Carry On Abroad Quotes

A person that started in to carry a cat home by the tail was getting knowledge that was always going to be useful to him, and warn't ever going to grow dim or doubtful.

Hate isn’t the opposite of love, apathy is. Hating doesn’t free you from feeling anything. You have to carry it around, using every scar, every little memory like a building block. Like a stone in a wall, until you’ve created a new person, a new life that you can live with.

God spreads the heavens above us like great wings And gives a little round of deeds and days, And then come the wrecked angels and set snares, And bait them with light hopes and heavy dreams, Until the heart is puffed with pride and goes Half shuddering and half joyous from God's peace; And it was some wrecked angel, blind with tears, Who flattered Edane's heart with merry words. Come, faeries, take me out of this dull house! Let me have all the freedom I have lost; Work when I will and idle when I will! Faeries, come take me out of this dull world, For I would ride with you upon the wind, Run on the top of the dishevelled tide, And dance upon the mountains like a flame. I would take the world And break it into pieces in my hands To see you smile watching it crumble away. Once a fly dancing in a beam of the sun, Or the light wind blowing out of the dawn, Could fill your heart with dreams none other knew, But now the indissoluble sacrament Has mixed your heart that was most proud and cold With my warm heart for ever; the sun and moon Must fade and heaven be rolled up like a scroll But your white spirit still walk by my spirit. When winter sleep is abroad my hair grows thin, My feet unsteady. When the leaves awaken My mother carries me in her golden arms; I'll soon put on my womanhood and marry The spirits of wood and water, but who can tell When I was born for the first time? The wind blows out of the gates of the day, The wind blows over the lonely of heart, And the lonely of heart is withered away; While the faeries dance in a place apart, Shaking their milk-white feet in a ring, Tossing their milk-white arms in the air; For they hear the wind laugh and murmur and sing Of a land where even the old are fair, And even the wise are merry of tongue; But I heard a reed of Coolaney say-- When the wind has laughed and murmured and sung, The lonely of heart is withered away.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion.

Change of scene is the thing. I head of a man. Girl refused him. Man went abroad. Two months later girl wired him "Come back, Muriel." Man started to write out a reply; suddenly found that he couldn't remember girl's surname; so never answered at all, and lived happily ever after.

Think about the world. War, violence, natural disasters, man-made disasters, corruption. Things are bad, and it feels like they are getting worse, right? The rich are getting richer and the poor are getting poorer; and the number of poor just keeps increasing; and we will soon run out of resources unless we do something drastic. At least that’s the picture that most Westerners see in the media and carry around in their heads. I call it the overdramatic worldview. It’s stressful and misleading. In fact, the vast majority of the world’s population lives somewhere in the middle of the income scale. Perhaps they are not what we think of as middle class, but they are not living in extreme poverty. Their girls go to school, their children get vaccinated, they live in two-child families, and they want to go abroad on holiday, not as refugees. Step-by-step, year-by-year, the world is improving. Not on every single measure every single year, but as a rule. Though the world faces huge challenges, we have made tremendous progress. This is the fact-based worldview.

Abroad? Oh no. I went to England in ’91, and you stood in the garden at Fontenay and berated me.” He shook his head. “This is my nation. Here I stay. A man can’t carry his country on the soles of his shoes.

We laughed the way that only people who carry each other back from Hell can laugh when they finally get a hunger for the future once again.

I have no churlish objection to the circumnavigation of the globe, for the purposes of art, of study, and benevolence, so that the man is first domesticated, or does not go abroad with the hope of finding somewhat greater than he knows. He who travels to be amused, or to get somewhat which he does not carry, travels away from himself, and grows old even in youth among old things

An ant has an easy mind to read. There’s just one stream of big simple thoughts: Carry, Carry, Bite, Get Into The Sandwiches, Carry, Eat. Something like a dog is more complicated—a dog can be thinking several thoughts at the same time. But a human mind is a great sullen lightning-filled cloud of thoughts, all of them occupying a finite amount of brain processing time. Finding whatever the owner thinks they’re thinking in the middle of the smog of prejudices, memories, worries, hopes and fears is almost impossible.

In the afternoon the ship's company assembled aft, on deck, under the awnings; the flute, the asthmatic meodeon, and the consumptive clarinet crippled the Star Spangled Banner, the choir chased it to cover, and George came in with a peculiarly lacerating screech on the final note and slaughtered it. Nobody mourned. We carried out the corpse on three cheers (that joke was not intentional and I do not endorse it).

Wisdom, in short, whose lessons have been represented as so hard to learn by those who never were at her school, only teaches us to extend a simple maxim universally known and followed even in the lowest life, a little farther than that life carries it. And this is, not to buy at too dear a price. Now, whoever takes this maxim abroad with him into the grand market of the world, and constantly applies it to honours, to riches, to pleasures, and to every other commodity which that market affords, is, I will venture to affirm, a wise man.

For me alone Don Quixote was born and I for him. His was the power of action, mine of writing. Only we two are at one, despite that fictitious and Tordillescan scribe who has dared, and may dare again, to pen the deeds of my valorous knight with his coarse and ill-trimmed ostrich feather. This is no weight for his shoulders, no task for his frozen intellect; and should you chance to make his acquaintance, you may tell him to leave Don Quixote's weary and mouldering bones to rest in the grave, nor seek, against all the canons of death, to carry him off to Old Castile, or to bring him out of the tomb, where he most certainly lies, stretched at full length and powerless to make a third journey, or to embark on any new expedition. For the two on which he rode out are enough to make a mockery of all the countless forays undertaken by all the countless knights errant, such has been the delight and approval they have won from all to whose notice they have come, both here and abroad. Thus you will comply with your Christian profession by offering good counsel to one who wishes you ill, and I shall be proud and satisfied to have been the first author to enjoy the pleasure of witnessing the full effect of his own writing. For my sole object has been to arouse men's contempt for all fabulous and absurd stories of knight errantry, whose credit this tale of my genuine Don Quixote has already shaken, and which will, without a doubt, soon tumble to the ground. Farewell.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing.

Today Americans, who used to feel welcomed wherever we went, travel abroad with trepidation. We know we are not trusted or liked, that we are even hated, by millions of people around the globe. We must ask ourselves why this is so and do the work of discovering our historical behavior toward the other countries and peoples of the planet. As disturbing as this will be, it is a first step toward a peaceful existence. Not because we can make peace for our country, but because we can make peace without ourselves by changing any harmful behavior or attitudes that contribute to our present predicament. Choose any country on the map that appears to hate America. Listen to what people are shouting at their rallies and read what their banners proclaim in the street. Sit with their anger until you can see America through their eyes... Remember that you, yourself, are America. The U.S. Behave as if you are the entire country and carry yourself with humility and dignity.

