Brethren Quotes

What a waste of trees ... that adoption author is definitely a tree killer. ... I wish trees would sprout legs and come barging through the front doors and seek revenge for their obliterated brethren by ramming themselves down his goddamn throat.

The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves.

I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.

I died for beauty, but was scarce Adjusted in the tomb, When one who died for truth was lain In an adjoining room. He questioned softly why I failed? “For beauty,” I replied. “And I for truth,—the two are one; We brethren are,” he said. And so, as kinsmen met a night, We talked between the rooms, Until the moss had reached our lips, And covered up our names.

I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.

We need another and a wiser and perhaps a more mystical concept of animals. Remote from universal nature and living by complicated artifice, man in civilization surveys the creature through the glass of his knowledge and sees thereby a feather magnified and the whole image in distortion. We patronize them for their incompleteness, for their tragic fate for having taken form so far below ourselves. And therein do we err. For the animal shall not be measured by man. In a world older and more complete than ours, they move finished and complete, gifted with the extension of the senses we have lost or never attained, living by voices we shall never hear. They are not brethren, they are not underlings: they are other nations, caught with ourselves in the net of life and time, fellow prisoners of the splendour and travail of the earth.

The urge to save humanity is almost always only a false-face for the urge to rule it. Power is what all messiahs really seek: not the chance to serve. This is true even of the pious brethren who carry the gospel to foreign parts.

The World is my country, all mankind are my brethren, and to do good is my religion.

In thinking of America, I sometimes find myself admiring her bright blue sky — her grand old woods — her fertile fields — her beautiful rivers — her mighty lakes, and star-crowned mountains. But my rapture is soon checked, my joy is soon turned to mourning. When I remember that all is cursed with the infernal actions of slaveholding, robbery and wrong, — when I remember that with the waters of her noblest rivers, the tears of my brethren are borne to the ocean, disregarded and forgotten, and that her most fertile fields drink daily of the warm blood of my outraged sisters, I am filled with unutterable loathing.

Idleness is the enemy of the soul; and therefore the brethren ought to be employed in manual labor at certain times, at others, in devout reading.

Now, brethren, do not expect perfection in your choice of a mate. Do not be so particular that you overlook her most important qualities of having a strong testimony, living the principles of the gospel, loving home, wanting to be a mother in Zion, and supporting you in your priesthood responsibilities. Of course, she should be attractive to you.... And one good yardstick as to whether a person might be the right one for you is this: in her presence, do you think your noblest thoughts, do you aspire to your finest deeds, do you wish you were better than you are?

Well, niece, I hope to see you one day fitted with a husband. BEATRICE Not till God make men of some other metal than earth. Would it not grieve a woman to be overmastered with a pierce of valiant dust? to make an account of her life to a clod of wayward marl? No, uncle, I'll none: Adam's sons are my brethren; and, truly, I hold it a sin to match in my kindred.

Finaly, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. -Ephesians 6:10-11

He climbed up behind Hazel. Arion took off across the water, the nymphs screaming behind them, and Narcissus shouting, "Bring me back! Bring me back!" As Arion raced towards the Argo II, Leo remembered what Nemesis had said about Echo and Narcissus: Perhaps they'll teach you a lesson. Leo had thought she'd meant Narcissus, but now he wondered if the real lesson for him was Echo--invisible to her brethren, cursed to love someone who didn't care for her. A seventh wheel. He tried to shake that thought. He clung to the sheet of bronze like a shield. He was determined never to forget Echo's face. She deserved at least one person who saw her and knew how good she was. Leo closed his eyes, but the memory of her smile was already fading.

NOW, MY BRETHREN!" Poseidon's voice was so loud I wasn't sure if I was hearing it from the smoke image or from all the way across town. "STRIKE FOR OLYMPUS!

Left-wing and right-wing political ideologies have themselves become secular religions, providing people with a community of like-minded brethren, a catechism of sacred beliefs, a well-populated demonology, and a beatific confidence in the righteousness of their cause.

She frowned. “I did nothing to arouse you.” He clenched his jaw, his stare growing more aggressive. “You breathed.

She said, ‘I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.

Say: o brethren! Let deeds, not words, be your adorning.

Enemy giants moved towards the breech, and Tyson picked up the fallen warrior’s club. He yelled something to his fellow blacksmiths – probably ‘FOR POSEIDON!’ – but with his mouth full of peanut butter it sounded like, ‘PUH PTEH BUN.’ His brethren all grabbed hammers and chisels, yelled, ‘PEANUT BUTTER!’ and charged behind Tyson into battle.

Abraham Maslow, I present to you Augustus Waters, whose existential curiosity dwarfed that of his well-fed, well-loved, healthy brethren.

No body wishes more than I do to see such proofs as you exhibit, that nature has given to our black brethren, talents equal to those of the other colors of men, and that the appearance of a want of them is owing merely to the degraded condition of their existence, both in Africa & America.

There will dawn a day when these hostile hours, these days of hatred and violence, seem the faintest of memories, but dark and steep and long is the road up out of hell. So do not tire, do not despair, do not abandon your brethren, and do not forget that through this darkness we and we alone carry the light of freedom. We must defend it with every cell in our bodies. If not now, when? If not us, who?

-We need more love, to supersede hatred, -We need more strength, to resist our weaknesses, -We need more inspiration, to lighten up our innermind. -We need more learning, to erase our ignorance, -We need more wisdom, to live longer and happier, -We need more truths, to suppress deceptions, -We need more health, to enjoy our wealth, -We need more peace, to stay in harmony with our brethren -We need more smiles, to brighten up our day, -We need more hero's, and not zero's, -We need more change of ourselves, to change the lives of others, -We need more understanding, to tackle our misunderstanding, -We need more sympathy, not apathy, -We need more forgiveness, not vengeance, -We need more humility to be lifted up, -We need more patience and not undue eagerness, -We need more focus, to avoid distraction, -We need more optimism, not pessimism -We need more justice, not injustice, -We need more facts, not fiction, -We need more education, to curb illiteracy, -We need more skills, not incompetence, -We need more challenges, to make attempts, -We need more talents, to create the extraordinary, -We need more helping hands, not stingy folks, -We need more efforts, not laziness, -We need more jokes, to forget our worries, -We need more spirituality, not mean religion, -We need more freedom, not enslavement, -We need more peacemakers, not revolutionaries...with these, we create an heaven on earth.

