Came Conquered Quotes

Veni, vidi, vici. (I came, I saw, I conquered.)

I came, I saw, she conquered." The original Latin seems to have been garbled.

I came to conquer this land and its people, but instead, one of its people conquered me.

The war which is coming Is not the first one. There were Other wars before it. When the last one came to an end There were conquerors and conquered. Among the conquered the common people Starved. Among the conquerors The common people starved too.

How fortunate it was for the world that when these great trials came upon it there was a generation that terror could not conquer and brutal violence could not enslave.

I came to realize that one single human being, comprehended in his depth, who gives generously from the treasures of his heart, bestows on us more riches than Caesar or Alexander could ever conquer. Here is our kingdom, the best of monarchies, the best republic. Here is our garden, our happiness.

Veni, Vidi, Vici. (I came, I saw, I conquered).

Give me liberty or give me death.' A human named Patrick Henry said that. I wonder if the Yeerks knew before they came to conquer Earth that humans said things like that. I wonder if the Yeerks knew what they were getting into." -Aximili Esgarrouth Isthill

For over a thousand years Roman conquerors returning from the wars enjoyed the honor of triumph, a tumultuous parade. In the procession came trumpeteers, musicians and strange animals from conquered territories, together with carts laden with treasure and captured armaments. The conquerors rode in a triumphal chariot, the dazed prisoners walking in chains before him. Sometimes his children robed in white stood with him in the chariot or rode the trace horses. A slave stood behind the conqueror holding a golden crown and whispering in his ear a warning: that all glory is fleeting.

I’m baaaaaaaack!” Heather rushed up to Scarlet, completely unaware of Gabriel. “I came, I kissed, I conquered. No, let’s go find you a hot guy with a tasty mouth.

I came, I saw, I conquered

The summer ended. Day by day, and taking its time, the summer ended. The noises in the street began to change, diminish, voices became fewer, the music sparse. Daily, blocks and blocks of children were spirited away. Grownups retreated from the streets, into the houses. Adolescents moved from the sidewalk to the stoop to the hallway to the stairs, and rooftops were abandoned. Such trees as there were allowed their leaves to fall - they fell unnoticed - seeming to promise, not without bitterness, to endure another year. At night, from a distance, the parks and playgrounds seemed inhabited by fireflies, and the night came sooner, inched in closer, fell with a greater weight. The sound of the alarm clock conquered the sound of the tambourine, the houses put on their winter faces. The houses stared down a bitter landscape, seeming, not without bitterness, to have resolved to endure another year.

And when you were a silent word upon Life's quivering lips, I too was there, another silent word. Then life uttered us and we came down the years throbbing with memories of yesterday and with longing for tomorrow, for yesterday was death conquered and tomorrow was birth pursued.

Apollodorus came, Caesar saw, Cleopatra conquered,

Veni, Vidi, Vici (I came, I saw, I conquered)

The hardest part was acknowledging I might never see you again. Realizing how much you mean to me and how much I'd miss your pretty face every morning and night. Realizing all the things I didn't do with you and might never get a chance to. But I think most of the pain came from the realization that the time we spent together was not enough for me and I couldn't force you to feel the same.

In past ages, a war, almost by definition, was something that sooner or later came to an end, usually in unmistakable victory or defeat. In the past, also, war was one of the main instruments by which human societies were kept in touch with physical reality. All rulers in all ages have tried to impose a false view of the world upon their followers, but they could not afford to encourage any illusion that tended to impair military efficiency. So long as defeat meant the loss of independence, or some other result generally held to be undesirable, the precautions against defeat had to be serious. Physical facts could not be ignored. In philosophy, or religion, or ethics, or politics, two and two might make five, but when one was designing a gun or an aeroplane they had to make four. Inefficient nations were always conquered sooner or later, and the struggle for efficiency was inimical to illusions. Moreover, to be efficient it was necessary to be able to learn from the past, which meant having a fairly accurate idea of what had happened in the past. Newspapers and history books were, of course, always coloured and biased, but falsification of the kind that is practiced today would have been impossible. War was a sure safeguard of sanity, and so far as the ruling classes were concerned it was probably the most important of all safeguards. While wars could be won or lost, no ruling class could be completely irresponsible.

The other aspect of those weekday-evening trips he loved was the light itself, how it filled the train like something living as the cars rattled across the bridge, how it washed the weariness from his seatmates' faces and revealed them as they were when they first came to the country, when they were young and America seemed conquerable. He'd watch that kind light suffuse the car like syrup, watch it smudge furrows from foreheads, slick gray hairs into gold, gentle the aggressive shine from cheap fabrics into something lustrous and fine. And then the sun would drift, the car rattling uncaringly away from it, and the world would return to its normal sad shapes and colors, the people to their normal sad state, a shift as cruel and abrupt as if it had been made by a sorcerer's wand.

It was quick work. He came, he saw, I conquered!

Veni, Vidi, Vici. I came. I saw. I conquered.

Humanity came out of hell, Darrow. Gold did not rise out of chance. We rose out of necessity. Out of chaos, born from a species that devoured its planet instead of investing in the future. Pleasure over all, damn the consequences. The brightest minds enslaved to an economy that demanded toys instead of space exploration or technologies that could revolutionize our race. They created robots, neutering the work ethic of mankind, creating generations of entitled locusts. Countries hoarded their resources, suspicious of one another. There grew to be twenty different factions with nuclear weapons. Twenty—each ruled by greed or zealotry. “So when we conquered mankind, it wasn’t for greed. It wasn’t for glory. It was to save our race. It was to still the chaos, to create order, to sharpen mankind to one purpose—ensuring our future. The Colors are the spine of that aim. Allow the hierarchies to shift and the order begins to crumble. Mankind will not aspire to be great. Men will aspire to be great.

We were born between blood and gunpowder; and between blood and gunpowder we were raised. Every so often the powerful from other lands came to rob us of tomorrow. For this reason it was written in a war song that unites us: "If a foreigner with his step ever dares to profane your land, think, Oh beloved motherland, that heaven gave you a soldier in each son." For this reason we fought. With flags and different languages the foreigner came to conquer us. He came and he went.

My name is Ferrum. I was the first, born of the forges, when mankind first began to experiment with iron. I rose from their imagination, from their ambition to conquer the world with a metal that could slice through bronze like paper. I was there when the world started to shift, when humans took their first steps out of the Dark Ages into civilization. For many years, I thought I was alone. But mankind is never satisfied. Others came, risen from these dreams of a new world... Then, with the invention of computers, the gremlins came, and the bugs. Given life by the fear of monsters lurking in machines, these were more chaotic than the other fey, violent and destructive. They spread to every part of the world. As technology became a driving force in every country, powerful new fey rose into existence. Virus. Glitch. And Machina, the most powerful of all.

If the source were simply a few behavioral habits, you would have conquered them already.

Society tells boys to divide and conquer, and tells girls to save ourselves for some younger future version of our father. Just doing some quick math in my head and…yep, that comes out to a bunch of hypocritical bullshit. Your self-worth is not tied up in your vagina or how many girls came before you.

..what came before has dissolved from me, lost like milk teeth. But I think, rather, that it has always been as it is, and there was never a beforethis nor will there be an afternow. I am accepting. This is not a thing to be solved, or conquered, or destroyed. It is. I am. We are. We conjugate together in darkness, plotting against each other, the Labyrinth to eat me and I to eat it, each to swallow the hard, black opium of the other. We hold orange petals beneath our tongues and seethe. It has always been so. It grinds against me and I bite into its skin..

I don't think I could ever live with either a man or a woman for a long time. Male and female are attractive to my mind, but when it comes to the sexual act I am afraid. In every situation I need a lot of stimulation before I am conquered by the forces of passion and lust. But confusion, before and after, is the dominant factor. I dreamed many times about a mature man with experience who would have the vigour of a boy but an adult's polished methods. Strangely enough, I also dreamed about women of my mother's age who were ideal lovers. These dreams came superimposed on one another. Sometimes the masculine element was dominant, sometimes the feminine one. At other times I wasn't sure. I saw a female body with male organs or a male body with female ones. These pictures, blended together in my mind, occasionally brought pleasure but more often pain.

I took each day as it came, and it led me to Lorraine. And Lorraine is the love of my life. Esther is a story I tell young women in libraries, but Lorraine makes me feel like I could conquer the world. Like the universe was made for me to live in it. The minute I met her, she just set my world on fire.

Love came, it saw, and it conquered me.

I came, I saw, I conquered

Mighty Nyx came, Mighty Nyx sought, All that he could, Of his dark lot. In the deep night, His kingdom rose, Beware, great king, Of that which grows. Easy to conquer, Easy to crown, But even the strongest, Can be cut down. Raised in the shadows, Reared in the night, Your child will come, And ascend by might. And you, the slain, Shall wait and see, What other things, A soul can be. A body to curse, A body to blame, A body the earth, Will not yet claim. Beware the mortal, Beneath your sky, Crush the human, Who’ll see you die. Twice you’ll rise, Twice you’ll fall, Lest you can, Change it all. Or perish by day, Perish by dawn, The world believes, You’re already gone. So darken your heart, My shadow king, And let us see, What war will bring. —The Prophecy of Galleghar Nyx

The idea that people would be happier if they maintained a constant state of realism is a beautiful sentiment, but Taylor and Brown found just the opposite. They presented a new theory that suggested that well-being came from unrealistic views of reality. They said you reduce the stress of terminal illness or a high-pressure job or unexpected tragedy by resorting to optimism and delusion. Your wildly inaccurate self-evaluations get you through rough times and help motivate you when times are good. Indeed, later research backed up their claims, showing that people who are brutally honest with themselves are not as happy day to day as people with unrealistic assumptions about their abilities. People who take credit for the times when things go their way but who put the blame on others when they stumble or fall are generally happier people.

It's not your fault, I'm a bitch, I'm a monster Yes, I'm a beast, and I feast when I conquer But I'm alone on my throne, all these riches I came this way, all this way just to say, ayy This time, won't you save me?