So, whenever the subject of Iraq came up, as it did keep on doing through the Clinton years, I had no excuse for not knowing the following things: I knew that its one-party, one-leader state machine was modeled on the precedents of both National Socialism and Stalinism, to say nothing of Al Capone. I knew that its police force was searching for psychopathic killers and sadistic serial murderers, not in order to arrest them but to employ them. I knew that its vast patrimony of oil wealth, far from being 'nationalized,' had been privatized for the use of one family, and was being squandered on hideous ostentation at home and militarism abroad. (Post-Kuwait inspections by the United Nations had uncovered a huge nuclear-reactor site that had not even been known about by the international community.) I had seen with my own eyes the evidence of a serious breach of the Genocide Convention on Iraqi soil, and I had also seen with my own eyes the evidence that it had been carried out in part with the use of weapons of mass destruction. I was, if you like, the prisoner of this knowledge. I certainly did not have the option of un-knowing it.

There was no money economy in Egypt, and all exchange of goods was carried out by barter. Each citizen paid a tax in kind of everyt5hing he produced, and the wealth of the pharaoh thus consisted of the grain, livestock, and other goods that he took as taxes. He also received metals and other goods as tribute or in trade from abroad.

It is the misapplied intelligence God has given us that makes all the mischief on the earth. That intelligence He designed to carry out the purposes of His will, and endowed it with capabilities to grow, spread abroad, accumulate, and endeavor to enjoy greater happiness, glory, and honor, and continue to expand wider and wider, until eternity is comprehended by it; if not applied to this purpose, but to the groveling things of earth, it will be taken away, and given to one who has made better use of this gift of God.

Excuse me,’ said Granny, empowering the words with much the same undertones as are carried by words like ‘Charge!’ and ‘Kill!’, ‘Excuse me, but does this pointy hat I’m wearing mean anything to you?

Many historians regard him [Offa] as the most powerful Anglo-Saxon king before Alfred the Great. In the 780s he extended his power over most of Southern England. One of the most remarkable extantfrom King Offa's reign is a gold coin that is kept in the British Museum. On one side, it carries the inscription Offa Rex (Offa the King). But, turn it over and you are in for a surprise, for in badly copied Arabic are the words La Illaha Illa Allah ('There is no god but Allah alone'). This coin is a copy of an Abbasid dinarfrom the reign of Al-Mansur, dating to 773, and was most probably used by Anglo-Saxon traders. It would have been known even in Anglo-Saxon England that Islamic gold dinars were the most important coinage in the world at that time and Offa's coin looked enough like the original that it would have been readily accepted abroad.

I went out at the window, and I carried the sash along with me. I did not need the sash, but it was handier to take it than it was to leave it, and so I took it.—I was not scared, but I was considerably agitated. When I reached home, they whipped me, but I enjoyed it. It seemed perfectly delightful. That man had been stabbed near the office that afternoon, and they carried him in there to doctor him, but he only lived an hour. I have slept in the same room with him often since then—in my dreams.

What old illusion of hope is not here forever repeated! Says the soul of the toiler to itself, "I shall soon be free. I shall be in the ways and the hosts of the merry. The streets, the lamp, the lighted chamber set for dining are for me. The theatres, the halls, the parties, the ways of rest and the paths of song—these are mine in the night." Though all humanity be still enclosed in the shops, the thrill runs abroad. It is in the air. The dullest feel something which they may not always express or describe. It is the lifting of the burden of toil.

Whether you are able to go abroad or not, whether you have children or not, whether you are young or young at heart, whether your career is demanding or not, whether you think you have a good memory or not. The Quran is for you and you can be one of those blessed to carry it in your heart.

A quantum of sweetness... what he meant was not just that a person should have a rightful share of whatever way you’d like to define sweetness, but also that the sweetness itself carries a special levy of contemplation of the infinitudes of sweetness that will go untasted, be forever unknown.

This encouraged Grant to revive a proposal he had floated a year earlier to connect American canals and rivers into a national network, lowering transport costs and stoking business. He also wanted to revive American shipbuilding, which had been badly damaged during the war, by paying “ample compensation” to American ships that carried mail domestically and abroad. Grant expanded this vision by again endorsing a canal to connect the Atlantic and Pacific Oceans and he had surveys conducted to locate the most feasible site. Quite visionary about this pathway, Grant maintained that “it would add largely to the wealth of the Pacific coast, and, perhaps, change the whole current of the trade of the world.

Just in this one matter lies the main charm of life in Europe — comfort. In America, we hurry — which is well; but when the day’s work is done, we go on thinking of losses and gains, we plan for the morrow, we even carry our business cares to bed with us, and toss and worry over them when we ought to be restoring our racked bodies and brains with sleep.

Revolution cannot be handed down to you by a tight-knit vanguard of conspirators. Nor, as Lenin insisted, can it be carried abroad and imposed at the point of a bayonet, as Stalin did in eastern Europe. You have to be actively involved in the making of it yourself, unlike the kind of artist who instructs his assistants to go off and pickle a shark in his name.

All distances in the East are measured by hours, not miles. A good horse will walk three miles an hour over nearly any kind of a road; therefore, an hour, here, always stands for three miles. This method of computation is bothersome and annoying; and until one gets thoroughly accustomed to it, it carries no intelligence to his mind until he has stopped and translated the pagan hours into Christian miles, just as people do with the spoken words of a foreign language they are acquainted with, but not familiarly enough to catch the meaning in a moment. Distances traveled by human feet are also estimated by hours and minutes, though I do not know what the base of the calculation is. In Constantinople you ask, "How far is it to the Consulate?" and they answer, "About ten minutes." "How far is it to the Lloyds' Agency?" "Quarter of an hour." "How far is it to the lower bridge?" "Four minutes." I can not be positive about it, but I think that there, when a man orders a pair of pantaloons, he says he wants them a quarter of a minute in the legs and nine seconds around the waist.

Florence felt that, for her, there was greater peace within it than elsewhere. It was better and easier to keep her secret shut up there, among the tall dark walls, than to carry it abroad into the light, and try to hide it from a crowd of happy eyes. It was better to pursue the study of her loving heart, alone, and find no new discouragements in loving hearts about her. It was easier to hope, and pray, and love on, all uncared for, yet with constancy and patience, in the tranquil sanctuary of such remembrances: although it mouldered, rusted, and decayed about her: than in a new scene, let its gaiety be what it would. She welcomed back her old enchanted dream of life, and longed for the old dark door to close upon her, once again.

Don’t waste the rest of your time here worrying about other people—unless it affects the common good. It will keep you from doing anything useful. You’ll be too preoccupied with what so-and-so is doing, and why, and what they’re saying, and what they’re thinking, and what they’re up to, and all the other things that throw you off and keep you from focusing on your own mind. You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking. Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes—whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think. He does only what is his to do, and considers constantly what the world has in store for him—doing his best, and trusting that all is for the best. For we carry our fate with us—and it carries us. He keeps in mind that all rational things are related, and that to care for all human beings is part of being human. Which doesn’t mean we have to share their opinions. We should listen only to those whose lives conform to nature. And the others? He bears in mind what sort of people they are—both at home and abroad, by night as well as day—and who they spend their time with. And he cares nothing for their praise—men who can’t even meet their own standards.