Man is the only animal that deals in that atrocity of atrocities War. He is the only one that gathers his brethren about him and goes forth in cold blood and calm pulse to exterminate his kind. He is the only animal that for sordid wages will march out... and help to slaughter strangers of his own species who have done him no harm and with whom he has no quarrel.... And in the intervals between campaigns he washes the blood off his hands and works for the universal brotherhood of man with his mouth.

Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.

How we treat the least of our brethren,... that's the measure of this country.

Develop in your heart the feeling of love for your people and let it be the source of kindliness and blessing to them. Do not behave with them like a barbarian, and do not appropriate to yourself that which belongs to them. Remember that the citizens of the state are of two categories. They are either your brethren in religion or your brethren in kind. They are subject to infirmities and liable to commit mistakes.

True siblings are bound together by far more essential things than blood, while more times than many blood isn't thicker than water.

Fellow-Christians, do let us study the Bible portrait of the humble man. And let us ask our brethren, and ask the world, whether they recognize in us the likeness to the original.

Whoever has built a new city in Delhi has always lost it: the Pandava brethren, Prithviraj Chauhan, Feroz Shah Tughluk, Shah Jehan ... They all built new cities and they all lost them. We were no exception.

There was Eru, the One, who in Arda is called Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made. And he spoke to them, propounding to them themes of music; and they sang before him, and he was glad. But for a long while they sang only each alone, or but few together, while the rest hearkened; for each comprehended only that part of the mind of Ilúvatar from which he came, and in the understanding of their brethren they grew but slowly. Yet ever as they listened they came to deeper understanding, and increased in unison and harmony.

The Order will not splinter," Lucan replied, terse with fury for what Dragos was forcing them to consider. "We are warriors, Brethren. We are kin. We will not let anyone scatter us in terror." Gideon nodded, solemn and silent. "Yeah," he said, meeting their gazes. "Fuck me, right? Totally crap idea. I don't know what the hell I was thinking.

Let my assure you, Brethren, that some day you will have a personal Priesthood interview with the Savior, Himself. If you are interested, I will tell you the order in which He will ask you to account for your earthly responsibilities. First, He will request an accountability report about your relationship with your wife. Have you actively been engaged in making her happy and ensuring that her needs have been met as an individual? Second, He will want an accountability report about each of your children individually. He will not attempt to have this for simply a family stewardship but will request information about your relationship to each and every child. Third, He will want to know what you personally have done with the talents you were given in the pre-existence. Fourth, He will want a summary of your activity in your church assignments. He will not be necessarily interested in what assignments you have had, for in his eyes the home teacher and a mission president are probably equals, but He will request a summary of how you have been of service to your fellowmen in your Church assignments. Fifth, He will have no interest in how you earned your living, but if you were honest in all your dealings. Sixth, He will ask for an accountability on what you have done to contribute in a positive manner to your community, state, country, and the world.

It is in vain, sir, to extenuate the matter. Gentlemen may cry, “Peace! Peace!” — but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty, or give me death!

Not to hurt our humble brethren is our first duty to them, but to stop there is not enough. We have a higher mission;to be of service to them whenever they requ

Gulliver describes a royal personage inspiring awe among the tiny Lilliputians because he was taller than his brethren by the breadth of a human fingernail.

Right is of no sex, Truth is of no color, God is the Father of us all, and we are all Brethren

The trick, my brethren and sisters is to enjoy the journey, traveling hand in hand, in sunshine and storm, as companions who love one another.

And they drank heavily, partied with great enthusiasm, and relished the drug culture; they moved in and out and slept around, and this was okay because they defined their own morality. They were fighting for the Mexicans and the redwoods, dammit! They had to be good people!

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things.

According to my judgement the most important point to be attended to is this: above all things see to it that your souls are happy in the Lord. Other things may press upon you, the Lord's work may even have urgent claims upon your attention, but I deliberately repeat, it is of supreme and paramount importance that you should seek above all things to have your souls truly happy in God Himself! Day by day seek to make this the most important business of your life. This has been my firm and settled condition for the last five and thirty years. For the first four years after my conversion I knew not its vast importance, but now after much experience I specially commend this point to the notice of my younger brethren and sisters in Christ: the secret of all true effectual service is joy in God, having experimental acquaintance and fellowship with God Himself.

And then, on September 11, the world fractured. It's beyond my skill as a writer to capture that day and the days that would follow--the planes, like specters, vanishing into steel and glass; the slow-motion cascade of the towers crumbling into themselves; the ash-covered figures wandering the streets; the anguish and the fear. Nor do I pretend to understand the stark nihilism that drove the terrorists that day and that drives their brethren still. My powers of empathy, my ability to reach into another's heart, cannot penetrate the blank stares of those would murder innocents with abstract, serene satisfaction.

Hereby perceive we the love of God, because He laid down His life for us, and we ought to lay down our lives for the brethren." How often I think of that 'ought.' No sugary sentiment there. Just the stern, glorious trumpet call, OUGHT. But can words tell the joy buried deep within? Mine cannot. It laughs at words.

Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.” p.71 “Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.” p.78 “The little pockets of early Christians survived because they cared exclusively for the love of “the brethren” and stopped their ears to the opinion of the Pagan society all around them.” p.70 “Friendship is even, if you like, angelic. But man needs to be triply protected by humility if he is to eat the bread of angels without risk.” p.87

Today God is bypassing men—not because they are too ignorant, but because they are too self-sufficient. Brethren, our abilities are our handicaps, and our talents our stumbling blocks!

I think one of the sweetest lessons taught by the Prophet, and yet one of the saddest, occurred close to the time of his death. He was required to leave his plan and vision of the Rocky Mountains and give himself up to face a court of supposed justice. These are his words: 'I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men' (D&C 135:4). That statement of the Prophet teaches us obedience to law and the importance of having a clear conscience toward God and toward our fellowmen. The Prophet Joseph Smith taught these principles--by example. There was to be one great final lesson before his mortal life ended. He was incarcerated in Carthage Jail with his brother Hyrum, with John Taylor, and with Willard Richards. The angry mob stormed the jail; they came up the stairway, blasphemous in their cursing, heavily armed, and began to fire at will. Hyrum was hit and died. John Taylor took several balls of fire within his bosom. The Prophet Joseph, with his pistol in hand, was attempting to defend his life and that of his brethren, and yet he could tell from the pounding on the door that this mob would storm that door and would kill John Taylor and Willard Richards in an attempt to kill him. And so his last great act here upon the earth was to leave the door and lead Willard Richards to safety, throw the gun on the floor, and go to the window, that they might see him, that the attention of this ruthless mob might be focused upon him rather than the others. Joseph Smith gave his life. Willard Richards was spared, and John Taylor recovered from his wounds. 'Greater love hath no man than this, that a man lay down his life for his friends' (John 15:13). The Prophet Joseph Smith taught us love--by example.

All of these fanatics were white. They took slavery as a personal insult or affront, a stain upon their name. They had seen women carried off to fancy, or watched as a father was stripped and beaten in front of his child, or seen whole families pinned like hogs into rail-cars, steam-boats, and jails. Slavery humiliated them, because it offended a basic sense of goodness that they believed themselves to possess. And when their cousins perpetrated the base practice, it served to remind them how easily they might do the same. They scorned their barbaric brethren, but they were brethren all the same. So their opposition was a kind of vanity, a hatred of slavery that far outranked any love of the slave.

Though men in the mass forget the origins of their need, they still bring wolfhounds into city apartments, where dog and man both sit brooding in wistful discomfort. The magic that gleams an instant between Argos and Odysseus is both the recognition of diversity and the need for affection across the illusions of form. It is nature's cry to homeless, far-wandering, insatiable man: "Do not forget your brethren, nor the green wood from which you sprang. To do so is to invite disaster.

The bliss of the elect in heaven would not be perfect unless they were able to look across the abyss and enjoy the agonies of their brethren in eternal fire.

My birth is imminent. Forgive me, brethren. Do not prevent me from coming to life. – As he faced the prospect of being devoured by wild beasts for his faith

Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal by its gestures and natural cries signify to another, this is mine, that yours; I am willing to give this for that....But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and show them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of.

It doesn’t bother you that your canine brethren are being paraded around show rings like slaves?” “My canine brethren?” I said. “I don’thave any canine brethren.” “How can you say that! You’re a werewolf.” “That’s right. I’m a werewolf, not a poodle. What makes you think I have any kinship with dogs?

I tremble because of the sufferings of those persecuted in different lands. I tremble thinking about the eternal destiny of their torturers. I tremble for Western Christians who don't help their persecuted brethren. In the depth of my heart, I would like to keep the beauty of my own vineyard and not be involved in such a huge fight. I would like so much to be somewhere in quietness and rest. But it is not possible... The quietness and rest for which I long would be an escape from reality and dangerous for my soul... The West sleeps and must be awakened to see the plight of the captive nations.

RBG looked the justices in the eye and quoted Sarah Grimké, the abolitionist and advocate for women’s suffrage. “She spoke not elegantly, but with unmistakable clarity,” RBG said. “She said, ‘I ask no favor for my sex. All I ask of our brethren is that they take their feet off our necks.

For the animal shall not be measured by man. In a world older and more complete than ours they move finished and complete, gifted with extensions of the senses we have lost or never attained, living by voices we shall never hear. They are not brethren, they are not underlings; they are other nations, caught with ourselves in the net of life and time, fellow prisoners of the splendour and travail of the earth.

You who come after me, scribbling these Annals, by now realize that I shy off portraying the whole truth about our band of blackguards. You know they are vicious, violent, and ignorant. They are complete barbarians, living out their cruelest fantasies, their behavior tempered only by the presence of a few decent men. I do not often show that side because these men are my brethren, my family, and I was taught young not to speak ill of kin. The old lessons die hardest.

Familiars were known for their loose tongues until you cut them out. It was a practice Algaliarept frowned upon. Most of his brethren were bloody plebians. Removing a familiar's tongue completely ruined the nuances of their pleas for mercy.

Jung has so eloquently written of this biblical admonition: Acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ—all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself—that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved—what then?48

Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, "Let us first of all consider, my brethren, the value of Light. If Light be in itself good--" At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.

For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him, `Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?' 40: And the King will answer them, `Truly, I say to you, as you did it to the least of these my brethren, you did it to me.

If you’re destined for each other, the world can end – but at least you’re not alone. It’s better to drown together than to burn alone.

Life, my brethren, is like plum-cake. In some the plums are all on the top, and we eat them gayly, till we suddenly find they are gone. In others the plums sink to the bottom, and we look for them in vain as we go on, and often come to them when it is too late to enjoy them. But in the well-made cake, the plums are wisely scattered all through, and every mouthful is a pleasure. We make our own cakes, in a great measure, therefore let us look to it, my brethren, that they are mixed according to the best receipt, baked in a well regulated oven, and gratefully eaten with a temperate appetite.