With no small amount of swagger, Gavin Greyling said, "I remember Gavin fucking Guile, who won the False Prism's War, who outwitted the Thorn Conspirators and ended the Red Cliff Uprising. Gavin Guile, who brought low pirate kings and bandit lords, who ended the Blood Wars with wits and one deadly wave of his hand, who brought justice to the Seven Satrapies. Gavin Guile, who hunted wights and criminals, who built Brightwater Wall in less than a week, who aborted the birth of gods, destroyed at least two bane, and killed a god full fledged at Ruic Head. Gavin Guile, who faced a sea demon and lived, saving all the people of Garriston and the Blackguard, too. Gavin Guile, who sank Pash vecchio's great ship Gargantua with a rat. Gavin Guile, who armed us for war and gave the Blackguard the seas entire with ou sea chariots and hull wreckers. Gavin Guile, heart of our heart, our Promachos, the one who goes before us in war, who came and conquered and will come again.

She came, She saw, She conquered, And how easily I surrendered, Without even giving a fight, So blinded was I by her radiant light, She pierced my heart with a single touch, Her bewitching eyelashes and whispering smile, Left me paralyzed for a while,

When a man kills another man, the people say he is a murderer, but when the Emir kills him, the Emir is just. When a man robs a monastery, they say he is a thief, but when the Emir robs him of his life, the Emir is honourable. When a woman betrays her husband, they say she is an adulteress, but when the Emir makes her walk naked in the streets and stones her later, the Emir is noble. Shedding of blood is forbidden, but who made it lawful for the Emir? Stealing one's money is a crime, but taking away one's life is a noble act. Betrayal of a husband may be an ugly deed, but stoning of living souls is a beautiful sight. Shall we meet evil with evil and say this is the Law? Shall we fight corruption with greater corruption and say this is the Rule? Shall we conquer crimes with more crimes and say this is Justice? Had not the Emir killed an enemy in his past life? Had he not robbed his weak subjects of money and property? Had he not committed adultery? Was he infallible when he killed the murderer and hanged the thief in the tree? Who are those who hanged the thief in the tree? Are they angels descended from heaven, or men looting and usurping? Who cut off the murderer's head? Are they divine prophets, or soldiers shedding blood wherever they go? Who stoned that adulteress? Were they virtuous hermits who came from their monasteries, or humans who loved to commit atrocities with glee, under the protection of ignorant Law? What is Law? Who saw it coming with the sun from the depths of heaven? What human saw the heart of God and found its will or purpose? In what century did the angels walk among the people and preach to them, saying, "Forbid the weak from enjoying life, and kill the outlaws with the sharp edge of the sword, and step upon the sinners with iron feet?

On the other hand, only he who loses his life will save it. We are baptized into the death of Christ, and it is the remedy for the Fall. Death is, in fact, what some modern people call 'ambivalent.' It is Satan's great weapon and also God's great weapon: it is holy and unholy, our supreme disgrace and our only hope; the thing Christ came to conquer and the means by which he conquered.

And the peanut butter-eaters on Earth were preparing to conquer the shazzbutter-eaters on the planet in the book by Kilgore Trout. By this time, the Earthlings hadn't just demolished West Virginia and Southeast Asia. They had demolished everything. So they were ready to go pioneering again. They studied the shazzbutter-eaters by means of electronic snooping, and determined that they were too numerous and proud and resourceful ever to allow themselves to be pioneered. So the Earthlings infiltrated the ad agency which had the shazzbutter account, and they buggered the statistics in the ads. They made the average for everything so high that everybody on the planet felt inferior to the majority in very respect. Then the Earthling armored space ships came and discovered the planet. Only token resistance was offered here and there, because the natives felt so below average. And then the pioneering began.

I had thought myself lost, had touched the very bottom of despair; and then, when the spirit of renunciation had filled me, I had known peace. I know now what I was not conscious of at the time—that in such an hour a man feels that he has finally found himself and has become his own friend. An essential inner need has been satisfied, and against that satisfaction, that self-fulfilment, no external power can prevail. Bonnafous, I imagine, he who spent: his life racing before the wind, was acquainted with this serenity of spirit. Guillaumet, too, in his snows. Never shall I forget that, lying buried to the chin in sand, strangled slowly to death by thirst, my heart was infinitely warm beneath the desert stars. What can men do to make known to themselves this sense of deliverance? Everything about mankind is paradox. He who strives and conquers grows soft. The magnanimous man grown rich becomes mean. The creative artist for whom everything is made easy nods. Every doctrine swears that it can breed men, but none can tell us in advance what sort of men it will breed. Men are not cattle to be fattened for market. In the scales of life an indigent Newton weighs more than a parcel of prosperous nonentities. All of us have had the experience of a sudden joy that came when nothing in the world had forewarned us of its coming—a joy so thrilling that if it was born of misery we remembered even the misery with tenderness.

I can tolerate amazing amounts of stress and ridicule. By God’s grace, it still doesn’t require any effort to shake off unpleasant, irritating things. God has helped me to conquer my terrible temper, once and forever. During those hours in the bathroom I also came to realize that if people could make me angry they could control me. Why should I give someone else such power over my life? Over the years I’ve chuckled at people who deliberately did things they thought would make me angry. I’m no better than anyone else, but I laugh inside at how foolish people can be, trying to make me angry.

It's one of my profound thoughts, but it came from another profound thought. It was one of Papa's guests, at the dinner party yesterday, who said: "Those who can, do; those who can't, teach; those who can't teach teach the teachers; and those who can't teach the teachers, go into politics." Everyone seemed to find this very inspiring but for the wrong reasons . . . It doesn't mean what you think it does at the outset. If people could climb higher in the social hierarchy in proportion to their incompetence, I guarantee the world would not go around the way it does. But that's not even the problem. What his sentence means isn't that incompetent people have found their place in the sun, but that nothing is harder or more unfair than human reality: humans live in a world where it's words and not deeds that have power, where the ultimate scale is mastery of language. This is a terrible thing because basically we are primates who've been programmed to eat, sleep, reproduce, conquer and make our territory safe, and the ones who are most gifted at that, the most animal types among us, always get screwed by the others, the fine talkers, despite these latter being incapable of defending their own garden or bringing a rabbit home for dinner or procreating properly. Humans live in a world where the weak are dominant. This is a terrible insult to our animal nature, a sort of perversion or a deep contradiction.

Matchevici answered, “I don’t wish to remain alive and be ashamed to look in a mirror, because I will see the face of a traitor. I cannot accept such a condition. I prefer to die.” The officer of the secret police shook Matchevici’s hand and said, “I congratulate you. I didn’t expect any other answer from you. But I would like to make another proposal. Some of the prisoners have become our informers. They claim to be Commu­nist and they are denouncing you. They play a double role. We have no confidence in them. We would like to know in what measure they are sincere. Toward you they are traitors who are doing you much harm, informing us about your words and deeds. I understand that you don’t want to betray your comrades. But give us information about those who oppose you so you will save your life!” Matchevici answered, as promptly as the first time, “I am a disciple of Christ and He has taught us to love even our enemies. The men who betray us do us much harm but I cannot reward evil with evil. I cannot give information even against them. I pity them. I pray for them. I don’t wish to have any connection with the Communists.” Matche­vici came back from the discussion with the political officer and died in the same cell I was in. I saw him die—he was praising God. Love conquered even the natural thirst for life.

It wasn’t like this in the stories. In the old tales, when a young man went forth to have adventures, he endured his trials and came forth triumphant. He became a leader, or acquired a magical skill, or at the very least wed a princess. Maybe all three. There was never any question, not even in the darkest moment, that the hero would conquer both his enemies and his self-doubt. Perhaps that was why I had been angry with Simon, because I wanted the ending of his story to be the good one he deserved.

Tax troubles aside, Sunny was proud of his wealth and liked to broadcast it with his cars. He drove a black Lamborghini Gallardo and a black Porsche 911. Both had vanity license plates. The one on the Porsche read “DAZKPTL” in mock reference to Karl Marx’s treatise on capitalism. The Lamborghini’s plate was “VDIVICI,” a play on the phrase “Veni, vidi, vici” (“I came, I saw, I conquered”), which Julius Caesar used to describe his quick and decisive victory at the Battle of Zela in a letter to the Roman Senate.

For whatever other accusations can be made against Adolf Hitler, no one can accuse him of not putting down in writing exactly the kind of Germany he intended to make if he ever came to power and the kind of world he meant to create by armed German conquest. The blueprint of the Third Reich and, what is more, of the barbaric New Order which Hitler inflicted on conquered Europe in the triumphant years between 1939 and 1945 is set down in all its appalling crudity at great length and in detail between the covers of this revealing book.

I came. I saw. I conquered.

Leaders began to profess their love of peace and to claim that war had been forced upon them.118 As Mueller notes, “No longer was it possible simply and honestly to proclaim like Julius Caesar, ‘I came, I saw, I conquered.’ Gradually this was changed to ‘I came, I saw, he attacked me while I was just standing there looking, I won.’ This might be seen as progress.”119

It was not the site of the earth which surprised him – it was the smell. .... This earth and air smelled alive. There was the odor of plants, of water, of things which he could not even guess. The air was coded with a million years of memory. In this air people had swum to manhood, before they conquered the stars. .... It was the wild free moisture which came laden with the indications of things living, dying, sprawling, squirming, loving with an abundance which no Norstrilian could understand. No wonder the descriptions of the earth had always seemed fierce and exaggerated!

Your country? How came it yours? Before the Pilgrims landed we were here. Here we have brought our three gifts and mingled them with yours: a gift of story and song—soft, stirring melody in an ill-harmonized and unmelodious land; the gift of sweat and brawn to beat back the wilderness, conquer the soil, and lay the foundations of this vast economic empire two hundred years earlier than your weak hands could have done it; the third, a gift of the Spirit. Around us the history of the land has centred for thrice a hundred years; out of the nation's heart we have called all that was best to throttle and subdue all that was worst; fire and blood, prayer and sacrifice, have billowed over this people, and they have found peace only in the altars of the God of Right. Nor has our gift of the Spirit been merely passive. Actively we have woven ourselves with the very warp and woof of this nation,—we fought their battles, shared their sorrow, mingled our blood with theirs, and generation after generation have pleaded with a headstrong, careless people to despise not Justice, Mercy, and Truth, lest the nation be smitten with a curse. Our song, our toil, our cheer, and warning have been given to this nation in blood-brotherhood. Are not these gifts worth the giving? Is not this work and striving? Would America have been America without her Negro people?

