Civil Servants Quotes

If at first you don’t succeed, failure may be your style.

Not only had he lost the only girl he'd ever loved, he'd lost her in duplicate, like some heartbroken but highly efficient civil servant.

In a massive, long-term study of 17,000 civil servants, an almost unbelievable conclusion emerged: the status of a person's job was more likely to predict their likelihood of a heart attack than obesity, smoking or high blood pressure.

I was under the librarians' protection. Civil servants and servants of civility, they had my back. They would be whatever they needed to be that day: information professionals, teachers, police, community organizers, computer technicians, historians, confidantes, clerks, social workers, storytellers, or, in this case, guardians of my peace.

I'm a disgruntled ex-civil servant, and I'm armed. If you don't process my license right now I'm going to start making small, yet significant holes in people.

Civil servants have an extraordinary genius for wrapping up a simple idea to make it sound extremely complicated.

A fair share of anything is starvation diet to an egomaniac.

Vice is its own reward.

I learned very early in life that I was always going to need people more than they needed me.

What I wanted most of all was to use sex as a weapon to allure, subjugate, and, if possible, destroy the personality of others.

Fear and hatred do not seem to find expression in tears.

If a man were to look over the fence on one side of his garden and observe that the neighbor on his left had laid his garden path round a central lawn; and were to look over the fence on the other side of his garden and observe that the neighbor on his right had laid his path down the middle of the lawn, and were then to lay his own garden path diagonally from one corner to the other, that man's soul would be lost. Originality is only to be praised when not prefaced by the look to right and left.

Nowadays the job of the judge is not to do justice. The judge is more of a functionary . He's like a civil servant whose job is to interpret words written down by another branch of the government, whether those words are just or not.

When political leaders set a negative example, professional commitments to just practice become more important. It is hard to subvert a rule-of-law state without lawyers, or to hold show trials without judges. Authoritarians need obedient civil servants, and concentration camp directors seek businessmen interested in cheap labor.

If you describe things as better than they are, you are considered to be a romantic; if you describe things as worse than they are, you will be called a realist, and if you describe things exactly as they are, you will be thought of as a satirist.

So black was the way ahead that my progress consisted of long periods of inert despondency punctuated by spasmodic lurches forward towards any small chink of light that I thought I saw ... As the years went by, it did not get lighter but I became accustomed to the dark.

NASA might do well to adopt the Red Bull approach to branding and astronautics. Suddenly the man in the spacesuit is not an underpaid civil servant; he's the ultimate extreme athlete. Red Bull knows how to make space hip.

Then my hostess said, "Oh, Denis (as my name was before I dyed it) never plays the part of a man.

Can it be, thought I, that my sole mission on earth is to destroy the hopes of others? Ever since I began to live and act, fate has somehow associated me with the last act of other people's tragedies, as if without me no one could either die or give way to despair! I have been the inevitable character who comes in at the final act, involuntarily playing the detestable role of the hangman or the traitor. What has been fate's object in all this? Has it destined me to be the author of middle-class tragedies and family romances--or a purveyor of tales for, say, the Reader's Library? Who knows? Are there not many who begin life by aspiring to end it like Alexander the Great, or Lord Byron, and yet remain petty civil servants all their lives?

And which devil do you prefer? Dante's?" "No. Much too terrifying. Too medieval for my taste." "Mephistopheles?" "Not him, either. He's too pleased with himself. Too much a trickster, like a crooked lawyer ... Anyway, I never trust people who smile a lot." "What about the one in The Karamazovs?" "Petty. A civil servant with dirty nails. I suppose the devil I prefer is Milton's fallen angel.

The barbarian loves his own pride, and hates, or disbelieves in, the pride of others. I will be a civilized being, I will love the pride of my adversaries, of my servants, and my lover; and my house shall be, in all humility, in the wilderness a civilized place.

I did not know that a reputation for wit is earned not by making jokes, but by laughing at the pleasantries of others.

Development of character consists solely in moving towards self-sufficiency.

The place where no harm can come is the place where nothing at all can come.

It was only in the idealistic dreams of H.G. Wells that people became nicer as they acquired wealth.

Exhibitionists have no friends, no friends at all.

I wanted to become a painter and no power in the world could force me to become a civil servant. The

In a mature society, “civil servant” is semantically equal to “civil master.

The difference between civil servants and private businessmen is that when a central planner makes a mistake, he is likely to disrupt the whole economy and not just a single business.

Masturbation is not only an expression of self-regard: it is also the natural emotional outlet of those who, before anything has reared its ugly head, have already accepted as inevitable the wide gulf between their real futures and the expectations of their fantasies. The habit fitted snugly into my well-established world of make-believe.

Without knowing it, I was acquiring that haughty bearing which is characteristic of so many eccentrics. What other expression would you expect to find on the face of anyone who knows that if he turns his head too quickly, he will see on the faces of others glares of stark terror or grimaces of hatred? Aloofness is the posture of self-defense.

Mr Melly had to be obscene to be believed

Among other objections to the image of me was that I hated animals. I still do. I have enough dumb friends without them.

By the end of the nineteenth century, India was Britain’s biggest source of revenue, the world’s biggest purchaser of British exports and the source of highly paid employment for British civil servants and soldiers all at India’s own expense. Indians literally paid for their own oppression.

The Municipal Councils in these areas excluded Chinese members, and the police and civil servants were foreigners. Even the names of the streets reflected foreign imperialism—such as Jessfield Road, on which St. Faith’s was located.

I like the evening in India, the one magic moment when the sun balances on the rim of the world, and the hush descends, and ten thousand civil servants drift homeward on a river of bicycles, brooding on the Lord Krishna and the cost of living.