I lay in bed that night, a first-time drunkard at seven years of age, pondering the punishment I knew would arrive on callused palms. In the forest, as if sensing my plight, wolves howled nocturnal laments. The magnificent lunar lullabies of my lupine brethren wooed me into a deep and cleansing sleep.

The foolish of God is wiser than men; and the weakness of god is stronger than men. For ye see your calling, brethren, how that may not many wise men after the flesh, not many mighty, not many noble, are called, but God hath chosen the foolish things of the world to confound the wise; and God hath choses the weak things of the world to confound the things which are mighty. And bade things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.

We can trust the Savior even when we can't trust ourselves.

Work is an antidote for anxiety, and ointment for sorrow, and a doorway to possibility. Whatever our circumstances in life, my dear brethren, let us do the best we can and cultivate a reputation for excellence in all that we do. Let us set our minds and bodies to the glorious opportunity for work that each new day presents.

Gentlemen may cry peace, peace- but there is no peace! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why should we idle here?...I know not what course others may take, but as for me, give me liberty or give me death!

His pretty face could not make up for the fact that he had the IQ of a dead houseplant and the emotional range of a frozen pea.

The first time I met death, it was at a ball and we danced a waltz.

Happy the writer who, passing by characters that are boring, disgusting, shocking in their mournful reality, approaches characters that manifest the lofty dignity of man, who from the great pool of daily whirling images has chosen only the rare exceptions, who has never once betrayed the exalted turning of his lyre, nor descended from his height to his poor, insignificant brethren, and, without touching the ground, has given the whole of himself to his elevated images so far removed from it. Twice enviable is his beautiful lot: he is among them as in his own family; and meanwhile his fame spreads loud and far. With entrancing smoke he has clouded people's eyes; he has flattered them wondrously, concealing what is mournful in life, showing them a beautiful man. Everything rushes after him, applauding, and flies off following his triumphal chariot. Great world poet they name him, soaring high above all other geniuses in the world, as the eagle soars above the other high fliers. At the mere mention of his name, young ardent hearts are filled with trembling, responsive tears shine in all eyes...No one equals him in power--he is God! But such is not the lot, and other is the destiny of the writer who has dared to call forth all that is before our eyes every moment and which our indifferent eyes do not see--all the stupendous mire of trivia in which our life in entangled, the whole depth of cold, fragmented, everyday characters that swarm over our often bitter and boring earthly path, and with the firm strength of his implacable chisel dares to present them roundly and vividly before the eyes of all people! It is not for him to win people's applause, not for him to behold the grateful tears and unanimous rapture of the souls he has stirred; no sixteen-year-old girl will come flying to meet him with her head in a whirl and heroic enthusiasm; it is not for him to forget himself in the sweet enchantment of sounds he himself has evoked; it is not for him, finally, to escape contemporary judgment, hypocritically callous contemporary judgment, which will call insignificant and mean the creations he has fostered, will allot him a contemptible corner in the ranks of writers who insult mankind, will ascribe to him the quality of the heroes he has portrayed, will deny him heart, and soul, and the divine flame of talent. For contemporary judgment does not recognize that equally wondrous are the glasses that observe the sun and those that look at the movement of inconspicuous insect; for contemporary judgment does not recognize that much depth of soul is needed to light up the picture drawn from contemptible life and elevate it into a pearl of creation; for contemporary judgment does not recognize that lofty ecstatic laughter is worthy to stand beside the lofty lyrical impulse, and that a whole abyss separates it from the antics of the street-fair clown! This contemporary judgment does not recognize; and will turn it all into a reproach and abuse of the unrecognized writer; with no sharing, no response, no sympathy, like a familyless wayfarer, he will be left alone in the middle of the road. Grim is his path, and bitterly he will feel his solitude.

The American Dream betrayed even those who achieved it, lonely in their overtime careers and their McMansions, narcotized to the ongoing ruination of nature and culture but aching because of it, endlessly consuming and accumulating to quell the insistent voice: “I wasn’t put here on Earth to sell a product.” “I wasn’t put here on Earth to increase market share.” “I wasn’t put here on Earth to make numbers grow.” We protest not only at our exclusion from the American Dream; we protest at its bleakness. If it cannot include everyone on Earth, every ecosystem and bioregion, every people and culture in its richness; if the wealth of one must be the debt of another; if it entails sweatshops and underclasses and fracking and all the rest of the ugliness our system has created, then we want none of it. No one deserves to live in a world built upon the degradation of human beings, forests, waters, and the rest of our living planet. Speaking to our brethren on Wall Street: No one deserves to spend their lives playing with numbers while the world burns.

What would his friends think? The Honorable Hatlee Beech, federal judge, writing prose like a faggot, extorting money out of innocent people.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

The life that I touch for good or ill will touch another life, and that in turn another, until who knows where the trembling stops or in what far place and time my touch will be felt. Our lives are linked together. No man is an island. But there is another truth, the sister of this one, and it is that every man is an island. It is a truth that often the tolling of a silence reveals even more vividly than the tolling of a bell. We sit in silence with one another, each of us more or less reluctant to speak, for fear that if he does, he may sound life a fool. And beneath that there is of course the deeper fear, which is really a fear of the self rather than of the other, that maybe truth of it is that indeed he is a fool. The fear that the self that he reveals by speaking may be a self that the others will reject just as in a way he has himself rejected it. So either we do not speak, or we speak not to reveal who we are but to conceal who we are, because words can be used either way of course. Instead of showing ourselves as we truly are, we show ourselves as we believe others want us to be. We wear masks, and with practice we do it better and better, and they serve us well –except that it gets very lonely inside the mask, because inside the mask that each of us wears there is a person who both longs to be known and fears to be known. In this sense every man is an island separated from every other man by fathoms of distrust and duplicity. Part of what it means to be is to be you and not me, between us the sea that we can never entirely cross even when we would. “My brethren are wholly estranged from me,” Job cries out. “I have become an alien in their eyes.” The paradox is that part of what binds us closest together as human beings and makes it true that no man is an island is the knowledge that in another way every man is an island. Because to know this is to know that not only deep in you is there a self that longs about all to be known and accepted, but that there is also such a self in me, in everyone else the world over. So when we meet as strangers, when even friends look like strangers, it is good to remember that we need each other greatly you and I, more than much of the time we dare to imagine, more than more of the time we dare to admit. Island calls to island across the silence, and once, in trust, the real words come, a bridge is built and love is done –not sentimental, emotional love, but love that is pontifex, bridge-builder. Love that speak the holy and healing word which is: God be with you, stranger who are no stranger. I wish you well. The islands become an archipelago, a continent, become a kingdom whose name is the Kingdom of God.

