Branch Wars Quotes

I know how you feel because I’ve been there too. I’ve hated and I’ve loved. I’ve seen my demons root and crawl and my angels branch and soar. I've died within myself and lived a thousand different lives. I too fight the same war and I too am drowning in the puddles of self-consciousness this world created.

I have been birds and branches. I have been bees and wolves. I have been ether flooding the void between stars, tangling their breath into networks of song. I have been fish and plankton and humus, and all these have been me.

For Jenn At 12 years old I started bleeding with the moon and beating up boys who dreamed of becoming astronauts. I fought with my knuckles white as stars, and left bruises the shape of Salem. There are things we know by heart, and things we don't. At 13 my friend Jen tried to teach me how to blow rings of smoke. I'd watch the nicotine rising from her lips like halos, but I could never make dying beautiful. The sky didn't fill with colors the night I convinced myself veins are kite strings you can only cut free. I suppose I love this life, in spite of my clenched fist. I open my palm and my lifelines look like branches from an Aspen tree, and there are songbirds perched on the tips of my fingers, and I wonder if Beethoven held his breath the first time his fingers touched the keys the same way a soldier holds his breath the first time his finger clicks the trigger. We all have different reasons for forgetting to breathe. But my lungs remember the day my mother took my hand and placed it on her belly and told me the symphony beneath was my baby sister's heartbeat. And I knew life would tremble like the first tear on a prison guard's hardened cheek, like a prayer on a dying man's lips, like a vet holding a full bottle of whisky like an empty gun in a war zone… just take me just take me Sometimes the scales themselves weigh far too much, the heaviness of forever balancing blue sky with red blood. We were all born on days when too many people died in terrible ways, but you still have to call it a birthday. You still have to fall for the prettiest girl on the playground at recess and hope she knows you can hit a baseball further than any boy in the whole third grade and I've been running for home through the windpipe of a man who sings while his hands playing washboard with a spoon on a street corner in New Orleans where every boarded up window is still painted with the words We're Coming Back like a promise to the ocean that we will always keep moving towards the music, the way Basquait slept in a cardboard box to be closer to the rain. Beauty, catch me on your tongue. Thunder, clap us open. The pupils in our eyes were not born to hide beneath their desks. Tonight lay us down to rest in the Arizona desert, then wake us washing the feet of pregnant women who climbed across the border with their bellies aimed towards the sun. I know a thousand things louder than a soldier's gun. I know the heartbeat of his mother. Don't cover your ears, Love. Don't cover your ears, Life. There is a boy writing poems in Central Park and as he writes he moves and his bones become the bars of Mandela's jail cell stretching apart, and there are men playing chess in the December cold who can't tell if the breath rising from the board is their opponents or their own, and there's a woman on the stairwell of the subway swearing she can hear Niagara Falls from her rooftop in Brooklyn, and I'm remembering how Niagara Falls is a city overrun with strip malls and traffic and vendors and one incredibly brave river that makes it all worth it. Ya'll, I know this world is far from perfect. I am not the type to mistake a streetlight for the moon. I know our wounds are deep as the Atlantic. But every ocean has a shoreline and every shoreline has a tide that is constantly returning to wake the songbirds in our hands, to wake the music in our bones, to place one fearless kiss on the mouth of that brave river that has to run through the center of our hearts to find its way home.

A man doesn't have time in his life to have time for everything. He doesn't have seasons enough to have a season for every purpose. Ecclesiastes Was wrong about that. A man needs to love and to hate at the same moment, to laugh and cry with the same eyes, with the same hands to throw stones and to gather them, to make love in war and war in love. And to hate and forgive and remember and forget, to arrange and confuse, to eat and to digest what history takes years and years to do. A man doesn't have time. When he loses he seeks, when he finds he forgets, when he forgets he loves, when he loves he begins to forget. And his soul is seasoned, his soul is very professional. Only his body remains forever an amateur. It tries and it misses, gets muddled, doesn't learn a thing, drunk and blind in its pleasures and its pains. He will die as figs die in autumn, Shriveled and full of himself and sweet, the leaves growing dry on the ground, the bare branches pointing to the place where there's time for everything.

On the warm stone walls, climbing roses were just coming into bloom and great twisted branches of honeysuckle and clematis wrestled each other as they tumbled up and over the top of the wall. Against another wall were white apple blossoms on branches cut into sharp crucifixes and forced to lie flat against the stone. Below, the huge frilled lips of giant tulips in shades of white and cream nodded in their beds. They were almost finished now, spread open too far, splayed, exposing obscene black centers. I've never had my own garden but I suddenly recognized something in the tangle of this one that wasn't beauty. Passion, maybe. And something else. Rage.

Branching paths. The turning of days and seasons and years. Life offered you love sometimes, sorrow often. If you were very fortunate, true friendship. Sometimes war came. You did what you could to shape your own peace, before you crossed over to the night and left the world behind, as all men did, to be forgotten or remembered, as time or love allowed.

I’m not a violent person, Sydney. Not at all. I’ll make love over war any day. But I swear, if they’d hurt you—” “They didn’t,” I said firmly. I refused to let him know how scared I’d been because I was afraid he might go after them. “I’m fine. You came to the rescue.” A smile played at his lips. “Something tells me you would’ve rescued yourself.” And like that, the smile vanished. “But spirit would’ve been a lot more effective than a branch.” “Your treejitsu was very effective.

You have me watching birds, and though I don’t know their names like you know them, I have seen small bright singers puff before they trill. That’s how I feel. I sing myself out to you, and my talons clutch the branch, and I am wrung out until your next letter gives me breath, fills me to bursting.

For although this was a very heroic war, with a parade of every sort of high moral principle, and with the most sonorous language employed upon both sides, it somehow failed to bring about either the reformation or the ruin of humankind: and after the conclusion of the murdering and general breakage, the world went on pretty much as it has done after all other wars, with a vague notion that a deal of time and effort had been unprofitably invested, and a conviction that it would be inglorious to say so.

...it occurred that the birds, whose twitters and repeated songs sounded so pretty and affirming of nature and the coming day, might actually, in a code known only to other birds," be the birds each saying 'Get away' or 'This branch is mine!' or 'This tree is mine! I'll kill you! Kill, kill!' Or any manner of dark, brutal, or self-protective stuff--they might be listening to war cries. The thought came from nowhere and made his spirits dip from some reason.

...and suddenly it occurred to him that the birds, whose twitters and repeated songs sounded so pretty and affirming of nature and the coming day, might actually, in a code known only to other birds, be the birds each saying 'Get away' or 'This branch is mine!' or 'This tree is mine! I'll kill you! Kill, kill!' Or any other manner of dark, brutal, or self-protective stuff—they might be listening to war cries. The thought came from nowhere and made his spirits dip for some reason.

What were he and his friends doing, really, other than hanging from a branch, sticking their tongues out to catch the sweetness? He thought about the people he knew, with their excellent young bodies, their summerhouses, their cool clothes, their potent drugs, their liberalism, their orgasms, their haircuts. Everything they did was either pleasurable in itself or engineered to bring pleasure down the line. Even the people he knew who were "political" and who protested the war in El Salvador did so largely in order to bathe themselves in an attractively crusading light. And the artists were the worst, the painters and the writers, because they believed they were living for art when they were really feeding their narcissism. Mitchell had always prided himself on his discipline. He studied harder than anyone he knew. But that was just his way of tightening his grip on the branch.

First, picture the forest. I want you to be its conscience, the eyes in the trees. The trees are columns of slick, brindled bark like muscular animals overgrown beyond all reason. Every space is filled with life: delicate, poisonous frogs war-painted like skeletons, clutched in copulation, secreting their precious eggs onto dripping leaves. Vines strangling their own kin in the everlasting wrestle for sunlight. The breathing of monkeys. A glide of snake belly on branch. A single-file army of ants biting a mammoth tree into uniform grains and hauling it down to the dark for their ravenous queen. And, in reply, a choir of seedlings arching their necks out of rotted tree stumps, sucking life out of death. This forest eats itself and lives forever.

Most days I live awed by the world we have still, rather than mourning the worlds we have lost. The bandit mask of a cedar waxwing on a bare branch a few feet away; the clear bright sun of a frozen winter noon; the rise of Orion in the eastern evening sky-every day, every night, I give thanks for another chance to notice. I see beauty everywhere; so much beauty I often speak it aloud. So much beauty I often laugh, and my day is made. Still if you wanted to, I think, you could feel sadness without end. I’m not even talking about hungry children or domestic violence or endless wars between supposedly grown men…but ‘you mustn’t be frightened if a sadness rises in front of you, larger than any you even seen,' said Rilke, 'you must realize that something is happening to you, that life has not forgotten you, that it holds you in it hand and will not let you fall.

…nobody can live longer in peace than his neighbor chooses.

After the war of course it will be like the start of spring, which is always so brilliantly sudden. The leaves will burst back onto the trees and close the gaps between the branches and we shall be startled - shan't we? - s we are startled at the end of every winter. We shall think: oh, I had quite forgotten there were three livable seasons.

Why the conservatives, who controlled all three branches of the federal government, were still so enraged--at respectful skeptics of the Iraq War, at gay couples who wanted to get married, at bland Al Gore and cautious Hillary Clinton, at endangered species and their advocates, at taxes and gas prices that were among the lowest of any industrialized nation, at a mainstream media whose corporate owners were themselves conservatives, at the Mexicans who cut their grass and washed their dishes--was somewhat mysterious to Walter.

I shall have to miss forever some beautiful, wonderful things because of that wretched, lonely childhood. There will always be a lacking, a wanting -- some dead branches that never grew leaves. It is not deaths and murders and plots and wars that make life tragedy. It is day after day, and year after year, and Nothing. It is a sunburned little hand reached out and Nothing put into it.

The Tudor rose was invented to symbolize the unity that had supposedly been brought about when Henry VII married Edward IV’s daughter Elizabeth of York in 1486, entwining the two warring branches, the houses of Lancaster and York, together.

An interesting thing, the bison and the cow. So similar. Two branches of the same tree, though entirely different from one another. And separate as they are, divided as the two species can be, they can live alongside each other just fine. Mingle their herds. They can even breed.” Next to me, Tiberias coughs, almost choking on a piece of food. My cheeks flame hot. Evangeline laughs into her hand. Farley finishes the bottle of wine.

It spread up the sides of the pit by the third or fourth day of our imprisonment, and its cactus-like branches formed a carmine fringe to the edges of our triangular window.

A brave captain is as a root, out of which, as branches, the courage of his soldiers doth spring. —Sir Philip Sidney

How many moments are sacrificed because you are at war with yourself?