I have this lust for small talk. Nobody escapes my love.

Tolerance is the result not of enlightenment but of boredom.

Sometimes I wore a fringe so deep it obscured the way ahead. This hardly mattered. There were always others to look where I was going.

In a land where all slaves are servants, all servants are slaves, and thus ends democracy.

With his pewter-colored locks and sturdy jaw, Graham Seymour was the archetypal British civil servant, a man who’d been born, bred, and educated to lead. He was handsome, but not too; he was tall, but not remarkably so. He made others feel inferior, especially Americans.

One obvious palliative of the evils of democracy in its present form would be to encourage much more publicity and initiative on the part of civil servants. They ought to have the right, and, on occasion, the duty, to frame Bills in their own names, and set forth publicly the arguments in their favor.

To the average man, life presents itself, not as material malleable to his hand, but as a series of problems…which he has to solve…And he is distressed to find that the more means he can dispose of—such as machine-power, rapid transport, and general civilized amenities, the more his problems grow in hardness and complexity….Perhaps the first thing he can learn form the artists is that the only way of 'mastering' one's material is to abandon the whole conception of mastery and to co-operate with it in love: whosoever will be a lord of life, let him be its servant.

I know of no other place that is so fascinating yet so frustrating, so aware of the world and its own place within it but at the same time utterly insular. A country touched by nostalgia, with a past so great - so marked by brilliance and achievement - that French people today seem both enriched and burdened by it. France is like a maddening, moody lover who inspires emotional highs and lows. One minute it fills you with a rush of passion, the next you're full of fury, itching to smack the mouth of some sneering shopkeeper or smug civil servant. Yes, it's a love-hate relationship.

But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors.

Even in childhood I was mad about men in uniform.

It is hard enough to share wealth without being involved in undignified scenes; shared poverty consists of nothing else.

A little old lady once said to me, 'I have known a great many men. All of them had to be carried every step of the way.

It was my policy never to spend more than half my wages so as not to have to work for more than half my days on earth.

Health consists of having the same diseases as one's neighbors.

Brave men hide their deeds as decent folk their alms. They disguise them or make excuses for them.

I played all games seriously, even nastily. They provided me an enclosed world whose triumphs compensated me somewhat for a life of defeat elsewhere.

The increased scale of your operations will lend you respectability.

That the authority of the nation-state itself depended largely on the economic independence and political neutrality of its civil servants becomes obvious in our time; the decline of nations has invariably started with the corruption of its permanent administration and the general conviction that civil servants are in the pay, not of the state, but of the owning classes.

The only perfection available to you without compromise is that of intention and effort. If you endeavor to be the best pencil sharpener you can be, and tailor your actions accordingly, you can be certain all else will be forgiven in the final accounting.

If a man does not take it into his own mind to discover what he knows has been kept from him, he will merrily continue believing what his neighbors believe, and rarely question the ideas of reality he imagines serve the physical and emotional needs of his pseudo-self.

My dilemma is that of the civil servant. If a civil servant takes an initiative and things go right with it, he cannot, in the nature of his employment, look for much in the way of reward; whereas if his initiative goes wrong, he can expect all kinds of trouble, everything from reprimand to blocked promotion, and a permanent black mark against his name in the files. It is accepted, therefore, that the way to advance in the civil service, or in any field where civil service conditions prevail, is never take an initiative and never to support anyone else's. It is inevitable that this should be so.

Title 'Yikin heykellerimi' ->'Destroy and shatter the statues you have built of me' O nation I am Kemal Mustafa If my thoughts and beliefs are not of this day and age If my wisdom isn't still the most authentic mentor Then let my tongue cleave to the roof of my palate I apoligize Forget everything I said Destroy and shatter the statues you have built of me If freedom isn’t still the supreme value If you’d rather have slaves stay chained Forget everything I said Destroy and shatter the statues you have built of me If you see no sense in living a civilized life If you want to be sent back in time to the middle ages and wish to put a crown on the head of a man who spits into the face of art Forget everything I said Destroy and shatter the statues you have built of me If the pain of war violence was not enough If peace at home, peace in the world has no meaning If to be awarded requires an arms race Forget everything I said Destroy and shatter the statues you have built of me If you miss the fez and the veil and prefer to light the night If you’re still hoping to find healing from a dervish, a sheik or an amulet Forget everything I said Destroy and shatter the statues you have built of me If you say women should not be equal to men and should be covered in black sheets in order to flee from the wrath of bigots If you say you don’t want to see our women and daughters to get an education just because you believe this is their fate Forget everything I said Destroy and shatter the statues you have built of me If freedom and democracy is too much for you to handle If you have a longing for the sultan of the Sultanate and are still not able to determine the significance of being a nation Be servants, stay on the path of religion and wait for şeyhülislam to lay down the law for you Forget everything I said Destroy and shatter the statues you have built of me And LEAVE ME ALONE… -Musafa Kemal Atatürk

The “System” provides for him as a master provides for a slave. And a slave’s choices are made easier when the consequences for rebellion are contemplated. When a slave realizes that his choice is either obey or die, his decision is simplified. So it has been for all but the most iconoclastic “slaves.” After the fall of Atlantis

I have known female whores who spoke very bitterly of their calling. "If they don't like my face, they can put a cushion over it. I know it's not that they're interested in." But to the boys this profession never seemed shameful. It was their daytime occupations for which they felt the need to apologize. In some instances, these were lower class or humdrum or, worst of all, unfeminine. At least whoring was never that.