There is an amazing ignorance of Scripture among many, and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, “tossed to and fro, and carried about by every wind of doctrine.” (Eph. iv. 14.) There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular, and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine, without considering for a moment whether what they hear is true.—There is an incessant craving after any teaching which is sensational, and exciting, and rousing to the feelings.—There is an unhealthy appetite for a sort of spasmodic and hysterical Christianity. The religious life of many is little better than spiritual dram-drinking, and the “meek and quiet spirit” which St. Peter commends is clean forgotten, (1 Peter iii. 4.)

Aomame knew that he worked for a corporation connected with oil. He was a specialist on capital investment in a number of Middle Eastern countries. According to the information she had been given, he was one of the more capable men in the field. She could see it in the way he carried himself. He came from a good family, earned a sizable income, and drove a new Jaguar. After a pampered childhood, he had gone to study abroad, spoke good English and French, and exuded self-confidence. He was the type who could not bear to be told what to do, or to be criticized, especially if the criticism came from a woman. He had no difficulty bossing others around, though, and cracking a few of his wife’s ribs with a golf club was no problem at all. As far as he was concerned, the world revolved around him, and without him the earth didn’t move at all. He could become furious—violently angry—if anyone interfered with what he was doing or contradicted him in any way.

Just in this one matter lies the main charm of life in Europe—comfort. In America, we hurry—which is well; but when the day's work is done, we go on thinking of losses and gains, we plan for the morrow, we even carry our business cares to bed with us, and toss and worry over them when we ought to be restoring our racked bodies and brains with sleep. We burn up our energies with these excitements, and either die early or drop into a lean and mean old age at a time of life which they call a man's prime in Europe. When

There was a time when Indians who had been abroad and picked up some simple degree or skill said that they had become displaced and were neither of the East nor West. In this they were absurd and self-dramatizing: they carried India with them, Indian ways of perceiving. Now, with the great migrant rush, little is hard of that displacement. Instead, Indians say that they have become too educated for India. The opposite is usually true: they are not educated enough; they only want to repeat their lessons. The imported skills are rooted in nothing; they are skills separate from principles ... To match technology to the needs of a poor country calls for the highest skills, the clearest vision. Old India, with all its encouragements to the instinctive, non-intellectual life, limits vision.

Evangeline had lain here, in this bed. Paced this floor. She'd been younger than Ruby when she came to this house, trying to find her way in the world, and she left it pregnant and scared, with no one to help her. Ruby thought of all the women who came into Warwick Hospital and St. Mary's Dispensary, seeking treatment. Heavy with child, or writhing in pain from venereal diseases, or carrying newborns and toddlers. All the burdens of being poor and female, as Dr. Garrett put it. No one to catch you if you fell. Looking down at the worn pine floor, Ruby was struck by a realization; she'd been in this room before, when she was barely more than a whispered thought. "Will you excuse me?" Mr. Whitstone said. "I'll just be a minute." She nodded. It was late in the afternoon. She wanted to get back to her lodgings before dark. Though she wasn't looking forward to the long voyage back to Tasmania, she was eager to share what she'd learned during her year abroad. This moment in Evangeline's room, she knew, had nothing to do with the rest of her life and everything to do with it. She would leave this house changed, but no one would ever know she'd been here.

It was a wise policy in that false prophet, Alexander, who though now forgotten, was once so famous, to lay the first scene of his impostures in Paphlagonia, where, as Lucian tells us, the people were extremely ignorant and stupid, and ready to swallow even the grossest delusion. People at a distance, who are weak enough to think the matter at all worth enquiry, have no opportunity of receiving better information. The stories come magnified to them by a hundred circumstances. Fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts, by which it may be distinctly refuted. And thus the impostor above mentioned was enabled to proceed, from his ignorant Paphlagonians, to the enlisting of votaries, even among the Grecian philosophers, and men of the most eminent rank and distinction in Rome; nay, could engage the attention of that sage emperor Marcus Aurelius; so far as to make him trust the success of a military expedition to his delusive prophecies. 23 The advantages are so great, of starting an imposture among an ignorant people, that, even though the delusion should be too gross to impose on the generality of them (which, though seldom, is sometimes the case) it has a much better chance for succeeding in remote countries, than if the first scene had been laid in a city renowned for arts and knowledge. The most ignorant and barbarous of these barbarians carry the report abroad. None of their countrymen have a large correspondence, or sufficient credit and authority to contradict and beat down the delusion. Men’s inclination to the marvellous has full opportunity to display itself. And thus a story, which is universally exploded in the place where it was first started, shall pass for certain at a thousand miles distance. But had Alexander fixed his residence at Athens, the philosophers of that renowned mart of learning had immediately spread, throughout the whole Roman empire, their sense of the matter; which, being supported by so great authority, and displayed by all the force of reason and eloquence, had entirely opened the eyes of mankind. It is true; Lucian, passing by chance through Paphlagonia, had an opportunity of performing this good office. But, though much to be wished, it does not always happen, that every Alexander meets with a Lucian, ready to expose and detect his impostures.

Barnaby Fanning was the lone offspring of a marriage between two of New Orleans’ finest families. Growing up in a Garden District mansion so iconic it was a stop on all the tours, the future heir to sugar and cotton fortunes both, his adolescence spent at debutante balls during the season and trips abroad during the summer: it was the stuff of true Southern gentlemen. But Bucky always refused the first table at a restaurant. He carried a pocket calculator so he could tip a strict twelve percent. When his father nudged him out of the nest after graduating Vanderbilt (straight Cs), Bucky fluttered only as far as the carriage house because no other address would suit. He sported head-to-toe Prada bought on quarterly pilgrimages to Neiman Marcus in Dallas, paid for by Granny Charbonneau. At the slightest perceived insult, Bucky would fly into rages, becoming so red-faced and spitty in the process that even those on the receiving end of his invective grew concerned for his health. During the holidays, Bucky would stand over the trash and drop in Christmas cards unopened while keeping mental score of who’d sent them. He never accepted a dinner invitation without first asking who else would be there. Bucky Fanning had never been known to write a thank-you note.

Psalm How leaky are the borders of man-made states! How many clouds float over them scot-free, how much desert sand sifts from country to country, how many mountain pebbles roll onto foreign turf in provocative leaps! Need I cite each and every bird as it flies, or alights, as now, on the lowered gate? Even if be a sparrow—its tail is abroad, Though its beak is still home. As if that weren’t enough—it keeps fidgeting! Out of countless insects I will single out the ant, who, between the guard’s left and right boots, feels unobliged to answer questions of origin and destination. If only this whole mess could be seen at once in detail on every continent! Isn’t that a privet on the opposite bank smuggling its hundred-thousandth leaf across the river? Who else but the squid, brazenly long-armed, would violate the sacred territorial waters.? How can we speak of any semblance of order when we can’t rearrange the stars to know which one shines for whom? Not to mention the reprehensible spreading of fog! Or the dusting of the steppe over its entire range as though it weren’t split in two! Or voices carried over accommodating air waves: summoning squeals and suggestive gurgles! Only what’s human can be truly alien. The rest is mixed forest, undermining moles, and wind.