Jesus said in His most remarkable sermon ever: "For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?" (Matthew 5:46-47) I make an appeal for us to reach beyond our own contentment, to move out of our own comfort and companion zones, to reach those who may not always be so easy to reach. If we do less, what distinguishes us from the biblical publican?

Preacher brethren, this is the time to blush that we have no shame, the time to weep for our lack of tears, the time to bend low that we have lost the humble touch of servants, the time to groan that we have no burden, the time to be angry with ourselves that we have no anger over the devil’s monopoly in this ‘‘end time’’ hour, the time to chastise ourselves that the world can so easily get along with us and not attempt to chastise us.

If we want to be Christians, we must have some share in Christ’s large-heartedness by acting with responsibility and in freedom when the hour of danger comes, and by showing a real sympathy that springs, not from fear , but from the liberating and redeeming love of Christ for all who suffer. Mere waiting and looking on is not Christian behavior. The Christian is called to sympathy and action, not in the first place by his own sufferings, but by the sufferings of his brethren, for whose sake Christ suffered.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

It is easily forgotten that the fellowship of Christian brethren is a gift of grace, a gift of the Kingdom of God that any day may be taken from us, that the time that still separates us from utter loneliness may be brief indeed. Therefore, let him who until now has had the privilege of living a common Christian life with other Christians praise God’s grace from the bottom of his heart. Let him thank God on his knees and declare: It is grace, nothing but grace, that we are allowed to live in community with Christian brethren.

This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgement, is best calculated to produce the most beneficial results for the community--the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.

Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can’t you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all. Art thou greater than he?

The symbolic evidence of women’s invisibility in the human race is most clear perhaps in her suppression, her camouflage, her negation even in language. Women are subsumed, excised, erased by male pronouns, by male terminology, by male prayers about brotherhood and brethren, even and always by exclusively male images of God. The tradition that will call God spirit, rock, key door, wind, and bird will never ever call God mother. So much for the creative womb of God; so much for “I am who am.” So much for “Let us make human beings in our own image, male and female, let us make them.” What kind of spirituality is that? To take the position that using two pronouns for the human race is not important in a culture that has thirty words for car, multiple words for flowers, and dozens of words for dog breeds is to say that women are not important.

Everywhere you are, I will be. Everywhere you go, I will go. I will follow you into your dreams, stay while you sleep, watch while you eat.” That sinful bottom lip touched hers, then played with it, brushing it, tugging on it, parting her mouth as if he had all the time in the world to play and coax. “I will be the very air you breathe.

Justice Denied Thousands of women, probably more I cannot reach them behind justice doors Many stay silent, barred just like me. Haunted by demons, faces unseen. Still by the hundreds, they continue to serve Duty and country, active and reserve. Thankless, forgotten through America's wars Scarred like their brethren, treated as foes. Volunteered to go to the shores. Died like the others, shamed to the core. Where is the dignity, long since denied? Lost in the White House of Justice Denied Women in service since beginning of time Often they're treated like victims in crime. Where is their voice, silence throughout the years? It's dead in the Senate and House, with their tears!

Conversion can also occur among those who already have the faith. Christians will become real Christians, with less façade and more foundation. Catastrophe will divide them from the world, force them to declare their basic loyalties; it will revive shepherds who shepherd rather than administrate, reverse the proportion of saints and scholars in favor of saints, create more reapers for the harvest, more pillars of fire for the lukewarm; it will make the rich see that real wealth is in the service of the needy; and, above all else, it will make the glory of Christ’s Cross shine out in a love of the brethren for one another as true and loyal sons of God.

Lead us, Evolution, lead us Up the future's endless stair; Chop us, change us, prod us, weed us. For stagnation is despair: Groping, guessing, yet progressing, Lead us nobody knows where. Wrong or justice, joy or sorrow, In the present what are they while there's always jam-tomorrow, While we tread the onward way? Never knowing where we're going, We can never go astray. To whatever variation Our posterity may turn Hairy, squashy, or crustacean, Bulbous-eyed or square of stern, Tusked or toothless, mild or ruthless, Towards that unknown god we yearn. Ask not if it's god or devil, Brethren, lest your words imply Static norms of good and evil (As in Plato) throned on high; Such scholastic, inelastic, Abstract yardsticks we deny. Far too long have sages vainly Glossed great Nature's simple text; He who runs can read it plainly, 'Goodness = what comes next.' By evolving, Life is solving All the questions we perplexed. Oh then! Value means survival- Value. If our progeny Spreads and spawns and licks each rival, That will prove its deity (Far from pleasant, by our present, Standards, though it may well be).

Reading Barracoon, one understands immediately the problem many black people, years ago, especially black intellectuals and political leaders, had with it. It resolutely records the atrocities African peoples inflicted on each other, long before shackled Africans, traumatized, ill, disoriented, starved, arrived on ships as “black cargo” in the hellish West. Who could face this vision of the violently cruel behavior of the “brethren” and the “sistren” who first captured our ancestors? Who would want to know, via a blow-by-blow account, how African chiefs deliberately set out to capture Africans from neighboring tribes, to provoke wars of conquest in order to capture for the slave trade people—men, women, children—who belonged to Africa? And to do this in so hideous a fashion that reading about it two hundred years later brings waves of horror and distress. This is, make no mistake, a harrowing read.

