Coming Through Slaughter Quotes

This last night we tear into each other, as if to wound, as if to find the key to everything before morning.

The right ending is an open door you can't see too far out of. It can mean exactly the opposite of what you are thinking.

I often meet people in the West who insist that the Holocaust was the worst atrocity in human history, without question. Yes, it was horrific. But I often wonder, with African atrocities like in the Congo, how horrific were they? The thing Africans don’t have that Jewish people do have is documentation. The Nazis kept meticulous records, took pictures, made films. And that’s really what it comes down to. Holocaust victims count because Hitler counted them. Six million people killed. We can all look at that number and rightly be horrified. But when you read through the history of atrocities against Africans, there are no numbers, only guesses. It’s harder to be horrified by a guess. When Portugal and Belgium were plundering Angola and the Congo, they weren’t counting the black people they slaughtered. How many black people died harvesting rubber in the Congo? In the gold and diamond mines of the Transvaal? So in Europe and America, yes, Hitler is the Greatest

as if he were trying to escape the smell of her words as if the air from her talking came into his mouth and filled it puffed it up with poison so the brain was put to sleep and he could do nothing with it only react in his flesh.

But there was a discipline, it was just that we didn't understand. We thought he was formless, but I think now he was tormented by order, what was outside it. He tore apart the plot - see his music was immediately on top of his own life. Echoing. As if, when he was playing he was lost and hunting for the right accidental notes. Listening to him was like talking to Coleman. You were both changing direction with every sentence, sometimes in the middle, using each other as a springboard through the dark. You were moving so fast it was unimportant to finish and clear everything. He would be describing something in 27 ways. There was pain and gentleness everything jammed into each number.

There was no control except the "mood of his power... and it is for this reason it is good you never heard him play someplace where the weather for instance could change the next series of notes-- then you should never have heard him at all. He was never recorded. He stayed away while others moved into wax history, electronic history, those who said later that Boldon broke the path. It was just as important to watch him stretch and wheel around the last notes or to watch nerves jumping under the sweat of his head.

The only gain of civilisation for mankind is the greater capacity for variety of sensations--and absolutely nothing more. And through the development of this many-sidedness man may come to finding enjoyment in bloodshed. In fact, this has already happened to him. Have you noticed that it is the most civilised gentlemen who have been the subtlest slaughterers, to whom the Attilas and Stenka Razins could not hold a candle, and if they are not so conspicuous as the Attilas and Stenka Razins it is simply because they are so often met with, are so ordinary and have become so familiar to us. In any case civilisation has made mankind if not more bloodthirsty, at least more vilely, more loathsomely bloodthirsty. In old days he saw justice in bloodshed and with his conscience at peace exterminated those he thought proper. Now we do think bloodshed abominable and yet we engage in this abomination, and with more energy than ever. Which is worse? Decide that for yourselves. They say that Cleopatra (excuse an instance from Roman history) was fond of sticking gold pins into her slave-girls' breasts and derived gratification from their screams and writhings. You will say that that was in the comparatively barbarous times; that these are barbarous times too, because also, comparatively speaking, pins are stuck in even now; that though man has now learned to see more clearly than in barbarous ages, he is still far from having learnt to act as reason and science would dictate. But yet you are fully convinced that he will be sure to learn when he gets rid of certain old bad habits, and when common sense and science have completely re-educated human nature and turned it in a normal direction. You are confident that then man will cease from INTENTIONAL error and will, so to say, be compelled not to want to set his will against his normal interests. That is not all; then, you say, science itself will teach man (though to my mind it's a superfluous luxury) that he never has really had any caprice or will of his own, and that he himself is something of the nature of a piano-key or the stop of an organ, and that there are, besides, things called the laws of nature; so that everything he does is not done by his willing it, but is done of itself, by the laws of nature. Consequently we have only to discover these laws of nature, and man will no longer have to answer for his actions and life will become exceedingly easy for him. All human actions will then, of course, be tabulated according to these laws, mathematically, like tables of logarithms up to 108,000, and entered in an index; or, better still, there would be published certain edifying works of the nature of encyclopaedic lexicons, in which everything will be so clearly calculated and explained that there will be no more incidents or adventures in the world.

As I pass through my incarnations in every age and race, I make my proper prostrations to the Gods of the Market Place. Peering through reverent fingers I watch them flourish and fall, And the Gods of the Copybook Headings, I notice, outlast them all. We were living in trees when they met us. They showed us each in turn That Water would certainly wet us, as Fire would certainly burn: But we found them lacking in Uplift, Vision and Breadth of Mind, So we left them to teach the Gorillas while we followed the March of Mankind. We moved as the Spirit listed. They never altered their pace, Being neither cloud nor wind-borne like the Gods of the Market Place, But they always caught up with our progress, and presently word would come That a tribe had been wiped off its icefield, or the lights had gone out in Rome. With the Hopes that our World is built on they were utterly out of touch, They denied that the Moon was Stilton; they denied she was even Dutch; They denied that Wishes were Horses; they denied that a Pig had Wings; So we worshipped the Gods of the Market Who promised these beautiful things. When the Cambrian measures were forming, They promised perpetual peace. They swore, if we gave them our weapons, that the wars of the tribes would cease. But when we disarmed They sold us and delivered us bound to our foe, And the Gods of the Copybook Headings said: "Stick to the Devil you know." On the first Feminian Sandstones we were promised the Fuller Life (Which started by loving our neighbour and ended by loving his wife) Till our women had no more children and the men lost reason and faith, And the Gods of the Copybook Headings said: "The Wages of Sin is Death." In the Carboniferous Epoch we were promised abundance for all, By robbing selected Peter to pay for collective Paul; But, though we had plenty of money, there was nothing our money could buy, And the Gods of the Copybook Headings said: "If you don't work you die." Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew And the hearts of the meanest were humbled and began to believe it was true That All is not Gold that Glitters, and Two and Two make Four And the Gods of the Copybook Headings limped up to explain it once more. As it will be in the future, it was at the birth of Man There are only four things certain since Social Progress began. That the Dog returns to his Vomit and the Sow returns to her Mire, And the burnt Fool's bandaged finger goes wabbling back to the Fire; And that after this is accomplished, and the brave new world begins When all men are paid for existing and no man must pay for his sins, As surely as Water will wet us, as surely as Fire will burn, The Gods of the Copybook Headings with terror and slaughter return!

But there was a discipline, it was just that we didn’t understand. We thought he was formless, but I think now he was tormented by order, what was outside it. He tore apart the plot—see his music was immediately on top of his own life. Echoing. As if, when he was playing he was lost and hunting for the right accidental notes.

To the Germans, these Jewish foreigners, so different from the local bourgeois Jews who had, with discipline, allowed themselves t be rounded up and slaughtered, seemed suspect: too quick, too energetic, dirty, tattered, proud, unpredictable, primitive, too "Russian". The Jews found it impossible, and at the same time necessary, to distinguish the headhunters they had eluded and on whom they had taken passionate revenge from these shy, reserved old people, these blond, polite children who looked in at the station doors as if through the bars of the zoo. They aren't the ones, no; but it's their father, their teachers, their sons, themselves yesterday and tomorrow. How to resolve the puzzle? It can't be solved. Leave: as soon as possible. This land, too, is searing under our feet, this neat, trim town, loving order, this sweet bland air of full summer also scorches Leave, leave: we haven't come from the depths of Polessia in order to go to sleep in the Wartesaal of Plauen-am-Elster, and to while away our waiting with group snapshots and the Red Cross soup.