And because the condition of man . . . is a condition of war of every one against every one, in which case every one is governed by his own reason, and there is nothing he can make use of that may not be a help unto him in preserving his life against his enemies; it followeth that in such a condition every man has a right to every thing, even to one another's body. And therefore, as long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise soever he be, of living out the time which nature ordinarily alloweth men to live. And consequently it is a precept, or general rule of reason: that every man ought to endeavour peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek and use all helps and advantages of war. The first branch of which rule containeth the first and fundamental law of nature, which is: to seek peace and follow it. The second, the sum of the right of nature, which is: by all means we can to defend ourselves.

If there is anything terrible, if there exists a reality which surpasses dreams, it is this: to live, to see the sun; to be in full possession of virile force; to possess health and joy; to laugh valiantly; to rush towards a glory which one sees dazzling in front of one; to feel in one’s breast lungs which breathe, a heart which beats, a will which reasons; to speak, think, hope, love; to have a mother, to have a wife, to have children; to have the light—and all at once, in the space of a shout, in less than a minute, to sink into an abyss; to fall, to roll, to crush, to be crushed; to see ears of wheat, flowers, leaves, branches; not to be able to catch hold of anything; to feel one’s sword useless, men beneath one, horses on top of one; to struggle in vain, since one’s bones have been broken by some kick in the darkness; to feel a heel which makes one’s eyes start from their sockets; to bite horses’ shoes in one’s rage; to stifle, to yell, to writhe; to be beneath, and to say to one’s self, “But just a little while ago I was a living man!

The Universe, as has been observed before, is an unsettlingly big place, a fact which for the sake of a quiet life most people tend to ignore. Many would happily move to somewhere rather smaller of their own devising, and this is what most beings in fact do. For instance, in one corner of the Eastern Galactic Arm lies the large forest planet Oglaroon, the entire "intelligent" population of which lives permanently in one fairly small and crowded nut tree. In which tree they are born, live, fall in love, carve tiny speculative articles in the bark on the meaning of life, the futility of death and the importance of birth control, fight a few extremely minor wars and eventually die strapped to the underside of some of the less accessible outer branches.

But if you hunger, I swell. You have me watching birds, and though I don't know their names like you know them, I have seen small bright singers puff before they trill. That's how I feel. I sing myself out to you, and my talons clutch the branch, and I am wrung out until your next letter gives me breath, fills me to bursting.

We propose to consider first the single elements of our subject, then each branch of part, and, last of all, the whole in all its relations-therefore to advance from the simple to the complex. But it is necessary for us to commence with a glance at the nature of the whole, because it is particularly necessary that in the consideration of any of the parts their relation to the whole be kept constantly in view. We shall not enter into any of the abstruse definitions of War used by publicists. We shall keep to the element of the thing itself, to a duel. War is nothing but a duel on an extensive scale. If we would conceive as a unit the countless number of duels which make up a War, we shall do so best by supposing to ourselves two wrestlers. Each strives by physical force to compel the other to submit to his will: each endeavors to throw his adversary, and thus render him incapable of further resistance. War therefore is an act of violence intended to compel our opponent to fulfill our will.

New Rule: Just because a country elects a smart president doesn't make it a smart country. A couple of weeks ago, I was asked on CNN if I thought Sarah Palin could get elected president, and I said I hope not, but I wouldn't put anything past this stupid country. Well, the station was flooded with emails, and the twits hit the fan. And you could tell that these people were really mad, because they wrote entirely in CAPITAL LETTERS!!! Worst of all, Bill O'Reilly refuted my contention that this is a stupid country by calling me a pinhead, which (a) proves my point, and (b) is really funny coming from a doody-face like him. Now, before I go about demonstration how, sadly, easy it is to prove the dumbness that's dragging us down, let me just say that ignorance has life-and-death consequences. On the eve of the Iraq War, seventy percent of Americans thought Saddam Hussein was personally involved in 9/11. Six years later, thirty-four percent still do. Or look at the health-care debate: At a recent town hall meeting in South Carolina, a man stood up and told his congressman to "keep your government hands off my Medicare," which is kind of like driving cross-country to protest highways. This country is like a college chick after two Long Island iced teas: We can be talked into anything, like wars, and we can be talked out of anything, like health care. We should forget the town halls, and replace them with study halls. Listen to some of these stats: A majority of Americans cannot name a single branch of government, or explain what the Bill of Rights is. Twenty-four percent could not name the country America fought in the Revolutionary War. More than two-thirds of Americans don't know what's in Roe v. Wade. Two-thirds don't know what the Food and Drug Administration does. Some of this stuff you should be able to pick up simply by being alive. You know, like the way the Slumdog kid knew about cricket. Not here. Nearly half of Americans don't know that states have two senators, and more than half can't name their congressman. And among Republican governors, only three got their wife's name right on the first try. People bitch and moan about taxes and spending, but they have no idea what their government spends money on. The average voter thinks foreign aid consumes more twenty-four percent of our budget. It's actually less than one percent. A third of Republicans believe Obama is not a citizen ad a third of Democrats believe that George Bush had prior knowledge of the 9/11 attacks, which is an absurd sentence, because it contains the words "Bush" and "knowledge." Sarah Palin says she would never apologize for America. Even though a Gallup poll say eighteen percent of us think the sun revolves around the earth. No, they're not stupid. They're interplanetary mavericks. And I haven't even brought up religion. But here's one fun fact I'll leave you with: Did you know only about half of Americans are aware that Judaism is an older religion than Christianity? That's right, half of America looks at books called the Old Testament and the New Testament and cannot figure out which came first. I rest my case.

And then we heard a branch break. It might have been a deer, but the Colonel busted out anyway. A voice directly behind us said, "Don't run, Chipper," and the Colonel stopped, turned around, and returned to us sheepishly. The Eagle walked toward us slowly, his lips pursed in disgust. He wore a white shirt and a black tie, like always. He gave each of us in turn the Look of Doom. "Y'all smell like a North Carolina tobacco field in a wildfire," he said. We stood silent. I felt disproportionately terrible, like I had just been caught fleeing the scene of a murder. Would he call my parents? "I'll see you in Jury tomorrow at five," he announced, and then walked away. Alaska crouched down, picked up the cigarette she had thrown away, and started smoking again. The Eagle wheeled around, his sixth sense detecting Insubordination To Authority Figures. Alaska dropped the cigarette and stepped on it. The Eagle shook his head, and even though he must have been crazy mad, I swear to God he smiled. "He loves me," Alaska told me as we walked back to the dorm circle. "He loves all y'all, too. He just loves the school more. That's the thing. He thinks busting us is good for the school and good for us. It's the eternal struggle, Pudge. The Good versus the Naughty." "You're awfully philosophical for a girl that just got busted," I told her. "Sometimes you lose a battle. But mischief always wins the war.

In the pre-war era when itinerant home-remedy salesmen still wandered the country, they had a traditional patter for selling a potion that was supposed to be particularly effective in treating burns and cuts. A toad with four legs in front and six behind would be placed in a box with mirrors lining the four walls. The toad, amazed at its own appearance from every angle, would break into an oily sweat. This sweat would be collected and simmered for 3,721 days while being stirred with a willow branch. The result was the marvelous potion. When writing about myself, I feel something like that toad in the box.

I could tell that the wolf thought he had it in the bag, a savage smile curling up the edges of his mouth, when all of a sudden the tree next to ours swung one of its branches over and whacked the ever-loving shit out of that wolf, right on its stupid wolf head.

The birds chattered merrily on the wet brown branches. Daffodils sunned out among the headstones. How alive it all seemed, and how gracious-to die in an era when your death bought you a brief moment at the centre of something. To be important, rather than one of millions.

What I wanted was to get away. But the moon was too far beyond, and there were white bits under me, where the flesh was shredded off and the bone gleamed that famed ivory, and those below cowered and, if they were not quick enough, were spattered in blood. Then came the jolt, as of a fall, and I saw the leg was caught in an ungainly way in the smaller branches of a mutamba tree, the foot hooked, long like that infamous fruit.

have been birds and branches. I have been bees and wolves. I have been ether flooding the void between stars, tangling their breath into networks of song. I have been fish and plankton and humus, and all these have been me. But while I’ve been enmeshed in this wholeness—they are not the whole of me.

No man is an island—” Much as we may feel and act as individuals, our race is a single organism, always growing and branching—which must be pruned regularly to be healthy. This necessity need not be argued; anyone with eyes can see that any organism which grows without limit always dies in its own poisons. The only rational question is whether pruning is best done before or after birth. Being an incurable sentimentalist I favor the former of these methods—killing makes me queasy, even when it’s a case of “He’s dead and I’m alive and that’s the way I wanted it to be.” But this may be a matter of taste. Some shamans think that it is better to be killed in a war, or to die in childbirth, or to starve in misery, than never to have lived at all. They may be right. But I don’t have to like it—and I don’t.

Great literature remains great when it says new things to new generations, and the loops of a knot quite nicely parallel the contours and convolutions of Carroll’s plot anyway.What’s more, he probably would have been delighted at how this whimsical branch of math invaded the real world and became crucial to understanding our biology.

For instance, in one corner of the Eastern Galactic Arm lies the large forest planet Oglaroon, the entire “intelligent” population of which lives permanently in one fairly small and crowded nut tree. In which tree they are born, live, fall in love, carve tiny speculative articles in the bark on the meaning of life, the futility of death and the importance of birth control, fight a few extremely minor wars and eventually die strapped to the underside of some of the less accessible outer branches. In

Kurdistan has a long and turbulent history. Today, it faces a future branching in directions that could lead it towards success or disaster, freedom or renewed oppression.

The boy went back to his family there, in the distance, in a distance he did not find there in the distance. My grandfather died counting sunsets, seasons, and heartbeats on the fingers of his withered hands. He dropped like a fruit forbidden a branch to lean its age against. They destroyed his heart. He wearied of waiting here, in Damur. He said goodbye to friends, water pipe, and children and took me and went back to find what was no longer his to find there. Here the number of aliens increased, and refugee camps got bigger. A war went by, then two, three, and four. The homeland got farther and farther away, and the children got farther and farther from mother's milk after they had tasted the milk of UNRWA. So they bought guns to get closer to a homeland flying out of their reach. They brought their identity back into being, re-created the homeland, and followed their path, only to have it blocked by the guardians of civil wars. They defended their steps, but then path parted from path, the orphan lived in the skin of the orphan, and one refugee camp went into another.

It was still a cold war at this stage, a phony war, nothing that could be truly won or lost. The wind stirred the branches of the tree. Sparks flew from the fire. The storm was coming.

Sometimes, in moments like this, there was so much I wanted to say to Max that the prospect of forcing all of that emotion into mere syllables seemed laughable. I had spent my entire life being ripped from what I loved. My heart never could grow roots, because every few years they would be hacked away. You learn to live without them. You learn to find love where it doesn’t exist, like in the superficial kindnesses of a cruel man. You learn to accept the loss as a part of you, and pretend you don’t mourn every severed connection. I had forgotten that it was possible for the roots of someone’s affection to run so deep, so solid. I could build a life in the branches of this tree. I could cradle a generation’s future nestled in its leaves.