John Stuart Mill (20 May 1806 – 8 May 1873), English philosopher, political theorist, political economist, civil servant and Member of Parliament, was an influential liberal thinker of the 19th century whose works on liberty justified freedom of the individual in opposition to unlimited state control. He was an exponent of utilitarianism, an ethical theory developed by Jeremy Bentham, although his conception of it was very different from Bentham's. He clearly set forth the premises of the scientific method.

To most people any radical change is even more odious than cynicism. The only way between the horns of dilemma is to persist at all costs in the ignorance which permits one to go on doing wrong in the comforting belief that yb doing so one is accomplishing one's duty / one's duty to the company, to the shareholders, to the family, the city, the state, the fatherland, the church. For, of course, poor Hansen's case wasn't in any way unique; on a smaller scale, and therefore with less power to do evil, he was acting like all those civil servants and statesmen and prelates who go through life spreading misery and destruction in the name of their ideals and under orders from their categorical imperatives.

They had brought him in during the war, the professional civil servant from an orthodox department, a man to handle paper and integrate the brilliance of his staff with the cumbersome machine of bureaucracy. It comforted the Great to deal with a man they knew, a man who could reduce any colour to grey, who knew his masters and could walk among them. And he did it so well. They liked his diffidence when he apologized for the company he kept, his insincerity when he defended the vagaries of his subordinates, his flexibility when formulating new commitments. Nor did he let go the advantages of a cloak and dagger man malgré lui, wearing the cloak for his masters and preserving the dagger for his servants.

I certainly don’t like the idea of missionaries. In fact, the whole business fills me with fear and alarm. I don’t believe in God, or at least not in the one we’ve invented for ourselves in England to fulfill our peculiarly English needs, and certainly not in the ones they’ve invented in America, who supply their servants with toupees, television stations, and, most important, toll-free telephone numbers. I wish that people who did believe in such things would keep them to themselves and not export them to the developing world.

[Sex] is only a mirage, floating in shimmering mockery before the bulging eyes of middle-aged men as they stumble with little whimpers toward the double bed, that somewhere there is a person that will evoke from them sensations of which they dimly dream they are capable.

As soon as I put my uniform on, the rest of my life solidified around me like a plaster cast. From that moment on, my friends were anyone who could put up with the disgrace; my occupation, any job from which I was not given the sack; my playground, any cafe or restaurant from which I was not barred or any street corner from which the police did not move me on.

In the cafe there was a lot of stylized cattiness, but this was never unkindly meant. Nothing at all was meant by it. It was a formal game of innuendos about other people being older than they said, about their teeth being false and their hair being a wig. Such conversation was thought to be smart and so very feminine. It was better, I need hardly say, to seem like a truly appalling woman than not like a woman at all.

Many historians, many sociologists and psychologists have written at lenght, and with deep concern, about the price that Western man has had to pay and will go on paying for technological progress. They point out, for example, that democracy can be hardly expected to flourish in societies where political and economic power is being progressively concentrated and centralized.But the progress of technology has led and is still leading to just such a concentration and centralisation of power. As the machinery of mass production is made more efficient it tends to become more complex and more expensive - and so less available to the eterpriser of limited means. Moreover, mass production cannot work without mass distribution; but mass distribution raises problems which only the largest producers can satisfactorily solve. In a world of mass production and mass distribution the Little Man, with his inadequate stock of working capital, is at a grave disadvantage. In competition with Big Man, he loses his money and finally his very existence as an independent producer; the Big Man has grobbled him up. As the Little Men disappear, more and more economic power comes to be wielded by fewer and fewer people. Under a dictatorship the Big Business, made possible by advancing technology and the consequent ruin of Little Business, is controlled by the State - that is to say, by small group of party leaders and soldiers, policemen and civil servants who carry out their orders.

My outlook was so limited that I assumed that all deviates were openly despised and rejected. Their grief and their fear drew my melancholy nature strongly. At first I only wanted to wallow in their misery, but, as time went by, I longed to reach its very essence. Finally I desired to represent it. By this process I managed to shift homosexuality from being a burden to being a cause. The weight lifted and some of the guilt evaporated.

What is the purpose of intelligence if it is not to serve others? And I’m not referring to the false servitude that high-ranking state-employed flunkeys exhibit so proudly, as if it were a badge of virtue: the façade of humility they wear is nothing more than vanity and disdain. Cloaked every morning in the ostentatious modesty of the high-ranking civil servant, Etienne de Broglie convinced me long ago of the pride of his caste. Inversely, privilege brings with it true obligations. If you belong to the closed inner sanctum of the elite, you must serve in equal proportion to the glory and ease of material existence you derive from belonging to that inner sanctum.

Today everybody admits that something is wrong with the world, and the critics of Christianity are the very people who feel this most. The most violent attacks on religion come from those who are most anxious to change the world, and they attack Christianity because they think that it is an obstructive force that stands in the way of a real reform of human life. There has seldom been a time in which men were more dissatisfied with life and the more conscious of the need for deliverance, and if they turn away from Christianity it is because they feel that Christianity is a servant of the established order and that it has no real power or will to change the world and to rescue man from his present difficulties. They have lost their faith in the old spiritual traditions that inspired civilization in the past, and they tend to look for a solution in some external practical remedy such as communism, or the scientific organisation of life; something definite and objective that can be applied to society as a whole.

When a third wave of poverty overwhelmed me, I knew with even greater certitude than when I had lived in Clerkenwell that the only complete solution to my problem was suicide. I never brought it off. I was afraid. A lifetime of never making positive decisions, accepting instead the lesser of the evils presented to me, had atrophied my will. It was not so much that I longed for death as that I didn't long for life. Emptiness, though, was not a sufficiently definite feeling to lead to a violent act. Instead of sitting in my room and balancing the relative convenience of various ways of ending it all, I ought to have been busy trying to summon up a reasonable amount of despair. Hopelessness was thinly spread like drizzle over my whole outlook. But, in an emergency, I could not find a puddle of despondency deep enough to drown in.