Always listening, listening to the wet fluid speech with no order, unfinished stories, badly told jokes that he sober as a spider perfected in silence.

Lift every voice and sing, Till earth and heaven ring, Ring with the harmonies of Liberty; Let our rejoicing rise High as the list’ning skies, Let it resound loud as the rolling sea. Sing a song full of the faith that the dark past has taught us, Sing a song full of the hope that the present has brought us; Facing the rising sun of our new day begun, Let us march on till victory is won. Stony the road we trod, Bitter the chast’ning rod, Felt in the days when hope unborn had died; Yet with a steady beat, Have not our weary feet Come to the place for which our fathers sighed? We have come over a way that with tears has been watered. We have come, treading our path through the blood of the slaughtered, Out from the gloomy past, Till now we stand at last Where the white gleam of our bright star is cast. God of our weary years, God of our silent tears, Thou who hast brought us thus far on the way; Thou who hast by Thy might, Led us into the light, Keep us forever in the path, we pray. Lest our feet stray from the places, our God, where we met Thee, Lest our hearts, drunk with the wine of the world, we forget Thee; Shadowed beneath Thy hand, May we forever stand, True to our God, True to our native land.

Nature Boy I was just a boy when I sat down To watch the news on TV I saw some ordinary slaughter I saw some routine atrocity My father said, don't look away You got to be strong, you got to be bold, now He said, that in the end it is beauty That is going to save the world, now And she moves among the sparrows And she floats upon the breeze She moves among the flowers She moves something deep inside of me I was walking around the flower show like a leper Coming down with some kind of nervous hysteria When I saw you standing there, green eyes, black hair Up against the pink and purple wisteria You said, hey, nature boy, are you looking at me With some unrighteous intention? My knees went weak, I couldn't speak, I was having thoughts That were not in my best interests to mention And she moves among the flowers And she floats upon the smoke She moves among the shadows She moves me with just one little look You took me back to your place And dressed me up in a deep sea diver's suit You played the patriot, you raised the flag And I stood at full salute Later on we smoked a pipe that struck me dumb And made it impossible to speak As you closed in, in slow motion, Quoting Sappho, in the original Greek She moves among the shadows She floats upon the breeze She moves among the candles And we moved through the days and through the years Years passed by, we were walking by the sea Half delirious You smiled at me and said, Babe I think this thing is getting kind of serious You pointed at something and said Have you ever seen such a beautiful thing? It was then that I broke down It was then that you lifted me up again She moves among the sparrows And she walks across the sea She moves among the flowers And she moves something deep inside of me She moves among the sparrows And she floats upon the breeze She moves among the flowers And she moves right up close to me

Sometimes it is the other way around. A white person is set down in our midst, but the contrast is just as sharp for me. For instance, when I sit in the drafty basement that is The New World Cabaret with a white person, my color comes. We enter chatting about any little nothing that we have in common and are seated by the jazz waiters. In the abrupt way that jazz orchestras have, this one plunges into a number. It loses no time in circumlocutions, but gets right down to business. It constricts the thorax and splits the heart with its tempo and narcotic harmonies. This orchestra grows rambunctious, rears on its hind legs and attacks the tonal veil with primitive fury, rending it, clawing it until it breaks through to the jungle beyond. I follow those heathen--follow them exultingly. I dance wildly inside myself; I yell within, I whoop; I shake my assegai above my head, I hurl it true to the mark yeeeeooww! I am in the jungle and living in the jungle way. My face is painted red and yellow and my body is painted blue. My pulse is throbbing like a war drum. I want to slaughter something--give pain, give death to what, I do not know. But the piece ends. The men of the orchestra wipe their lips and rest their fingers. I creep back slowly to the veneer we call civilization with the last tone and find the white friend sitting motionless in his seat, smoking calmly. "Good music they have here," he remarks, drumming the table with his fingertips. Music. The great blobs of purple and red emotion have not touched him. He has only heard what I felt. He is far away and I see him but dimly across the ocean and the continent that have fallen between us. He is so pale with his whiteness then and I am so colored.

1859. Some of the causes of insanity were listed as: ill health, loss of property, excessive use of tobacco, dissipation, domestic affliction, epilepsy, masterbation, home-sickness, injury of the head. The largest category was "unknown.

Beef in my throat, the food has to climb over it and then go down and meet with all their pals in the stomach. Hi sausage. Hi cabbage. Did you see that fuckin boot. Yeah I nearly turned round 'n went back on the plate. Who is this guy we're in anyway?

It was a music that had so little wisdom you wanted to clean nearly every note he passed, passed it seemed along the way as if travelling in a car, passed before he even approached it and saw it properly. There was no control except the mood of his power … and it is for this reason it is good you never heard him play on recordings. If you never heard him play some place where the weather for instance could change the next series of notes—then you should never have heard him at all. He was never recorded.

While I have used real names and characters and historical situations I have also used more personal pieces of friends and fathers. There have been some date changes, some characters brought together, and some facts have been expanded or polished to suit the truth of fiction.

The sun comes every day. Save the string. I put it in lines across the room. I watched him creep his body though the grilled windows. When the sun touches the first string wham it is 10 o'clock. It is 2 o'clock when he touches the second. When the shadow of the first string is under the second string it is 4 o'clock. When it reaches the door it will soon be dark.

He was obsessed with the magic of air, those smells that turned neuter as they revolved in his lung then spat out in the chosen key. The way the side of his mouth would drag a net of air in and dress it in notes and make it last and last, yearning to leave it up there in the sky like air transformed into cloud. He could see the air, could tell where it was freshest in a room by the colour.

Acid filled Sara’s mouth. It wasn’t fair. That’s what Sara wanted to say. To scream at the top of her lungs. It just wasn’t fair. Lena wasn’t strong. She would bend, not break. She would recover from this tragedy the same easy way she recovered from every other tragedy before. Even if she lost Jared, Lena would always know what it felt like to have his child growing inside of her. She could always hold her baby’s hand and think of holding Jared’s. She could see her child laugh and learn and grow and play sports and do school projects and graduate from college and Lena would always, always remember her husband. She would see Jared in her grandchildren and great-grandchildren. On her deathbed, she would find peace in the knowledge that they had made something beautiful together. That even in death, they would both go on living. “Sara,” Faith said. “What’s happening here?” Sara wiped her eyes, angry that she was back in the same dark place she’d started at this morning. “Why does everything come so damn easy to her?” She struggled to speak. Her throat clenched around every word that wanted to come out of her mouth. “Everything just opens up, and she always walks through unscathed and—” Sara had to stop for breath. “It’s just so easy for her. She always has it so goddamn easy.