It must not be thought, however, that in pagan Ireland Fairyland was altogether conceived as a Hades or place of the dead. We have already seen that in some of its types and aspects it was inherently nothing of the sort; as when, for example, it came to be confused with the Land of the Gods. In all likelihood these separate paradises and deadlands of a nature so various were the result of the stratified beliefs of successive races dwelling in the same region. A conquering race would scarcely credit that its heroes would, after death, betake themselves to the deadland of the beaten and enslaved aborigines. The gods of vanquished races might be conceived as presiding over spheres of the dead for which their victors would have nothing but contempt, and which, because of that very contempt, might come to be conceived as hells or places of a debased and grovelling kind, pestiferous regions which only the spirits of despised "natives" or the undesirable might inhabit.

The fury with which Japan unleashed itself upon international trade, the kind of economic Darwinism that was at the center of its impulse, originally came not just from each company’s desire to conquer the world but from its desire to take market share away from domestic competitors. In Japan there was always someone ready to undersell someone else, and there was always someone on the edge of bankruptcy.

IN WHAT CAME TO BE KNOWN as his farewell address, Muhammad is said to have told his followers: “I was ordered to fight all men until they say ‘There is no god but Allah.’”1 This is entirely consistent with the Qur’an (9:5) : “[S]lay the idolaters wherever ye find them, and take them [captive], and besiege them, and prepare for them each ambush.” In this spirit, Muhammad’s heirs set out to conquer the world.

Whitethorn knew- even at Mistward- that the queen hadn't yet stepped into her birthright. Knew that this sort of power came around once in an eon, and to serve it, to serve her... A court that wouldn't just change the world. It would start the world over. A court that could conquer this world- and any other it wished. If it wished. If that woman on the plain desired to. And that was the question, wasn't it?

The other aspect of those weekday-evening trips he loved was the light itself, how it filled the train like something living as the cars rattled across the bridge, how it washed the weariness from his seat-mates’ faces and revealed them as they were when they first came to the country, when they were young and America seemed conquerable. He’d watch that kind light suffuse the car like syrup, watch it smudge furrows from foreheads, slick gray hairs into gold, gentle the aggressive shine from cheap fabrics into something lustrous and fine. And then the sun would drift, the car rattling uncaringly away from it, and the world would return to its normal sad shapes and colors, the people to their normal sad state, a shift as cruel and abrupt as if it had been made by a sorcerer’s wand. He

The East looked at them without a sound. I have know its fascination since; I have seen the mysterious shores, the still water, the lands of brown nations, where a stealthy Nemesis lies in wait, pursues, overtakes, so many of the conquering race, who are proud of their wisdom, of their knowledge, of their strength. But for me all the East is contained in that vision of my youth. It is all in that moment when I opened my young eyes on it. I came upon it from a tussle with the sea—and I was young—and I saw it looking at me.

The birds in the trees were singing A song as old as the world, Of love and green leaves and sunshine, And winter folded and furled. They sang that never was sadness But it melted and passed away; They sang that never was darkness But in came the conquering day.

Already at the turn of the twentieth century one analyst fretted in the Atlantic Monthly that images would eventually replace words and that visual symbols would become the primary form of discourse. Boorstin’s own concern was that the Graphic Revolution encouraged what he called image-thinking—thinking in terms of an “artificial imitation or representation of the external form of any object, especially of a person.” This came at the expense of what he called ideal-thinking—thinking in terms of some idea or value toward which one could strive.

The remaining months they named, from the order in which they came, the fifth, sixth, seventh, eighth, ninth, tenth: Quintilis, Sextilis, September, October, November, December. Then Quintilis was called Julius after Julius Caesar, who conquered Pompeius; and Sextilis was called Augustus, after the second of the Roman Emperors. The next two months Domitian altered to his own titles, but not for any long time, as after his death they resumed their old names of September and October. The last two alone have preserved their original names without change.

They came from cities of the old world where the means to sustain life were hard to get or own. They were colonists and they were faced with a difficult choice: they had either to subdue this wild land or be subdued by it. We need but turn our eyes upon the imposing sweep of streets and factories and buildings to see how completely they have conquered. But in conquering they used others, used their lives. Like a miner using a pick or a carpenter using a saw, they bent the will of others to their own. Lives to them were tools and weapons to be wielded against a hostile land and climate.

I once was a stranger to grace and to God, I knew not my danger, and felt not my load; Though friends spoke in rapture of Christ on the tree, Jehovah Tsidkenu was nothing to me. I oft read with pleasure, to sooth or engage, Isaiah’s wild measure and John’s simple page; But e’en when they pictured the blood sprinkled tree Jehovah Tsidkenu seemed nothing to me. Like tears from the daughters of Zion that roll, I wept when the waters went over His soul; Yet thought not that my sins had nailed to the tree Jehovah Tsidkenu—’twas nothing to me. When free grace awoke me, by light from on high, Then legal fears shook me, I trembled to die; No refuge, no safety in self could I see— Jehovah Tsidkenu my Saviour must be. My terrors all vanished before the sweet Name; My guilty fears banished, with boldness I came To drink at the fountain, life giving and free— Jehovah Tsidkenu is all things to me. Jehovah Tsidkenu! my treasure and boast, Jehovah Tsidkenu! I ne’er can be lost; In Thee I shall conquer by flood and by field, My cable, my anchor, my breast-plate and shield! Even treading the valley, the shadow of death, This “watchword” shall rally my faltering breath; For while from life’s fever my God sets me free, Jehovah Tsidkenu, my death song shall be.

Travis came up behind her, his hat brim bumping her head as he nuzzled her neck. She giggled and danced away, feeling playful yet oddly shy at the same time. Travis gave chase, his husky laughter blending with hers as the two of them darted out of the barn. When they neared the porch, he grabbed her about the waist and lifted her off her feet. Meredith squealed. “You can’t escape me,” Travis murmured in her ear as he gently settled her back on the ground. Meredith turned in his arms to face the man she loved. “I’ve no desire to.” His eyes darkened, and for a moment she thought he would kiss her. But then he scooped her into his arms and carried her up the porch steps. The front door proved more of a challenge to conquer. Travis had to juggle his hold on her a bit before he could get the latch open. Meredith laughed in delight, endeared by his awkward efforts. Once the door was cracked, he kicked it wide with his boot and carried her over the threshold. “Welcome home, Mrs. Archer.

Later in life I came across a stunning passage from The Meditations of Marcus Aurelius, which spoke directly to me across time from first-century Rome: I am part of the whole, all of which is governed by nature…. I am intimately related to all the parts, which are of the same kind as myself. If I remember these two things, I cannot be discontented with anything that arises out of the whole, because I am connected to the whole. A Roman emperor would seem to have little in common with a kid in a sleepy southern town. Somehow, though, the same awareness showed up in both of us. Why and how could that be? After wondering about those questions for many years, I’ve now become convinced that we eventually become aware of our unity with the whole because it’s inescapable. The awareness is wired into us, because we’re wired into the universe. We can try with all our might to pretend we’re separate from the rest of the universe, but one way or the other it will catch up to us and welcome us back into its embrace.

Often, half in a bay of the mountains and half on a headland, a small and nearly amphibian Schloss mouldered in the failing light among the geese and the elder-bushes and the apple trees. Dank walls rose between towers that were topped with cones of moulting shingle. Weeds throve in every cranny. Moss mottled the walls. Fissures branched like forked lightning across damp masonry which the rusting iron clamps tried to hold together, and buttresses of brick shored up the perilously leaning walls. The mountains, delaying sunrise and hastening dusk, must have halved again the short winter days. Those buildings looked too forlorn for habitation. But, in tiny, creeper-smothered windows, a faint light would show at dusk. Who lived in those stone-flagged rooms where the sun never came? Immured in those six-foot-thick walls, overgrown outside with the conquering ivy and within by genealogical trees all moulting with mildew? My thoughts flew at once to solitary figures…a windowed descendant of a lady-in-waiting at the court of Charlemagne, alone with the Sacred Heart and her beads, or a family of wax-pale barons, recklessly inbred; bachelors with walrus moustaches, bent double with rheumatism, shuddering from room to room and coughing among their lurchers, while their cleft palates called to each other down corridors that were all but pitch dark.

HOW ENGLISH BECAME A DOUBLE LANGUAGE After the Romans conquered England in the first century AD, they hired German and Scandinavian mercenaries from Anglia and Saxony to help fend off pirates and put down rebellions by the native Picts and Celts. When the Roman Empire abandoned England in 410 AD, more Anglo-Saxons migrated to the island, marginalizing the Gallic-speaking Celts, wiping out the Latin of the Romans, and imposing their Germanic tongue throughout England. But 600 years later Latin came back this roundabout way: In 911 AD Danish Vikings conquered territory along the north coast of France and named it after themselves, Normandy, land of the Norsemen. After 150 years of marriage to French women, these Danes spoke what their mothers spoke, a thousand-year-old French dialect of Latin. In 1066 King Wilhelm of Normandy (a.k.a. William the Conqueror) led his armies across the English Channel and defeated the English king. With that victory, French came to England. Throughout history, foreign conquests usually erase native languages. But England was the exception. For some mysterious reason, the Germanic language of the Anglo-Saxons and the Latinate French of the Normans merged. As a result, the vocabulary of what became modern English doubled. English has at least two words for everything. Compare, for example, the Germanic-rooted words “fire,” “hand,” “tip,” “ham,” and “flow” to the French-derived words “flame,” “palm,” “point,” “pork,” and “fluid.

A great civilization lived on Midgard long before the Asteri conquered it.” He could have sworn she sounded sad. “One that prized knowledge in all its forms. So much so that a hundred thousand humans marched at Parthos to save these books from the Asteri and Vanir who came to burn them.” She shook her head, face distant. “A world where people loved and valued books and learning so much that they were willing to die for them. Can you imagine what such a civilization was like? A hundred thousand men and women marched to defend a library—it sounds like a bad joke these days.” Her eyes blazed. “But they fought, and they died. All to buy the library priestesses enough time to smuggle the books out on ships. The Vanir armies intercepted most of them, and the priestesses were burned, their precious books used as kindling. But one ship …” Her lips curved upward. “The Griffin. It slipped through the Vanir nets. Sailed across the Haldren and found safe harbor in Valbara.” Ithan slowly shook his head. “How do you know all this, when no one else does?” “The mer know some of it,” she hedged. “The mer aided the Griffin across the sea, at the behest of the Ocean Queen.