From time to time our national history has been marred by forgetfulness of the Jeffersonian principle that restraint is at the heart of liberty. In 1789 the Federalists adopted Alien and Sedition Acts in a shabby political effort to isolate the Republic from the world and to punish political criticism as seditious libel. In 1865 the Radical Republicans sought to snare private conscience in a web of oaths and affirmations of loyalty. Spokesmen for the South did service for the Nation in resisting the petty tyranny of distrustful vengeance. In the 1920's the Attorney General of the United States degraded his office by hunting political radicals as if they were Salem witches. The Nation's only gain from his efforts were the classic dissents of Holmes and Brandeis. In our own times, the old blunt instruments have again been put to work. The States have followed in the footsteps of the Federalists and have put Alien and Sedition Acts upon their statute books. An epidemic of loyalty oaths has spread across the Nation until no town or village seems to feel secure until its servants have purged themselves of all suspicion of non-conformity by swearing to their political cleanliness. Those who love the twilight speak as if public education must be training in conformity, and government support of science be public aid of caution. We have also seen a sharpening and refinement of abusive power. The legislative investigation, designed and often exercised for the achievement of high ends, has too frequently been used by the Nation and the States as a means for effecting the disgrace and degradation of private persons. Unscrupulous demagogues have used the power to investigate as tyrants of an earlier day used the bill of attainder. The architects of fear have converted a wholesome law against conspiracy into an instrument for making association a crime. Pretending to fear government they have asked government to outlaw private protest. They glorify "togetherness" when it is theirs, and call it conspiracy when it is that of others. In listing these abuses I do not mean to condemn our central effort to protect the Nation's security. The dangers that surround us have been very great, and many of our measures of vigilance have ample justification. Yet there are few among us who do not share a portion of the blame for not recognizing soon enough the dark tendency towards excess of caution.

It’s not easy to feel good about yourself when you are constantly being told you’re rubbish and/or part of the problem. That’s often the situation for people working in the public sector, whether these be nurses, civil servants or teachers. The static metrics used to measure the contribution of the public sector, and the influence of Public Choice theory on making governments more ‘efficient’, has convinced many civil-sector workers they are second-best. It’s enough to depress any bureaucrat and induce him or her to get up, leave and join the private sector, where there is often more money to be made. So public actors are forced to emulate private ones, with their almost exclusive interest in projects with fast paybacks. After all, price determines value. You, the civil servant, won’t dare to propose that your agency could take charge, bring a helpful long-term perspective to a problem, consider all sides of an issue (not just profitability), spend the necessary funds (borrow if required) and – whisper it softly – add public value. You leave the big ideas to the private sector which you are told to simply ‘facilitate’ and enable. And when Apple or whichever private company makes billions of dollars for shareholders and many millions for top executives, you probably won’t think that these gains actually come largely from leveraging the work done by others – whether these be government agencies, not-for-profit institutions, or achievements fought for by civil society organizations including trade unions that have been critical for fighting for workers’ training programmes.

The relationship between the University and the Patrician, absolute ruler and nearly benevolent dictator of Ankh-Morpork, was a complex and subtle one. The wizards held that, as servants of a higher truth, they were not subject to the mundane laws of the city. The Patrician said that, indeed, this was the case, but they would bloody well pay their taxes like everyone else. The wizards said that, as followers of the light of wisdom, they owed allegiance to no mortal man. The Patrician said that this may well be true but they also owed a city tax of two hundred dollars per head per annum, payable quarterly. The wizards said that the University stood on magical ground and was therefore exempt from taxation and anyway you couldn't put a tax on knowledge. The Patrician said you could. It was two hundred dollars per capita; if per capita was a problem, decapita could be arranged. The wizards said that the University had never paid taxes to the civil authority. The Patrician said that he was not proposing to remain civil for long. The wizards said, what about easy terms? The Patrician said he was talking about easy terms. They wouldn't want to know about the hard terms. The wizards said that there was a ruler back in , oh, it would be the Century of the Dragonfly, who had tried to tell the University what to do. The Patrician could come and have a look at him if he liked. The Patrician said that he would. He truly would In the end it was agreed that while the wizards of course paid no taxes, they would nevertheless make an entirely voluntary donation of, oh, let's say two hundred dollars per head, without prejudice, mutatis mutandis, no strings attached, to be used strictly for non-militaristic and environmentally-acceptable purposes.

I understand so far,’ said Miller. ‘But why a passport? Why not a driving licence, or an ID card?’ ‘Because shortly after the founding of the republic the German authorities realised there must be hundreds or thousands wandering about under false names. There was a need for one document that was so well researched that it could act as the yardstick for all the others. They hit on the passport. Before you get a passport in Germany, you have to produce the birth certificate, several references and a host of other documentation. These are thoroughly checked before the passport is issued. ‘By contrast, once you have a passport, you can get anything else on the strength of it. Such is bureaucracy. The production of the passport convinces the civil servant that, since previous bureaucrats must have checked out the passport holder thoroughly, no further checking is necessary. With a new passport, Roschmann could quickly build up the rest of the identity – driving licence, bank accounts, credit cards. The passport is the open sesame to every other piece of necessary documentation in present-day Germany.