When Rochambeau put to death 500 at Le Cap and buried them in a large hole dug while they waited for execution, Dessalines raised gibbets of branches and hanged 500 for Rochambeau and the whites in Le Cap to see. But neither Dessalines' army nor his ferocity won the victory. It was the people. They burned San Domingo flat so that at the end of the war it was a charred desert. Why do you burn everything? asked a French officer of a prisoner. We have a right to burn what we cultivate because a man has a right to dispose of his own labour, was the reply of this unknown anarchist.

I’m lying on the ground looking up at the branches of an oak tree. Dappled light is shining through the canopy, the leaves whisper ancient incantations. This tree, in its living stage, rooted in sights and sounds that I’ll never know, has witnessed extinctions and wars, loves and losses. I wish we could translate the language of trees – hear their voices, know their stories. They host such an astonishing amount of life – there are thousands of species harbouring in and on and under this mighty giant. And I believe trees are like us, or they inspire the better parts of human nature. If only we could be connected in the way this oak tree is connected with its ecosystem.

In the afterglow of the Big Bang, humans spread in waves across the universe, sprawling and brawling and breeding and dying and evolving. There were wars, there was love, there was life and death. Minds flowed together in great rivers of consciousness, or shattered in sparkling droplets. There was immortality to be had, of a sort, a continuity of identity through replication and confluence across billions upon billions of years. Everywhere they found life. Nowhere did they find mind—save what they brought with them or created—no other against which human advancement could be tested. With time, the stars died like candles. But humans fed on bloated gravitational fat, and achieved a power undreamed of in earlier ages. They learned of other universes from which theirs had evolved. Those earlier, simpler realities too were empty of mind, a branching tree of emptiness reaching deep into the hyperpast. It is impossible to understand what minds of that age—the peak of humankind, a species hundreds of billions of times older than humankind—were like. They did not seek to acquire, not to breed, not even to learn. They had nothing in common with us, their ancestors of the afterglow. Nothing but the will to survive. And even that was to be denied them by time. The universe aged: indifferent, harsh, hostile, and ultimately lethal. There was despair and loneliness. There was an age of war, an obliteration of trillion-year memories, a bonfire of identity. There was an age of suicide, as the finest of humanity chose self-destruction against further purposeless time and struggle. The great rivers of mind guttered and dried. But some persisted: just a tributary, the stubborn, still unwilling to yield to the darkness, to accept the increasing confines of a universe growing inexorably old. And, at last, they realized that this was wrong. It wasn't supposed to have been like this. Burning the last of the universe's resources, the final down-streamers—dogged, all but insane—reached to the deepest past. And—oh. Watch the Moon, Malenfant. Watch the Moon. It's starting—

Many a Hitler decision – decisions that infuriated his generals by their seeming lack of logic at the time – can probably be explained by the work of Göring's Forschungsamt, Ribbentrop's ministry and the naval staff's cryptanalysis branch.

Fire, fire! The branches crackle and the night wind of late autumn blows the flame of the bonfire back and forth. The compound is dark; I am alone at the bonfire, and I can bring it still some more carpenters' shavings. The compound here is a privileged one, so privileged that it is almost as if I were out in freedom -- this is an island of paradise; this is the Marfino "sharashka" -- a scientific institute staffed with prisoners -- in its most privileged period. No one is overseeing me, calling me to a cell, chasing me away from the bonfire, and even then it is chilly in the penetrating wind. But she -- who has already been standing in the wind for hours, her arms straight down, her head drooping, weeping, then growing numb and still. And then again she begs piteously "Citizen Chief! Please forgive me! I won't do it again." The wind carries her moan to me, just as if she were moaning next to my ear. The citizen chief at the gatehouse fires up his stove and does not answer. This was the gatehouse of the camp next door to us, from which workers came into our compound to lay water pipes and to repair the old ramshackle seminary building. Across from me, beyond the artfully intertwined, many-stranded barbed-wire barricade and two steps away from the gatehouse, beneath a bright lantern, stood the punished girl, head hanging, the wind tugging at her grey work skirt, her feet growing numb from the cold, a thin scarf over her head. It had been warm during the day, when they had been digging a ditch on our territory. And another girl, slipping down into a ravine, had crawled her way to the Vladykino Highway and escaped. The guard had bungled. And Moscow city buses ran right along the highway. When they caught on, it was too late to catch her. They raised the alarm. A mean, dark major arrived and shouted that if they failed to catch the girl, the entire camp would be deprived of visits and parcels for whole month, because of her escape. And the women brigadiers went into a rage, and they were all shouting, one of them in particular, who kept viciously rolling her eyes: "Oh, I hope they catch her, the bitch! I hope they take scissors and -- clip, clip, clip -- take off all her hair in front of the line-up!" But the girl who was now standing outside the gatehouse in the cold had sighed and said instead: "At least she can have a good time out in freedom for all of us!" The jailer had overheard what she said, and now she was being punished; everyone else had been taken off to the camp, but she had been set outside there to stand "at attention" in front of the gatehouse. This had been at 6 PM, and it was now 11 PM. She tried to shift from one foot to another, but the guard stuck out his head and shouted: "Stand at attention, whore, or else it will be worse for you!" And now she was not moving, only weeping: "Forgive me, Citizen Chief! Let me into the camp, I won't do it any more!" But even in the camp no one was about to say to her: "All right, idiot! Come on it!" The reason they were keeping her out there so long was that the next day was Sunday, and she would not be needed for work. Such a straw-blond, naive, uneducated slip of a girl! She had been imprisoned for some spool of thread. What a dangerous thought you expressed there, little sister! They want to teach you a lesson for the rest of your life! Fire, fire! We fought the war -- and we looked into the bonfires to see what kind of victory it would be. The wind wafted a glowing husk from the bonfire. To that flame and to you, girl, I promise: the whole wide world will read about you.

MKULTRA had branched out into many additional “avenues to the control of human behavior,” including “radiation, electro-shock, various fields of psychology, psychiatry, sociology, and anthropology, graphology, harassment substances, and paramilitary devices and materials.

From the dawn of agriculture until this very day, billions of humans armed with branches, swatters, shoes and poison sprays have waged relentless war against the diligent ants, furtive roaches, adventurous spiders and misguided beetles that constantly infiltrate the human domicile. For

The two of us, in the rain, went down streets of vacant lots. The sidewalks in that part of the world sink and evade your step, in winter the branches of the little ash trees at the edge hold the raindrops a long time, a tenuous fairyland trembling in the breeze. Our way back to the hospital led past a number of newly built hotels, some had names, others hadn’t even gone to that much trouble. “Rooms by the week” was all they had to say for themselves. The war had suddenly emptied them of all the workers and wage slaves who had lived there. They wouldn’t even come back to die. Dying is work, too, but they’d do it somewhere else.

It is not that branches of knowledge fight with one another, not poetry with anatomy, but fallacies, i.e., people. When a man does not understand a thing, he feels discord within himself: he seeks causes for this dissonance not in himself, as he should, but outside himself, and the result is war with something he does not understand.

There are always plenty of rivals to our work. We are always falling in love or quarreling, looking for jobs or fearing to lose them, getting ill and recovering, following public affairs. If we let ourselves, we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavorable. Favorable conditions never come. There are, of course, moments when the pressure of the excitement is so great that only superhuman self-control could resist it. They come both in war and peace. We must do the best we can. The second enemy is frustration—the feeling that we shall not have time to finish. If I say to you that no one has time to finish, that the longest human life leaves a man, in any branch of learning, a beginner, I shall seem to you to be saying something quite academic and theoretical. You would be surprised if you knew how soon one begins to feel the shortness of the tether, of how many things, even in middle life, we have to say "No time for that," "Too late now," and "Not for me." But Nature herself forbids you to share that experience. A more Christian attitude, which can be attained at any age, is that of leaving futurity in God's hands. We may as well, for God will certainly retain it whether we leave it to Him or not. Never, in peace or war, commit your virtue or your happiness to the future. Happy work is best done by the man who takes his long-term plans somewhat lightly and works from moment to moment "as to the Lord." It is only our daily bread that we are encouraged to ask for. The present is the only time in which any duty can be done or any grace received.

I’m old enough to remember when the Republic shot itself right in the knee. It wasn’t taken over by the Empire. It became the Empire slowly, surely, not overnight but over years and decades. Fruit always tastes nice when it’s ripe. But it can’t stay like that. Every nice piece of fruit will rot on the branch if it hangs there long enough. You remember that.

Humans are uniquely good throwers. No other species even comes close. Monkeys and apes can throw branches, rotten fruit, and excrement (I still remember an encounter with an irate troop of howler monkeys in Costa Rica . . .), but they do not use projectiles as lethal weapons in hunting or combat. Our closest relatives, chimpanzees, are quite pathetic at throwing.94 Imagine

In a 2017 poll taken by the University of Pennsylvania’s Annenberg Public Policy Center, most Americans appeared ignorant of the fundamentals of the US Constitution. Thirty-seven percent could not name a single right protected by the First Amendment. Only one out of four Americans could name all three branches of government. One in three could not name any branch of government. In a 2018 survey conducted by the Woodrow Wilson National Fellowship Foundation, almost 75 percent of those polled were not able to identify the thirteen original colonies. Over half had no idea whom the United States fought in World War II. Less than 25 percent knew why colonists had fought the Revolutionary War. Twelve percent thought Dwight D. Eisenhower commanded troops in the Civil War.