All too often world history is told as if religion did not matter. The Spanish conquered New Spain for gold, and the British came to New England to catch fish. The French Revolution had nothing to do with Catholicism, and the U.S. civil rights movement was a purely humanitarian endeavor. But even if religion makes no sense to you, you need to make sense of religion to make sense of the world.

The early and relatively sophisticated Egyptians understood that their civilization would be threatened if they bred with the Negroes to their south, so pharaohs went so far as "to prevent the mongrelization of the Egyptian race" by making it a death penalty-eligible offense to bring blacks into Egypt. The ancient Egyptians even constructed a fort on the Nile in central Egypt to prevent blacks from immigrating to their lands. In spite of the efforts by the Egyptian government to defend their civilization, blacks still came to Egypt as soldiers, slaves, and captives from other nations. By 1,500 B.C., half of the population of southern Egypt was of mixed blood, and by 688 B.C., societal progress had ended in Egypt when Taharka became the first mulatto pharaoh. By 332 B.C., Egypt had fallen when Alexander the Great conquered the region.

It came home to me as a great blow that it was only men who could take the world by its ears and conquer their fate, while women, metaphorically speaking, were forced to sit with tied hands and patiently suffer as the waves of fate tossed them hither and thither, battering and bruising without mercy. Familiarity made me used to this yoke; I recovered from the disappointment of being a girl, and was reconciled to that part of my fate. In fact, I found that being a girl was quite pleasant, until a hideous truth dawned upon me--I was ugly! ... In conjunction with this brand of hell I developed a reputation of cleverness. Worse and worse! Girls! girls! Those of you who have hearts, and therefore a wish for happiness, homes, and husbands by and by, never develop a reputation of being clever. It will put you out of the matrimonial running as effectually as though it had been circulated that you had leprosy. So, if you feel that you are afflicted with more than ordinary intelligence, and especially if you are plain with it, hide your brains, cramp your mind, study to appear unintellectual--it is your only chance. Provided a woman is beautiful, allowance will be made for all her shortcomings. She can be unchaste, vapid, untruthful, flippant, heartless, and even clever; so long as she is fair to see, men will stand by her, and as men in this world are "the dog on top," they are the power to truckle to. A plain woman will have nothing forgiven her.

When it came to "getting away from it all," there really weren’t many places quite like the top of the tallest mountain in the world. He glanced around the summit, noting the other reason why he enjoyed coming up here. It was tradition for every expedition to the top of Everest to leave something behind—a small token or marker indicating their successful climb to the famous peak. Each one was different and each one seemed to reflect the personality of the party it represented: small flags and banners with the hand-written names of climbers past, a used oxygen canister, a spare glove, even a small metal lunchbox with (Clark noted with a small smile) a picture of Superman on the cover. To Clark, each of these markers indicated the pinnacle of human achievement, the fulfilled promise of the best the human race had to offer. And today, it represented something else as well: man’s ability to conquer the harsh reality of nature… a point in stark contrast to the previous night’s activities. This set were Sherpa prayer flags, each displaying a symbol, not of a distant god or mythological beast, but denoting some aspect of the enlightened human mind: compassion, perfect action, fearlessness. His thoughts turned to another example of the peak of human achievement, of what one man with drive, desire and dedication could accomplish without the benefit of superpowers or metagene enhancement. One that held a much more personal meaning to Clark. Bruce.

Since at least the time of Einstein’s first letter to FDR, Edward Teller had debated within himself the morality of weapons work. His life had twice been cruelly uprooted by totalitarianism. He understood Germany’s frightening technological advantages at the outset of the war. “I came to the United States in 1935,” he notes. “ . . . The handwriting was on the wall. At that time, I believed that Hitler would conquer the world unless a miracle happened.”1318 But pure science still pacified him.

To some communities over wide areas in central Italy, the Romans extended Roman citizenship. Sometimes this involved full citizen rights and privileges, including the right to vote or stand in Roman elections while also continuing to be a citizen of a local town. In other cases they offered a more limited form of rights that came to be known (self-explanatorily) as ‘citizenship without the vote’, or civitas sine suffragio. There were also people who lived on conquered territories in settlements known as colonies (coloniae). These had nothing to do with colonies in the modern sense of the word but were new (or expanded) towns usually made up of a mixture of locals and settlers from Rome. A few had full Roman citizenship status. Most had what was known as Latin rights. That was not citizenship as such but a package of rights believed to have been shared since time immemorial by the Latin towns, later formally defined as intermarriage with Romans, mutual rights to make contracts, free movement and so on. It was a halfway house between having full citizenship and being a foreigner, or hostis.

The center of the Christian message and the essential core of all biblical counseling is that Jesus, who existed eternally as God, came down from heaven and became a man, lived a life of unceasing and perfect love for God and neighbor, died in the place of sinners (and never sinned Himself) to bear the penalty of righteous wrath for their sins, rose to life to conquer death and give life to those who believe, presently intercedes for His followers, and anticipates a future return when He makes all things new and establishes a never-ending kingdom. (The Bible calls this message “the gospel.

Romans certainly never thought of themselves as Greeks, but they had begun to view themselves as inhabiting the same side of the Greek-authored ethno-cultural divide that separated the civilized Hellenic world from the barbarian world, a category into which Carthage was emphatically placed. These foundation theories represented something far more potent than mere obtuse scholarly speculation. They were a body of ideas in which there had been considerable material and political investment, for they increasingly came to provide the intellectual justification for war being waged, territory being conquered, and treaties being signed. Rome’s membership of the club of civilized nations by dint of its Trojan antecedents was inherently a political decision open to periodic revision by opportunistic Hellenistic leaders (if circumstances dictated it). Indeed, the Romans themselves had been the target of a brilliant propaganda campaign waged by Pyrrhus, for silver tetradrachms that were minted under his authority were clearly designed to create a firm link in the minds of contemporaries with Alexander the Great. Among the portraits on them were the Greek heroes Heracles and Achilles.49

But that wasn't the chief thing that bothered me: I couldn't reconcile myself with that preoccupation with sin that, so far as I could tell, was never entirely absent from the monks' thoughts. I'd known a lot of fellows in the air corps. Of course they got drunk when they got a chance, and had a girl whenever they could and used foul language; we had one or two had hats: one fellow was arrested for passing rubber cheques and was sent to prison for six months; it wasn't altogether his fault; he'd never had any money before, and when he got more than he'd ever dreamt of having, it went to his head. I'd known had men in Paris and when I got back to Chicago I knew more, but for the most part their badness was due to heredity, which they couldn't help, or to their environment, which they didn't choose: I'm not sure that society wasn't more responsible for their crimes than they were. If I'd been God I couldn't have brought myself to condemn one of them, not even the worst, to eternal damnation. Father Esheim was broad-minded; he thought that hell was the deprivation of God's presence, but if that is such an intolerable punishment that it can justly be called hell, can one conceive that a good God can inflict it? After all, he created men, if he so created them that ti was possible for them to sin, it was because he willed it. If I trained a dog to fly at the throat of any stranger who came into by back yard, it wouldn't be fair to beat him when he did so. If an all-good and all-powerful God created the world, why did he create evil? The monks said, so that man by conquering the wickedness in him, by resisting temptation, by accepting pain and sorrow and misfortune as the trials sent by God to purify him, might at long last be made worthy to receive his grace. It seem to me like sending a fellow with a message to some place and just to make it harder for him you constructed a maze that he had to get through, then dug a moat that he had to swim and finally built a wall that he had to scale. I wasn't prepared to believe in an all-wise God who hadn't common sense. I didn't see why you shouldn't believe in a God who hadn't created the world, buyt had to make the best of the bad job he'd found, a being enormously better, wiser and greater than man, who strove with the evil he hadn't made and who might be hoped in the end to overcome it. But on the other hand I didn't see why you should.

the planned destruction of Iraq’s agriculture is not widely known. Modern Iraq is part of the ‘fertile crescent’ of Mesopotamia where man first domesticated wheat between 8,000 and 13,000 years ago, and home to several thousand varieties of local wheat. As soon as the US took over Iraq, it became clear its interests were not limited to oil. In 2004, Paul Bremer, the then military head of the Provisional Authority imposed as many as a hundred laws which made short work of Iraq’s sovereignty. The most crippling for the people and the economy of Iraq was Order 81 which deals, among other things, with plant varieties and patents. The goal was brutally clear-cut and sweeping — to wipe out Iraq’s traditional, sustainable agriculture and replace it with oil-chemical-genetically-modified-seed-based industrial agriculture. There was no public or parliamentary debate for the conquered people who never sought war. The conquerors made unilateral changes in Iraq’s 1970 patent law: henceforth, plant forms could be patented — which was never allowed before — while genetically-modified organisms were to be introduced. Farmers were strictly banned from saving their own seeds: this, in a country where, according to the Food and Agriculture Organisation, 97 per cent of Iraqi farmers planted only their own saved seeds. With a single stroke of the pen, Iraq’s agriculture was axed, while Order 81 facilitated the introduction and domination of imported, high-priced corporate seeds, mainly from the US — which neither reproduce, nor give yields without their prescribed chemical fertiliser and pesticide inputs. It meant that the majority of farmers who had never spent money on seed and inputs that came free from nature, would henceforth have to heavily invest in corporate inputs and equipment — or go into debt to obtain them, or accept lowered profits, or give up farming altogether.