But his own mind was helpless against every moment's headline. He did nothing but leap into the mass of changes and explore them and all the tiny facets so eventually he was completely governed by fears of certainty. He distrusted it in anyone but Nora for there it went to the spine, and yet he attacked it again and again in her, cruelly, hating it, the sure lanes of the probable. Breaking chairs and window glass doors in fury at her certain answers. [15-16]

The name of the song is "All the boys got to love me, that's all."...It was the most unusual blues you ever heard. It was so sad. It's about a man who takes a girl to a dance. The girl starts flirting with another man. He doesn't start a fight, but takes her home and sings this song...The lyrics are full of regret, he tells her he is sorry he met her, among other things, and finishes by saying he is going to take her into the woods and shoot her. He kills her but he still loves her and he tells the undertaker to be very careful with his beautiful baby.

He says to the king, in the north they have contempt for the king’s peace, they want to administer their own murders. If Norfolk cannot subdue them they will fall into their old savagery, where each eye or limb or life itself is costed out, and all flesh has a price. In our forefathers’ time a nobleman’s life was worth six times that of a man who followed the plough. The rich man can slaughter as he pleases, if his pocket can bear the fines, but the poor man cannot afford one murder across his lifetime. We repudiate this, he tells the king: we say a man of violence cannot go free because his cousin is the judge, no more than a wealthy sinner can make up for his sins by founding a monastery. Before God and the law, all men are equal. It takes a generation, he says, to reconcile heads and hearts. Englishmen of every shire are wedded to what their nurses told them. They do not like to think too hard, or disturb the plan of the world that exists inside their heads, and they will not accept change unless it puts them in better ease. But new times are coming. Gregory’s children—and, he adds quickly, your Majesty’s children yet to be born—will never have known their country in thrall to an old fraud in Rome. They will not put their faith in the teeth and bones of the dead, or in holy water, ashes and wax. When they can read the Bible for themselves, they will be closer to God than to their own skin. They will speak His language, and He theirs. They will see that a prince exists not to sit a horse in a plumed helmet, but—as your Majesty always says—to care for his subjects, body and soul. The scriptures enjoin obedience to earthly powers, and so we stick by our prince through thick and thin. We do not reject part of his polity. We take him as a whole, consider him God’s anointed, and suppose God is keeping an eye on him.

Once they were sitting at the kitchen table opposite each other. To his right and to her left was a window. Furious at something he drew his right hand across his body and lashed out. Half way there at full speed he realized it was a window he would be hitting and breaked. For a fraction of a second hid open palm touched the glass, beginning simultaneously to draw back. The window scarred and crumpled slowly two floors down. His hand miraculously uncut. It had acted exactly like a whip violating the target and still free, retreating from the outline of a star. She was delighted by the performance. Surprised he examined his fingers. [p.16]

her power now that she had lost the hair. So when the bride had finished drinking, and would have got upon Falada again, the maid said, "I shall ride upon Falada, and you may have my horse instead;" so she was forced to give up her horse, and soon afterwards to take off her royal clothes, and put on her maid's shabby ones. At last, as they drew near the end of the journey, this treacherous servant threatened to kill her mistress if she ever told anyone what had happened. But Falada saw it all, and marked it well. Then the waiting-maid got upon Falada, and the real bride was set upon the other horse, and they went on in this way till at last they came to the royal court. There was great joy at their coming, and the prince hurried to meet them, and lifted the maid from her horse, thinking she was the one who was to be his wife; and she was led upstairs to the royal chamber, but the true princess was told to stay in the court below. However, the old king happened to be looking out of the window, and saw her in the yard below; and as she looked very pretty, and too delicate for a waiting-maid, he went into the royal chamber to ask the bride whom it was she had brought with her, that was thus left standing in the court below. "I brought her with me for the sake of her company on the road," said she. "Pray give the girl some work to do, that she may not be idle." The old king could not for some time think of any work for her, but at last he said, "I have a lad who takes care of my geese; she may go and help him." Now the name of this lad, that the real bride was to help in watching the king's geese, was Curdken. Soon after, the false bride said to the prince, "Dear husband, pray do me one piece of kindness." "That I will," said the prince. "Then tell one of your slaughterers to cut off the head of the horse I rode upon, for it was very unruly, and plagued me sadly on the road." But the truth was, she was very much afraid lest Falada should speak, and tell all she had done to the princess. She carried her point, and the faithful Falada was killed; but when the true princess heard of it she wept, and begged the man to nail up Falada's head against a large dark gate in the city through which she had to pass every morning and evening, that there she might still see him sometimes. Then the slaughterer said he would do as she wished, so he cut off the head and nailed it fast under the dark gate. Early the next morning, as the princess and Curdken went out through the gate, she said sorrowfully— "Falada, Falada, there thou art hanging!" and the head answered— "Bride, bride, there thou are ganging! Alas! alas! if thy mother knew it, Sadly, sadly her heart would rue it." Then they went out of the city, driving the geese. And when they came to the meadow, the princess sat down upon a bank there and let down her waving locks of hair, which were all of pure gold; and when Curdken saw it glitter in the sun, he ran up, and would have pulled some of the locks out; but she cried— "Blow, breezes, blow! Let Curdken's hat go! Blow breezes, blow! Let him after it go! "O'er hills, dales, and rocks, Away be it whirl'd, Till the golden locks Are all comb'd and curl'd!" Then there came a wind, so strong that it blew off Curdken's hat, and away it flew over the hills, and he after it; till, by the time he came back, she had done combing and curling her hair, and put it up again safely. Then he was very angry and sulky, and would not speak to her at all; but they watched the geese until it grew dark in the evening, and then drove them homewards. The next morning, as they were going through the dark gate, the poor girl looked up at Falada's head, and cried— "Falada, Falada, there thou art hanging!" and it answered— "Bride, bride, there thou are ganging! Alas! alas! if thy mother knew it, Sadly, sadly her heart would rue it." Then she drove on the geese and sat down again in the meadow, and began to comb

The relief Kieran felt was staggering. The sick-satisfaction of justice burned through him like an oil spill, waiting for him to drop a match, to let it all go up in flames as he laughed through the rain of hellfire. But he didn’t. He pocketed the metaphysical match. He vacuumed the torrential oil spill. He had just turned his wasteland into a rain forest; he would not let his resentment burn down the trees he had grown out of the garden of his own mind. Kieran himself had come too far to let the angry hand of vengeance burn away his fertile terrains, ruin his harvests of the pure flora kingdom and slaughter his animals to ribbons in sacrifice to greater demons whose jaws never shut. Homeostasis was a hard-earned tendency. Bonfires were clumsy and unwarranted; if he let it consume him and everything he’d built, all he had cultivated would be for nothing. He did not want his flowers to die.