For Hindus, banyan trees are sacred. For Buddhists, bodhi trees; for the Arabs, certain date palms. To be stalwart in a ‘tree-like’ way was to approach goodness, according to Confucius. The Normans built chapels in the trunks of yew trees. Many other cultures attached religious significance to particular trees and groves and forests. Adonis was born of a tree. Daphne turned into one. George Washington confessed to cutting one down and the United States, as a result, was all but immaculately conceived. The tree is the symbol of the male organ and of the female body. The Hebrew kabbalah depicts Creation in the form of a tree. In Genesis, a tree holds the key to immortal life, and it is to the branches and fruit of an olive tree that God’s people are likened in both the Old and New Testaments. To celebrate the birth of Christ his followers place trees in their sitting rooms and palm fronds, a symbol of victory, commemorate his entering Jerusalem. A child noted by Freud had fantasies of wounding a tree that represented his mother. The immortal swagman of Australia sat beneath a coolabah tree. In hundreds of Australian towns the war dead are honoured by avenues of trees.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

It was on 7 March 1936 that Hitler comprehensivelyviolated the Versailles Treaty by sending troops intothe industrial region of the Rhineland, which under Article 180 had been specifically designated ademilitarized zone. Had the German Army beenopposed by the French and British forces stationednear by, it had orders to retire back to base and sucha reverse would almost certainly have cost Hitler thechancellorship. Yet the Western powers, riven withguilt about having imposed what was described as a‘Carthaginian peace’ on Germany in 1919, allowedthe Germans to enter the Rhineland unopposed. ‘After all,’ said the influential Liberal politician andnewspaper director the Marquis of Lothian, who hadbeen Chancellor of the Duchy of Lancaster in RamsayMacDonald’s National Government, ‘they are onlygoing into their own back garden.’ When Hitler assured the Western powers in March 1936 thatGermany wished only for peace, Arthur Greenwood,the deputy leader of the Labour Party, told the Houseof Commons: ‘Herr Hitler has made a statement…holding out the olive branch… which ought to be takenat face value… It is idle to say that those statementsare insincere.’ That August Germany adopted compulsory two-year military service

Whatever is the cause of taxes to a Nation, becomes also the means of revenue to Government. Every war terminates with an addition of taxes, and consequently with an addition of revenue, and in any event of war, in the manner they are now commenced and concluded, the power and interest of Governments are increased. War, therefore, from its productiveness, as it easily furnishes the pretense of necessity for taxes and appointments to places and offices, becomes a principal part of the system of old governments; and to establish any mode to abolish war, however advantageous it might be to Nations, would be to take from such Government the most lucrative of its branches. The frivolous matters upon which war is made, show the disposition and avidity of Governments to uphold the system of war, and betray the motives upon which they act.

our knowledge physical, metaphysical, physiological, polemical, nautical, mathematical, ænigmatical, technical, biographical, romantical, chemical, and obstetrical, with fifty other branches of it, (most of ’em ending, as these do, in ical) have, for these two last centuries and more, gradually been creeping upwards towards that Aκμ4 of their perfections, from which, if we may form a conjecture from the advances of these last seven years, we cannot possibly be far off. When that happens, it is to be hoped, it will put an end to all kind of writings whatsoever;—the want of all kind of writing will put an end to all kind of reading;—and that in time, As war begets poverty, poverty peace,5——must, in course, put an end to all kind of knowledge,—and then——we shall have all to begin over again; or, in other words, be exactly where we started. ———Happy! thrice

Satan's masterpiece of counterfeiting is the doctrine that there are only two choices, and he will show us what they are. It is true that there are only two ways, but by pointing us the way he wants us to take and then showing us a fork in that road, he convinces us that we are making the vital choice, when actually we are choosing between branches in his road. Which one we take makes little difference to him, for both lead to destruction. This is the polarization we find in the world today. Thus we have the choice between Shiz and Coriantumr-- which all the Jaredites were obliged to make. We have the choice between the wicked Lamanites (and they were that) and the equally wicked (Mormon says "more wicked") Nephites. Or between the fleshpots of Egypt and the stews of Babylon, or between the land pirates and the sea pirates of World War I, or between white supremacy and black supremacy, or between Vietnam and Cambodia, or between Bushwhachers and Jayhawkers, or between China and Russia, or between Catholic and Protestant, or between fundamentalist and atheist, or between right and left-- all of which are true rivals who hate each other. A very clever move of Satan!-- a subtlety that escapes us most of the time. So I ask Latter-day Saints, "What is your position frankly (I'd lake to take a vote here) regarding the merits of cigarettes vs. cigars, wine vs. beer, or heroin vs. LSD?" It should be apparent that you take no sides. By its nature the issue does not concern you. It is simply meaningless as far as your life is concerned. "What, are you not willing to stand up and be counted?" No, I am not. The Saints took no sides in that most passionately partisan of wars, the Civil War, and they never regretted it.

If your roots are in Jesus, your fruit will be love. Fruit takes time to grow; it doesn’t appear overnight. We don’t have to beat ourselves up for not being perfect Jesus-followers the day after we’ve started walking in his dust. It took the disciples a long time too. But the longer we’re planted in God’s garden, the deeper our roots grow in his goodness, and the more generosity, joy, and selflessness begin to spring forth from our branches.

As we passed this living cruelty, I shuddered in momentarily isolation and then let out an audible gasp at what I saw. They were hanging from trees! Some shaking violently, with their intestines hanging out of their bodies! Those who were still partly alive were screaming with pain, and wriggling on the branches trying to get off the ropes ... some had fallen off the branches of the trees, they were crawling along the ground, and towards us.

The wind rushed between the branches of the zelkova tree, making a piercing howl, like the coldhearted breath leaking out between the teeth of a person who has lost all hope. Tengo gazed at the moons, not paying much attention to the sound of the wind, sitting there until his whole body was chilled to the bone. It must have been around fifteen minutes. No, maybe more. His sense of time had left him. His body, initially warmed by the whiskey, now felt hard and cold, like a lonely boulder at the bottom of the sea. The clouds continued to scud off toward the south. No matter how many were blown away, others appeared to take their place. There was an inexhaustible source of clouds in some land far to the north. Decisive people, minds fixed on the task, clothed in thick, gray uniforms, working silently from morning to night to make clouds, like bees make honey, spiders make webs, and war makes widows.

Our room swallowed light whole. Even in summer when sunlight glared through the windows, it was somehow dim inside. Now it was only Easter morning, and the muted sky of early spring offered scant relief to our tenebrous room. On our side of the house a gnarled and ancient oak tree spread its reach across the back facade of the house as if to shade and protect us. One of the massive branches of its principal fork reached invitingly right up to our window to offer to take us wherever we wanted to go. This great limb, with circumference grander than both of us together, was our stairway to heaven and our secret exit to the ground; it was our biplane in the Great War of our imaginations and a magic carpet to Araby; it was our lookout post and the clubhouse of our most secret fraternal order; it was our secret passageway through the imaginary castle we made of our house. It was our escape from the darkness into the light.

One part of my life was given over to the service of destruction; it belonged to hate, to enmity, to killing. But life remained in me. And that in itself is enough, of itself almost a purpose and a way. I will work in myself and be ready; I will bestir my hands and my thoughts. I will not take myself very seriously, nor push on when sometimes I should like to be still. There are many things to be built and almost everything to repair; it is enough that I work to dig out again what was buried during the years of shells and machine guns. Not every one need be a pioneer; there is employment for feebler hands, lesser powers. It is there I mean to look for my place. Then the dead will be silenced and the past not pursue me any more; it will assist me instead. How simple it is—but how long it has taken to arrive there! And I might still be wandering in the wilderness, have fallen victim to the wire snares and the detonators, had Ludwig’s death not gone up before us like a rocket, lighting to us the way. We despaired when we saw how that great stream of feeling common to us all—that will to a new life shorn of follies, a life recaptured on the confines of death—did not sweep away before it all survived half-truth and self-interest, so to make a new course for itself, but instead of that merely trickled away in the marshes of forgetfulness, was lost among the bogs of fine phrases, and dribbled away along the ditches of social activities, of cares and occupations. But to-day I know that all life is perhaps only a getting ready, a ferment in the individual, in many cells, in many channels, each for himself; and if the cells and channels of a tree but take up and carry farther the onward urging sap, there will emerge at the last rustling and sunlit branches—crowns of leaves and freedom. I will begin. It will not be that consummation of which we dreamed in our youth and that we expected after the years out there. It will be a road like other roads, with stones and good stretches, with places torn up, with villages and fields—a road of toil. And I shall be alone. Perhaps sometimes I shall find some one to go with me a stage of the journey—but for all of it, probably no one. And I may often have to hump my pack still, when my shoulders are already weary; often hesitate at the crossways and boundaries; often have to leave something behind me, often stumble and fall. But I will get up again and not just lie there; I will go on and not look back. —Perhaps I shall never be really happy again; perhaps the war has destroyed that, and no doubt I shall always be a little inattentive and nowhere quite at home—but I shall probably never be wholly unhappy either—for something will always be there to sustain me, be it merely my own hands, or a tree, or the breathing earth. The

Democratic countries that veer into anocracy do so not because their leaders are untested and weak, like those who are scrambling to organize in the wake of a dictator, but rather because elected leaders—many of whom are quite popular—start to ignore the guardrails that protect their democracies. These include constraints on a president, checks and balances among government branches, a free press that demands accountability, and fair and open political competition. Would-be autocrats such as Orbán, Erdoğan

I wish I could answer your question. All I can say is that all of us, humans, witches, bears, are engaged in a war already, although not all of us know it. Whether you find danger on Svalbard or whether you fly off unharmed, you are a recruit, under arms, a soldier." "Well, that seems kinda precipitate. Seems to me a man should have a choice whether to take up arms or not." "We have no more choice in that than in whether or not to be born." "Oh, I like choice, though," he said. "I like choosing the jobs I take and the places I go and the food I eat and the companions I sit and yarn with. Don't you wish for a choice once in a while ?" She considered, and then said, "Perhaps we don't mean the same thing by choice, Mr. Scoresby. Witches own nothing, so we're not interested in preserving value or making profits, and as for the choice between one thing and another, when you live for many hundreds of years, you know that every opportunity will come again. We have different needs. You have to repair your balloon and keep it in good condition, and that takes time and trouble, I see that; but for us to fly, all we have to do is tear off a branch of cloud-pine; any will do, and there are plenty more. We don't feel cold, so we need no warm clothes. We have no means of exchange apart from mutual aid. If a witch needs something, another witch will give it to her. If there is a war to be fought, we don't consider cost one of the factors in deciding whether or not it is right to fight. Nor do we have any notion of honor, as bears do, for instance. An insult to a bear is a deadly thing. To us... inconceivable. How could you insult a witch? What would it matter if you did?" "Well, I'm kinda with you on that. Sticks and stones, I'll break yer bones, but names ain't worth a quarrel. But ma'am, you see my dilemma, I hope. I'm a simple aeronaut, and I'd like to end my days in comfort. Buy a little farm, a few head of cattle, some horses...Nothing grand, you notice. No palace or slaves or heaps of gold. Just the evening wind over the sage, and a ceegar, and a glass of bourbon whiskey. Now the trouble is, that costs money. So I do my flying in exchange for cash, and after every job I send some gold back to the Wells Fargo Bank, and when I've got enough, ma'am, I'm gonna sell this balloon and book me a passage on a steamer to Port Galveston, and I'll never leave the ground again." "There's another difference between us, Mr. Scoresby. A witch would no sooner give up flying than give up breathing. To fly is to be perfectly ourselves." "I see that, ma'am, and I envy you; but I ain't got your sources of satisfaction. Flying is just a job to me, and I'm just a technician. I might as well be adjusting valves in a gas engine or wiring up anbaric circuits. But I chose it, you see. It was my own free choice. Which is why I find this notion of a war I ain't been told nothing about kinda troubling." "lorek Byrnison's quarrel with his king is part of it too," said the witch. "This child is destined to play a part in that." "You speak of destiny," he said, "as if it was fixed. And I ain't sure I like that any more than a war I'm enlisted in without knowing about it. Where's my free will, if you please? And this child seems to me to have more free will than anyone I ever met. Are you telling me that she's just some kind of clockwork toy wound up and set going on a course she can't change?" "We are all subject to the fates. But we must all act as if we are not, or die of despair. There is a curious prophecy about this child: she is destined to bring about the end of destiny. But she must do so without knowing what she is doing, as if it were her nature and not her destiny to do it. If she's told what she must do, it will all fail; death will sweep through all the worlds; it will be the triumph of despair, forever. The universes will all become nothing more than interlocking machines, blind and empty of thought, feeling, life...