Then it all came together—every particle of discontent, nostalgia, and resistance in England—fusing in the North. The North: two words to describe a territory and a state of mind. England was conquered and civilized from the South upwards, and as one approached the borders of Scotland—first through Yorkshire and then Durham and finally Northumberland—everything dwindled. The great forests gave way first to stunted trees and then to open, windswept moors; the towns shrank to villages and then to hamlets; cultivated fields were replaced by empty, wild spaces. Here the Cistercian monasteries flourished, they who removed themselves from the centers of civilization and relied on manual labour as a route to holiness. The sheep became scrawnier and their wool thicker, and the men became lawless and more secretive, clannish. Winter lasted eight months and even the summers were grey and raw, leading Northumberland men to claim they had “two winters—a white one and a green one.” Since ancient times these peripheral lands had gone their own way, little connected to anything further south. A few great warrior families—the Percys, the Nevilles, the Stanleys—had claimed overlordship of these dreary, cruel wastes, and through them, the Crown had demanded obeisance. But

At 5pm every weekday,,,JB got on the subway and headed for his studio in Long Island City. The weekday journey was his favorite: He'd board at Canal and watch the train fill and empty at each stop with an ever-shifting mix of different peoples and ethnicities, the car's population reconstituting itself every ten blocks or so into provocative and improbably constellations of Poles, Chinese, Koreans, Senegalese; Senegalese, Dominicans, Indians, Pakistanis; Pakistanis, Irish, Salvadorans, Mexicans; Mexicans, Sri Lankans, Nigerians, and Tibetans - the only thing uniting them being their newness to America and their identical expressions of exhaustion, that blend of determination and resignation that only the immigrant possesses.... The other aspect of those weekday-evening trips he loved was the light itself, how it filled the train with something living as the cars rattled across the bridge, how it washed the weariness from his seat-mates' faces and revealed them as they were when they first came to the county, when they were young and America seemed conquerable. He'd watch that kind light suffuse the car like syrup, watch it smudge furrows from foreheads, slick gray hairs into gold, gentle the aggressive shine from cheap fabrics into something lustrous and fine.

Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again.

As I rode back to Detroit, a vision of Henry Ford's industrial empire kept passing before my eyes. In my ears, I heard the wonderful symphony which came from his factories where metals were shaped into tools for men's service. It was a new music, waiting for the composer with genius enough to give it communicable form. I thought of the millions of different men by whose combined labor and thought automobiles were produced, from the miners who dug the iron ore out of the earth to the railroad men and teamsters who brought the finished machines to the consumer, so that man, space, and time might be conquered, and ever-expanding victories be won against death.

Thus spoke the Beauty and her voice had a cheerful ring, and her face was aflame with a great rejoicing. She finished her story and began to laugh quietly, but not cheerfully. The Youth bowed down before her and silently kissed her hands, inhaling the languid fragrance of myrrh, aloe and musk which wafted from her body and her fine robes. The Beauty began to speak again. 'There came to me streams of oppressors, because my evil, poisonous beauty bewitches them. I smile at them, they who are doomed to death, and I feel pity for each of them, and some I almost loved, but I gave myself to no one. Each one I gave but one single kiss — and my kisses were innocent as the kisses of a tender sister. And whomsoever I kissed, died.' The soul of the troubled Youth was caught in agony, between two quite irresolvable passions, the terror of death and an inexpressible ecstasy. But love, conquering all, overcoming even the anguish of death's grief, was triumphant once again today. Solemnly stretching out his trembling hands to the tender and terrifying Beauty, the Youth exclaimed, 'If death is in your kiss, o beloved, let me revel in the infinity of death. Cling to me, kiss me, love me, envelop me with the sweet fragrance of your poisonous breath, death after death pour into my body and into my soul before you destroy everything that once was me!' 'You want to! You are not afraid!' exclaimed the Beauty. The face of the Beauty was pale in the rays of the lifeless moon, like a guttering candle, and the lightning in her sad and joyful eyes was trembling and blue. With a trusting movement, tender and passionate, she clung to the Youth and her naked, slender arms were entwined about his neck. 'We shall die together!' she whispered. 'We shall die together. All the poison of my heart is afire and flaming streams are rushing through my veins, and I am all enveloped in some great holocaust.' 'I am aflame!' whispered the Youth, 'I am being consumed in your embraces and you and I are two flaming fires, burning with the immense ecstasy of a poisonous love.' The sad and lifeless moon grew dim and fell in the sky — and the black night came and stood watch. It concealed the secret of love and kisses, fragrant and poisonous, with gloom and solitude. And it listened to the harmonious beating of two hearts growing quieter, and in the frail silence it watched over the final delicate sighs. And so, in the poisonous Garden, having breathed the fragrances which the Beauty breathed, and having drunk the sweetness of her love so tenderly and fatally compassionate, the beautiful Youth died. And on his breast the Beauty died, having delivered her poisonous but fragrant soul up to sweet ecstasies. ("The Poison Garden")

All gone for naught! Overnight it became merely a memory! — The Greeks! The Romans! Instinctive nobility, taste, methodical inquiry, genius for organization and administration, faith in and the will to secure the future of man, a great yes to everything entering into the Imperium Romanum and palpable to all the senses, a grand style that was beyond mere art, but had become reality, truth, life .... — All overwhelmed in a night, but not by a convulsion of nature! Not trampled to death by Teutons and others of heavy hoof! But brought to shame by crafty, sneaking, invisible, anemic vampires! Not conquered, — only sucked dry! ... Hidden vengefulness, petty envy, became master! Everything wretched, intrinsically ailing, and invaded by bad feelings, the whole ghetto-world of the soul, was at once on top! — One needs but read any of the Christian agitators, for example, St. Augustine, in order to realize, in order to smell, what filthy fellows came to the top. It would be an error, however, to assume that there was any lack of understanding in the leaders of the Christian movement:— ah, but they were clever, clever to the point of holiness, these fathers of the church! What they lacked was something quite different. Nature neglected — perhaps forgot — to give them even the most modest endowment of respectable, of upright, of cleanly instincts .... Between ourselves, they are not even men ....

{From Luther Burbank's funeral. He was loved until he revealed he was an atheist, then he began to receive death threats. He tried to amiably answer them all, leading to his death} It is impossible to estimate the wealth he has created. It has been generously given to the world. Unlike inventors, in other fields, no patent rights were given him, nor did he seek a monopoly in what he created. Had that been the case, Luther Burbank would have been perhaps the world's richest man. But the world is richer because of him. In this he found joy that no amount of money could give. And so we meet him here today, not in death, but in the only immortal life we positively know--his good deeds, his kindly, simple, life of constructive work and loving service to the whole wide world. These things cannot die. They are cumulative, and the work he has done shall be as nothing to its continuation in the only immortality this brave, unselfish man ever sought, or asked to know. As great as were his contributions to the material wealth of this planet, the ages yet to come, that shall better understand him, will give first place in judging the importance of his work to what he has done for the betterment of human plants and the strength they shall gain, through his courage, to conquer the tares, the thistles and the weeds. Then no more shall we have a mythical God that smells of brimstone and fire; that confuses hate with love; a God that binds up the minds of little children, as other heathen bind up their feet--little children equally helpless to defend their precious right to think and choose and not be chained from the dawn of childhood to the dogmas of the dead. Luther Burbank will rank with the great leaders who have driven heathenish gods back into darkness, forever from this earth. In the orthodox threat of eternal punishment for sin--which he knew was often synonymous with yielding up all liberty and freedom--and in its promise of an immortality, often held out for the sacrifice of all that was dear to life, the right to think, the right to one's mind, the right to choose, he saw nothing but cowardice. He shrank from such ways of thought as a flower from the icy blasts of death. As shown by his work in life, contributing billions of wealth to humanity, with no more return than the maintenance of his own breadline, he was too humble, too unselfish, to be cajoled with dogmatic promises of rewards as a sort of heavenly bribe for righteous conduct here. He knew that the man who fearlessly stands for the right, regardless of the threat of punishment or the promise of reward, was the real man. Rather was he willing to accept eternal sleep, in returning to the elements from whence he came, for in his lexicon change was life. Here he was content to mingle as a part of the whole, as the raindrop from the sea performs its sacred service in watering the land to which it is assigned, that two blades may grow instead of one, and then, its mission ended, goes back to the ocean from whence it came. With such service, with such a life as gardener to the lilies of the field, in his return to the bosoms of infinity, he has not lost himself. There he has found himself, is a part of the cosmic sea of eternal force, eternal energy. And thus he lived and always will live. Thomas Edison, who believes very much as Burbank, once discussed with me immortality. He pointed to the electric light, his invention, saying: 'There lives Tom Edison.' So Luther Burbank lives. He lives forever in the myriad fields of strengthened grain, in the new forms of fruits and flowers, plants, vines, and trees, and above all, the newly watered gardens of the human mind, from whence shall spring human freedom that shall drive out false and brutal gods. The gods are toppling from their thrones. They go before the laughter and the joy of the new childhood of the race, unshackled and unafraid.

But, sceptic that he was, he had one fanatical devotion, not for an idea, a creed, an art or a science, but for a man — for Enjolras. Grantaire admired, loved, and venerated Enjolras. The anarchic questioner of all beliefs had attached himself to the most absolute of all that circle of believers. Enjolras had conquered him not by any force of reason but by character. It is a not uncommon phenomenon. The sceptic clinging to a believer is something as elementary as the law of complementary colours. We are drawn to what we lack. No one loves daylight more than a blind man. The dwarf adores the drum-major. The toad has its eyes upturned to Heaven, and for what? — to watch the flight of the birds. Grantaire, earthbound in doubt, loved to watch Enjolras soaring in the upper air of faith. He needed Enjolras. Without being fully aware of it, or seeking to account for it himself, he was charmed by that chaste, upright, inflexible, and candid nature. Instinctively he was attracted to his opposite. His flabby, incoherent, and shapeless thinking attached itself to Enjolras as to a spinal column. He was in any case a compound of apparently incompatible elements, at once ironical and friendly, affectionate beneath his seeming indifference. His mind could do without faith, but his heart could not do without friendship: a profound contradiction, for affection in itself is faith. Such was his nature. There are men who seem born to be two-sided. They are Pollux, Patrocles, Nisus, Ephestion. They can live only in union with the other who is their reverse side; their name is one of a pair, always preceded by the conjunction "and"; their lives are not their own; they are the other side of a destiny which is not theirs. Grantaire was one of those, the reverse side of Enjolras. Truly the satellite of Enjolras, he formed one of that circle of young men, went everywhere with them and was only happy in their company. His delight was to see those figures moving amid the mists of wine, and they bore with him because of his good humour. Enjolras, the believer, despised the sceptic and soberly deplored the drunkard. His attitude towards him was one of pitying disdain. Grantaire was an unwelcome Ephestion. But, roughly treated though he was by Enjolras, harshly repulsed and rejected, he always came back, saying of him: "What a splendid statue!