In four years of struggle, this Volk faced off twenty-six states and was only vanquished by betrayal and dishonesty! Had there not been Germans back then to undermine trust in their own regime, England and France would never have won! Had then [in 1918] a certain Adolf Hitler, instead of serving as a German musketeer, been German Reich Chancellor, do you really believe that then the false gods of capitalism and international democracy would have carried the victory?! When I conjure up all these so-called international statesmen in the democracies, who today talk big in Europe, before my mind’s eye and envision their lives’ achievements, then all I can say is: At home and abroad, I have always had the misfortune of fighting against zeroes. These folk rule over the largest of terrains on this earth and yet are not even capable of eliminating unemployment in their own countries. And these folk speak of the necessity of a new order for Europe. That reminds me of the talk of our own democrats of earlier days who preached the necessity of a new order for Germany. This new order was indeed established-although without them. And a new order will be established in the world-although equally without them! My struggle for the liberty of our Volk was a struggle against Versailles. Speech for the 20-th anniversary of the N.S.D.A.P. in the Hofbräuhaus Munich, February 24, 1940

Stay there,’ said Mathis. He kicked back his chair and hurtled through the empty window-frame on to the pavement. 6 ....... TWO MEN IN STRAW HATS WHEN BOND left the bar he walked purposefully along the pavement flanking the tree-lined boulevard towards his hotel a few hundred yards away. He was hungry. The day was still beautiful, but by now the sun was very hot and the plane-trees, spaced about twenty feet apart on the grass verge between the pavement and the broad tarmac, gave a cool shade. There were few people abroad and the two men standing quietly under a tree on the opposite side of the boulevard looked out of place. Bond noticed them when he was still a hundred yards away and when the same distance separated them from the ornamental ‘porte cochère’ of the Splendide. There was something rather disquieting about their appearance. They were both small and they were dressed alike in dark and, Bond reflected, rather hot-looking suits. They had the appearance of a variety turn waiting for a bus on the way to the theatre. Each wore a straw hat with a thick black ribbon as a concession, perhaps, to the holiday atmosphere of the resort, and the brims of these and the shadow from the tree under which they stood obscured their faces. Incongruously, each dark, squat little figure was illuminated by a touch of bright colour. They were both carrying square camera-cases slung from the shoulder. And one case was bright red and the other case bright blue. By the time Bond had taken in these details, he had come to within fifty yards of the two men. He was reflecting on the ranges of various types of weapon and the possibilities of cover when an extraordinary and terrible scene was enacted.

I’ve known Florence long, sir, but I’ve never known her so lovely as to-night. It’s as if the ghosts of her past were abroad in the empty streets. The present is sleeping; the past hovers about us like a dream made visible. Fancy the old Florentines strolling up in couples to pass judgment on the last performance of Michael, of Benvenuto! We should come in for a precious lesson if we might overhear what they say. The plainest burgher of them in his cap and gown had a taste in the matter! That was the prime of art, sir. The sun stood high in heaven, and his broad and equal blaze made the darkest places bright and the dullest eyes clear. We live in the evening of time! We grope in the gray dusk, carrying each our poor little taper of selfish and painful wisdom, holding it up to the great models and to the dim idea, and seeing nothing but overwhelming greatness and dimness. The days of illumination are gone! But do you know I fancy—I fancy”—and he grew suddenly almost familiar in this visionary fervor—“I fancy the light of that time rests upon us here for an hour! I have never seen the David so grand, the Perseus so fair! Even the inferior productions of John of Bologna and of Baccio Bandinelli seem to realize the artist’s dream. I feel as if the moonlit air were charged with the secrets of the masters, and as if, standing here in religious contemplation, we might—we might witness a revelation!” Perceiving at this moment, I suppose, my halting comprehension reflected in my puzzled face, this interesting rhapsodist paused and blushed. Then with a melancholy smile, “You think me a moonstruck charlatan, I suppose. It’s not my habit to hang about the piazza and pounce upon innocent tourists. But to-night I confess I’m under the charm. And then somehow I fancied you too were an artist!

Morning, September 6 "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world." Philippians 2:15 We use lights to make manifest. A Christian man should so shine in his life, that a person could not live with him a week without knowing the gospel. His conversation should be such that all who are about him should clearly perceive whose he is, and whom he serves; and should see the image of Jesus reflected in his daily actions. Lights are intended for guidance. We are to help those around us who are in the dark. We are to hold forth to them the Word of life. We are to point sinners to the Saviour, and the weary to a divine resting-place. Men sometimes read their Bibles, and fail to understand them; we should be ready, like Philip, to instruct the inquirer in the meaning of God's Word, the way of salvation, and the life of godliness. Lights are also used for warning. On our rocks and shoals a light-house is sure to be erected. Christian men should know that there are many false lights shown everywhere in the world, and therefore the right light is needed. The wreckers of Satan are always abroad, tempting the ungodly to sin under the name of pleasure; they hoist the wrong light, be it ours to put up the true light upon every dangerous rock, to point out every sin, and tell what it leads to, that so we may be clear of the blood of all men, shining as lights in the world. Lights also have a very cheering influence, and so have Christians. A Christian ought to be a comforter, with kind words on his lips, and sympathy in his heart; he should carry sunshine wherever he goes, and diffuse happiness around him. Gracious Spirit dwell with me; I myself would gracious be, And with words that help and heal Would thy life in mine reveal, And with actions bold and meek Would for Christ my Saviour speak.

(Corinthians:) They (Athenians) are revolutionary, equally quick in the conception and in the execution of every new plan; while you are conservative— careful only to keep what you have, originating nothing, and not acting even when action is most urgent. They are bold beyond their strength; they run risks which prudence would condemn; and in the midst of misfortune they are full of hope. Whereas it is your nature, though strong, to act feebly; when your plans are most prudent, to distrust them; and when calamities come upon you, to think that you will never be delivered from them. They are impetuous, and you are dilatory; they are always abroad, and you are always at home. For they hope to gain something by leaving their homes; but you are afraid that any new enterprise may imperil what you have already. When conquerors, they pursue their victory to the utmost; when defeated, they fall back the least. Their bodies they devote to their country as though they belonged to other men; their true self is their mind, which is most truly their own when employed in her service. When they do not carry out an intention which they have formed, they seem to themselves to have sustained a personal bereavement; when an enterprise succeeds, they have gained a mere instalment of what is to come; but if they fail, they at once conceive new hopes and so fill up the void. With them alone to hope is to have, for they lose not a moment in the execution of an idea. This is the lifelong task, full of danger and toil, which they are always imposing upon themselves. None enjoy their good things less, because they are always seeking for more. To do their duty is their only holiday, and they deem the quiet of inaction to be as disagreeable as the most tiresome business. If a man should say of them, in a word, that they were born neither to have peace themselves nor to allow peace to other men, he would simply speak the truth. (Book 1 Chapter 70.2-9)