Already it is twilight down in the Laredito. Bats fly forth from their roostings in courthouse and tower and circle the quarter. The air is full of the smell of burning charcoal. Children and dogs squat by the mud stoops and gamecocks flap and settle in the branches of the fruit trees. They go afoot, these comrades, down along a bare adobe wall. Band music carries dimly from the square. They pass a watercart in the street and they pass a hole in the wall where by the light of a small forgefire an old man beats out shapes of metal. They pass in a doorway a young girl whose beauty becomes the flowers about. They arrive at last before a wooden door. It is hinged into a larger door or gate and all must step over the foot-high sill where a thousand boots have scuffled away the wood, where fools in their hundreds have tripped or fallen or tottered drunkenly into the street. They pass along a ramada in a courtyard by an old grape arbor where small fowl nod in the dusk among the gnarled and barren vines and they enter a cantina where the lamps are lit and they cross stooping under a low beam to a bar and belly up one two three. There is an old disordered Mennonite in this place and he turns to study them. A thin man in a leather weskit, a black and straightbrim hat set square on his head, a thin rim of whiskers. The recruits order glasses of whiskey and drink them down and order more. There are monte games at tables by the wall and there are whores at another table who look the recruits over. The recruits stand sideways along the bar with their thumbs in their belts and watch the room. They talk among themselves of the expedition in loud voices and the old Mennonite shakes a rueful head and sips his drink and mutters. They'll stop you at the river, he says. The second corporal looks past his comrades. Are you talking to me? At the river. Be told. They'll jail you to a man. Who will? The United States Army. General Worth. They hell they will. Pray that they will. He looks at his comrades. He leans toward the Mennonite. What does that mean, old man? Do ye cross that river with yon filibuster armed ye'll not cross it back. Don't aim to cross it back. We goin to Sonora. What's it to you, old man? The Mennonite watches the enshadowed dark before them as it is reflected to him in the mirror over the bar. He turns to them. His eyes are wet, he speaks slowly. The wrath of God lies sleeping. It was hid a million years before men were and only men have power to wake it. Hell aint half full. Hear me. Ye carry war of a madman's making into a foreign land. Ye'll wake more than the dogs. But they berated the old man and swore at him until he moved off down the bar muttering, and how else could it be? How these things end. In confusion and curses and blood. They drank on and the wind blew in the streets and the stars that had been overhead lay low in the west and these young men fell afoul of others and words were said that could not be put right again and in the dawn the kid and the second corporal knelt over the boy from Missouri who had been named Earl and they spoke his name but he never spoke back. He lay on his side in the dust of the courtyard. The men were gone, the whores were gone. An old man swept the clay floor within the cantina. The boy lay with his skull broken in a pool of blood, none knew by whom. A third one came to be with them in the courtyard. It was the Mennonite. A warm wind was blowing and the east held a gray light. The fowls roosting among the grapevines had begun to stir and call. There is no such joy in the tavern as upon the road thereto, said the Mennonite. He had been holding his hat in his hands and now he set it upon his head again and turned and went out the gate.

Preemptive or preventive war is now accepted by both political parties. It is also accepted by all branches of our government. Likewise, assassinations, secret military tribunals, and torture are now identified worldwide as policies acceptable to the US government and the American people. The image of the US throughout the world, and especially in the Middle East, is more negative now than at any time in our nation’s history. Many Americans have at the same time exhibited a general willingness to give up liberty for safety. We have ignored the warnings of the Founders that the loss of liberty leads to the loss of security as well.

Both the European Union and the United States are in some sense the heirs of Rome. Like Rome, the United States is founded on a republican myth of liberation from a tyrannical oppressor. Just as the Rape of Lucretia led to the overthrow of the last Etruscan king, so the Boston Tea Party led to the overthrow of the British crown. The Founding Fathers of the United States sought quite literally to create a New Rome, with, for instance, a clear separation of powers between the legislative and executive branches of government—with the legislative branch called, as in Rome, the Senate. They even debated whether the executive branch would not be better represented, as in Rome, by two consuls rather than the president that they eventually settled for. The extended period of relative peace and prosperity since the end of the Second World War has been dubbed the Pax Americana [‘American Peace’], after the Pax Romana which perdured from the accession of Augustus in 27 BCE to the death of the last of the Five Good Emperors, Marcus Aurelius, in 180 CE. The United Kingdom’s departure from the European Union can be accounted for, in part, by the ghost of the nineteenth century Pax Britannica, when the British Empire was not merely a province of Rome but a Rome unto herself.

Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points. During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution." The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN. From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors.

Nothing proves better the irreparable decay of the party system than the great efforts after this war to revive it on the Continent, their pitiful results, the enhanced appeal of movements after the defeat of Nazism, and the obvious threat of Bolshevism to national independence. The result of all efforts to restore the status quo has been only the restoration of a political situation in which the destructive movements are the only "parties" that function properly. Their leadership has maintained authority under the most trying circumstances and in spite of constantly changing party lines. In order to gauge correctly the chances for survival of the European nation-state, it would be wise not to pay too much attention to nationalist slogans which the movements occasionally adopt for purposes of hiding their true intentions, but rather to consider that by now everybody knows that they are regional branches of international organizations, that the rank and file is not disturbed in the least when it becomes obvious that their policy serves foreign-policy interests of another and even hostile power, and that denunciations of their leader as fifth columnists, traitors to the country, etc., do not impress their members to any considerable degree. In contrast to the old parties, the movements have survived the last war and are today the only "parties" which have remained alive and meaningful to their adherents.

From the pleasure podium of Ali Qapu, beyond the enhanced enclosure, the city spread itself towards the horizon. Ugly buildings are prohibited in Esfahan. They go to Tehran or stay in Mashhad. Planters vie with planners to outnumber buildings with trees. Attracting nightingales, blackbirds and orioles is considered as important as attracting people. Maples line the canals, reaching towards each other with branches linked. Beneath them, people meander, stroll and promenade. The Safavids' high standards generated a kind of architectural pole-vaulting competition in which beauty is the bar, and ever since the Persians have been imbuing the most mundane objects with design. Turquoise tiles ennoble even power stations. In the meadow in the middle of Naghshe Jahan, as lovers strolled or rode in horse-drawn traps, I lay on my back picking four-leafed clovers and looking at the sky. There was an intimacy about its grandeur, like having someone famous in your family. The life of centuries past was more alive here than anywhere else, its physical dimensions unchanged. Even the brutal mountains, folded in light and shadows beyond the square, stood back in awe of it. At three o'clock, the tiled domes soaked up the sunshine, transforming its invisible colours to their own hue, and the gushing fountains ventilated the breeze and passed it on to grateful Esfahanis. But above all was the soaring sky, captured by this snare of arches.(p378)

The cash arrived without warning. None of the officials at the bank branch in Erbil knew the money was coming, and they had no idea at first what to do with it. The Americans unloaded it into piles, after which it was stored in the bank building until bank officials could figure out what to do next. Later, after senior American officials realized that the cash had been left with bank officials who were entirely unprepared to receive it, they called back to the bank branch in Erbil to check on it. The American officials were told that the cash had been taken care of and that everything was fine, according to staffers with Bowen’s IG office. The CPA never saw the money again, never knew where it went or how it was spent.

The earlier Aryan invaders of the Gangetic Plain presided over feasts of cattle, horses, goats, buffalo, and sheep. By later Vedic and early Hindu times, during the first millenium B.C., the feasts came to be managed by the priestly caste of Brahmans, who erected rituals of sacrifice around the killing of animals and distributed the meat in the name of the Aryan chiefs and war lords. After 600 B.C., when populations grew denser and domestic animals became proportionately scarcer, the eating of meat was progressively restricted until it became a monopoly of the Brahmans and their sponsors. Ordinary people struggled to conserve enough livestock to meet their own desperate requirements for milk, dung used as fuel, and transport. During this period of crisis, reformist religions arose, most prominently Buddhism and Jainism, that attempted to abolish castes and hereditary priesthoods and to outlaw the killing of animals. The masses embraced the new sects, and in the end their powerful support reclassified the cow into a sacred animal. So it appears that some of the most baffling of religious practices in history might have an ancestry passing in a straight line back to the ancient carnivorous habits of humankind. Cultural anthropologists like to stress that the evolution of religion proceeds down multiple, branching pathways. But these pathways are not infinite in number; they may not even be very numerous. It is even possible that with a more secure knowledge of human nature and ecology, the pathways can be enumerated and the directions of religious evolution in individual cultures explained with a high level of confidence.

God created things which had free will. That means creatures which can go either wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong; I cannot. If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata—of creatures that worked like machines—would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water. And for that they must be free. Of course God knew what would happen if they used their freedom the wrong way: apparently He thought it worth the risk. Perhaps we feel inclined to disagree with Him. But there is a difficulty about disagreeing with God. He is the source from which all your reasoning power comes: you could not be right and He wrong any more than a stream can rise higher than its own source. When you are arguing against Him you are arguing against the very power that makes you able to argue at all: it is like cutting off the branch you are sitting on. If God thinks this state of war in the universe a price worth paying for free will—that is, for making a live world in which creatures can do real good or harm and something of real importance can happen, instead of a toy world which only moves when He pulls the strings—then we may take it it is worth paying.