With one final flip the quarter flew high into the air and came down on the mattress with a light bounce. It jumped several inches off the bed, high enough for the instructor to catch it in his hand. Swinging around to face me, the instructor looked me in the eye and nodded. He never said a word. Making my bed correctly was not going to be an opportunity for praise. It was expected of me. It was my first task of the day, and doing it right was important. It demonstrated my discipline. It showed my attention to detail, and at the end of the day it would be a reminder that I had done something well, something to be proud of, no matter how small the task. Throughout my life in the Navy, making my bed was the one constant that I could count on every day. As a young SEAL ensign aboard the USS Grayback, a special operation submarine, I was berthed in sick bay, where the beds were stacked four high. The salty old doctor who ran sick bay insisted that I make my rack every morning. He often remarked that if the beds were not made and the room was not clean, how could the sailors expect the best medical care? As I later found out, this sentiment of cleanliness and order applied to every aspect of military life. Thirty years later, the Twin Towers came down in New York City. The Pentagon was struck, and brave Americans died in an airplane over Pennsylvania. At the time of the attacks, I was recuperating in my home from a serious parachute accident. A hospital bed had been wheeled into my government quarters, and I spent most of the day lying on my back, trying to recover. I wanted out of that bed more than anything else. Like every SEAL I longed to be with my fellow warriors in the fight. When I was finally well enough to lift myself unaided from the bed, the first thing I did was pull the sheets up tight, adjust the pillow, and make sure the hospital bed looked presentable to all those who entered my home. It was my way of showing that I had conquered the injury and was moving forward with my life. Within four weeks of 9/11, I was transferred to the White House, where I spent the next two years in the newly formed Office of Combatting Terrorism. By October 2003, I was in Iraq at our makeshift headquarters on the Baghdad airfield. For the first few months we slept on Army cots. Nevertheless, I would wake every morning, roll up my sleeping bag, place the pillow at the head of the cot, and get ready for the day.

I have known its fascination since: I have seen the mysterious shores, the still water, the lands of brown nations, where a stealthy Nemesis lies in wait, pursues, overtakes so many of the conquering race, who are proud of their wisdom, of their knowledge, of their strength. But for me all the East is contained in that vision of my youth. It is all in that moment when I opened my young eyes on it. I came upon it from a tussle with the sea—and I was young—and I saw it looking at me. And this is all that is left of it! Only a moment; a moment of strength, of romance, of glamour—of youth!... A flick of sunshine upon a strange shore, the time to remember, the time for a sigh, and—good-bye!—Night—Good-bye...!” He drank. “Ah! The good old time—the good old time. Youth and the sea. Glamour and the sea! The good, strong sea, the salt, bitter sea, that could whisper to you and roar at you and knock your breath out of you.” He drank again. “By all that’s wonderful, it is the sea, I believe, the sea itself—or is it youth alone? Who can tell? But you here—you all had something out of life: money, love—whatever one gets on shore—and, tell me, wasn’t that the best time, that time when we were young at sea; young and had nothing, on the sea that gives nothing, except hard knocks—and sometimes a chance to feel your strength—that only—what you all regret?” And we all nodded at him: the man of finance, the man of accounts, the man of law, we all nodded at him over the polished table that like a still sheet of brown water reflected our faces, lined, wrinkled; our faces marked by toil, by deceptions, by success, by love; our weary eyes looking still, looking always, looking anxiously for something out of life, that while it is expected is already gone—has passed unseen, in a sigh, in a flash—together with the youth, with the strength, with the romance of illusions.

She swallowed again. “Midgard is only the latest in a long line of worlds invaded by the Asteri. They have an entire archive of different planets they’ve either conquered or tried to conquer. I saw it right before I came here. And, as far as I know, there were only three planets that were able to kick them out—to fight back and defeat them. Hel, a planet called Iphraxia, and … a world occupied by the Fae. The original, Starborn Fae.” She nodded to the dagger at Azriel’s side, which had flared with dark light in the presence of the Starsword. “You know my sword by a different name, but you recognize what it is.” Only Amren nodded. “I think it’s because it came from this world,” Bryce said. “It seems connected to that dagger somehow. It was forged here, became part of your history, then vanished … right? You haven’t seen it in fifteen thousand years, or spoken this language in nearly as long—which lines up perfectly with the timeline of the Starborn Fae arriving in Midgard.

Have you ever been kissed before?" She flushed scarlet and had to wet her lips before she could speak. "Not well kissed..." His shoulders shook. "Miss Cross, you leave me speechless." He cupped her jaw in his hand as his other hand came to the small of her back and pulled her against him. "I'll try to do better," he whispered against her mouth, and then he kissed her again. If she had expected another soft touch of his lips against her, she was quickly proven wrong. This time, his mouth settled on hers with intent, firm and insistent. When she gasped at the difference, his tongue slid between her parted lips and teased her until she moaned. He kissed as if he meant to conquer her, and Eliza was all too happy to surrender. His hands moved over her, gripping her waist, sliding up her shoulders to hold the nape of her neck as his mouth traveled over her eyelids and down her jaw. She whimpered as his teeth grazed her earlobe, setting her earring swaying, and she almost melted when his hand brushed her breast. It was an accident, she thought wildly, because they were pressed so close together- somehow her hands had got around his chest, beneath his jacket- but then he did it again. He muttered something profane and tore off his glove, and then it was his bare hand on her breast, his palm cupping her, his fingers teasing along the edge of her bodice until- oh, heavens- his thumb went right over her nipple. Eliza's start of shock turned into a shiver of ecstasy as he stroked the hard little nub again. He pulled her hard against him, until his hips met hers and she felt his unmistakable arousal. His mouth was hot and wet against her neck, and dimly Eliza thought that if he asked, she would tear off her dress and give herself to him right here on Lady Thayne's terrace, in the rain, ten feet away from a ballroom full of people. This was what it meant to want someone with a burning passion. Thank all the saints in heaven she'd got a chance to feel it once in her life...

The Greeks were the first people in the world to play, and they played on a great scale. All over Greece there were games, all sorts of games; athletic contests of every description: races—horse-, boat-, foot-, torch-races; contests in music, where one side out-sung the other; in dancing—on greased skins sometimes to display a nice skill of foot and balance of body; games where men leaped in and out of flying chariots; games so many one grows weary with the list of them. They are embodied in the statues familiar to all, the disc thrower, the charioteer, the wrestling boys, the dancing flute players. The great games—there were four that came at stated seasons—were so important, when one was held, a truce of God was proclaimed so that all Greece might come in safety without fear. There “glorious-limbed youth”—the phrase is Pindar’s, the athlete’s poet—strove for an honor so coveted as hardly anything else in Greece. An Olympic victor—triumphing generals would give place to him. His crown of wild olives was set beside the prize of the tragedian. Splendor attended him, processions, sacrifices, banquets, songs the greatest poets were glad to write. Thucydides, the brief, the severe, the historian of that bitter time, the fall of Athens, pauses, when one of his personages has conquered in the games, to give the fact full place of honor. If we had no other knowledge of what the Greeks were like, if nothing were left of Greek art and literature, the fact that they were in love with play and played magnificently would be proof enough of how they lived and how they looked at life. Wretched people, toiling people, do not play. Nothing like the Greek games is conceivable in Egypt or Mesopotamia. The life of the Egyptian lies spread out in the mural paintings down to the minutest detail. If fun and sport had played any real part they would be there in some form for us to see. But the Egyptian did not play. “Solon, Solon, you Greeks are all children,” said the Egyptian priest to the great Athenian.

To this day when I inhale a light scent of Wrangler—its sweet sharpness—or the stronger, darker scent of Musk, I return to those hours and it ceases to be just cologne that I take in but the very scent of age, of youth at its most beautiful peak. It bears the memory of possibility, of unknown forests, unchartered territories, and a heart light and skipping, hell-bent as the captain of any of the three ships, determined at all costs to prevail to the new world. Turning back was no option. Whatever the gales, whatever the emaciation, whatever the casualty to self, onward I kept my course. My heart felt the magnetism of its own compass guiding me on—its direction constant and sure. There was no other way through. I feel it again as once it had been, before it was broken-in; its strength and resolute ardency. The years of solitude were nothing compared to what lay ahead. In sailing for the horizon that part of my life had been sealed up, a gentle eddy, a trough of gentle waves diminishing further, receding away. Whatever loneliness and pain went with the years between the ages of 14 and 20, was closed, irretrievable—I was already cast in form and direction in a certain course. When I open the little bottle of eau de toilette five hundred different days unfold within me, conversations so strained, breaking slowly, so painstakingly, to a comfortable place. A place so warm and inviting after the years of silence and introspect, of hiding. A place in the sun that would burn me alive before I let it cast a shadow on me. Until that time I had not known, I had not been conscious of my loneliness. Yes, I had been taciturn in school, alone, I had set myself apart when others tried to engage. But though I was alone, I had not felt the pangs of loneliness. It had not burdened or tormented as such when I first felt the clear tang of its opposite in the form of another’s company. Of Regn’s company. We came, each in our own way, in our own need—listening, wanting, tentatively, as though we came upon each other from the side in spite of having seen each other head on for two years. It was a gradual advance, much again like a vessel waiting for its sails to catch wind, grasping hold of the ropes and learning much too quickly, all at once, how to move in a certain direction. There was no practicing. It was everything and all—for the first and last time. Everything had to be right, whether it was or not. The waters were beautiful, the work harder than anything in my life, but the very glimpse of any tempest of defeat was never in my line of vision. I’d never failed at anything. And though this may sound quite an exaggeration, I tell you earnestly, it is true. Everything to this point I’d ever set my mind to, I’d achieved. But this wasn’t about conquering some land, nor had any of my other desires ever been about proving something. It just had to be—I could not break, could not turn or retract once I’d committed myself to my course. You cannot force a clock to run backwards when it is made to persevere always, and ever, forward. Had I not been so young I’d never have had the courage to love her.