The National Socialist Movement has, besides its delivery from the Jewishcapitalist shackles imposed by a plutocratic-democratic, dwindling class of exploiters at home, pronounced its resolve to free the Reich from the shackles of the Diktat of Versailles abroad. The German demands for a revision were an absolute necessity, a matter of course for the existence and the honor of any great people. Posterity will some day come to regard them as exceedingly modest. All these demands had to be carried through, in practice against the will of the British French potentates. Now more than ever we all see it as a success of the leadership of the Third Reich that the realization of these revisions was possible for years without resort to war. This was not the case-as the British and French demagogues would have it-because we were not then in a position to wage war. When it finally appeared as though, thanks to a gradually awakening common sense, a peaceful resolution of the remaining problems could be reached through international cooperation, the agreement concluded in this spirit on September 29, 1938, at Munich by the four great states predominantly involved, was not welcomed by public opinion in London and Paris, but was condemned as a despicable sign of weakness. The Jewish capitalist warmongers, their hands covered with blood, saw in the possible success of such a peaceful revision the vanishing of plausible grounds for the realization of their insane plans. Once again that conspiracy of pitiful, corrupt political creatures and greedy financial magnates made its appearance, for whom war is a welcome means to bolster business. The international Jewish poison of the peoples began to agitate against and to coroode healthy minds. Men of letters set out to portray decent men who desired peace as weaklings and traitors, to denounce opposition parties as a “fifth column,” in order to eliminate internal resistance to their criminal policy of war. Jews and Freemasons, armament industrialists and war profiteers, international traders and stockjobbers, found political blackguards: desperados and glory seekers who represented war as something to be yearned for and hence wished for. Adolf Hitler - speech to the Reichstag Berlin, July 19, 1940

As the Princess performs the impossible balancing act which her life requires, she drifts inexorably into obsession, continually discussing her problems. Her friend Carolyn Bartholomew argues it is difficult not to be self-absorbed when the world watches everything she does. “How can you not be self-obsessed when half the world is watching everything you do; the high-pitched laugh when someone is talking to somebody famous must make you very very cynical.” She endlessly debates the problems she faces in dealing with her husband, the royal family, and their system. They remain tantalizingly unresolved, the gulf between thought and action achingly great. Whether she stays or goes, the example of the Duchess of York is a potent source of instability. James Gilbey sums up Diana’s dilemma: “She can never be happy unless she breaks away but she won’t break away unless Prince Charles does it. He won’t do it because of his mother so they are never going to be happy. They will continue under the farcical umbrella of the royal family yet they will both lead completely separate lives.” Her friend Carolyn Bartholomew, a sensible sounding-board throughout Diana’s adult life, sees how that fundamental issue has clouded her character. “She is kind, generous, sad and in some ways rather desperate. Yet she has maintained her self-deprecating sense of humour. A very shrewd but immensely sorrowful lady.” Her royal future is by no means well-defined. If she could write her own script the Princess would like to see her husband go off with his Highgrove friends and attempt to discover the happiness he has not found with her, leaving Diana free to groom Prince William for his eventual destiny as the Sovereign. It is an idle pipe-dream as impossible as Prince Charles’s wish to relinquish his regal position and run a farm in Italy. She has other more modest ambitions; to spend a weekend in Paris, take a course in psychology, learn the piano to concert grade and to start painting again. The current pace of her life makes even these hopes seem grandiose, never mind her oft-repeated vision of the future where she see herself one day settling abroad, probably in Italy or France. A more likely avenue is the unfolding vista of charity, community and social work which has given her a sense of self-worth and fulfillment. As her brother says: “She has got a strong character. She does know what she wants and I think that after ten years she has got to a plateau now which she will continue to occupy for many years.” As a child she sensed her special destiny, as an adult she has remained true to her instincts. Diana has continued to carry the burden of public expectations while enduring considerable personal problems. Her achievement has been to find her true self in the face of overwhelming odds. She will continue to tread a different path from her husband, the royal family and their system and yet still conform to their traditions. As she says: “When I go home and turn my light off at night, I know I did my best.

I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning. For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas.

After the attack, it was again the image of the country, rather than the well-being of those who had been caught up in the violence, that seemed to take precedence. Knowing that a picture speaks a thousand words, the government forces, according to eyewitnesses widely quoted at the time, put most of their effort into finding and confiscating camcorders and cameras from everyone in the vicinity, lest an image of one of the acts of butchery carried out by the terrorists—they shot the tourists and then hacked them to pieces—found its way to a Western media outlet, and thus perhaps tarnish Egypt's carefully cultivated image abroad once and for all. Hundreds of tourists had been at the site during the attack. Almost all of them presumably had cameras. But not a single image of the atrocity has since become available, even on the Web.

The UN Security Council is the only body empowered to authorise the international use of military force. Australia commonly sends troops abroad under UN mandates, in recent years to East Timor and Afghanistan. So why would Australia not want its voice heard at the table that shapes the mandates? Or are we only good enough to risk our troops’ lives to carry out missions designed by others? This is an intolerable idea, and Abbott’s response was a remarkable act of oppositionism. The choice was between seeing the government fail and the nation succeed. The Abbott opposition preferred to see the government fail.

The blog just seemed to flesh out details of what they already knew, with the only revelation to carry genuine shock value being that an innocent abroad on her first tour had taken a remarkably short time to plumb the true depths of rock depravity in shagging a drummer.

it is a fact that eleven million Africans were forcibly carried abroad, more than nine million of them to the Americas.

Nervously I tried to check my reflection in the opaque window of the front door. I had an idea that equerries to Her Royal Highness the Princess of Wales were several inches taller than me in their Gucci loafers and carried a reassuring air of Labradors and sports cars. They certainly did not lose their cuff links. Summoning up all my stiffening thoughts, I pressed the bell. I could not hear if it had rung, so after several minutes I pressed it again, just as the door opened to reveal the Prince of Wales’s butler. He was about my height and wore a dark blue jacket with the Prince of Wales’s monogram on the lapels. He looked politely unimpressed. “Oh yes,” he said. “Come in.” Later, I came to know Harold Brown well and grew to admire his professionalism. At home and abroad, he quietly bore the hundreds of little stresses that came with dealing with his royal employers at their less attractive moments. His gift as a mimic had me crying tears of laughter into my whiskey on many foreign tours. That afternoon, however, he was every inch the guardian of his master’s privacy and impassively allowed me to follow him to the Equerries’ Room where I was to await the royal summons. Like so much of the apartment, although undeniably comfortable and well appointed, the Equerries’ Room was dark. Clever effects had been achieved with concealed lighting, pastel colorings, and flowers, but the overriding impression was one of pervasive gloom. Two people were already there—the Princess’s lady-in-waiting, Anne Beckwith-Smith, and her current equerry, Richard Aylard. They were there to examine me as a possible recruit to their exclusive way of life. During the last few days they had been examining five others as well, of course, so they were understandably distant, if polite. I was polite too—this was surely part of the selection process—and determined, like the butler, to look unimpressed. But I did need to go to the loo. Badly. Groping in the semigloom of the cloakroom, I became the latest visitor to fumble for the trick light switch on a fiendish trompe l’oeil before finding the real switch on the wall behind me.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance.