And growth has no end. One part of my life was given over to the service of destruction; it belonged to hate, to enmity, to killing. But life remained in me. And that in itself is enough, of itself almost a purpose and a way. I will work in myself and be ready; I will bestir my hands and my thoughts. I will not take myself very seriously, nor push on when sometimes I should like to be still. There are many things to be built and almost everything to repair; it is enough that I work to dig out again what was buried during the years of shells and machine guns. Not every one need be a pioneer; there is employment for feebler hands, lesser powers. It is there I mean to look for my place. Then the dead will be silenced and the past not pursue me any more; it will assist me instead. How simple it is—but how long it has taken to arrive there! And I might still be wandering in the wilderness, have fallen victim to the wire snares and the detonators, had Ludwig’s death not gone up before us like a rocket, lighting to us the way. We despaired when we saw how that great stream of feeling common to us all—that will to a new life shorn of follies, a life recaptured on the confines of death—did not sweep away before it all survived half-truth and self-interest, so to make a new course for itself, but instead of that merely trickled away in the marshes of forgetfulness, was lost among the bogs of fine phrases, and dribbled away along the ditches of social activities, of cares and occupations. But to-day I know that all life is perhaps only a getting ready, a ferment in the individual, in many cells, in many channels, each for himself; and if the cells and channels of a tree but take up and carry farther the onward urging sap, there will emerge at the last rustling and sunlit branches—crowns of leaves and freedom. I will begin. It will not be that consummation of which we dreamed in our youth and that we expected after the years out there. It will be a road like other roads, with stones and good stretches, with places torn up, with villages and fields—a road of toil. And I shall be alone. Perhaps sometimes I shall find some one to go with me a stage of the journey—but for all of it, probably no one. And I may often have to hump my pack still, when my shoulders are already weary; often hesitate at the crossways and boundaries; often have to leave something behind me, often stumble and fall. But I will get up again and not just lie there; I will go on and not look back. —Perhaps I shall never be really happy again; perhaps the war has destroyed that, and no doubt I shall always be a little inattentive and nowhere quite at home—but I shall probably never be wholly unhappy either—for something will always be there to sustain me, be it merely my own hands, or a tree, or the breathing earth. The

When we neared the orchard a flock of birds lit from its outer rows. They hadn't been there long. The branches shook with their absent weight and the birds circled above in the riddy mackerel sky, where they made an artless semaphore. I was afraid, I smelled copper and cheap wine. The sun was up, but a half-moon hung low on the opposite horizon, cutting through the morning sky like a figure from a child's pull-tab book. We were lined along the ditch up to our ankles in a soupy muck. It all seemed in that moment to be the conclusion of a poorly designed experiment in inevitability. Everything was in its proper place, waiting for a pause in time, for the source of all momentum to be stilled, so that what remained would be nothing more than detritus to be tallied up. The world was paper-thin as far as I could tell. And the world was the orchard, and the orchard was what came next. But none of that was true. I was only afraid of dying.

Now, listen. What’s come before will come back around again. Republic was the way of the world before, and it’ll be the way again. And for a time everyone will cheer them on, and everything will be cozy-dosie, but there will come a time when things go sour and someone decides they got a better way of doing things. And the New Republic or the New-New Republic or the Republic We Got This Week will clamp down hard and then those people with the so-called better way will become the brave rebel alliance and the Republic will become the enemy and the wheel will turn once more.” He rubs his eyes. “I’m old enough to remember when the Republic shot itself right in the knee. It wasn’t taken over by the Empire. It became the Empire slowly, surely, not overnight but over years and decades. Fruit always tastes nice when it’s ripe. But it can’t stay like that. Every nice piece of fruit will rot on the branch if it hangs there long enough. You remember that.

Sometimes in history the name of God has been invoked on behalf of actions and movements that have ennobled the human soul and lifted the body politic to a higher plane. Take the Reverend Martin Luther King, Jr., and the American civil rights movement, or Archbishop Desmond Tutu and the struggle against South African apartheid, as examples. Other times religious fervor has been employed for the worst kinds of sectarian and violent purposes. The Ku Klux Klan, the troubles in Northern Ireland, the wars in the former Yugoslavia, and David Koresh's Branch Davidian standoff in Waco, Texas, are frightening examples. Is there a reliable guide to when we are really hearing the voice of God, or just a self-interested or even quite ungodly voice in the language of heaven? I think there is. Who speaks for God? When the voice of God is invoked on behalf of those who have no voice, it is time to listen. But when the name of God is used to benefit the interests of those who are speaking, it is time to be very careful.

The American idea was summed up in the most widely read pamphlet during the American Revolution, Thomas Paine’s Common Sense. In it, Paine explained, “Society in every state is a blessing, but Government, even in its best state, is but a necessary evil; in its worst state an intolerable one.”30 Though animated by a deep distrust of authority, America’s Founding Fathers recognized nonetheless that society required a government. Otherwise, who would protect citizens from foreign threats, or violations of their rights by criminals at home? But they wrestled with a dilemma. A government powerful enough to perform its essential functions would tend toward tyranny. To manage this challenge, they designed, as Richard Neustadt taught us, a government of “separated institutions sharing power.”31 This deliberately produced constant struggle among the executive, legislative, and judicial branches that meant delay, gridlock, and even dysfunction. But it also provided checks and balances against abuse. As Justice Louis Brandeis explained eloquently, their purpose was “not to promote efficiency, but to preclude the exercise of arbitrary authority.”32

At any rate,’ he continued, ‘we hoped that once the war was over the Oracle might start working again. When it did not … Rachel became concerned.’ ‘Who’s Rachel?’ Meg asked. ‘Rachel Dare,’ I said. ‘The Oracle.’ ‘Thought the Oracle was a place.’ ‘It is.’ ‘Then Rachel is a place, and she stopped working?’ Had I still been a god, I would have turned her into a blue-belly lizard and released her into the wilderness never to be seen again. The thought soothed me. ‘The original Delphi was a place in Greece,’ I told her. ‘A cavern filled with volcanic fumes, where people would come to receive guidance from my priestess, the Pythia.’ ‘Pythia.’ Meg giggled. ‘That’s a funny word.’ ‘Yes. Ha-ha. So the Oracle is both a place and a person. When the Greek gods relocated to America back in … what was it, Chiron, 1860?’ Chiron see-sawed his hand. ‘More or less.’ ‘I brought the Oracle here to continue speaking prophecies on my behalf. The power has passed down from priestess to priestess over the years. Rachel Dare is the present Oracle.’ From the cookie platter, Meg plucked the only Oreo, which I had been hoping to have myself. ‘Mm-kay. Is it too late to watch that movie?’ ‘Yes,’ I snapped. ‘Now, the way I gained possession of the Oracle of Delphi in the first place was by killing this monster called Python who lived in the depths of the cavern.’ ‘A python like the snake,’ Meg said. ‘Yes and no. The snake species is named after Python the monster, who is also rather snaky, but who is much bigger and scarier and devours small girls who talk too much. At any rate, last August, while I was … indisposed, my ancient foe Python was released from Tartarus. He reclaimed the cave of Delphi. That’s why the Oracle stopped working.’ ‘But, if the Oracle is in America now, why does it matter if some snake monster takes over its old cave?’ That was about the longest sentence I had yet heard her speak. She’d probably done it just to spite me. ‘It’s too much to explain,’ I said. ‘You’ll just have to –’ ‘Meg.’ Chiron gave her one of his heroically tolerant smiles. ‘The original site of the Oracle is like the deepest taproot of a tree. The branches and leaves of prophecy may extend across the world, and Rachel Dare may be our loftiest branch, but if the taproot is strangled the whole tree is endangered. With Python back in residence at his old lair, the spirit of the Oracle has been completely blocked.

CUCHULAIN’S FIGHT WITH THE SEA A MAN came slowly from the setting sun, To Emer, raddling raiment in her dun, And said, ‘I am that swineherd whom you bid Go watch the road between the wood and tide, But now I have no need to watch it more.’ Then Emer cast the web upon the floor, And raising arms all raddled with the dye, Parted her lips with a loud sudden cry. That swineherd stared upon her face and said, ‘No man alive, no man among the dead, Has won the gold his cars of battle bring.’ ‘But if your master comes home triumphing Why must you blench and shake from foot to crown?’ Thereon he shook the more and cast him down Upon the web-heaped floor, and cried his word: ‘With him is one sweet-throated like a bird.’ ‘You dare me to my face,’ and thereupon She smote with raddled fist, and where her son Herded the cattle came with stumbling feet, And cried with angry voice, ’It is not meet To idle life away, a common herd.’ ‘I have long waited, mother, for that word: But wherefore now?’ ‘There is a man to die; You have the heaviest arm under the sky.’ ‘Whether under its daylight or its stars My father stands amid his battle-cars.’ ‘But you have grown to be the taller man.’ ‘Yet somewhere under starlight or the sun My father stands.’ ‘Aged, worn out with wars On foot, on horseback or in battle-cars.’ ‘I only ask what way my journey lies, For He who made you bitter made you wise.’ ‘The Red Branch camp in a great company Between wood’s rim and the horses of the sea. Go there, and light a camp-fire at wood’s rim; But tell your name and lineage to him Whose blade compels, and wait till they have found Some feasting man that the same oath has bound.’ Among those feasting men Cuchulain dwelt, And his young sweetheart close beside him knelt, Stared on the mournful wonder of his eyes, Even as Spring upon the ancient skies, And pondered on the glory of his days; And all around the harp-string told his praise, And Conchubar, the Red Branch king of kings, With his own fingers touched the brazen strings. At last Cuchulain spake, ‘Some man has made His evening fire amid the leafy shade. I have often heard him singing to and fro, I have often heard the sweet sound of his bow. Seek out what man he is.’ One went and came. ‘He bade me let all know he gives his name At the sword-point, and waits till we have found Some feasting man that the same oath has bound.’ Cuchulain cried, ‘I am the only man Of all this host so bound from childhood on. After short fighting in the leafy shade, He spake to the young man, ’Is there no maid Who loves you, no white arms to wrap you round, Or do you long for the dim sleepy ground, That you have come and dared me to my face?’ ‘The dooms of men are in God’s hidden place,’ ‘Your head a while seemed like a woman’s head That I loved once.’ Again the fighting sped, But now the war-rage in Cuchulain woke, And through that new blade’s guard the old blade broke, And pierced him. ‘Speak before your breath is done.’ ‘Cuchulain I, mighty Cuchulain’s son.’ ‘I put you from your pain. I can no more.’ While day its burden on to evening bore, With head bowed on his knees Cuchulain stayed; Then Conchubar sent that sweet-throated maid, And she, to win him, his grey hair caressed; In vain her arms, in vain her soft white breast. Then Conchubar, the subtlest of all men, Ranking his Druids round him ten by ten, Spake thus: ‘Cuchulain will dwell there and brood For three days more in dreadful quietude, And then arise, and raving slay us all. Chaunt in his ear delusions magical, That he may fight the horses of the sea.’ The Druids took them to their mystery, And chaunted for three days. Cuchulain stirred, Stared on the horses of the sea, and heard The cars of battle and his own name cried; And fought with the invulnerable tide.

There comes a terrible moment to many souls when the great movements of the world, the larger destinies of mankind, which have lain aloof in newspapers and other neglected reading, enter like an earthquake into their own lives—where the slow urgency of growing generations turns into the tread of an invading army or the dire clash of civil war, and gray fathers know nothing to seek for but the corpses of their blooming sons, and girls forgot all vanity to make lint and bandages which may serve for the shattered limbs of their betrothed husbands. Then it is as if the Invisible Power that had been the object of lip-worship and lip-resignation became visible, according to the imagery of the Hebrew poet, making the flames his chariot, and riding on the wings of the wind, till the mountains smoke and the plains shudder under the rolling fiery visitations. Often the good cause seems to lie prostrate under the thunder of relenting force, the martyrs live reviled, they die, and no angel is seen holding forth the crown and the palm branch. Then it is that the submission of the soul to the Highest is tested, and even in the eyes of frivolity life looks out from the scene of human struggle with the awful face of duty, and a religion shows itself which is something else than a private consolation.