There is a sort of subdued pandemonium in the air, a note of repressed violence, as if the awaited explosion required the advent of some utterly minute detail, something microscopic but thoroughly unpremeditated, completely unexpected. In that sort of half-reverie which permits one to participate in an event and yet remain quite aloof, the little detail which was lacking began obscurely but insistently to coagulate, to assume a freakish, crystalline form, like the frost which gathers on the windowpane. And like those frost patterns which seem so bizarre, so utterly free and fantastic in design, but which are nevertheless determined by the most rigid laws, so this sensation which commenced to take form inside me seemed also to be giving obedience to ineluctable laws. My whole being was responding to the dictates of an ambience which it had never before experienced; that which I could call myself seemed to be contracting, condensing, shrinking from the stale, customary boundaries of the flesh whose perimeter knew only the modulations of the nerve ends. And the more substantial, the more solid the core of me became, the more delicate and extravagant appeared the close, palpable reality out of which I was being squeezed. In the measure that I became more and more metallic, in the same measure the scene before my eyes became inflated. The state of tension was so finely drawn now that the introduction of a single foreign particle, even a microscopic particle, as I say, would have shattered everything. For the fraction of a second perhaps I experienced that utter clarity which the epileptic, it is said, is given to know. In that moment I lost completely the illusion of time and space: the world unfurled its drama simultaneously along a meridian which had no axis. In this sort of hair-trigger eternity I felt that everything was justified, supremely justified; I felt the wars inside me that had left behind this pulp and wrack; I felt the crimes that were seething here to emerge tomorrow in blatant screamers; I felt the misery that was grinding itself out with pestle and mortar, the long dull misery that dribbles away in dirty handkerchiefs. On the meridian of time there is no injustice: there is only the poetry of motion creating the illusion of truth and drama. If at any moment anywhere one comes face to face with the absolute, that great sympathy which makes men like Gautama and Jesus seem divine freezes away; the monstrous thing is not that men have created roses out of this dung heap, but that, for some reason or other, they should want roses. For some reason or other man looks for the miracle, and to accomplish it he will wade through blood. He will debauch himself with ideas, he will reduce himself to a shadow if for only one second of his life he can close his eyes to the hideousness of reality. Everything is endured – disgrace, humiliation, poverty, war, crime, ennui – in the belief that overnight something will occur, a miracle, which will render life tolerable. And all the while a meter is running inside and there is no hand that can reach in there and shut it off. All the while someone is eating the bread of life and drinking the wine, some dirty fat cockroach of a priest who hides away in the cellar guzzling it, while up above in the light of the street a phantom host touches the lips and the blood is pale as water. And out of the endless torment and misery no miracle comes forth, no microscopic vestige of relief. Only ideas, pale, attenuated ideas which have to be fattened by slaughter; ideas which come forth like bile, like the guts of a pig when the carcass is ripped open.

As they rode Tissoyo spoke of the death of all the old people when his father was young, from the sickness that had come with the wagons that were going west. The wagons were all full of men and they were anxious to get to someplace called California. The fever was a malediction that grew and spread and ate people. It was invisible in the plains air but slaughtered whole villages nonetheless. They lay down and died and rotted in their tipis and whoever could walk or get on a horse left them there. Once a small girl lived through the fever in one of those decaying tipis, alone among the dead. She walked out on the empty land and a man called Twisted Horn came upon her but did not know whether she was still inhabited by the hostile, acidic beings, and so he left food and blankets for her, and stayed by her at a distance for days until it was clear she was going to live and that the fever had left her. Then he took her up behind him. Her face was full of holes as if she had been shot with birdshot.

MARY: It’s called a Schloss. That’s what small castles are called in Styria, Laura told me. CATHERINE: Yes, but do you think our English readers are going to know that? Or our American readers? I’m hoping for some American sales, if the deal with Collier & Son comes through, and there are no Schlosses in America—just teepees and department stores. BEATRICE: The slaughter of the native population is a shameful stain on American history. Clarence says— CATHERINE: For goodness’ sake, how are we going to sell to readers in the United States if you go on about the slaughter of the native Americans? Who’s going to want to read about that? BEATRICE: Those who do not want to read about it are exactly those who should be made aware, Catherine. This may be a story of our adventures, but we must not shy away from confronting the difficult issues of the times. Literature exists to educate as well as entertain, after all. DIANA: You all went from Schlosses to teepees to a political discussion, and you think I ramble?

The monstrous thing is not that men have created roses out of this dung heap, but that, for some reason or other, they should want roses. For some reason or other man looks for the miracle, and to accomplish it he will wade through blood. He will debauch himself with ideas, he will reduce himself to a shadow if for only one second of his life he can close his eyes to the hideousness of reality. Everything is endured – disgrace, humiliation, poverty, war, crime, ennui – in the belief that overnight something will occur, a miracle, which will render life tolerable. And all the while a meter is running inside and there is no hand that can reach in there and shut it off. All the while someone is eating the bread of life and drinking the wine, some dirty fat cockroach of a priest who hides away in the cellar guzzling it, while up above in the light of the street a phantom host touches the lips and the blood is pale as water. And out of the endless torment and misery no miracle comes forth, no microscopic vestige of relief. Only ideas, pale, attenuated ideas which have to be fattened by slaughter; ideas which come forth like bile, like the guts of a pig when the carcass is ripped open. And so I think what a miracle it would be if this miracle which man attends eternally should turn out to be nothing more than these two enormous turds which the faithful disciple dropped in the bidet. What if at the last moment, when the banquet table is set and the cymbals clash, there should appear suddenly, and wholly without warning, a silver platter on which even the blind could see that there is nothing more, and nothing less, than two enormous lumps of shit. That, I believe would be more miraculous than anything which man has looked forward to. It would be miraculous because it would be undreamed of. It would be more miraculous than even the wildest dream because anybody could imagine the possibility but nobody ever has, and probably nobody ever again will. Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness of everything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment.

Some of the pictures have knife slashes across the bodies. Along the ribs. Some of them neatly decapitate the head of the naked body with scratches. These exist alongside the genuine scars mentioned before, the appendix scar and other non-surgical. They reflect each other, the eye moves back and forth. The cuts add a three-dimensional quality to each work. Not just physically, though you can almost see the depth of the knife slashes, but also because you think of Bellocq wanting to enter the photographs, to leave his trace on the bodies. When this happened, being too much of a gentleman to make them pose holding or sucking his cock, the camera on a timer, when this happened he had to romance them later with a knife. You can see the care he took defiling the beauty he had forced in them was as precise and clean as his good hands which at night had developed the negatives, floating the sheets in the correct acids and watching the faces and breasts and pubic triangles and sofas emerge. The making and destroying coming from the same source, same lust, same surgery his brain was capable of.

A Favorite start to a book [sorry it's long!]: "In yesterday’s Sunday Times, a report from Francistown in Botswana. Sometime last week, in the middle of the night, a car, a white American model, drove up to a house in a residential area. Men wearing balaclavas jumped out, kicked down the front door, and began shooting. When they had done with shooting they set fire to the house and drove off. From the embers the neighbors dragged seven charred bodies: two men, three women, two children. Th killers appeared to be black, but one of the neighbors heard them speaking Afrikaans among themselves. And was convinced they were whites in blackface. The dead were South Africans, refugees who had moved into the house mere weeks ago. Approached for comment, the SA Minister of Foreign Affairs, through a spokesman, calls the report ‘unverified’. Inquiries will be undertaken, he says, to determine whether the deceased were indeed SA citizens. As for the military, an unnamed source denies that the SA Defence Force had anything to do with the matter. The killings are probably an internal ANC matter, he suggests, reflecting ‘ongoing tensions between factions. So they come out, week after week, these tales from the borderlands, murders followed by bland denials. He reads the reports and feels soiled. So this is what he has come back to! Yet where in the world can one hide where one will not feel soiled? Would he feel any cleaner in the snows of Sweden, reading at a distance about his people and their latest pranks? How to escape the filth: not a new question. An old rat-question that will not let go, that leaves its nasty, suppurating wound. Agenbite of inwit. ‘I see the Defense Force is up to its old tricks again,’ he remarks to his father. ‘In Botswana this time.’ But his father is too wary to rise to the bait. When his father picks up the newspaper, he cares to skip straight to the sports pages, missing out the politics—the politics and the killings. His father has nothing but disdain for the continent to the north of them. Buffoons is the word he uses to dismiss the leaders of African states: petty tyrants who can barely spell their own names, chauffeured from one banquet to another in their Rolls-Royces, wearing Ruritanian uniforms festooned with medals they have awarded themselves. Africa: a place of starving masses with homicidal buffoons lording over them. ‘They broke into a house in Francistown and killed everyone,’ he presses on nonetheless. ‘Executed them .Including the children. Look. Read the report. It’s on the front page.’ His father shrugs. His father can find no form of words spacious enough to cover his distaste for, on one hand, thugs who slaughter defenceless women and children and, on the other, terrorists who wage war from havens across the border. He resolves the problem by immersing himself in the cricket scores. As a response to moral dilemma it is feeble; yet is his own response—fits of anger and despair—any better?" Summertime, Coetzee