The whole set of stylizations that are known as "camp" (a word that I was hearing then for the first time) was, in 1926, self-explanatory. Women moved and gesticulated in this way. Homosexuals wished for obvious reasons to copy them. The strange thing about "camp" is that it has been fossilized. The mannerisms have never changed. If I were now to see a woman sitting with her knees clamped together, one hand on her hip and the other lightly touching her back hair, I should think, "Either she scored her last social triumph in 1926 or it is a man in drag.

Perhaps "camp" is set in the 'twenties because after that differences between the sexes - especially visible differences - began to fade. This, of course, has never mattered to women in the least. They know they are women. To homosexuals, who must, with every breath they draw, with every step they take, demonstrate that they are feminine, it is frustrating. They look back in sorrow to that more formal era and try to relive it.

An Aryan civilization is a civilization advanced in spiritual knowledge – (SB 7.2.60, Purport) The difference between the Aryan and non-Aryan, the sura and asura, is in their standards of spiritual advancement – (SB 3.29.18, Purport) Aryans do not kill even a small plant unnecessarily, not to speak of cutting trees for sense gratification…Aryans do not distinguish between lower and higher grades of life. All life should be protected. All living beings have a right to live, even the trees and plants. This is the basic principle of an Aryan civilization – (SB 6.16.43, Purport)

Of all the evils which escaped from Pandora’s Box, the institution of priesthoods was the worst. Priests have been the curse of the world...Look at China, the festival of Juggernaut, the Crusades, the massacres of St. Bartholomew, of the Mexicans, and of the Peruvians, the fires of the Inquisition, of Mary, Cranmer, Calvin...look ever where and you will see the priests reeking with gore. They have converted, and are converting, populous and happy nations into deserts, and have made our beautiful world into a slaughter-house drenched with blood and tears – Godfrey Higgins (Celtic Druids)

The monasteries of Bohemia demand more of their brotherhood than some are prepared to give. The daily routine of back-breaking idleness proves too much for certain novices. The self-inflicted orgies that are the inevitable punishment for the slightest deviation into the bourgeois way of life are more than their frail flesh can stand. Many discover to their shame that they have scruples; they have roots, and greatest disadvantage of all, they have hope

People who have never canoed a wild river, or who have done so only with a guide in the stern, are apt to assume that novelty, plus healthful exercise, account for the value of the trip. I thought so too, until I met the two college boys on the Flambeau. Supper dishes washed, we sat on the bank watching a buck dunking for water plants on the far shore. Soon the buck raised his head, cocked his ears upstream, and then bounded for cover. Around the bend now came the cause of his alarm: two boys in a canoe. Spying us, they edged in to pass the time of day. ‘What time is it?’ was their first question. They explained that their watches had run down, and for the first time in their lives there was no clock, whistle, or radio to set watches by. For two days they had lived by ‘sun-time,’ and were getting a thrill out of it. No servant brought them meals: they got their meat out of the river, or went without. No traffic cop whistled them off the hidden rock in the next rapids. No friendly roof kept them dry when they misguessed whether or not to pitch the tent. No guide showed them which camping spots offered a nightlong breeze, and which a nightlong misery of mosquitoes; which firewood made clean coals, and which only smoke. Before our young adventurers pushed off downstream, we learned that both were slated for the Army upon the conclusion of their trip. Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense. Perhaps every youth needs an occasional wilderness trip, in order to learn the meaning of this particular freedom.

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion. It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty. I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.

I asked many people why they drank so much but never received an explanation that I fully understood. It was the tales of their escapades while under the influence of drink that brought me nearest to comprehending their need for it. It seemed to give them a few hours of freedom from rules which, during the rest of their lives they reluctantly obeyed. If this was true, then in the example of my life lay a cure for drunkenness, though it was hardly an answer which Harley Street would have approved. The prophylactic is, never to conform at all.

The average woman, unless she is particularly ill-favored, regards loving and being loved as a normal part of life. If a man says he loves her she believes him. Indeed some women are convinced they are adored by men who can be seen by all to be running in the opposite direction. For homosexuals this is not so. Love and admiration have to be won against heavy odds. Any declaration of affection requires proof. So many approaches made to them are insincere - even hostile. What better proof of love can there be than money? A ten-shilling note showed incontrovertibly just how mad about you a man is. Even in the minds of some women a confusion exists between love and money if the quantity is large enough. They evade the charge of mercenariness by using the cash they extort from one man to deal a bludgeoning blow of humiliation upon another. Some homosexuals attempt this gambit, but it is risky. The giving of money is a masculine act and blurs the internal image.

With this warning, Mussolini demanded and was given authority to do just about whatever he wanted; but his initial priority, surprisingly, was good government. He knew that citizens were fed up with a bureaucracy that seemed to grow bigger and less efficient each year, so he insisted on daily roll calls in ministry offices and berated employees for arriving late to work or taking long lunches. He initiated a campaign to drenare la palude (“drain the swamp”) by firing more than 35,000 civil servants. He repurposed Fascist gangs to safeguard rail cargo from thieves. He allocated money to build bridges, roads, telephone exchanges, and giant aqueducts that brought water to arid regions. He gave Italy an eight-hour workday, codified insurance benefits for the elderly and disabled, funded prenatal health care clinics, established seventeen hundred summer camps for children, and dealt the Mafia a blow by suspending the jury system and short-circuiting due process. With no jury members to threaten and judges answerable directly to the state, the courts were as incorruptible as they were docile. Contrary to legend, the dictator didn’t quite succeed in making the trains run on time, but he earned bravos for trying.