There is an amazing ignorance of Scripture among many and a consequent want of established, solid religion. In no other way can I account for the ease with which people are, like children, ‘tossed to and fro, and carried about by every wind of doctrine’ (Ephesians 4:14). There is an Athenian love of novelty abroad, and a morbid distaste for anything old and regular and in the beaten path of our forefathers. Thousands will crowd to hear a new voice and a new doctrine without considering for a moment whether what they hear is true. There is an incessant craving after any teaching which is sensational and exciting and rousing to the feelings.

Morning, September 6 [771]Go To Evening Reading "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world." Philippians 2:15 We use lights to make manifest. A Christian man should so shine in his life, that a person could not live with him a week without knowing the gospel. His conversation should be such that all who are about him should clearly perceive whose he is, and whom he serves; and should see the image of Jesus reflected in his daily actions. Lights are intended for guidance. We are to help those around us who are in the dark. We are to hold forth to them the Word of life. We are to point sinners to the Saviour, and the weary to a divine resting-place. Men sometimes read their Bibles, and fail to understand them; we should be ready, like Philip, to instruct the inquirer in the meaning of God's Word, the way of salvation, and the life of godliness. Lights are also used for warning. On our rocks and shoals a light-house is sure to be erected. Christian men should know that there are many false lights shown everywhere in the world, and therefore the right light is needed. The wreckers of Satan are always abroad, tempting the ungodly to sin under the name of pleasure; they hoist the wrong light, be it ours to put up the true light upon every dangerous rock, to point out every sin, and tell what it leads to, that so we may be clear of the blood of all men, shining as lights in the world. Lights also have a very cheering influence, and so have Christians. A Christian ought to be a comforter, with kind words on his lips, and sympathy in his heart; he should carry sunshine wherever he goes, and diffuse happiness around him. Gracious Spirit dwell with me; I myself would gracious be, And with words that help and heal Would thy life in mine reveal, And with actions bold and meek Would for Christ my Saviour speak.

Tis a funny thing, reflected the Count as he stood ready to abandon his suite. From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing. And so, slipping his sister’s scissors into his pocket, the Count looked once more at what heirlooms remained and then expunged them from his heartache forever.

He called the tendency “nationalistic universalism,” and he observed that the more insecure citizens feel at home, the more “vicarious satisfaction” they take from projecting power abroad. This thought caused Morgenthau to wax Nietzschean: “Carrying their idols before them, the nationalistic masses of our time meet in the international arena, each group convinced that it executes the mandates of history, that it does for humanity what it seems to do for itself, and that it fulfills a sacred mission ordained by Providence, however defined. Little do they know that they meet under an empty sky from which the gods have departed.” Leo

It is often thought that when the Reformation was established, Europe was divided into Protestants (whether Lutheran or Swiss) on the one hand, and Roman Catholics on the other. The large numbers of Christians are overlooked who did not belong to either party, but who, most of them, met as independent churches, not relying, as the others did, on the support of the civil power, but endeavouring to carry out the principles of Scripture as in New Testament times. They were so numerous that both the State Church parties feared they might come to threaten their own power and even existence. The reason that so important a movement occupies so small a place in the history of those times is, that by the relentless use of the power of the State, the great Churches, Catholic and Protestant, were able almost to destroy it, the few adherents who were left being driven abroad or remaining only as weakened and comparatively unimportant companies. The victorious party was also able to destroy much of the literature of the brethren, and, writing their history, to represent them as holding doctrines which they repudiated, and to give them names to which an odious significance was attached.

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. It was a strange sensation watching her walking away by herself, with no bodyguards following at a discreet distance. What were my responsibilities here? I kept thinking. Yet I knew this area well, and not once did I feel uneasy. I had made this decision--not one of my colleagues knew. Senior officers at Scotland Yard would most certainly have boycotted the idea had I been foolish enough to give them advance notice of what the Princess and I were up to. Before Diana disappeared from sight, I called her on the radio. Her voice was bright and lively, and I knew instinctively that she was happy, and safe. I walked back to the car and drove slowly along the only road that runs adjacent to the bay, with heath land and then the sea to my left and the waters of Poole Harbour running up toward Wareham, a small market town, to my right. Within a matter of minutes, I was turning into the car park of the Bankes Arms, a fine old pub that overlooks the bay. I left the car and strolled down to the beach, where I sat on an old wall in the bright sunshine. The beach huts were locked, and there was no sign of life. To my right I could see the Old Harry Rocks--three tall pinnacles of chalk standing in the sea, all that remains, at the landward end, of a ridge that once ran due east to the Isle of Wight. Like the Princess, I, too, just wanted to carry on walking. Suddenly, my radio crackled into life: “Ken, it’s me--can you hear me?” I fumbled in the large pockets of my old jacket, grabbed the radio, and said, “Yes. How is it going?” “Ken, this is amazing, I can’t believe it,” she said, sounding truly happy. Genuinely pleased for her, I hesitated before replying, but before I could speak she called again, this time with that characteristic mischievous giggle in her voice. “You never told me about the nudist colony!” she yelled, and laughed raucously over the radio. I laughed, too--although what I actually thought was “Uh-oh!” But judging from her remarks, whatever she had seen had made her laugh. At this point, I decided to walk toward her, after a few minutes seeing her distinctive figure walking along the water’s edge toward me. Two dogs had joined her and she was throwing sticks into the sea for them to retrieve; there were no crowd barriers, no servants, no police, apart from me, and no overattentive officials. Not a single person had recognized her. For once, everything for the Princess was “normal.” During the seven years I had worked for her, this was an extraordinary moment, one I shall never forget.

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Twain had already traveled himself to the Middle East in 1867, the experience of which he details in The Innocents Abroad, or the New Pilgrim’s Progress (1869), and from the 1870s was much captivated by a different Persian poet, cOmar Khayyam, whose Rubáiyát Twain described as “the only poem I have ever carried about with me.

Popular holidays are still associated with the ideas of former heathen festivals. May-day in some parts of Ireland has its female mummers, who dance and hurl, wearing a holly-bush. A masked blown carries a pail of water with a mop for spreading its contents abroad. Boys then sing carols, as in France. In the south-east of Ireland a girl is chosen as May Queen, presiding at all May-makings till she is married. May Eve, having its dangers from fairies, etc., is spent in making cattle safe from the milk-thieving little people, by causing the cows to leap over fires. Dairymaids prudently drive their cows along with the mystical rowan stick.

carrying

Andrei sometimes wondered how much a river would change Los Angeles. He pictured a long stream of water that divided the city, much like the River Thames or the Seine. Rivers nourished. The water happily rewrote the aisles of streetlamps and transformed one’s nighttime walk into a feature film. It carried boats filled with a surveying crowd that waved back at any brandishing hand on land that tried. It fostered lunch dates, amusing dares, and a reference for the lost. Andrei had spent one summer abroad and met these rivers. He was astonished at the difference in conversations the Europeans had with him. They were simple and alive. The pubs helped. The accents, too. Was it the rain that reminded? he speculated. The museums? The red buses? The cheap flights to any neighboring country? So—what was it about the geography of LA that made connection impossible? Just then, the sun glared at him. He glared back.