Still dark. The Alpine hush is miles deep. The skylight over Holly’s bed is covered with snow, but now that the blizzard’s stopped I’m guessing the stars are out. I’d like to buy her a telescope. Could I send her one? From where? My body’s aching and floaty but my mind’s flicking through the last night and day, like a record collector flicking through a file of LPs. On the clock radio, a ghostly presenter named Antoine Tanguay is working through Nocturne Hour from three till four A.M. Like all the best DJs, Antoine Tanguay says almost nothing. I kiss Holly’s hair, but to my surprise she’s awake: “When did the wind die down?” “An hour ago. Like someone unplugged it.” “You’ve been awake a whole hour?” “My arm’s dead, but I didn’t want to disturb you.” “Idiot.” She lifts her body to tell me to slide out. I loop a long strand of her hair around my thumb and rub it on my lip. “I spoke out of turn last night. About your brother. Sorry.” “You’re forgiven.” She twangs my boxer shorts’ elastic. “Obviously. Maybe I needed to hear it.” I kiss her wound-up hair bundle, then uncoil it. “You wouldn’t have any ciggies left, perchance?” In the velvet dark, I see her smile: A blade of happiness slips between my ribs. “What?” “Use a word like ‘perchance’ in Gravesend, you’d get crucified on the Ebbsfleet roundabout for being a suspected Conservative voter. No cigarettes left, I’m ’fraid. I went out to buy some yesterday, but found a semiattractive stalker, who’d cleverly made himself homeless forty minutes before a whiteout, so I had to come back without any.” I trace her cheekbones. “Semiattractive? Cheeky moo.” She yawns an octave. “Hope we can dig a way out tomorrow.” “I hope we can’t. I like being snowed in with you.” “Yeah well, some of us have these job things. Günter’s expecting a full house. Flirty-flirty tourists want to party-party-party.” I bury my head in the crook of her bare shoulder. “No.” Her hand explores my shoulder blade. “No what?” “No, you can’t go to Le Croc tomorrow. Sorry. First, because now I’m your man, I forbid it.” Her sss-sss is a sort of laugh. “Second?” “Second, if you went, I’d have to gun down every male between twelve and ninety who dared speak to you, plus any lesbians too. That’s seventy-five percent of Le Croc’s clientele. Tomorrow’s headlines would all be BLOODBATH IN THE ALPS AND LAMB THE SLAUGHTERER, and the a vegetarian-pacifist type, I know you wouldn’t want any role in a massacre so you’d better shack up”—I kiss her nose, forehead, and temple—“with me all day.” She presses her ear to my ribs. “Have you heard your heart? It’s like Keith Moon in there. Seriously. Have I got off with a mutant?” The blanket’s slipped off her shoulder: I pull it back. We say nothing for a while. Antoine whispers in his radio studio, wherever it is, and plays John Cage’s In a Landscape. It unscrolls, meanderingly. “If time had a pause button,” I tell Holly Sykes, “I’d press it. Right”—I press a spot between her eyebrows and up a bit—“there. Now.” “But if you did that, the whole universe’d be frozen, even you, so you couldn’t press play to start time again. We’d be stuck forever.” I kiss her on the mouth and blood’s rushing everywhere. She murmurs, “You only value something if you know it’ll end.

Rhysand was silent beside me. Yet after a moment, he said, 'Out with it.' I lifted a brow. 'You say what's on your mind- one thing. And I'll say one, too.' I shook my head and turned back to the city. But Rhys said, 'I'm thinking that I spent fifty years locked Under the Mountain, and I'd sometimes let myself dream of this place, but I never expected to see it again. I'm thinking that I wish I had been the one who slaughtered her. I'm thinking that if war comes, it might be a long while yet before I get to have a night like this.' He slid his eyes to me, expectant. ... 'This was a no-questions-asked invitation. I told you... three things. Tell me one.' I stared towards the open world, the city, and the restless sea and the dry winter night. Maybe it was some shred of courage, or recklessness, or I was so high above everything that no one save Rhys and the wind could hear, but I said, 'I'm thinking that I must have been a fool in love to allow myself to be shown so little of the Spring Court. I'm thinking there's a great deal of territory I was never allowed to see or hear about and maybe I would have lived in ignorance forever like some pet. I'm thinking...' The words became choked. I shook my head as if I could clear the remaining ones away. But I still spoke them. 'I'm thinking that I was a lonely, hopeless person, and I might have fallen in love with the first thing that showed me a hint of kindness and safety. And I'm thinking maybe he knew that- maybe not actively, but maybe he wanted to be that person for someone. And maybe that worked for who I was before. Maybe it doesn't work for who- what I am now.' There. The words, hateful and selfish and ungrateful. For all Tamlin had done- The thought of his name clanged through me. Only yesterday afternoon, I had been there. No- no I wouldn't think about it. Not yet. Rhys said, 'That was five. Looks like I owe you two thoughts' He glanced behind us. 'Later.' Because the two winged males from earlier were standing in the doorway. Grinning.

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

The last time I saw Collin was in 1917, at the foot of Mort-Homme. Before the great slaughter, Collin’d been an avid angler. On that day, he was standing at the hole, watching maggots swarm among blow flies on two boys that we couldn’t retrieve for burial without putting our own lives at risk. And there, at the loop hole, he thought of his bamboo rods, his flies and the new reel he hadn’t even tried out yet. Collin was imaging himself on the riverbank, wine cooling in the current his stash of worms in a little metal box and a maggot on his hook, writhing like… Holy shit. Were the corpses getting to him? Collin. The poor guy didn’t even have time to sort out his thoughts. In that split second, he was turned into a slab of bloody meat. A white hot hook drilled right through him and churned through his guts, which spilled out of a hole in his belly. He was cleared out of the first aid station. The major did triage. Stomach wounds weren’t worth the trouble. There were all going to die anyway, and besides, he wasn’t equipped to deal with them. Behind the aid station, next to a pile of wood crosses, there was a heap of body parts and shapeless, oozing human debris laid out on stretchers, stirred only be passing rats and clusters of large white maggots. But on their last run, the stretcher bearers carried him out after all… Old Collin was still alive. From the aid station to the ambulance and from the ambulance to the hospital, all he could remember was his fall into that pit, with maggots swarming over the open wound he had become from head to toe… Come to think of it, where was his head? And what about his feet? In the ambulance, the bumps were so awful and the pain so intense that it would have been a relief to pass out. But he didn’t. He was still alive, writhing on his hook. They carved up old Collin good. They fixed him as best they could, but his hands and legs were gone. So much for fishing. Later, they pinned a medal on him, right there in that putrid recovery room. And later still, they explained to him about gangrene and bandages packed with larvae that feed on death tissue. He owed them his life. From one amputation and operation to the next – thirty-eight in all – the docs finally got him “back on his feet”. But by then, the war was long over.