Ralph Waldo Emerson would later observe that “Souls are not saved in bundles.”16 Johnson fervently believed in each individual’s mysterious complexity and inherent dignity. He was, through it all, a moralist, in the best sense of that term. He believed that most problems are moral problems. “The happiness of society depends on virtue,” he would write. For him, like other humanists of that age, the essential human act is the act of making strenuous moral decisions. He, like other humanists, believed that literature could be a serious force for moral improvement. Literature gives not only new information but new experiences. It can broaden the range of awareness and be an occasion for evaluation. Literature can also instruct through pleasure. Today many writers see literature and art only in aesthetic terms, but Johnson saw them as moral enterprises. He hoped to be counted among those writers who give “ardor to virtue and confidence to truth.” He added, “It is always a writer’s duty to make the world better.” As Fussell puts it, “Johnson, then, conceives of writing as something very like a Christian sacrament, defined in the Anglican catechism as ‘an outward and visible sign of an inward and spiritual grace given to us.’ ” Johnson lived in a world of hack writers, but Johnson did not allow himself to write badly—even though he wrote quickly and for money. Instead, he pursued the ideal of absolute literary honesty. “The first step to greatness is to be honest” was one of Johnson’s maxims. He had a low but sympathetic view of human nature. It was said in Greek times that Demosthenes was not a great orator despite his stammer; he was a great orator because he stammered. The deficiency became an incentive to perfect the associated skill. The hero becomes strongest at his weakest point. Johnson was a great moralist because of his deficiencies. He came to understand that he would never defeat them. He came to understand that his story would not be the sort of virtue-conquers-vice story people like to tell. It would be, at best, a virtue-learns-to-live-with-vice story. He wrote that he did not seek cures for his failings, but palliatives. This awareness of permanent struggle made him sympathetic to others’ failings. He was a moralist, but a tenderhearted one.

She felt hot tears soaking his shirt as she began to sob. “Forgive you? What king asks forgiveness of a slave?” “Avin…” he gently pushed her away. “I have wronged you. Terribly.” “Yes,” she said sadly. “But we both know it cannot be reversed. Not now. To do so will only throw Windbourne back in turmoil.” She wiped away tears with the back of her hand and looked towards the window. “I can no longer love these people after what they did, but I can acknowledge that they have suffered enough. The long winter was not their fault, but neither was the lie that made them angry. And now simple people have been promised a humbled queen, and you must deliver.” He sighed. “It is too much to ask,” he said. “Then don’t.” Avin gave him the smallest, and saddest of smiles. “You are the king,” she said. “So train me.” The tears came then, and she softened in his arms. “Save me, Xander, lest I never feel again.” “I am sorry,” he said into her hair. “I am sorry I didn’t come. I am sorry I was not the one to kill your father for the hurt he caused you. I am sorry that I caused you even more. I should have known better. I should have never believed the worst.” He put his forehead against hers. “Let me make it better, my love.

I'm a victim of penis envy (said Laura) so I can't ever be happy or lead a normal life. My mother worked as a librarian when I was little and that's not feminine. She thinks it's deformed me. The other day a man came up to me in the bus and called me sweetie and said, "Why don't you smile? God loves you!" I just stared at him. But he wouldn't go away until I smiled, so finally I did. Everyone was laughing. I tried once, you know, went to a dance all dressed up, but I felt like such a fool. Everyone kept making encouraging remarks about my looks as if they were afraid I'd cross back over the line again; I was trying , you know, I was proving their way of life was right, and they were terrified I'd stop. When I was five I said, "I'm not a girl, I'm a genius," but that doesn't work, possibly because other people don't honor the resolve. Last year I finally gave up and told my mother I didn't want to be a girl but she said Oh no, being a girl is wonderful. Why? Because you can wear pretty clothes and you don't have to do anything; the men will do it for you. She said that instead of conquering Everest, I could conquer the conqueror of Everest and while he had to go climb the mountain, I could stay home in lazy comfort listening to the radio and eating chocolates. She was upset, I suppose, but you can't imbibe someone's success by fucking them.

She is also the power behind spiritual awakening, the inner force that unleashes spiritual power within the human body in the form of kundalini. And she is a guardian: beautiful, queenly, and fierce. Paintings of Durga show her with flowing hair, a red sari, bangles, necklaces, a crown—and eight arms bristling with weapons. Durga carries a spear, a mace, a discus, a bow, and a sword—as well as a conch (representing creative sound), a lotus (symbolizing fertility), and a rosary (symbolizing prayer). In one version of her origin, she appears as a divine female warrior, brought into manifestation by the male gods to save them from the buffalo demon, Mahisha. The assembled gods, furious and powerless over a demon who couldn’t be conquered, sent forth their anger as a mass of light and power. Their combined strength coalesced into the form of a radiantly beautiful woman who filled every direction with her light. Her face was formed by Shiva; her hair came from Yama, the god of death; her arms were given by Vishnu. Shiva gave her his trident, Vishnu his discus, Vayu—the wind god—offered his bow and arrow. The mountain god, Himalaya, gave her the lion for her mount. Durga set forth to battle the demon for the sake of the world, armed and protected by all the powers of the divine masculine.1 As a world protector, Durga’s fierceness arises out of her uniquely potent compassion. She is the deity to call on when you’re

Yet “the danger is great,”55 as Mephistopheles says, for these depths fascinate. When the libido leaves the bright upper world, whether from choice, or from inertia, or from fate, it sinks back into its own depths, into the source from which it originally flowed, and returns to the point of cleavage, the navel, where it first entered the body. This point of cleavage is called the mother, because from her the current of life reached us. Whenever some great work is to be accomplished, before which a man recoils, doubtful of his strength, his libido streams back to the fountainhead—and that is the dangerous moment when the issue hangs between annihilation and new life. For if the libido gets stuck in the wonderland of this inner world,56 then for the upper world man is nothing but a shadow, he is alrof the unconscious to be eady moribund or at least seriously ill. But if the libido manages to tear itself loose and force its way up again, something like a miracle happens: the journey to the underworld was a plunge into the fountain of youth, and the libido, apparently dead, wakes to renewed fruitfulness. This idea is illustrated in an Indian myth: Vishnu sank into a profound trance, and in his slumber brought forth Brahma, who, enthroned on a lotus, rose out of Vishnu’s navel, bringing with him the Vedas (pl. XLVIa), which he diligently read. (Birth of creative thought from introversion.) But through Vishnu’s ecstatic absentmindedness a mighty flood came upon the world. (Devouring and destruction of the world through introversion.) Taking advantage of the general confusion, a demon stole the Vedas and hid them in the depths. Brahma then roused Vishnu, who, changing himself into a fish (pl. XLVII), plunged into the flood, fought the demon, conquered him, and recaptured the Vedas.

Then one evening he reached the last chapter, and then the last page, the last verse. And there it was! That unforgivable and unfathomable misprint that had caused the owner of the books to order them to be pulped. Now Bosse handed a copy to each of them sitting round the table, and they thumbed through to the very last verse, and one by one burst out laughing. Bosse was happy enough to find the misprint. He had no interest in finding out how it got there. He had satisfied his curiosity, and in the process had read his first book since his schooldays, and even got a bit religious while he was at it. Not that Bosse allowed God to have any opinion about Bellringer Farm’s business enterprise, nor did he allow the Lord to be present when he filed his tax return, but – in other respects – Bosse now placed his life in the hands of the Father, the Son and the Holy Spirit. And surely none of them would worry about the fact that he set up his stall at markets on Saturdays and sold bibles with a tiny misprint in them? (‘Only ninety-nine crowns each! Jesus! What a bargain!’) But if Bosse had cared, and if, against all odds, he had managed to get to the bottom of it, then after what he had told his friends, he would have continued: A typesetter in a Rotterdam suburb had been through a personal crisis. Several years earlier, he had been recruited by Jehovah’s Witnesses but they had thrown him out when he discovered, and questioned rather too loudly, the fact that the congregation had predicted the return of Jesus on no less than fourteen occasions between 1799 and 1980 – and sensationally managed to get it wrong all fourteen times. Upon which, the typesetter had joined the Pentecostal Church; he liked their teachings about the Last Judgment, he could embrace the idea of God’s final victory over evil, the return of Jesus (without their actually naming a date) and how most of the people from the typesetter’s childhood including his own father, would burn in hell. But this new congregation sent him packing too. A whole month’s collections had gone astray while in the care of the typesetter. He had sworn by all that was holy that the disappearance had nothing to do with him. Besides, shouldn’t Christians forgive? And what choice did he have when his car broke down and he needed a new one to keep his job? As bitter as bile, the typesetter started the layout for that day’s jobs, which ironically happened to consist of printing two thousand bibles! And besides, it was an order from Sweden where as far as the typesetter knew, his father still lived after having abandoned his family when the typesetter was six years old. With tears in his eyes, the typesetter set the text of chapter upon chapter. When he came to the very last chapter – the Book of Revelation – he just lost it. How could Jesus ever want to come back to Earth? Here where Evil had once and for all conquered Good, so what was the point of anything? And the Bible… It was just a joke! So it came about that the typesetter with the shattered nerves made a little addition to the very last verse in the very last chapter in the Swedish bible that was just about to be printed. The typesetter didn’t remember much of his father’s tongue, but he could at least recall a nursery rhyme that was well suited in the context. Thus the bible’s last two verses plus the typesetter’s extra verse were printed as: 20. He who testifies to these things says, Surely I am coming quickly. Amen. Even so, come, Lord Jesus!21. The grace of our Lord Jesus Christ be with you all. Amen.22. And they all lived happily ever after.