“Lucie.” He took a shuddering breath, kissed her cheek and stepped back. “I promise you,” he said, “I would have a difficult time stopping there. Which means I am going to now pick up a poker and respectably tend to the fire.” “And if I try to kiss you again, you’ll hit me with the poker?” She smiled. “Not at all. I will do the gentlemanly thing, and hit myself with the poker, and then you can explain the resultant carnage to Malcolm when he returns.” “I don’t think Malcolm is going to want to stay here that much longer.” Lucie sighed, watching the sparks leap up in the grate, dancing motes of gold and red. “He will have to return to London at some point. He is the High Warlock.” “Lucie,” Jesse said softly. He turned to watch the fire for a moment. Its light danced in his eyes. “What is our plan for the future? We will have to go back to the world.” Lucie thought about it. “I suppose if Malcolm throws us out, we can go on the road and be highwaymen. We will only rob the cruel and unjust, of course.” Jesse smiled reluctantly. “Unfortunately, I hear there has been a tragic reduction in the ability of highwaymen to ply their trade due to the increasing popularity of the automobile.” “Then we shall join the circus,” Lucie suggested. “Regrettably, I have a terror of clowns and broad stripes.” “Then we shall hop abroad a steamer bound for Europe,” Lucie said, suddenly quite enthusiastic about the idea, “and become itinerant musicians on the Continent.” “I cannot carry a tune,” Jesse said, “Lucie—

nonchalant charminar ma, i can’t smile well-scrubbed twisted-smirks in your noble society anymore in the godly dense ocean of kindness with krishna’s duffed up white teeth with studious eyes of the devil i can’t anymore in a ramakrishnian posture use my wife according to the matriarchal customs substitute sugar for saccharine and dread diabetes no more i can’t no more with my unhappy organ do a devdas again in khalashitola on the registry day of a former fling. my liver is getting rancid by the day my grandfather had cirrhosis don’t understand heredity i drink alcohol read poetry my father for the sake of puja etc used to fast venerable dadas in our para swearing by dharma gently press ripe breasts of sisters-born-of-the-locality on holi on the day ma left for trips abroad many in your noble society had vodka i will nonchalantly from your funeral pyre light up a charminar thinking of your death my eyes tear up then i don’t think of earthquakes by the banks or of floodwater didn’t put my hand on the string of the petticoat of an unmarried lover and didn’t think of baishnab padavali ma, even i’ll die one day. at belur mandir on seeing foreign woman pray with her international python-bum veiled in a skirt my limitless libido rose up ma because your libido will be tied up to father’s memories even beyond death i this fucked up drunk am envying you carrying dirt of the humblest kind looking at my organ i feel as if i’m an organism from another planet now the rays of the setting sun is touching my face on a tangent and after mixing the colour of the setting sun on their wings a flock of non-family-planning birds is going back towards bonolata sen’s eyes peaceful as a nest – it’s time for them to warm the eggs –

What does a great empire do when faced with imminent invasion and destruction? It can rearm at home and seek allies abroad; but more cunningly it can revisit its history to forge a myth that will unite the people and carry them through to victory, a myth that will demonstrate to everyone that their country has been specially chosen by history to uphold justice and righteousness.

DIVORCE ABROAD When a couple can be divorced in more than one country serious legal problems can develop. British nationals who live abroad can decide whether to be divorced at home or abroad. What matters is where it makes most sense for them to be divorced, and they should work out which jurisdiction is equally fair to both parties. One of the factors that will determine where the divorce takes place is who puts a petition in first. This will carry some weight when everything else is finely balanced. So if there is jurisdiction in Britain and another country and you would be better off in Britain, start proceedings quickly. But if the English courts would favour the husband more than the wife, a judge would be likely to tell them to use the jurisdiction that would be fairest to both. It creates a bad impression on a judge if you, as petitioner, have deliberately opted for the jurisdiction most favourable to you. One English woman, who had lived in France and was married to a Frenchman, decided to file her petition in the UK. Her husband was able to have the proceedings stopped completely, however, because the judge believed that justice would be served better in France. An American couple who were married in Italy but had lived in the UK for six years and wanted to divorce could have their case heard in any of the three countries. They could go to the States because they were still domiciled there (in the sense that that was where they came from and where they were both likely to die), but they could also use the English or Italian courts because in the first instance this would their country of residence and in the second this would be where their assets were. However, even if they had lived in Britain for a few years, if most of their assets were still in Italy it would be more sensible for the divorce to take place there. Under Moslem law a man divorces his wife simply by saying ‘I divorce you’ three times, and his liability to his wife is only five gold coins. That is patently unfair for a British woman or, say, an Iranian or an Iraqi living in Britain. While the British courts accept the divorce, it does not preclude the woman from gaining some settlement from her husband’s assets in Britain, provided, of course, he has not taken everything he owns out of the country. British courts can make orders for financial provision when a divorce or separation has taken place abroad, provided permission has been granted by a High Court judge. The judge will only give the go-ahead if he or she considers that the circumstances warrant it – if, for example, the person making the application now lives in Britain. When a divorce takes place abroad, provided that it was recognized the country which granted it, it will always be recognized in the UK. This is not always the case in reverse: if a couple were married in a Catholic country (which does not recognize divorce) and they came to live in the UK and subsequently divorce there, UK legislation would only cover them, their dependants and assets in the UK. We pointed out in Chapter 8 that when assets are held abroad, UK courts have only limited powers to make a husband transfer a share if his assets to his wife, or vice versa, particularly when the money is tied up in the Middle or Far East.

BSI’s London office lay equidistant from the Bank of England and St Paul’s, bang in the centre of the City of London, the aorta of the global financial system. The unremarkable building stood on Cheapside, the City thoroughfare laid down by the Romans, where medieval merchants sold sheep’s feet and eels. The Stocks Market at its east end became known for the appalling stench of rotting fare. Around the corner was the Lord Mayor’s residence, the Mansion House. There Tony Blair had leavened a speech about unjust global trade with a reaffirmation that the City ‘creates much of the wealth on which this British nation depends’. From the start, the Swiss financiers who created Banco della Svizzera Italiana, or Swiss-Italian Bank, saw their task as helping money cross national borders. Construction of what was then the world’s longest tunnel, through the St Gotthard massif in the Alps, was under way. It would carry a railway to connect northern and southern Europe. When the work was completed, the Swiss president declared that ‘the world market is open’. The Italian-speaking Swiss city of Lugano lay on the new railway’s route. It was there that BSI’s founders opened a bank in 1873, to capitalise on the new trade route. They did well, expanding in Switzerland and sending bankers abroad. The bank came through one world war. In the second, BSI’s bankers did what many Swiss bankers did: they collaborated with the Nazis. At the same time, they did what they would start to do for their rich clients: they spun a story that reversed the truth. As Swiss bankers and their apologists told the tale, the reason that Switzerland made it a crime to violate bank secrecy was to help persecuted Jews protect their savings. In fact, the law was first drafted in 1932, the year before Hitler came to power. The impetus came not from altruism but self-interest. It was the Great Depression. Governments badly needed to collect taxes.