APRIL 14 You can rest in God’s care. If he freely offered up his Son for you, will he forget you now? It is the irrefutable and comforting logic of redemption, so powerfully captured by Paul in Romans 8:31–39: What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. Now, it simply defies redemptive logic to allow yourself at any moment in your life to think that God would go to the extent that he has gone to provide you with salvation and then lose you along the way. If he controlled nature and history so that at the right time Jesus came to live, die, and rise again on your behalf; if he worked by grace to expose you to the truth and gave you the heart to believe; and if he now works to bring the events of the universe to a final glorious conclusion, does it make any sense to think that he would fail to provide you with everything you need between your conversion and your final resurrection? Paul is arguing that God’s gift of and sacrifice of his Son is your guarantee that he will grace you with every good thing you need until you are finally free of this broken world and with him forever in eternity. You do not have to wonder about God’s presence or his care. You do not have to fear that he will leave you on your own. You do not have to wonder if he will be there for you in your moment of need. When you give way to these fears, you commit an act of gospel irrationality. If he gave you Jesus, he will give you along with him everything you need.

Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others. The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war. Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states". A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives". These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office. Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth. In rather case the end is revolution. When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease. Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power. But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses. As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course. The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome). The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage. Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state.

Rhys smiled a bit, but the amusement died as he said, 'Tamlin was younger than me- born when the War started. But after the War, when he'd matured, we got to know each other at various court functions. He...' Rhys clenched his jaw. 'He seemed decent for a High Lord's son. Better than Beron's brood at the Autumn Court. Tamlin's brothers were equally as bad, though. Worse. And they knew Tamlin would take the title one day. And to a half-breed Illyrian who'd had to prove himself, defend his power, I saw what Tamlin went through... I befriended him. Sought him out whenever I was able to get away from the war camps or court. Maybe it was pity, but... I taught him some Illyrian techniques.' 'Did anyone know?' ... 'Cassian and Azriel knew,' Rhys went on. 'My family knew. And disapproved.' His eyes were chips of ice. 'But Tamlin's father was threatened by it. By me. And because he was weaker than both me and Tamlin, he wanted to prove to the world that he wasn't. My mother and sister were to travel to the Illyrian war-camp to see me. I was supposed to meet them halfway, but I was busy training a new unit and decided to stay.' My stomach turned over and over and over, and I wished I had something to lean against as Rhys said, 'Tamlin's father, brothers, and Tamlin himself set out into the Illyrian wilderness, having heard from Tamlin- from me- where my mother and sister would be, that I had plans to see them. I was supposed to be there. I wasn't. And they slaughtered my mother and sister anyway.' I began shaking my head, eyes burning. I didn't know what I was trying to deny, or erase, or condemn. 'It should have been me,' he said, and I understood- understood what he'd said that day I'd wept before Cassian in the training pit. 'They put their heads in boxes and sent them down the river- to the nearest camp. Tamlin's father kept their wings as trophies. I'm surprised you didn't see them pinned in the study.' I was going to vomit; I was going to fall to my knees and weep. ... Rhys merely continued. 'When I heard, when my father heard... I wasn't wholly truthful to you when I told you Under the Mountain that my father killed Tamlin's father and brothers, I went with him. Helped him. We winnowed to the edge of the Spring Court that night, then went the rest of the way on foot- to the manor. I slew Tamlin's brothers on sight. I held their minds, and rendered them helpless while I cut them into pieces, then melted their brains inside their skulls. And when I got to the High Lord's bedroom- he was dead. And my father... my father had killed Tamlin's mother as well.' I couldn't stop shaking my head. 'My father had promised not to touch her. That we weren't the kind of males who would do that. But he lied to me, and he did it, anyway. And then he went for Tamlin's room.' I couldn't breathe- couldn't breathe as Rhys said, 'I tried to stop him. He didn't listen. He was going to kill him, too. And I couldn't... After all the death, I was done. I didn't care that Tamlin had been there, had allowed them to kill my mother and sister, that he'd come to kill me because he didn't want to risk standing against them. I was done with death. So I stopped my father before the door. He tried to go through me. Tamlin opened the door, saw us- smelled the blood already leaking into the hallway. And I didn't even get to say a word before Tamlin killed my father in one blow.' 'I felt the power shift to me, even as I saw it shift to him. And we just looked at each other, as we were both suddenly crowned High Lord- and then I ran.' He'd murdered Rhysand's family. The High Lord I'd loved- he'd murdered his friend's family, and when I'd asked how his family died, he'd merely told me a rival court had done it. Rhysand had done it, and- 'He didn't tell you any of that.

Canto I And then went down to the ship, Set keel to breakers, forth on the godly sea, and We set up mast and sail on that swart ship, Bore sheep aboard her, and our bodies also Heavy with weeping, and winds from sternward Bore us out onward with bellying canvas, Circe’s this craft, the trim-coifed goddess. Then sat we amidships, wind jamming the tiller, Thus with stretched sail, we went over sea till day’s end. Sun to his slumber, shadows o’er all the ocean, Came we then to the bounds of deepest water, To the Kimmerian lands, and peopled cities Covered with close-webbed mist, unpierced ever With glitter of sun-rays Nor with stars stretched, nor looking back from heaven Swartest night stretched over wretched men there. The ocean flowing backward, came we then to the place Aforesaid by Circe. Here did they rites, Perimedes and Eurylochus, And drawing sword from my hip I dug the ell-square pitkin; Poured we libations unto each the dead, First mead and then sweet wine, water mixed with white flour. Then prayed I many a prayer to the sickly death’s-heads; As set in Ithaca, sterile bulls of the best For sacrifice, heaping the pyre with goods, A sheep to Tiresias only, black and a bell-sheep. Dark blood flowed in the fosse, Souls out of Erebus, cadaverous dead, of brides Of youths and of the old who had borne much; Souls stained with recent tears, girls tender, Men many, mauled with bronze lance heads, Battle spoil, bearing yet dreory arms, These many crowded about me; with shouting, Pallor upon me, cried to my men for more beasts; Slaughtered the herds, sheep slain of bronze; Poured ointment, cried to the gods, To Pluto the strong, and praised Proserpine; Unsheathed the narrow sword, I sat to keep off the impetuous impotent dead, Till I should hear Tiresias. But first Elpenor came, our friend Elpenor, Unburied, cast on the wide earth, Limbs that we left in the house of Circe, Unwept, unwrapped in sepulchre, since toils urged other. Pitiful spirit. And I cried in hurried speech: “Elpenor, how art thou come to this dark coast? “Cam’st thou afoot, outstripping seamen?” And he in heavy speech: “Ill fate and abundant wine. I slept in Circe’s ingle. “Going down the long ladder unguarded, “I fell against the buttress, “Shattered the nape-nerve, the soul sought Avernus. “But thou, O King, I bid remember me, unwept, unburied, “Heap up mine arms, be tomb by sea-bord, and inscribed: “A man of no fortune, and with a name to come. “And set my oar up, that I swung mid fellows.” And Anticlea came, whom I beat off, and then Tiresias Theban, Holding his golden wand, knew me, and spoke first: “A second time? why? man of ill star, “Facing the sunless dead and this joyless region? “Stand from the fosse, leave me my bloody bever “For soothsay.” And I stepped back, And he strong with the blood, said then: “Odysseus “Shalt return through spiteful Neptune, over dark seas, “Lose all companions.” And then Anticlea came. Lie quiet Divus. I mean, that is Andreas Divus, In officina Wecheli, 1538, out of Homer. And he sailed, by Sirens and thence outward and away And unto Circe. Venerandam, In the Cretan’s phrase, with the golden crown, Aphrodite, Cypri munimenta sortita est, mirthful, orichalchi, with golden Girdles and breast bands, thou with dark eyelids Bearing the golden bough of Argicida. So that:

Now if we turn to the Book of Revelation—which we saw as a cause of offense in its apparent celebration of a God of violence—we have to say in all honesty that it is in fact a nonviolent New Testament writing, and profoundly so. ‘The Lamb’ is the general symbolic name given to Jesus in the book, mentioned 29 times, an image of nonviolence and the book’s undisputed hero. The essence of the Lamb is not to use violence. When we first hear of it is ‘standing as if it had been slaughtered’ (5:6): it does not fight, it is slaughtered, and it continues exactly ‘as if it were something slaughtered (i.e. it does not lose this identity). Furthermore its followers do not fight, they also are killed. We learn that the Lamb holds the key to human history, opening its seals to reveal its purpose and meaning, including its intense inner violence. The Lamb is able to do this because it represents a completely different human / divine way of responding, other than that of violence. At the same time, precisely because of this revelation, all hell (literally) breaks out around the Lamb. The old world system—the Beast—does not remain indifferent to the introduction of a new way and the absolute challenge it makes, but reacts with continually redoubled violence. At the end of the book there is a final battle when the Beast and the kings of the earth with their armies are all slain by a figure called the Word of God, by the sword which comes from his mouth. But directly afterwards the new earth and the city of the Lamb welcome and heal these very kings and nations which have just been slain! The only figures not to be restored are the Beast and its prophet which represent the system of violence, the imperial order with its ideological apparatus of cult and worship. No doubt there is a powerful tonality of anger running through the book, against the oppression and murder that the Christian communities were then experiencing at the hands of the Roman Empire. And there is pretty clearly a sense of emotional release offered by the images of destruction and vengeance unleashed against the forces of oppression. But the final structure of the book is redemptive and life-giving, and that has to be admitted in any honest assessment. The duality then is not between a vengeful God and a gentle Jesus, or an initially gentle Jesus and then a violent one, but between an actual world and culture of violence and a core message of forgiveness and nonviolence. The early Christians were sorely oppressed by the former and seeking desperately to hang on to the latter. If they use language and symbolism derived from the former to restore hope in the substance of the latter then the tension is literary and poetic, rather than two moods or identities of God. The book of Revelation was intended to have a cathartic effect on emotion, in order that the Christians who read or heard it could arrive, in their minds and hearts, at the transformed perspective where they welcomed and blessed their enemies. In other words it was and is intended to be therapeutic.3 In contrast the split between Jesus and a God of punishment—which came to full growth in the Middle Ages—is ontological, and can only lead to a fundamental division in the Christian soul, with eternal love on the one hand, and eternal violence on the other. In other words, a spiritual schizophrenia. This

just shared a burden? Claire closed her eyes. Her breathing got deeper. She was awake—she could still hear Lydia greedily thumbing through pages—but she was also asleep, and in that sleep, she felt herself dipping into a dream. There was no narrative, just fragments of a typical day. She was at her desk paying bills. She was practicing the piano. She was in the kitchen trying to come up with a grocery list. She was making phone calls to raise money for the Christmas toy drive. She was studying the shoes in her closet, trying to put together an outfit to wear to lunch.

Claire closed her eyes. Her breathing got deeper. She was awake—she could still hear Lydia greedily thumbing through pages—but she was also asleep, and in that sleep, she felt herself dipping into a dream. There was no narrative, just fragments of a typical day. She was at her desk paying bills. She was practicing the piano. She was in the kitchen trying to come up with a grocery list. She was making phone calls to raise money for the Christmas toy drive. She was studying the shoes in her closet, trying to put together an outfit to wear to lunch.

Fra Beltramino also mentions the Game of Diana (Ludus Dianae), which is nothing other than a trip taken by Doubles. Petrina, from the time you were sixteen until the date of this confession, you have continually taken part in a certain game of Diana, whom you call Herodias [ fuisti ad ludum Diane quam vos apelatis Herodiadem], and you have come before this mistress and have always given her your devotion, in the following manner: you have bowed down to her and spoken these words, “May you fare well, Lady Horiens” In answer to you, she herself has said, “May you fare well, good people.” And you have said that they go to the game in the form of animals, or more exactly as a donkey, a fox, or as human beings, as living or dead people, and that those who were beheaded or hanged display a great sense of awe and do not dare to lift up their heads in that company. You also said that in that society they kill animals and eat their flesh, but that they place the bones back into the skin, and the mistress herself strikes the skin of the slaughtered animals with the staff that she holds in her hand with the apple [cum bacheta quam portat in manu cum pomo percutit], and these animals at once revive, but they are never much good for work thereafter. You said that they go with their mistress through the houses of various people, and they eat and drink there, and they rejoice [ibi comedunt et bibunt et multum letantur] in finding houses that are spacious and well ordered, and the mistress then gives her blessing to this house [dat illa domina benedictionem dicte domui].

A story is told of a trip to the Holy Land in which the tourist group saw a flock of sheep being driven through town. As they watched, with digital cameras flashing, one sightseer asked the guide, “I thought the shepherd led the sheep from the front. Why is he in the back?” The guide simply replied, “Sir, that’s not the shepherd. That’s the butcher.” That’s Satan’s position. He drives and shoves us from the rear with reminders of our past, fears of our future and uncertainties in the present. He pushes through people and situations to lead us to the slaughter. Satan is the thief that comes to “steal, kill and destroy.

The savagery and crimes of IS become that much more comprehensible when you remember that under Saddam the Ba’ath slaughtered thousands of Kurds and Iranians with poison gas and thousands more Shia by mass shootings. When it comes to killing, both the Ba’ath and the jihadis often display great relish. Apparently, one of the Ba’ath’s favourite ways of dispatching dissidents was to feed them feet first through giant shredders or wood chippers.

