darted out to moisten her full lower lip. Almost a caress. He groaned. An invitation. He braced himself to keep from leaning over and tracing the exact path with his own tongue. He was being tortured. Tormented. Her perfect lips formed a slight frown. He wanted to kiss it right off her mouth. “What is it, Gregori?” She reached up to touch his lips with her fingertip. His heart nearly jumped out of his chest. He caught her wrist and clamped it against his pumping heart. “Savannah,” he whispered. An ache. It came out that way. An ache. He knew it. She knew it. God, he wanted her with every cell in his body. Untamed. Wild. Crazy. He wanted to bury himself so deep inside her that she would never get him out. Her hand trembled in answer, a slight movement rather like the flutter of butterfly wings. He felt it all the way through his body. “It is all right, mon amour,” he said softly. “I am not asking for anything.” “I know you’re not. I’m not denying you anything. I know we need to have time to become friends, but I’m not going to deny what I feel already. When you’re close to me, my body temperature jumps about a thousand degrees.” Her blue eyes were dark and beckoning, steady on his. He touched her mind very gently, almost tenderly, slipped past her guard and knew what courage it took for her to make the admission. She was nervous, even afraid, but willing to meet him halfway. The realization nearly brought him to his knees. A muscle jumped in his jaw, and the silver eyes heated to molten mercury, but his face was as impassive as ever. “I think you are a witch, Savannah, casting a spell over me.” His hand cupped her face, his thumb sliding over her delicate cheekbone. She moved closer, and he felt her need for comfort, for reassurance. Her arms slid tentatively around his waist. Her head rested on his sternum. Gregori held her tightly, simply held her, waiting for her trembling to cease. Waiting for the warmth of his body to seep into hers. Gregori’s hand came up to stroke the thick length of silken, ebony hair, taking pleasure in the simple act. It brought a measure of peace to both of them. He would never have believed what a small thing like holding a woman could do to a man. She was turning his heart inside out; unfamiliar emotions surged wildly through him and wreaked havoc with his well-ordered life. In his arms, next to his hard strength, she felt fragile, delicate, like an exotic flower that could be easily broken. “Do not worry about Peter, ma petite,” he whispered into the silken strands of her hair. “We will see to his resting place tomorrow.” “Thank you, Gregori,” Savannah said. “It matters a lot to me.” He lifted her easily into his arms. “I know. It would be simpler if I did not. Come to my bed, chérie, where you belong.

In my youth . . . my sacred youth . . . in eaves sole sparowe sat not more alone than I . . . in my youth, my saucer-deep youth, when I possessed a mirror and both a morning and an evening comb . . . in my youth, my pimpled, shame-faced, sugared youth, when I dreamed myself a fornicator and a poet; when life seemed to be ahead somewhere like a land o’ lakes vacation cottage, and I was pure tumescence, all seed, afloat like fuzz among the butterflies and bees; when I was the bursting pod of a fall weed; when I was the hum of sperm in the autumn air, the blue of it like watered silk, vellum to which I came in a soft cloud; O minstrel galleons of Carib fire, I sang then, knowing naught, clinging to the tall slim wheatweed which lay in a purple haze along the highway like a cotton star . . . in my fumbling, lubricious, my uticated youth, when a full bosom and a fine round line of Keats, Hart Crane, or Yeats produced in me the same effect—a moan throughout my molecules—in my limeade time, my uncorked innocence, my jellybelly days, when I repeated Olio de Oliva like a tenor; then I would touch the page in wonder as though it were a woman, as though I were blind in my bed, in the black backseat, behind the dark barn, the dim weekend tent, last dance, date's door, reaching the knee by the second feature, possibly the thigh, my finger an urgent emissary from my penis, alas as far away as Peking or Bangkok, so I took my heart in my hand, O my love, O my love, I sighed, O Christina, Italian rose; my inflated flesh yearning to press against that flesh becoming Word—a word—words which were wet and warm and responsive as a roaming tongue; and her hair was red, long, in ringlets, kiss me, love me up, she said in my anxious oral ear; I read: Milton! thou shouldst be living at this hour; for I had oodles of needs, if England didn't; I was nothing but skin, pulp, and pit, in my grapevine time, during the hard-on priesthood of the poet; because then—in my unclean, foreskinned, and prurient youth—I devoutly believed in Later Life, in Passion, in Poetry, the way I thought only fools felt about God, prayer, heaven, foreknowledge, sin; for what was a poem if not a divine petition, a holy plea, a prophecy: [...] a stranger among strangers, myself the strangest because I could never bring myself to enter adolescence, but kept it about like a bit of lunch you think you may eat later, and later come upon at the bottom of a bag, dry as dust, at the back of the refrigerator, bearded with mold, or caked like sperm in the sock you've fucked, so that gingerly, then, you throw the mess out, averting your eyes, just as Rainer complained he never had a childhood—what luck!—never to have suffered birthpang, nightfear, cradlecap, lake in your lung; never to have practiced scales or sat numb before the dentist's hum or picked your mother up from the floor she's bled and wept and puked on; never to have been invaded by a tick, sucked by a leech, bitten by a spider, stung by a bee, slimed on by a slug, seared by a hot pan, or by paper or acquaintance cut, by father cuffed; never to have been lost in a crowd or store or parking lot or left by a lover without a word or arrogantly lied to or outrageously betrayed—really what luck!—never to have had a nickel roll with slow deliberation down a grate, a balloon burst, toy break; never to have skinned a knee, bruised a friendship, broken trust; never to have had to conjugate, keep quiet, tidy, bathe; to have lost the chance to be hollered at, bullied, beat up (being nothing, indeed, to have no death), and not to have had an earache, life's lessons to learn, or sums to add reluctantly right up to their bitter miscalculated end—what sublime good fortune, the Greek poet suggested—because Nature is not accustomed to life yet; it is too new, too incidental, this shiver in the stone, never altogether, and would just as soon (as Culp prefers to say) cancer it; erase, strike, stamp it out— [...]