My Hitler Youth! With pride and joy I have noted your enlistment as war volunteers of the 1928 age-group. In this hour in which the Reich is threatened by our enemies who are filled with hatred, you set a shining example of fighting spirit and fanatical readiness for action and sacrifice. The youth of our National Socialist movement fulfilled at the front and in the homeland what the nation expected of it. In an exemplary fashion, your war volunteers in the divisions named Hitler Youth and Grossdeutschland, in the Volk grenadier divisions, and as individual fighters in all branches of the Wehrmacht have by action demonstrated their loyalty, hardness, and unshakable will to win. Today, the realization of the necessity of our fight fills the entire German Volk, above all its youth. We know our enemies’ merciless plans of annihilation. For this reason, we will all the more fanatically wage this war for a Reich in which you will one day be able to work and live in selfrespect. However, as young National Socialist fighters, you have to outdo our entire Volk in steadfastness, dogged perseverance, and unbending hardness. Through the victory, the reward for the sacrifice of our heroic young generation will be the proud and free future of our Volk and the National Socialist Reich. Telegram to the Hitler Youth October 8, 1944

In dealing with judgments of value we refer to facts, that is, to the way in which people really choose ultimate ends. While the value judgments of many people are identical, while it is permissible to speak of certain almost universally accepted valuations, it would be manifestly contrary to fact to deny that there is diversity in passing judgments of value. From time immemorial an immense majority of men have agreed in preferring the effects produced by peaceful cooperation—at least among a limited number of people—to the effects of a hypothetical isolation of each individual and a hypothetical war of all against all. To the state of nature they have preferred the state of civilization, for they sought the closest possible attainment of certain ends—the preservation of life and health—which, as they rightly thought, require social cooperation. But it is a fact that there have been and are also men who have rejected these values and consequently preferred the solitary life of an anchorite to life within society. It is thus obvious that any scientific treatment of the problems of value judgments must take into full account the fact that these judgments are subjective and changing. Science seeks to know what is, and to formulate existential propositions describing the universe as it is. With regard to judgments of value it cannot assert more than that they are uttered by some people, and inquire what the effects of action guided by them must be. Any step beyond these limits is tantamount to substituting a personal judgment of value for knowledge of reality. Science and our organized body of knowledge teach only what is, not what ought to be. This distinction between a field of science dealing exclusively with existential propositions and a field of judgments of value has been rejected by the doctrines that maintain there are eternal absolute values which it is just as much the task of scientific or philosophical inquiry to discover as to discover the laws of physics. The supporters of these doctrines contend that there is an absolute hierarchy of values. They tried to define the supreme good. They said it is permissible and necessary to distinguish in the same way between true and false, correct and incorrect judgments of value as between true and false, correct and incorrect existential propositions. 1 Science is not restricted to the description of what is. There is, in their opinion, another fully legitimate branch of science, the normative science of ethics, whose task it is to show the true absolute values and to set up norms for the correct conduct of men. The plight of our age, according to the supporters of this philosophy, is that people no longer acknowledge these eternal values and do not let their actions be guided by them. Conditions were much better in the past, when the peoples of Western civilization were unanimous in endorsing the values of Christian ethics.

...the Constitution is an invitation for the president and Congress to struggle for the privilege of directing foreign policy. Although the president is the principal foreign policy actor, the Constitution delegates more specific foreign policy powers to Congress than to the executive. It designates the president as commander-in-chief and head of the executive branch, whereas it gives Congress the power to declare war and the power of the purse. The president can negotiate treaties and nominate foreign policy officials, but the Senate must approve them. Congress is also granted the power to raise and support armies, establish rules on naturalization, regulate foreign commerce, and define and punish offenses on the high seas. Although the president is the chief foreign policy maker, Congress has a responsibility to be both an informed critic and constructive partner of the president. The ideal established by the founders is neither for one branch to dominate nor for there to be an identity of views between them. Rather, the founders wisely sought to encourage a creative tension between the president and Congress that would produce policies that advance national interests and reflect the views of the American people. Sustained consultation between the president and Congress is the most important mechanism for fostering an effective foreign policy with broad support at home and respect and punch overseas. In a world of both danger and opportunity, we need such a foreign policy to advance our interests and values around the globe.

Back in America, Donald Trump had, as a candidate, preached the virtues of withdrawal. “We should leave Afghanistan immediately,” he had said. The war was “wasting our money,” “a total and complete disaster.” But, once in office, Donald Trump, and a national security team dominated by generals, pressed for escalation. Richard Holbrooke had spent his final days alarmed at the dominance of generals in Obama’s Afghanistan review, but Trump expanded this phenomenon almost to the point of parody. General Mattis as secretary of defense, General H. R. McMaster as national security advisor, and retired general John F. Kelly formed the backbone of the Trump administration’s Afghanistan review. In front of a room full of servicemen and women at Fort Myer Army Base, in Arlington, Virginia, backed by the flags of the branches of the US military, Trump announced that America would double down in Afghanistan. A month later, General Mattis ordered the first of thousands of new American troops into the country. It was a foregone conclusion: the year before Trump entered office, the military had already begun quietly testing public messaging, informing the public that America would be in Afghanistan for decades, not years. After the announcement, the same language cropped up again, this time from Trump surrogates who compared the commitment not to other counterterrorism operations, but to America’s troop commitments in Korea, Germany, and Japan. “We are with you in this fight,” the top general in Afghanistan, John Nicholson, Jr., told an audience of Afghans. “We will stay with you.

A folktale in Hokkaido just after the war and passed from conductor to conductor held that the floor of heaven is laced with silver train tracks, and the third rail is solid pearl. The trains that ran along them were fabulous even by the Shinkansen of today: carriages containing whole pine forests hung with gold lanterns, carriages full of rice terraces, carriages lined in red silk where the meal service bought soup, rice-balls, and a neat lump of opium with persimmon tea poured over it in the most delicate of cups. These trains sped past each other, utterly silent, carrying each a complement of ghosts who clutched the branches like leather handholds, and plucked the green rice to eat raw, amd fell back insensate into the laps of women whose faces were painted red from brow to chin. They never stop, never slow, and only with great courage and grace could a spirit slowly progress from car to car, all the way to the conductor's cabin, where all accounts cease, and no man knows what lies therein. In Hokkaido, where the snow and the ice are so white and pure they glow blue, it is said only the highest engineers of Japan Railways know the layout of the railroads on the floor of heaven. They say that these exalted engineers are working slowly, generation by generation, to lay the tracks to earth so that they mirror exactly the tracks in heaven. When this is done, those marvelous carriages will fall from the sky, and we may know on earth, without paying the terrible fare of death, the gaze of the red women, the light of the forest lanterns, and the taste of persimmon tea.

There was only one thing to do, she decided: make pickles. The mangoes on the tree were just about ready: grassy-green and tongue-smackingly sour. She asked the boys to pick them from the tree. When they were younger, this was the children’s job. Maya was by far the better climber: her foot would curl over the branches and hold her fast, while she stretched her arms and plucked the fruit, throwing it down to Rehana, who kept shouting, ‘Be careful! Be careful!’ She would slice the green mangoes and cook them slowly with chillies and mustard seeds. Then she would stuff them into jars and leave them on the roof to ripen. There was a rule about not touching pickles during the monthlies. She couldn’t remember who had told her that rule – her mother? – no, her mother had probably never sliced a mango in her brief, dreamy life. Must have been one of her sisters. Marzia, she was the best cook. And the enforcer of rules. But Rehana had decided long ago this was a stupid rule. It was hard enough to time the pickle-making anyway, between the readiness of the fruit and the weather, which had to be hot and dry. As she recited the pickle recipe to herself, Rehana wondered what her sisters would make of her at this very moment. Guerrillas at Shona. Sewing kathas on the rooftop. Her daughter at rifle practice. The thought of their shocked faces made her want to laugh. She imagined the letter she would write. Dear sisters, she would say. Our countries are at war; yours and mine. We are on different sides now. I am making pickles for the war effort. You see how much I belong here and not to you.

What remained was sorrow, the immense sorrow, the sorrow of having survived. The sorrow of war. But for Hoa and countless other loved comrades, nameless ordinary soldiers, those who sacrificed for others and for their Vietnam, raising the name of Vietnam high and proud, creating a spiritual beauty in the horrors of conflict, the war would have been another brutal, sadistic exercise. Kien himself would have been dead long ago if it had not been for the sacrifice of others; he might even have killed himself to escape the psychological burden of killing others. He had not done that, choosing instead to live the life of an antlike soldier, carrying the burden of every underling. After 1975, all that had quieted. The wind of war had stopped. The branches of conflict had stopped rustling. As we had won, Kien thought, then that meant justice had won; that had been some consolation. Or had it? Think carefully; look at your own existence. Look carefully now at the peace we have, painful, bitter, and sad. And look at who won the war. To win, martyrs had sacrificed their lives in order that others might survive. Not a new phenomenon, true. But for those still living to know that the kindest, most worthy people have all fallen away, or even been tortured, humiliated before being killed, or buried and wiped away by the machinery of war, then this beautiful landscape of calm and peace is an appalling paradox. Justice may have won, but cruelty, death, and inhuman violence have also won. Just look and think: it is the truth. Losses can be made good, damage can be repaired, and wounds will heal in time. But the psychological scars of the war will remain forever.

In your war, the first, how did you endure?" asked Sebastian. "My war was nothing," said Hilary hastily, "nothing at all compared with yours, or even David's. Yet I had a way, then, that helped with other things later. For there is always the Thing, you know, the hidden Thing, some fear or pain or shame, temptation or bit of self-knowledge that you can never explain to another. . . . And even in those very few healthy insensitives who do not seem to suffer, a love of something—of their work, perhaps—that they would not want to talk about and could not if they would. For it is the essence of it that it is, humanly speaking, a lonely thing. . . . Returning to the sensitives, if you just endure it simply because you must, like a boil on the neck, or fret yourself to pieces trying to get rid of it, or cadge sympathy for it, then it can break you. But if you accept it as a secret burden borne secretly for the love of Christ, it can become your hidden treasure. For it is your point of contact with Him, your point of contact with that fountain of refreshment down at the root of things. "Oh Lord, thou fountain of living waters.' That fountain of life is what Christians mean by grace. That is all. Nothing new, for it brings us back to where we were before. In those deep green pastures where cool waters are there is no separation. Our point of contact with the suffering Christ is our point of contact with every other suffering man and woman, and is the source of our life. " "You could put it another way," said Sebastian. "We are all the branches of the vine, and the wine runs red for the cleansing of the world." "The symbols are endless," agreed Hilary. "Too many, perhaps. They complicate the simplicity of that one act of secret acceptance and dedication.