I was from birth an object of mild ridicule because of my movements - especially the perpetual flutter of my hands - and my voice. Like the voices of a number of homosexuals, this is an insinuating blend of eagerness and caution in which even such words as "hello" and "goodbye" seem not so much uttered as divulged. But these natural outward and visible signs of inward and spiritual disgrace were not enough. People could say that I was ignorant of them or was trying without success to hide them. I wanted it to be known that I was not ashamed and therefore had to display symptoms that could not be thought to be accidental.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

John Milton (December 9, 1608 – November 8, 1674) was an English poet, prose polemicist, and civil servant for the English Commonwealth. Most famed for his epic poem Paradise Lost, Milton is celebrated as well for his eloquent treatise condemning censorship, Areopagitica. Long considered the supreme English poet, Milton experienced a dip in popularity after attacks by T.S. Eliot and F.R. Leavis in the mid 20th century; but with multiple societies and scholarly journals devoted to his study, Milton’s reputation remains as strong as ever in the 21st century. Very soon after his death – and continuing to the present day – Milton became the subject of partisan biographies, confirming T.S. Eliot’s belief that “of no other poet is it so difficult to consider the poetry simply as poetry, without our theological and political dispositions…making unlawful entry.” Milton’s radical, republican politics and heretical religious views, coupled with the perceived artificiality of his complicated Latinate verse, alienated Eliot and other readers; yet by dint of the overriding influence of his poetry and personality on subsequent generations—particularly the Romantic movement—the man whom Samuel Johnson disparaged as “an acrimonious and surly republican” must be counted one of the most significant writers and thinkers of all time. Source: Wikipedia

Upon his first encounters with the native people he “discovered” in the West Indies, Columbus was struck by their kindness, generosity, and physical beauty. In a letter to the king and queen of Spain, he explained: “They are very simple and honest and exceedingly liberal with all they have, none of them refusing anything he may possess when he is asked for it. They exhibit great love toward all others in preference to themselves.” In his own journals, he was even more complimentary: “They are the best people in the world and above all the gentlest—without knowledge of what is evil—nor do they murder or steal… they love their neighbors as themselves and they have the sweetest talk in the world… always laughing.” A few pages on, in one of the most chilling pivots in recorded history, Columbus wrote: “They would make fine servants. With fifty men we could subjugate them all and make them do whatever we want.

To the Druids, a man was not separate from the universe or born into it from elsewhere. He was, like the trees and their leaves and blooms, part of nature. As a flower breaks out from a twig, so does man appear in the world from the womb of the universal mother. Man is an embodiment and emanation of nature. Consequently, a man who felt himself apart from nature was considered unsane. This was the law of the Druids and of Shaman everywhere. Perverted men were sacrificed to save the tribe from calamity. Trees are capable of producing sour and rotten fruit and, likewise, civilizations produce sour and rotten men and women who constitute a hazard to themselves and everyone around them. Thus rites of initiation were instigated to make sure the impure had no chance of attaining positions of power. The removal of these strict telestic rites gave mentally and morally toxic men access to the thrones of the world. Once in command, such types were wont to promote others of their kind and conspire against the morally and spiritually superior men they despise.

If the secret core of potlatch is the reciprocity of exchange, why is this reciprocity not asserted directly, why does it assume the “mystified” form of two consecutive acts each of which is staged as a free voluntary display of generosity? Here we encounter the paradoxes of forced choice, of freedom to do what is necessary, at its most elementary: I have to do freely what I am expected to do. (If, upon receiving a gift, I immediately return it to the giver, this direct circulation would amount to an extremely aggressive gesture of humiliation, it would signal that I refused the other’s gifts — recall those embarrassing moments when elderly people forget and give us last year’s present once again … ) …the reciprocity of exchange is in itself thoroughly ambiguous; at its most fundamental, it is destructive of the social bond, it is the logic of revenge, tit for tat. To cover this aspect of exchange, to make it benevolent and pacific, one has to pretend that each person’s gift is free and stands on its own. This brings us to potlatch as the “pre-economy of the economy,” its zero-level, that is, exchange as the reciprocal relation of two non-productive expenditures. If the gift belongs to Master and exchange to the Servant, potlatch is the paradoxical exchange between Masters. Potlach is simultaneously the zero-level of civility, the paradoxical point at which restrained civility and obscene consumption overlap, the point at which it is polite to behave impolitely.

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

In this country faith is absolute and universal. The choice, if there is a choice, is made at birth. Everyone believes. For these people, God is a near neighbour. I thought of Sundays at home when I was a child, buttoned up in an uncomfortable tweed jacket and forced to go to Sunday communion. I remember mouthing the hymns without really singing, peering between my fingers at the rest of the congregation when I was supposed to be praying, twisting in my seat during the sermon, aching with impatience for the whole boring ritual to be over. I can’t remember when I last went to church. I must have been since Mary and I were married but I can’t remember when. I don’t know anyone who does go to church now. It’s extraordinary, isn’t it? I know I live amongst scientists and civil servants, and Mary’s friends are all bankers or economists, so perhaps we are not typical. You still see people coming out of church on Sunday morning, chatting on the steps, shaking hands with the vicar, as you drive past on your way to get the Sunday papers, relieved you are too old now to be told to go. But no one I know goes any more. We never talk about it. We never think about it. I cannot easily remember the words of the Lord’s Prayer. We have moved on from religion. Instead of going to church, which would never occur to us, Mary and I go to Tesco together on Sundays. At least, that is what we did when she still lived in London. We never have time to shop during the week and Saturdays are too busy. But on Sunday our local Tesco is just quiet enough to get round without being hit in the ankles all the time by other people’s shopping carts. We take our time wheeling the shopping cart around the vast cavern, goggling at the flatscreen TVs we cannot afford, occasionally tossing some minor luxury into the trolley that we can afford but not justify. I suppose shopping in Tesco on Sunday morning is in itself a sort of meditative experience: in some way a shared moment with the hundreds of other shoppers all wheeling their shopping carts, and a shared moment with Mary, come to that. Most of the people I see shopping on Sunday morning have that peaceful, dreamy expression on their faces that I know is on ours. That is our Sunday ritual. Now, I am in a different country, with a different woman by my side. But I feel as if I am in more than just a different country; I am in another world, a world where faith and prayer are instinctive and universal, where not to pray, not to be able to pray, is an affliction worse than blindness, where disconnection from God is worse than losing a limb.