Johnny liked being with Iona; it made him feel like a man. She was petite - a good five inches shorter than him - but it was more than that. She let him pay for her, patronise her, made no demands on his time other than what he was already willing to offer. She made him feel nineteen as well, in her bed with sheets that smelt like cheap laundrette detergent, in bars drinking Snakebite from pint glasses still warm from the dishwasher.

On the afternoon of August 9, hearing the news that Nagasaki had been bombed, Emperor Hirohito called an imperial conference at which his ministers debated the wisdom of surrender. After hours of talk, at 2 a.m. Hirohito stated that he felt Japan should accept the terms of the Potsdam Declaration, terms of surrender proposed in late July by Truman (who had only become president on Roosevelt’s death in April). But Potsdam called for the emperor to step down; and his ministers insisted that their acceptance depended on Hirohito being allowed to remain as sovereign—an astute demand that would ensure a sense of national exoneration. James F. Byrnes, the U.S. secretary of state, did not deal directly with this, and on August 14 Japan surrendered at Hirohito’s command. The next day, the entire country heard with astonishment the first radio broadcast from a supreme ruler, now telling them squeakily, in the antiquated argot of the imperial court, that he was surrendering to save all mankind “from total extinction.” Until then, Japan’s goal had been full, all-out war, as a country wholly committed; any Japanese famously preferred to die for the emperor rather than to surrender. (One hundred million die together! was the slogan.) Today the goal was surrender: all-out peace. It was the emperor’s new will. Later that day a member of his cabinet, over the radio, formally denounced the United States for ignoring international law by dropping the atomic bombs. In 1988, on the forty-seventh anniversary of the Japanese attack on Pearl Harbor, when the mayor of Nagasaki accused Hirohito of responsibility for the war and its numerous atrocities, he inadvertently stirred up petitions for his own impeachment, and nationwide protests and riots calling for his assassination. A month afterward, in January 1989, Hirohito died at age eighty-seven, still emperor of Japan. Eleven days later the mayor, whom the Nagasaki police were no longer protecting, was shot in the back. He barely survived.

How to Make a Cuckold out of God by Fasting And when God sees this, he responds. He acts. He rewards. What is the “repayment” or the “reward” that Jesus promises from the Father in these verses? In a perverse way, one might even wonder if the reward God promises is “the praise of men”—as if God said, Since you did not seek it by public fasting but looked to me, I will give you this longed-for wish of human praise. If we hoped for this, our fasting would make a cuckold out of God. This is what James 4:3–4 makes clear. James pictures prayer as a petition to our heavenly husband. Then he ponders the possibility that we would actually ask our husband to pay for our visit to the prostitute. “You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God?” The word “adulterous” is the key here. Why are we called “adulterous people” in praying for something to spend on our pleasures? Because God is our husband and the “world” is a prostitute luring us to give affections to her that belong only to God. This is how subtle the sin of worldliness can be. It can emerge not against prayer, but in prayer—and fasting.