Odysseus smiled in return, teeth white against his dark beard. “Excellent. One tent’s enough, I hope? I’ve heard that you prefer to share. Rooms and bedrolls both, they say.” Heat and shock rushed through my face. Beside me, I heard Achilles’ breath stop. “Come now, there’s no need for shame—it’s a common enough thing among boys.” He scratched his jaw, contemplated. “Though you’re not really boys any longer. How old are you?” “It’s not true,” I said. The blood in my face fired my voice. It rang loudly down the beach. Odysseus raised an eyebrow. “True is what men believe, and they believe this of you. But perhaps they are mistaken. If the rumor concerns you, then leave it behind when you sail to war.” Achilles’ voice was tight and angry. “It is no business of yours, Prince of Ithaca.” Odysseus held up his hands. “My apologies if I have offended. I merely came to wish you both good night and ensure that all was satisfactory. Prince Achilles. Patroclus.” He inclined his head and turned back to his own tent. Inside the tent there was quietness between us. I had wondered when this would come. As Odysseus said, many boys took each other for lovers. But such things were given up as they grew older, unless it was with slaves or hired boys. Our men liked conquest; they did not trust a man who was conquered himself. “Perhaps he is right,” I said. Achilles’ head came up, frowning. “You do not think that.” “I do not mean—” I twisted my fingers. “I would still be with you. But I could sleep outside, so it would not be so obvious. I do not need to attend your councils. I—” “No. The Phthians will not care. And the others can talk all they like. I will still be Aristos Achaion.” Best of the Greeks. “Your honor could be darkened by it.” “Then it is darkened.” His jaw shot forward, stubborn. “They are fools if they let my glory rise or fall on this.” “But Odysseus—” His eyes, green as spring leaves, met mine. “Patroclus. I have given enough to them. I will not give them this.” After that, there was nothing more to say

[MINERVA appears.] MIN. Whither, whither sendest thou this troop to follow [the fugitives,] king Thoas? List to the words of me, Minerva. Cease pursuing, and stirring on the onset of your host. For by the destined oracles of Loxias Orestes came hither, fleeing the wrath of the Erinnyes, and in order to conduct his sister's person to Argos, and to bear the sacred image into my land, by way of respite from his present troubles. Thus are our words for thee, but as to him, Orestes, whom you wish to slay, having caught him in a tempest at sea, Neptune has already, for my sake, rendered the surface of the sea waveless, piloting him along in the ship. But do thou, Orestes, learning my commands, (for thou hearest the voice of a Goddess, although not present,) go, taking the image and thy sister. And when thou art come to heaven-built Athens, there is a certain sacred district in the farthest bounds of Atthis, near the Carystian rock, which my people call Alœ—here, having built a temple, do thou enshrine the image named after the Tauric land and thy toils, which thou hast labored through, wandering over Greece, under the goad of the Erinnyes. But mortals hereafter shall celebrate her as the Tauric Goddess Diana. And do thou ordain this law, that, when the people celebrate a feast in grateful commemoration of thy release from slaughter, [188] let them apply the sword to the neck of a man, and let blood flow on account of the holy Goddess, that she may have honor. But, O Iphigenia, thou must needs be guardian of the temple of this Goddess at the hallowed ascent of Brauron; [189] where also thou shalt be buried at thy death, and they shall offer to you the honor of rich woven vestments, which women, dying in childbed, may leave in their houses. But I command thee to let these Grecian women depart from the land on account of their disinterested disposition, [190] I, having saved thee also on a former occasion, by determining the equal votes in the Field of Mars, Orestes, and that, according to the same law, he should conquer, whoever receive equal suffrages. But, O son of Agamemnon, do thou remove thy sister from this land, nor be thou angered, Thoas.

In the painting, the face has been horribly lacerated by blows, swollen, with terrible, swollen and bloody bruises, the eyes open, the pupils narrow; the large, open whites of the eyes gleam with a deathly, glassy sheen. But strangely, as one looks at this corpse of a tortured man, a peculiar and interesting question arises: if this is really what the corpse looked like (and it certainly must have looked just like this) when it was seen by all his disciples, his chief future apostles, by the women who followed him and stood by the cross, indeed by all who believed in him and worshipped him, then how could they believe, as they looked at such a corpse, that this martyr would rise from the dead? Here one cannot help being struck by the notion that if death is so terrible and the laws of nature so powerful, then how can they be overcome? How can they be overcome when they have not been conquered even by the one who conquered nature in his own lifetime, to whom it submitted, who cried: “Talitha cumi”8 – and the damsel arose, “Lazarus, come forth”,9 and the dead man came forth? Nature appears, as one looks at that painting, in the guise of some enormous, implacable and speechless animal or, more nearly, far more nearly, though strangely – in the guise of some enormous machine of the most modern devising, which has senselessly seized, smashed to pieces and devoured, dully and without feeling, a great and priceless being – a being which alone was worth the whole of nature and all its laws, the whole earth, which was, perhaps, created solely for the emergence of that being! It is as though this painting were the means by which this idea of a dark, brazen and senseless eternal force, to which everything is subordinate, is expressed, and is involuntarily conveyed to us. Those people who surrounded the dead man, though not one of them is visible in the painting, must have felt a terrible anguish and perturbation that evening, which had smashed all their hopes and almost all their beliefs in one go. They must have parted in the most dreadful fear, though each of them also took away within him an enormous idea that could never now be driven out of them. And if this same teacher could, on the eve of his execution, have seen what he looked like, then how could he have ascended the cross and died as he did now? This question also involuntarily presents itself as one looks at the painting.

Philip had cultivated a certain disdain for idealism. He had always had a passion for life, and the idealism he had come across seemed to him for the most part a cowardly shrinking from it. The idealist withdrew himself, because he could not suffer the jostling of the human crowd; he had not the strength to fight and so called the battle vulgar; he was vain, and since his fellows would not take him at his own estimate, consoled himself with despising his fellows. For Philip his type was Hayward, fair, languid, too fat now and rather bald, still cherishing the remains of his good looks and still delicately proposing to do exquisite things in the uncertain future; and at the back of this were whiskey and vulgar amours of the street. It was in reaction from what Hayward represented that Philip clamoured for life as it stood; sordidness, vice, deformity, did not offend him; he declared that he wanted man in his nakedness; and he rubbed his hands when an instance came before him of meanness, cruelty, selfishness, or lust: that was the real thing. In Paris he had learned that there was neither ugliness nor beauty, but only truth: the search after beauty was sentimental. Had he not painted an advertisement of chocolat Menier in a landscape in order to escape from the tyranny of prettiness? But here he seemed to divine something new. He had been coming to it, all hesitating, for some time, but only now was conscious of the fact; he felt himself on the brink of a discovery. He felt vaguely that here was something better than the realism which he had adored; but certainly it was not the bloodless idealism which stepped aside from life in weakness; it was too strong; it was virile; it accepted life in all its vivacity, ugliness and beauty, squalor and heroism; it was realism still; but it was realism carried to some higher pitch, in which facts were transformed by the more vivid light in which they were seen. He seemed to see things more profoundly through the grave eyes of those dead noblemen of Castile; and the gestures of the saints, which at first had seemed wild and distorted, appeared to have some mysterious significance. But he could not tell what that significance was. It was like a message which it was very important for him to receive, but it was given him in an unknown tongue, and he could not understand. He was always seeking for a meaning in life, and here it seemed to him that a meaning was offered; but it was obscure and vague. He was profoundly troubled. He saw what looked like the truth as by flashes of lightning on a dark, stormy night you might see a mountain range. He seemed to see that a man need not leave his life to chance, but that his will was powerful; he seemed to see that self-control might be as passionate and as active as the surrender to passion; he seemed to see that the inward life might be as manifold, as varied, as rich with experience, as the life of one who conquered realms and explored unknown lands.

Children.” Westcliff’s sardonic voice caused them both to look at him blankly. He was standing from his chair and stretching underused muscles. “I’m afraid this has gone on long enough for me. You are welcome to continue playing, but I beg to take leave.” “But who will arbitrate?” Daisy protested. “Since no one has been keeping score for at least a half hour,” the earl said dryly, “there is no further need for my judgement.” “Yes we have,” Daisy argued, and turned to Swift. “What is the score?” “I don’t know.” As their gazes held, Daisy could hardly restrain a snicker of sudden embarrassment. Amusement glittered in Swift’s eyes. “I think you won,” he said. “Oh, don’t condescend to me,” Daisy said. “You’re ahead. I can take a loss. It’s part of the game.” “I’m not being condescending. It’s been point-for-point for at least…” Swift fumbled in the pocket of his waistcoat and pulled out a watch. “…two hours.” “Which means that in all likelihood you preserved your early lead.” “But you chipped away at it after the third round—” “Oh, hell’s bells!” came Lillian’s voice from the sidelines. She sounded thoroughly aggravated, having gone into the manor for a nap and come out to find them still at the bowling green. “You’ve quarreled all afternoon like a pair of ferrets, and now you’re fighting over who won. If someone doesn’t put a stop to it, you’ll be squabbling out here ‘til midnight. Daisy, you’re covered with dust and your hair is a bird’s nest. Come inside and put yourself to rights. Now.” “There’s no need to shout,” Daisy replied mildly, following her sister’s retreating figure. She glanced over her shoulder at Matthew Swift…a friendlier glance than she had ever given him before, then turned and quickened her pace. Swift began to pick up the wooden bowls. “Leave them,” Westcliff said. “The servants will put things in order. Your time is better spent preparing yourself for supper, which will commence in approximately one hour.” Obligingly Matthew dropped the bowls and went toward the house with Westcliff. He watched Daisy’s small, sylphlike form until she disappeared from sight. Westcliff did not miss Matthew’s fascinated gaze. “You have a unique approach to courtship,” he commented. “I wouldn’t have thought beating Daisy at lawn games would catch her interest, but it seems to have done the trick.” Matthew contemplated the ground before his feet, schooling his tone into calm unconcern. “I’m not courting Miss Bowman.” “Then it seems I misinterpreted your apparent passion for bowls.” Matthew shot him a defensive glance. “I’ll admit, I find her entertaining. But that doesn’t mean I want to marry her.” “The Bowman sisters are rather dangerous that way. When one of them first attracts your interest, all you know is she’s the most provoking creature you’ve ever encountered. But then you discover that as maddening as she is, you can scarcely wait until the next time you see her. Like the progression of an incurable disease, it spreads from one organ to the next. The craving begins. All other women begin to seem colorless and dull in comparison. You want her until you think you’ll go mad from it. You can’t stop thinking—” “I have no idea what you’re talking about,” Matthew interrupted, turning pale. He was not about to succumb to an incurable disease. A man had choices in life. And no matter what Westcliff believed, this was nothing more than a physical urge. An unholy powerful, gut-wrenching, insanity-producing physical urge…but it could be conquered by sheer force of will. “If you say so,” Westcliff said, sounding unconvinced.