The truth is that most Australians live in cities and always have done. Yet is also true that the average Australian carries the print of great distances on his eyelids and his mind. Even if a window-box is all the earth he owns he is, perhaps sentimentally, aware of the bush, the outback, the back-of-beyond. When he goes abroad he is conscious of his difference and of the size of his country.

no German politician dared challenge him because of the influence he carried abroad.

Richard the director was talking to the cameraman and soundman so I thought that this was a good time to get out my toilet that I had taken with me. I say ‘toilet’; it was a camping chair that I had cut a hole into where I could place a bin bag. I went to my tent to get it to discover it wasn’t there. I went mad at Richard telling him that it wasn’t funny and wanted to know who had taken it. He said he didn’t know what I was talking about. I asked Wilder and he acted the same way. I then went and looked in every tent but couldn’t find it. I asked Wilder again and said if the others had told him to hide it he must tell me where as I had gone to a lot of trouble buying, altering and carrying it to the jungle. He took me into the woods where a path had already been cut and the chair set up. I thought he had done it especially for me until I noticed a small M&S bag next to the chair. Someone had already used it. I thought it may have been a joke and that the bag just contained soil so picked it up to check. I hadn’t even undone the knot fully when the stench hit me. Someone had used it.

We moved four times, to different locations. In one place, in an attic, there was such terrible fleas, they tortured us all night. We went from place to place with only one sack each, for that was all we could carry. After ten days of deportations, the Romanian administration changed their plan. The town was paralyzed without the Jews. There were no people to run the services after the destruction left by the Russians, the Romanians had not returned yet in any numbers and without the local Jews, the town was paralyzed. Besides, there were Romanian-Jewish intermarriages and the affected families intervened with the government in Bucharest. There may have been some intervention from abroad, but that is not proven. As a result, the general issued a decree stopping temporarily the "re-settlement" of the Jews. By that time three quarters of the Jews had been deported to Transnistria.

When Iran exported its jihad to Hezbollah in Lebanon, Hamas in Palestine, and the Muslim Brotherhood in several regions around the world, these all indirectly threatened the United States. These terrorists threatened our greatest ally in the region, Israel, while destabilizing countries we depend on to help bring security to that area. These terrorists harm our allies with violence while sowing hatred for our values, thus hurting our national interests abroad. Until 2001, these organizations had not historically attempted to carry out terrorist attacks on the American homeland. With the Sunni-Shiite divide once again put on the back burner to tackle a bigger enemy, the relationship between al-Qaeda, another Sunni terrorist organization, and the Shiite regime in Iran is all about destroying the United States of America. Their relationship began a long time before the United States even knew about al-Qaeda and Osama bin Laden as public enemy number one.1 Today, ISIS is perhaps public enemy number one. Yet the most interesting trait common to ISIS, al-Qaeda, Iran, and every other Islamic terrorist group is this: they are all motivated by the same anti-Western, jihadist ideology.

And if I had not met Jesus I would have died carrying to strip it away, layer by layer. He reminded me again and again that I could not hoard His love. And I could not be selective about who I would share it with. The love He had shed abroad in my heart was meant to be shared with others regardless of their color. My good friend Judah Smith says, "You cannot exaggerate God's love. Just try it!" I agree with him. God intends for us to be extravagant and free in our love for one another.

car designers still haven’t sorted this problem. They still install cigarette lighters, even though most smokers carry a lighter, and glove compartments – glove compartments! Why is there an area reserved for gloves? It just helps impulsive murderers, doesn’t it? Electric windows are all very nice but hardly necessary. And yet no one has thought about emptying the bladder.

The woman who chooses a Rake, said he, does not consider, that all the sprightly airs for which she preferred him to a better man, either vanish in matrimony, or are shewn to others, to her mortal disquiet. The agreeable will be carried abroad: The disagreeable will be brought home. If he reform (and yet bad habits are very difficult to shake off) he will probably, from the reflexions on his past guilty life, be an unsociable companion, should deep and true contrition have laid hold on him: If not, what has she chosen?

Dust flew behind me, and I crouched over the handlebars, sucking air through my mask, blinking behind my goggles.

In the international trade area, the language is almost always about how we must export, and what’s really good is an industry that produces exports, and if we buy from abroad and import, that’s bad. But surely that’s upside-down. What we send abroad, we can’t eat, we can’t wear, we can’t use for our houses. The goods and services we send abroad, are goods and services not available to us. On the other hand, the goods and services we import, they provide us with TV sets we can watch, with automobiles we can drive, with all sorts of nice things for us to use. The gain from foreign trade is what we import. What we export is a cost of getting those imports. And the proper objective for a nation as Adam Smith put it, is to arrange things so that we get as large a volume of imports as possible, for as small a volume of exports as possible. This carries over to the terminology we use. When people talk about a favorable balance of trade, what is that term taken to mean? It’s taken to mean that we export more than we import. But from the point of our well-being, that’s an unfavorable balance. That means we’re sending out more goods and getting fewer in. Each of you in your private household would know better than that. You don’t regard it as a favorable balance, when you have to send out more goods to get fewer coming in. It’s favorable when you can get more by sending out less.

From the earliest age, we must learn to say good-bye to friends and family. We see our parents and siblings off at the station; we visit cousins, attend schools, join the regiment; we marry, or travel abroad. It is part of the human experience that we are constantly gripping a good fellow by the shoulders and wishing him well, taking comfort from the notion that we will hear word of him soon enough. But experience is less likely to teach us how to bid our dearest possessions adieu. And if it were to? We wouldn’t welcome the education. For eventually, we come to hold our dearest possessions more closely than we hold our friends. We carry them from place to place, often at considerable expense and inconvenience; we dust and polish their surfaces and reprimand children for playing too roughly in their vicinity—all the while, allowing memories to invest them with greater and greater importance. This armoire, we are prone to recall, is the very one in which we hid as a boy; and it was these silver candelabra that lined our table on Christmas Eve; and it was with this handkerchief that she once dried her tears, et cetera, et cetera. Until we imagine that these carefully preserved possessions might give us genuine solace in the face of a lost companion. But, of course, a thing is just a thing. And so, slipping his sister’s scissors into his pocket, the Count looked once more at what heirlooms remained and then expunged them from his heartache forever.