How came you to tumble down the stairs as soon as my back was turned?' ... The Earl slipped his arm behind her, and raised the hand he was still holding to his lips ... Miss Morville, finding his shoulder so invitingly close, was glad to rest her head against it ... Her overstrained nerves then found relief in a burst of tears. But as the Earl chose to kiss her at this moment, she was obliged to stop crying, the merest civility compelling her to return his embrace. As soon as she was able to speak, she said, however, in a voice meant only for his ears: 'Oh, no! Pray do not! It was all my folly, behaving in this missish way! You felt yourself obliged to comfort me! I assure you, I don't regard it - shall never think of it again! ... You would become disgusted with my odious commonsense. Try as I will, I *cannot* be romantic!' said Miss Morville despairingly. His eyes danced. 'Oh, I forbid you to try! Your practical observations, my absurd robin, are the delight of my life!' Miss Morville looked at him. Then, with a deep sigh, she laid her hand in his. But what she said was: 'You mean a sparrow!' 'I will not allow you to dictate to me, now or ever, Miss Morville! I mean a robin!' said the Earl firmly, lifting her hand to his lips. This interlude, which was watched with interest by the three servants, with complacence by Mrs Morville, critically by the Viscount, who was trying to unravel the puzzle just set before him, and with hostility by the Dowager and Mr Morville, seemed to break the spell which had hitherto held the rest of the company silent.

As we stated, after their initial conquest, the Milesians began assimilating the gnosis of their predecessors. Of course they were no lovers of the Druids. After all, the British Druids were collaborators with their dire enemies, the Amenists. Nevertheless, returning to the ancient homeland was a most important step for the displaced and despised Atonists. Owning and controlling the wellspring of knowledge proved to be exceptionally politically fortunate for them. It was a key move on the grand geopolitical chessboard, so to speak. From their new seats in the garden paradise of Britain they could set about conquering the rest of the world. Their designs for a “New World Order,” to replace one lost, commenced from the Western Isles that had unfortunately fallen into their undeserving hands. But why all this exertion, one might rightly ask? Well, a close study of the Culdees and the Cistercians provides the answer. Indeed, a close study of history reveals that, despite appearances to the contrary, religion is less of a concern to despotic men or regimes than politics and economics. Religion is often instrumental to those secretly attempting to attain material power. This is especially true in the case of the Milesian-Atonists. The chieftains of the Sun Cult did not conceive of Christianity for its own sake or because they were intent on saving the world. They wanted to conquer the world not save it. In short, Atonist Christianity was devised so the Milesian nobility could have unrestricted access to the many rich mines of minerals and ore existing throughout the British Isles. It is no accident the great seats of early British Christianity - the many famous churches, chapels, cathedrals and monasteries, as well as forts, castles and private estates - happen to be situated in close proximity to rich underground mines. Of course the Milesian nobility were not going to have access to these precious territories as a matter of course. After all, these sites were often located beside groves and earthworks considered sacred by natives not as irreverent or apathetic as their unfortunate descendants. The Atonists realized that their materialist objectives could be achieved if they manufactured a religion that appeared to be a satisfactory carry on of Druidism. If they could devise a theology which assimilated enough Druidic elements, then perhaps the people would permit the erection of new religious sites over those which stood in ruins. And so the Order of the Culdees was born. So, Christianity was born. In the early days the religion was actually known as Culdeanism or Jessaeanism. Early Christians were known as Culdeans, Therapeuts or suggestively as Galileans. Although they would later spread throughout Europe and the Middle East, their birthplace was Britain.

The average Christian is not supposed to know that Jesus’ home town of Nazareth did not actually exist, or that key places mentioned in the Bible did not physically exist in the so-called “Holy Land.” He is not meant to know that scholars have had greater success matching Biblical events and places with events and places in Britain rather than in Palestine. It is a point of contention whether the settlement of Nazareth existed at all during Jesus' lifetime. It does not appear on contemporary maps, neither in any books, documents, chronicles or military records of the period, whether of Roman or Jewish compilation. The Jewish Encyclopedia identifies that Nazareth is not mentioned in the Old Testament, neither in the works of Josephus, nor in the Hebrew Talmud – Laurence Gardner (The Grail Enigma) As far back as 1640, the German traveller Korte, after a complete topographical examination of the present Jerusalem, decided that it failed to coincide in any way with the city described by Josephus and the Scriptures. Claims that the tombs of patriarchs Ab’Ram, Isaac, and Jacob are buried under a mosque in Hebron possess no shred of evidence. The rock-cut sepulchres in the valleys of Jehoshaphat and Hinnom are of Roman period with late Greek inscriptions, and there exists nothing in groups of ruins at Petra, Sebaste, Baalbec, Palmyra or Damascus, or among the stone cities of the Haran, that are pre-Roman. Nothing in Jerusalem itself can be related to the Jews – Comyns Beaumont (Britain: Key to World’s History) The Jerusalem of modern times is not the city of the Scriptures. Mt. Calvary, now nearly in the centre of the city, was without walls at the time of the Crucifixion, and the greater part of Mt. Zion, which is not without, was within the ancient city. The holy places are for the most part the fanciful dreams of monkish enthusiasts to increase the veneration of the pilgrims – Rev. J. P. Lawson (quoted in Beaumont’s Britain: Key to World’s History)