After years of living in New York and feeling depressed about its state, I finally decided to stop feeling sorry and start feeling activated. Recently I made a concerted effort to get to know my neighbors. I made sure to say hi in the halls. I emailed them when I had a question. I started offering people in the subway help with their heavy items. I filed a petition with the city to determine if the building I live in is meant to be rent-stabilized. It's unclear what the result of that will be, but it made me feel more connected to the place where I live. I began attending meetings about gentrification. These weren't just things I thought of as good deeds, but a way to help reorient myself in the city. Separately they felt insignificant, but together they helped me see myself, and my city, as connected entities that are capable of changing each other. I've begun to appreciate New York more now, and so I am more willing to fight for it. The question I still have is whether it will ever be enough. Or will the city keep changing so fast that it will not matter how many individuals attempt to put the brakes on that change or dictate how and why change happens?

There are other men who would be better suited to marrying Apicata. But I admire your gall. Give me one more reason why I should consider your petition, though it will likely not sway me." Casca paused, his eyes glancing somewhere in the vicinity of Apicius's knees. I thought he was going to falter but then he lifted his gaze, and when he spoke I knew that if Cupid was not with him, Venus certainly was. "Apicius, I should marry your daughter because we are meant to be. We are like rose wine and oysters, like truffles and pepper, like lentils and chestnuts or crane with turnip. We belong together like mullet and dill, milk and snails, suckling pig and silphium. You know the truth of their pairings and it is that truth I hold up to you now. Apicata and I are like spoon and plate. One is worth little without the other.

In Paris restaurants can actually go into a kind of hibernation for years and awaken in a new generation: Lapérouse, the famous swanky nineteenth-century spot, has, after a long stretch of being overlooked, just come back to life, and is a good place to eat again. Reading Olivier Todd’s biography of Camus, you discover that the places where Camus went to dinner in the forties (Aux Charpentiers, Le Petit St. Benoît, Aux Assassins) are places where you can go to dinner tonight. Some of Liebling’s joints are still in business too: the Beaux-Arts, the Pierre à la Place Gaillon, the Closerie des Lilas.

health intervention and a support system that’s sustainable for you. But this could change everything. Think about Wylie.” “You want me to say I tried to kill myself?” she asked, her words broken with emotion. “I don’t think I can do that. I can’t go there and lie.” “You can’t say it’s a lie,” he cut in. “You admit you don’t remember what happened that night. If the prosecutor can’t find any evidence of habitual drug use, then what other explanation is there? They’ll know they can’t prove their case, and they’ll back the charges down. Isn’t that worth it?” “Worth saying I’m suicidal?” Tara cupped her hands over her mouth, the word seeming too bitter and unsavory to let out again. “Better than being a drug addict,” he argued, his voice raising a few octaves. “You have no idea how lucky you are that Willow stumbled upon this. Just think about it for a minute before you shoot it down completely.” She bit at her lip to force herself to do what Reid was asking. “What would we do next if I say what you want me to say?” A smile accompanied by a look of relief cascaded over Reid’s face. “We’re about to enter the discovery stage of the trial now that the arraignment is over. That means the prosecutor has to share information and evidence they’ve gathered.” “Everything?” she asked, feeling like she was about to be stripped bare and paraded through the court when the day came. “By law it’s any information reasonably calculated to lead to admissible evidence. We’ll get a good idea of what they intend to do in court, who they’ll call as witnesses. Once we have that information I think we should present this new evidence and petition the court to reduce the charges.” “Sorry to interrupt,” a small and unfamiliar voice called from behind Tara. “This was just delivered,” a girl said as she handed an envelope over to Tara who took it, assuming this was some kind of mistake. “It’s for me?” she asked, but the girl was gone before she had the question fully formed. “That’s my assistant, Elise. She’s kind of skittish. Apparently I don’t give off a real warm and fuzzy feel as a boss. She’s always afraid to knock on the door.” When Tara read her name across the front of the envelope she flipped it and peeled it open. “It’s a request for me to relinquish my legal rights as a parent and allow the adoption of Wylie by the Oldens. They have a lawyer.” She handed the paper over to Reid and hoped he’d tell her to rip this up and forget about it. It wasn’t time for that yet. She wasn’t ready. “Damn,” he muttered, slapping the document down on his desk.