I said, 'there was a society of men among us, bred up from their youth in the art of proving, by words multiplied for the purpose, that white is black, and black is white, according as they are paid. To this society all the rest of the people are slaves. For example, if my neighbour has a mind to my cow, he has a lawyer to prove that he ought to have my cow from me. I must then hire another to defend my right, it being against all rules of law that any man should be allowed to speak for himself. Now, in this case, I, who am the right owner, lie under two great disadvantages: first, my lawyer, being practised almost from his cradle in defending falsehood, is quite out of his element when he would be an advocate for justice, which is an unnatural office he always attempts with great awkwardness, if not with ill-will. The second disadvantage is, that my lawyer must proceed with great caution, or else he will be reprimanded by the judges, and abhorred by his brethren, as one that would lessen the practice of the law. And therefore I have but two methods to preserve my cow. The first is, to gain over my adversary’s lawyer with a double fee, who will then betray his client by insinuating that he hath justice on his side. The second way is for my lawyer to make my cause appear as unjust as he can, by allowing the cow to belong to my adversary: and this, if it be skilfully done, will certainly bespeak the favour of the bench.

What had I intuited at last? Namely this: while nothing is more precious than independence and freedom, nothing is also more precious than independence and freedom! These two slogans are almost the same, but not quite. The first inspiring slogan was Ho Chi Min’s empty suit, which he no longer wore. How could he? He was dead. The second slogan was the tricky one, the joke. It was Uncle Ho’s empty suit turned inside out, a sartorial sensation that only a man of two minds, or a man with no face, dared to wear. This odd suit suited me, for it was of a cutting-edge cut. Wearing this inside-out suit, my seams exposed in an unseemly way, I understood, at last, how our revolution had gone from being the vanguard of political change to the rearguard hoarding power. In this transformation, we were not unusual. Hadn’t the French and the Americans done exactly the same? Once revolutionaries themselves, they had become imperialists, colonizing and occupying our defiant little land, taking away our freedom in the name of saving us. Our revolution took considerably longer than theirs, and was considerably bloodier, but we made up for lost time. When it came to learning the worst habits of our French masters and their American replacements, we quickly proved ourselves the best. We, too, could abuse grand ideals! Having liberated ourselves in the name of independence and freedom—I was so tired of saying these words!—we then deprived our defeated brethren of the same.

This is a formula for a nation’s or a kingdom’s decline, for no kingdom can maintain itself by force alone. Force does not work the way its advocates seem to think it does. It does not, for example, reveal to the victim the strength of his adversary. On the contrary, it reveals the weakness, even the panic of his adversary, and this revelation invests the victim with patience. Furthermore, it is ultimately fatal to create too many victims. The victor can do nothing with these victims, for they do not belong to him, but—to the victims. They belong to the people he is fighting. The people know this, and as inexorably as the roll call—the honor roll—of victims expands, so does their will become inexorable: they resolve that these dead, their brethren, shall not have died in vain. When this point is reached, however long the battle may go on, the victor can never be the victor: on the contrary, all his energies, his entire life, are bound up in a terror he cannot articulate, a mystery he cannot read, a battle he cannot win—he has simply become the prisoner of the people he thought to cow, chain, or murder into submission.

When those who have been placed in my life to lead me and train me betray me and turn against me, as Saul turned against David, I will follow the example of David and refuse to let hope die in my heart. Holy Spirit, empower me to be a spiritual father or mother to those who need me to disciple, love, support, and encourage them. Father, raise up spiritual leaders in our land who can lead others with justice, mercy, integrity, and love. Allow me to be one of these leaders. When I am cut off from my father [physical or spiritual] through his insecurity, jealousy, or pride, cause me to recognize that as You did with David, You want to complete Your work in my life. Holy Spirit, release me from tormenting thoughts or self-blame and striving for acceptance. Cause me to seek only Your acceptance and restoration. I refuse to allow the enemy to cause me to seek revenge against those who have wronged me. I will not raise my hand against the Lord’s anointed or seek to avenge myself. I will leave justice to You. Father, cause my heart to be pure as David’s was pure. Through Your power, O Lord, I will refuse to attack my enemies with my tongue, for I will never forget that both death and life are in the power of the tongue (Prov. 18:21). I will never seek to sow discord or separation between myself and my Christian brothers and sisters, for it is an abomination to my Lord. I will remain loyal to my spiritual leaders even when they have rejected me or wronged me. I choose to be a man [or woman] after the heart of God, not one who seeks to avenge myself. Holy Spirit, like David I will lead my Christian brother and sister to honor our spiritual leaders even in the face of betrayal. I refuse to sow discord among brethren. I will show kindness to others who are in relationship with the ones who have wronged me. Like David I will find ways to honor them and will not allow offense to cause me to disrespect them. Father, only You are worthy to judge the intents and actions of myself or of those around me. I praise You for Your wisdom, and I submit to Your leading. Lord, I choose to remain loyal to those in a position of authority over me. I choose to focus on the calling You have placed on my life and to refuse to be diverted by the actions of others, even when they have treated me wrongly. Father, may You be able to examine my life and know and see that there is neither evil nor rebellion in my heart toward others (1 Sam.24:11).