What are the common wages of labour, depends everywhere upon the contract usually made between those two parties, whose interests are by no means the same. The workmen desire to get as much, the masters to give as little as possible. The former are disposed to combine in order to raise, the latter in order to lower the wages of labour. It is not, however, difficult to foresee which of the two parties must, upon all ordinary occasions, have the advantage in the dispute, and force the other into a compliance with their terms. The masters, being fewer in number, can combine much more easily; and the law, besides, authorizes, or at least does not prohibit their combinations, while it prohibits those of the workmen. We have no acts of parliament against combining to lower the price of work; but many against combining to raise it. In all such disputes the masters can hold out much longer. A landlord, a farmer, a master manufacturer, a merchant, though they did not employ a single workman, could generally live a year or two upon the stocks which they have already acquired. Many workmen could not subsist a week, few could subsist a month, and scarce any a year without employment. In the long run the workman may be as necessary to his master as his master is to him; but the necessity is not so immediate. We rarely hear, it has been said, of the combinations of masters, though frequently of those of workmen. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject. Masters are always and everywhere in a sort of tacit, but constant and uniform combination, not to raise the wages of labour above their actual rate. To violate this combination is everywhere a most unpopular action, and a sort of reproach to a master among his neighbours and equals. We seldom, indeed, hear of this combination, because it is the usual, and one may say, the natural state of things, which nobody ever hears of. Masters, too, sometimes enter into particular combinations to sink the wages of labour even below this rate. These are always conducted with the utmost silence and secrecy, till the moment of execution, and when the workmen yield, as they sometimes do, without resistance, though severely felt by them, they are never heard of by other people. Such combinations, however, are frequently resisted by a contrary defensive combination of the workmen; who sometimes too, without any provocation of this kind, combine of their own accord to raise the price of their labour. Their usual pretences are, sometimes the high price of provisions; sometimes the great profit which their masters make by their work. But whether their combinations be offensive or defensive, they are always abundantly heard of. In order to bring the point to a speedy decision, they have always recourse to the loudest clamour, and sometimes to the most shocking violence and outrage. They are desperate, and act with the folly and extravagance of desperate men, who must either starve, or frighten their masters into an immediate compliance with their demands. The masters upon these occasions are just as clamorous upon the other side, and never cease to call aloud for the assistance of the civil magistrate, and the rigorous execution of those laws which have been enacted with so much severity against the combinations of servants, labourers, and journeymen. The workmen, accordingly, very seldom derive any advantage from the violence of those tumultuous combinations, which, partly from the interposition of the civil magistrate, partly from the necessity superior steadiness of the masters, partly from the necessity which the greater part of the workmen are under of submitting for the sake of present subsistence, generally end in nothing, but the punishment or ruin of the ringleaders. But though in disputes with their workmen, masters must generally have the advantage, there is, however, a certain rate be.

Mr. Rohan,” she heard Beatrix ask, “are you going to marry my sister?” Amelia choked on her tea and set the cup down. She sputtered and coughed into her napkin. “Hush, Beatrix,” Win murmured. “But she’s wearing his ring—” Poppy clamped her hand over Beatrix’s mouth. “Hush!” “I might,” Cam replied. His eyes sparkled with mischief as he continued. “I find your sister a bit lacking in humor. And she doesn’t seem particularly obedient. On the other hand—” One set of French doors flew open, accompanied by the sound of breaking glass. Everyone on the back terrace looked up in startlement, the men rising from their chairs. “No,” came Win’s soft cry. Merripen stood there, having dragged himself from his sickbed. He was bandaged and disheveled, but he looked far from helpless. He looked like a maddened bull, his dark head lowered, his hands clenched into massive fists. And his stare, promising death, was firmly fixed on Cam. There was no mistaking the bloodlust of a Roma whose kinswoman had been dishonored. “Oh, God,” Amelia muttered. Cam, who stood beside her chair, glanced down at her questioningly. “Did you say something to him?” Amelia turned red as she recalled her blood-spotted nightgown and the maid’s expression. “It must have been servants’ talk.” Cam stared at the enraged giant with resignation. “You may be in luck,” he said to Amelia. “It looks as if our betrothal is going to end prematurely.” She made to stand beside him, but he pressed her back into the chair. “Stay out of this. I don’t want you hurt in the fray.” “He won’t hurt me,” Amelia said curtly. “It’s you he wants to slaughter.” Holding Merripen’s gaze, Cam moved slowly away from the table. “Is there something you’d like to discuss, chal?” he asked with admirable self-possession. Merripen replied in Romany. Although no one save Cam understood what he said, it was clearly not encouraging. “I’m going to marry her,” Cam said, as if to pacify him. “That’s even worse!” Merripen moved forward, murder in his eyes. Lord St. Vincent swiftly interceded, stepping between the pair. Like Cam, he’d had his share of putting down fights at the gambling club. He lifted his hands in a staying gesture and spoke smoothly. “Easy, large fellow. I’m sure you can find a way to resolve your differences in a reasonable fashion.” “Get out of my way,” Merripen growled, putting an end to the notion of civilized discourse. St. Vincent’s pleasant expression didn’t change. “You have a point. There’s nothing so tiresome as being reasonable. I myself avoid it whenever possible. Still, I’m afraid you can’t brawl when there are ladies present. It might give them ideas.