Hundreds of men crowded the yard, and not a one among them was whole. They covered the ground thick as maggots on a week old carcass, the dirt itself hardly anywhere visible. No one could move without all feeling it and thus rising together in a hellish contortion of agony. Everywhere men moaned, shouting for water and praying for God to end their suffering. They screamed and groaned in an unending litany, calling for mothers and wives and fathers and sisters. The predominant color was blue, though nauseations of red intruded throughout. Men lay half naked, piled on top of one another in scenes to pitiful to imagine. Bloodied heads rested on shoulders and laps, broken feet upon arms. Tired hands held in torn guts and torsos twisted every which way. Dirty shirts dressed the bleeding bodies and not enough material existed in all the world to sop up the spilled blood. A boy clad in gray, perhaps the only rebel among them, lay quietly in one corner, raised arm rigid with a finger extended, as if pointing to the heavens. His face was a singular portrait of contentment among the misery. Broken bones, dirty white and soiled with the passing of hours since injury, were everywhere abundant. All manner of devices splinted the damaged and battered limbs: muskets, branches, bayonets, lengths of wood or iron from barns and carts. One individual had bone splinted with bone: the dried femur of a horse was lashed to his busted shin. A blind man, his eyes subtracted by the minié ball that had enfiladed him, moaned over and over “I’m kilt, I’m kilt! Oh Gawd, I’m kilt!” Others lay limp, in shock. These last were mostly quiet, their color unnaturally pale. It was agonizingly humid in the still air of the yard. The stink of blood mixed with human waste produced a potent and offensive odor not unlike that of a hog farm in the high heat of a South Carolina summer. Swarms of fat, green blowflies everywhere harassed the soldiers to the point of insanity, biting at their wounds. Their steady buzz was a noise straight out of hell itself, a distress to the ears.

That there is struggle and inequality even in beauty, and war for power and supremacy: that doth he here teach us the plainest parable. How divinely do vault and arch here contrast in the struggle: how with light and shade they strive against each other, the divinely striving ones. — This is a clear description of the Gothic cathedral where you really feel that life itself has become congealed-one could say it was congealed life. It is often compared to a wood or to the branches of a tree; all sorts of animals run up and down those columns and spires. It is wood that has become stone, or spirit that has become incorruptible matter, and the architecture symbolizes the struggle from which it arose. One sees the struggle itself represented in Norman art, in those manifold representations of the fight between man and monsters, particularly. In the Gothic cathedral this conflict is fully developed and fully represented in the enormous height and depth, in the light and the shadow, and in the extraordinary complication of all those architectural forms melting into each other, or fighting one another. It is also expressed in the peculiar arches built outside the church to support the walls inside; it gives one the idea of tremendous tension, of a thing that is almost bursting. When you look, for instance, in Notre Dame in Paris, at the tension of the walls inside supported by the arches, you realize how daring the whole enterprise was-to catch so much spirit in matterand what they had to do in order to secure it. There is no such thing in the Norman cathedrals; they are really made of stone, while in the Gothic cathedrals one begins to doubt the weight of the stone. And a little later one sees the same peculiarity in sculpture. In the cinquecento sculpture of Michelangelo and the later men, they seemed to deny the immobility of the stone; up to that time, stone had been practically immovable, even Greek sculpture, but with Michelangelo, the stone began to move with a surplus of life which is hardly believable. It seems as if it either were not stone or as if something wrong had happened. There is too much life, the stone seems to walk away. It begins to move till the whole thing falls asunder. You see, that is what Nietzsche is describing here. He calls them the divinely striving ones that are no longer striving; they have congealed, they have come to rest. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 1109-1110)

Few grown humans can normally survive a fall of much more than twenty-five or thirty feet, though there have been some notable exceptions—none more memorable perhaps than that of a British airman in World War II named Nicholas Alkemade. In the late winter of 1944, while on a bombing run over Germany, Flight Sergeant Alkemade, the tail gunner on a British Lancaster bomber, found himself in a literally tight spot when his plane was hit by enemy flak and quickly filled with smoke and flames. Tail gunners on Lancasters couldn’t wear parachutes because the space in which they operated was too confined, and by the time Alkemade managed to haul himself out of his turret and reach for his parachute, he found it was on fire and beyond salvation. He decided to leap from the plane anyway rather than perish horribly in flames, so he hauled open a hatch and tumbled out into the night. He was three miles above the ground and falling at 120 miles per hour. “It was very quiet,” Alkemade recalled years later, “the only sound being the drumming of aircraft engines in the distance, and no sensation of falling at all. I felt suspended in space.” Rather to his surprise, he found himself to be strangely composed and at peace. He was sorry to die, of course, but accepted it philosophically, as something that happened to airmen sometimes. The experience was so surreal and dreamy that Alkemade was never certain afterward whether he lost consciousness, but he was certainly jerked back to reality when he crashed through the branches of some lofty pine trees and landed with a resounding thud in a snowbank, in a sitting position. He had somehow lost both his boots, and had a sore knee and some minor abrasions, but otherwise was quite unharmed. Alkemade’s survival adventures did not quite end there. After the war, he took a job in a chemical plant in Loughborough, in the English Midlands. While he was working with chlorine gas, his gas mask came loose, and he was instantly exposed to dangerously high levels of the gas. He lay unconscious for fifteen minutes before co-workers noticed his unconscious form and dragged him to safety. Miraculously, he survived. Some time after that, he was adjusting a pipe when it ruptured and sprayed him from head to foot with sulfuric acid. He suffered extensive burns but again survived. Shortly after he returned to work from that setback, a nine-foot-long metal pole fell on him from a height and very nearly killed him, but once again he recovered. This time, however, he decided to tempt fate no longer. He took a safer job as a furniture salesman and lived out the rest of his life without incident. He died peacefully, in bed, aged sixty-four in 1987. —

In the year after Chris died, a friend organized a trip for the kids and me to use the time-share at Disney World in Florida. I felt exceptionally lonely the night we arrived in our rental car, exhausted from our flight. Getting our suitcases out, I mentioned something along the lines of “I wish we had Dad here.” “Me, too,” said both of the kids. “But he’s still with us,” I told them, forcing myself to sound as optimistic as possible. “He’s always here.” It’s one thing to say that and another to feel it, and as we walked toward the building I didn’t feel that way at all. We went upstairs--our apartment was on the second floor--and went to the door. A tiny frog was sitting on the door handle. A frog, really? Talk about strange. Anyone who knows the history of the SEALs will realize they trace their history to World War II combat divers: “frogmen” specially trained to infiltrate and scout enemy beaches before invasions (among other duties). They’re very proud of that heritage, and they still occasionally refer to themselves as frogmen or frogs. SEALs often feature frogs in various tattoos and other art related to the brotherhood. As a matter of fact, Chris had a frog skeleton tattoo as a tribute to fallen SEALs. (The term frogman is thought to derive from the gear the combat divers wore, as well as their ability to work both on land and at sea.) But for some reason, I didn’t make the connection. I was just consumed by the weirdness--who finds a frog, even a tiny one, on a door handle? The kids gathered round. Call me squeamish, but I didn’t want to touch it. “Get it off, Bubba!” I said. “No way.” We hunted around and found a little tree branch on the grounds. I held it up to the doorknob, hoping it would hop on. It was reluctant at first, but finally it toddled over to the outside of the door jam. I left it to do whatever frogs do in the middle of the night. Inside the apartment, we got settled. I took out my cell phone and called my mom to say we’d arrived safely. “There was one strange thing,” I told her. “There was a frog on the door handle when we arrived.” “A…frog?” “Yes, it’s like a jungle down here, so hot and humid.” “A frog?” “Yeah.” “And you don’t think there’s anything interesting about that?” “Oh my God,” I said, suddenly realizing the connection. I know, I know: just a bizarre coincidence. Probably. I did sleep really well that night. The next morning I woke up before the kids and went into the living room. I could have sworn Chris was sitting on the couch waiting for me when I came out. I can’t keep seeing you everywhere. Maybe I’m crazy. I’m sorry. It’s too painful. I went and made myself a cup of coffee. I didn’t see him anymore that week.

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

The most interesting aspects of the story lie between the two extremes of coercion and popularity. It might be instructive to consider fascist regimes’ management of workers, who were surely the most recalcitrant part of the population. It is clear that both Fascism and Nazism enjoyed some success in this domain. According to Tim Mason, the ultimate authority on German workers under Nazism, the Third Reich “contained” German workers by four means: terror, division, some concessions, and integration devices such as the famous Strength Through Joy (Kraft durch Freude) leisure-time organization. Let there be no doubt that terror awaited workers who resisted directly. It was the cadres of the German Socialist and Communist parties who filled the first concentration camps in 1933, before the Jews. Since socialists and communists were already divided, it was not hard for the Nazis to create another division between those workers who continued to resist and those who decided to try to live normal lives. The suppression of autonomous worker organizations allowed fascist regimes to address workers individually rather than collectively. Soon, demoralized by the defeat of their unions and parties, workers were atomized, deprived of their usual places of sociability, and afraid to confide in anyone. Both regimes made some concessions to workers—Mason’s third device for worker “containment.” They did not simply silence them, as in traditional dictatorships. After power, official unions enjoyed a monopoly of labor representation. The Nazi Labor Front had to preserve its credibility by actually paying some attention to working conditions. Mindful of the 1918 revolution, the Third Reich was willing to do absolutely anything to avoid unemployment or food shortages. As the German economy heated up in rearmament, there was even some wage creep. Later in the war, the arrival of slave labor, which promoted many German workers to the status of masters, provided additional satisfactions. Mussolini was particularly proud of how workers would fare under his corporatist constitution. The Labor Charter (1927) promised that workers and employers would sit down together in a “corporation” for each branch of the economy, and submerge class struggle in the discovery of their common interests. It looked very imposing by 1939 when a Chamber of Corporations replaced parliament. In practice, however, the corporative bodies were run by businessmen, while the workers’ sections were set apart and excluded from the factory floor. Mason’s fourth form of “containment”—integrative devices—was a specialty of fascist regimes. Fascists were past masters at manipulating group dynamics: the youth group, the leisure-time association, party rallies. Peer pressure was particularly powerful in small groups. There the patriotic majority shamed or intimidated nonconformists into at least keeping their mouths shut. Sebastian Haffner recalled how his group of apprentice magistrates was sent in summer 1933 on a retreat, where these highly educated young men, mostly non-Nazis, were bonded into a group by marching, singing, uniforms, and drill. To resist seemed pointless, certain to lead nowhere but to prison and an end to the dreamed-of career. Finally, with astonishment, he observed himself raising his arm, fitted with a swastika armband, in the Nazi salute. These various techniques of social control were successful.

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.