Fortunate, most fortunate occurrence!—fortunate for the millions of his manacled brethren, yet panting for deliverance from their awful thraldom!—fortunate for the cause of negro emancipation, and of universal liberty!—fortunate for the land of his birth, which he has already done so much to save and bless!—fortunate for a large circle of friends and acquaintances, whose sympathy and affection he has strongly secured by the many sufferings he has endured, by his virtuous traits of character, by his ever-abiding remembrance of those who are in bonds, as being bound with them!—fortunate for the multitudes, in various parts of our republic, whose minds he has enlightened on the subject of slavery, and who have been melted to tears by his pathos, or roused to virtuous indignation by his stirring eloquence against the enslavers of men!—fortunate for himself, as it at once brought him into the field of public usefulness, "gave the world assurance of a MAN," quickened the slumbering energies of his soul, and consecrated him to the great work of breaking the rod of the oppressor, and letting the oppressed go free!

I know this may be a disappointment for some of you, but I don’t believe there is only one right person for you. I think I fell in love with my wife, Harriet, from the first moment I saw her. Nevertheless, had she decided to marry someone else, I believe I would have met and fallen in love with someone else. I am eternally grateful that this didn’t happen, but I don’t believe she was my one chance at happiness in this life, nor was I hers. Another error you might easily make in dating is expecting to find perfection in the person you are with. The truth is, the only perfect people you might know are those you don’t know very well. Everyone has imperfections. Now, I’m not suggesting you lower your standards and marry someone with whom you can’t be happy. But one of the things I’ve realized as I’ve matured in life is that if someone is willing to accept me—imperfect as I am—then I should be willing to be patient with others’ imperfections as well. Since you won’t find perfection in your partner, and your partner won’t find it in you, your only chance at perfection is in creating perfection together. There are those who do not marry because they feel a lack of “magic” in the relationship. By “magic” I assume they mean sparks of attraction. Falling in love is a wonderful feeling, and I would never counsel you to marry someone you do not love. Nevertheless—and here is another thing that is sometimes hard to accept—that magic sparkle needs continuous polishing. When the magic endures in a relationship, it’s because the couple made it happen, not because it mystically appeared due to some cosmic force. Frankly, it takes work. For any relationship to survive, both parties bring their own magic with them and use that to sustain their love. Although I have said that I do not believe in a one-and-only soul mate for anyone, I do know this: once you commit to being married, your spouse becomes your soul mate, and it is your duty and responsibility to work every day to keep it that way. Once you have committed, the search for a soul mate is over. Our thoughts and actions turn from looking to creating. . . . Now, sisters, be gentle. It’s all right if you turn down requests for dates or proposals for marriage. But please do it gently. And brethren, please start asking! There are too many of our young women who never go on dates. Don’t suppose that certain girls would never go out with you. Sometimes they are wondering why no one asks them out. Just ask, and be prepared to move on if the answer is no. One of the trends we see in some parts of the world is our young people only “hanging out” in large groups rather than dating. While there is nothing wrong with getting together often with others your own age, I don’t know if you can really get to know individuals when you’re always in a group. One of the things you need to learn is how to have a conversation with a member of the opposite sex. A great way to learn this is by being alone with someone—talking without a net, so to speak. Dates don’t have to be—and in most cases shouldn’t be—expensive and over-planned affairs. When my wife and I moved from Germany to Salt Lake City, one of the things that most surprised us was the elaborate and sometimes stressful process young people had developed of asking for and accepting dates. Relax. Find simple ways to be together. One of my favorite things to do when I was young and looking for a date was to walk a young lady home after a Church meeting. Remember, your goal should not be to have a video of your date get a million views on YouTube. The goal is to get to know one individual person and learn how to develop a meaningful relationship with the opposite sex.

It is not your time, love. You will not die tonight. All this time she thought herself in love with the notion of Death. His gallantry, his beautiful soul. She believed he loved her because he had spared her from his grip. But it had not been Death, but Black. “Why?” she asked, and her body shook, knowing his sacrifice, knowing he knew her most guarded secret. “Because I loved you,” he murmured. “I couldn’t let you go, because I knew I could no longer see you, I couldn’t live, either.” Black had risked his life to save her from taking her own. He rose, helped her up and clutched her in his arms. “It is too soon for you to make your decision,” he said. “Come to me when you know what you want. My wishes will remain unchanged.” “What do you want?” He kissed her, pressed her body into his hot, hard one. “To be inside you. To lay you out and touch you with my hands, my mouth and tongue. I want to slip deep inside you and never leave. I want to wake up in the morning and open my eyes to find you lying there next to me. I want to look at my children and see you in their little faces.” “Jude,” she whispered, holding him, weakening. “But I want you to want that as much as I do, Isabella.” “We have too many secrets,” she began. “Our pasts…” “Secrets, like passion, are meant to be spent. I will bear all my sins, all my secrets, when you come to me. It’s all I can offer. You see, little love, I’m afraid, too, but the difference between us is that I believe it’s worth it to face that fear if it means that I’ll have you.

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?

One," said the recording secretary. "Jesus wept," answered Leon promptly. There was not a sound in the church. You could almost hear the butterflies pass. Father looked down and laid his lower lip in folds with his fingers, like he did sometimes when it wouldn't behave to suit him. "Two," said the secretary after just a breath of pause. Leon looked over the congregation easily and then fastened his eyes on Abram Saunders, the father of Absalom, and said reprovingly: "Give not sleep to thine eyes nor slumber to thine eyelids." Abram straightened up suddenly and blinked in astonishment, while father held fast to his lip. "Three," called the secretary hurriedly. Leon shifted his gaze to Betsy Alton, who hadn't spoken to her next door neighbour in five years. "Hatred stirreth up strife," he told her softly, "but love covereth all sins." Things were so quiet it seemed as if the air would snap. "Four." The mild blue eyes travelled back to the men's side and settled on Isaac Thomas, a man too lazy to plow and sow land his father had left him. They were not so mild, and the voice was touched with command: "Go to the ant, thou sluggard, consider her ways and be wise." Still that silence. "Five," said the secretary hurriedly, as if he wished it were over. Back came the eyes to the women's side and past all question looked straight at Hannah Dover. "As a jewel of gold in a swine's snout, so is a fair woman without discretion." "Six," said the secretary and looked appealingly at father, whose face was filled with dismay. Again Leon's eyes crossed the aisle and he looked directly at the man whom everybody in the community called "Stiff-necked Johnny." I think he was rather proud of it, he worked so hard to keep them doing it. "Lift not up your horn on high: speak not with a stiff neck," Leon commanded him. Toward the door some one tittered. "Seven," called the secretary hastily. Leon glanced around the room. "But how good and how pleasant it is for brethren to dwell together in unity," he announced in delighted tones as if he had found it out by himself. "Eight," called the secretary with something like a breath of relief. Our angel boy never had looked so angelic, and he was beaming on the Princess. "Thou art all fair, my love; there is no spot in thee," he told her. Laddie would thrash him for that. Instantly after, "Nine," he recited straight at Laddie: "I made a covenant with mine eyes; why then should I think upon a maid?" More than one giggled that time. "Ten!" came almost sharply. Leon looked scared for the first time. He actually seemed to shiver. Maybe he realized at last that it was a pretty serious thing he was doing. When he spoke he said these words in the most surprised voice you ever heard: "I was almost in all evil in the midst of the congregation and assembly." "Eleven." Perhaps these words are in the Bible. They are not there to read the way Leon repeated them, for he put a short pause after the first name, and he glanced toward our father: "Jesus Christ, the SAME, yesterday, and to-day, and forever!" Sure as you live my mother's shoulders shook. "Twelve." Suddenly Leon seemed to be forsaken. He surely shrank in size and appeared abused. "When my father and my mother forsake me, then the Lord will take me up," he announced, and looked as happy over the ending as he had seemed forlorn at the beginning. "Thirteen." "The Lord is on my side; I will not fear; what can man do unto me?" inquired Leon of every one in the church. Then he soberly made a bow and walked to his seat.

Familiar words chanted through his mind, demanding he speak them. He tried to bite his tongue. Now was hardly the time, and she'd likely laugh. Once spoken, the words would bind him to her for the rest of his life, even if she refused him, which was likely. And once she did, he could never touch another... not that he'd want to, since he hadn't almost from the moment he clapped eyes on her. Unless... what if she spoke the Binding? Whatever she decided, the Mating Call was forever. Despite that, he could not stop. "Become a part of me, as I become a part of you. And ever after—" "Oh my God." She gasped. "Ice, I—" "I promise myself to thee." Sabelle might not want him to finish this Call, and saying it might doom him, but the taste of her still rolled around on his tongue like ambrosia. Instinct reeled, roared. No way would she stop him from trying to stake his claim and make her his. "Ice," she implored. "My brother—" "Is not involved here." He felt his eyes burning into her. "This is between you and me." "But... I—I don't... He won't approve." Bram wouldn't. That went without question. And right now, he could give a shit. But he noticed that she hadn't said she didn't want him. "What do you want? Because I know I want you, princess. Any and every way you'll let me have you." God, her lips were right beneath his, and he needed another taste of her so badly, every cell in his body craved it. Damning caution, he layered his mouth over hers again. She was like sinking into sugar, sweet, light, tempting... addictive. He nibbled at her lips, then prowled deeper, engaging her tongue. Then deeper still, consuming as much of her as he could with a single taste. Again, the urge to claim, to mate, scraped down his instincts, clear, loud, strong. He lifted his mouth, panting over her lips. "Each day we share, I shall be honest, good and true. If this you seek, heed my call. From—" "Stop!" She grabbed him by the sleeves of his robe. "Ice, think. If you say the rest, it's done. Even if I refuse, as long as I live, you'll be bound to me." "I want nothing else." He stared deep into her eyes, as a feeling of rightness, inevitability settled into his gut. "From this moment on, there is no other for me but you.

Whether this propensity be one of those original principles in human nature of which no further account can be given; or whether, as seems more probable, it be the necessary consequence of the faculties of reason and speech, it belongs not to our present subject to inquire. It is common to all men, and to be found in no other race of animals, which seem to know neither this nor any other species of contracts. Two greyhounds, in running down the same hare, have sometimes the appearance of acting in some sort of concert. Each turns her towards his companion, or endeavours to intercept her when his companion turns her towards himself. This, however, is not the effect of any contract, but of the accidental concurrence of their passions in the same object at that particular time. Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal by its gestures and natural cries signify to another, this is mine, that yours; I am willing to give this for that. When an animal wants to obtain something either of a man or of another animal, it has no other means of persuasion but to gain the favour of those whose service it requires. A puppy fawns upon its dam, and a spaniel endeavours by a thousand attractions to engage the attention of its master who is at dinner, when it wants to be fed by him. Man sometimes uses the same arts with his brethren, and when he has no other means of engaging them to act according to his inclinations, endeavours by every servile and fawning attention to obtain their good will. He has not time, however, to do this upon every occasion. In civilised society he stands at all times in need of the cooperation and assistance of great multitudes, while his whole life is scarce sufficient to gain the friendship of a few persons. In almost every other race of animals each individual, when it is grown up to maturity, is entirely independent, and in its natural state has occasion for the assistance of no other living creature. But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and show them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely. The charity of well-disposed people, indeed, supplies him with the whole fund of his subsistence. But though this principle ultimately provides him with all the necessaries of life which he has occasion for, it neither does nor can provide him with them as he has occasion for them. The greater part of his occasional wants are supplied in the same manner as those of other people, by treaty, by barter, and by purchase. With the money which one man gives him he purchases food. The old clothes which another bestows upon him he exchanges for other old clothes which suit him better, or for lodging, or for food, or for money, with which he can buy either food, clothes, or lodging, as he has occasion.