Once you are in love, you remain always in love, sometimes fulfilled and most of the times unfulfilled and broken but you remain in love. Beauty of love is to find a way when you feel there is no way to get out of the dark room. I find it more beautiful and accomplished when you are broken but you still remain in love , i find it more astonishing when he/she left you alone but you still accompany him everywhere, I find it more hedonistic when you manage to have a beautiful smile which has struggled through tears.You may say that your beloved has cheated you, your prince charming lied you, your princess sell down the river, though you have done more than that you could do and one question which is even more painful than being slaughtered is WHY SHE/HE DID THIS TO ME which remains always unanswered. This makes your life wretchedness and see who is responsible ....No not your beloved/prince/princess its you only who is in search of something which will make no difference in your life. Let them go if they want to go, if they are happy with someone else, don't beg for the love, let the love come to you automatically.You deserve to be happy, respected and much better in your life. It is difficult to remain in love when someone suddenly disappear from your life but trust me once you understand that you have really loved them, once you understand that their state of being happy is what you always wished for is more important than that they are with you unhappy or betraying you, once you understand that life has always something better for you, once you understand the value of being lively and happy ,,,,,YOU WON'T HATE HER/HIM AGAIN IN LIFE FOR STABBING YOUR BACK ....FORGIVENESS IS THE BEST MEDICINE FOR THE PEACE OF YOUR HEART & DO REMEMBER YOUR HEART DESERVES PEACE NOT THE PIECES. Love is the best thing you can cater to yourself instead of asking from someone else.

If and when our civilization comes to ruin, the destructive agent will be Science; man's knowledge of science, applied to warfare, meaning slaughter not only of human bodies, but of human institutions, of all we have created through the centuries.

This was his moment of weakness. He implored his father above to take the coming cup of suffering away from him, if it were possible. But of course it was possible, as anything was possible for the omnipotent. He questioned why his own father, who surely loved his only son more than any of his other creations, would send him to earth to be tortured and killed – why he would do so if it were possible that the desired end could be accomplished through any means God chose. And of course it was possible. Could his omnipotent father not offer some other means by which men might be spared the punishment due them for the sinful state into which they born? Why was it necessary for the perfect to be sacrificed for the imperfect, the sinless for the sinful, the most beloved for the sake of the loved but less loved? Was there no escape for the innocent lamb marked for the slaughter? Was there no justice? No mercy? He agonized and pleaded. He waited for his father’s voice.

ROM8.35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  ROM8.36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. ROM8.37 Nay, in all these things we are more than conquerors through him that loved us. ROM8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,  ROM8.39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

Across the Reich, the Gestapo recorded increased the activity of anti-state elements. It’s kind of a helpless protest by those wretches against our celebration of victory. They organize bomb attacks against representatives of the Reich or against the civilian German population. We’ve also noticed murder-suicides. Eighty-seven civilians killed have been reported during the last week. From the Protectorate of Bohmen und Mahren, the destruction of Peter Brezovsky’s long-sought military cell was announced. From Ostmark…” “Enough,” Beck interrupted him, “I’m interested only in Brezovsky.” That name caused him discomfort. In his mind, he returned to the Bohemian Forest in 1996. It was in a different dimension, before he had used time travel. At the time, Peter Brezovsky was the only man who had passed through the Time Gate. He’d offered him a position by his side during the building of the Great German Reich. He’d refused. Too bad, he could have used a man like him. These dummies weren’t eager enough to fulfill his instructions. He also remembered Werner Dietrich, who had died in the slaughter during an inspection in the Protectorate. “… in the sector 144-5. It was a temporary base of the group. There were apparently targeted explosions of the surrounding buildings,” the man continued. “This area interests me. I want to know everything that’s happening there. Go on,” he ordered the man. He was flattered at the leader’s sudden interest. Raising his head proudly, he stretched his neck even more and continued, “For your entertainment, Herr Führer, our two settlers, living in this area from 1960, on June the twenty first, met two suspect men dressed in leather like savages. The event, of course, was reported to the local department of the Gestapo. It’s funny because during the questioning of one of Brezovsky’s men we learnt an interesting story related to these men.” He relaxed a little. The atmosphere in the room was less strained, too. He smiled slightly, feeling self-importance. “In 1942, a certain woman from the Bohemian Forest made a whacky prophecy. Wait a minute.” He reached into the jacket and pulled out a little notebook. “I wrote it down, it’ll certainly amuse you. Those Slavic dogs don’t know what to do, and so they take refuge in similar nonsense.” He opened the notebook and began to read, “Government of darkness will come. After half a century of the Devil’s reign, on midsummer’s day, on the spot where he came from, two men will appear in flashes. These two warriors will end the dominance of the despot and will return natural order to the world.” During the reading, men began to smile and now some of them were even laughing aloud. “Stop it, idiots!” screamed Beck furiously. In anger, he sprang from behind his desk and severely hit the closest man’s laughing face. A deathly hush filled the room. Nobody understood what had happened. What could make the Führer so angry? This was the first time he had hit somebody in public. Beck wasn’t as angry as it might look. He was scared to death. This he had been afraid of since he had passed through the Time Gate. Since that moment, he knew this time would come one day. That someone would use the Time Gate and destroy everything he’d built. That couldn’t happen! Never! “Do you have these men?” he asked threateningly. Reich Gestapo Commander regretted he’d spoken about it. He wished he’d bitten his tongue. This innocent episode had caused the Führer’s unexpected reaction. His mouth went dry. Beck looked terrifying. “Herr Führer,” he spoke quietly, “unfortunately…” “Aloud!” yelled Beck. “Unfortunately we don’t, Herr Führer. But they probably died during the action of the Gestapo against Brezovsky. His body, as well as the newcomers, wasn’t found. The explosion probably blew them up,” he said quickly. “The explosion probably blew them up,” Beck parodied him viciously, “and that was enough for you, right?

If God grace can only come through slaughtering animals, then their is no need of god. No one is above t humanity.

The wise ones called council. We cannot remain passive. The whites must be driven out. Now is the right time, while they are at war amongst themselves. Their soldiers are away. They’re defenseless. The People must strike.” Red Buffalo’s sobbing quieted. “But Hunter, that is exactly what you feared might happen. What about survival through peace?” “It’s too late for that.” A heavy ache centered itself in Hunter’s chest. “I am a dreamer, Red Buffalo. The land is like a single bone between a pair of starving dogs. There is enough for only one. Peace will never come, never. You were right all along, and I was too blind to see it.” “But your woman! She’s a tosi. You speak of driving them out. What of her?” Hunter started to speak, couldn’t. He took another deep breath and tried again, his voice strained. “I will protect her as best I can. The others have agreed not to attack her wooden walls. A messenger has already left to tell some other bands of today’s attack and our decision to make war. He will also pass the word about my tosi woman.” “You aren’t going to get her? She’s your wife. Her place is beside you.” “A man cannot own a woman, cousin. He can only…” Hunter’s words trailed off. A picture of Loretta’s face flashed in his mind. “He can only love her. The blood of the tosi tivo will flow bridle high. To force her to stay with us while we slaughter her people would be torture. Before this is over, my name will be a curse upon her lips.

Renewal happens as the church moves from a vague theism to a clear faith in Jesus Christ. The focus of the church is not church, but Jesus! God is made known to us in Christ. Faith comes alive in Christ. Lives are transformed and empowered through Christ.

I was very close to the age where I would have been sent to train, but was saved from that fate when we were forced out of Pinyudo, all forty thousand of us, by the Ethiopian forces that overthrew President Mengistu. ... The area near the river was marshy and the group was soaked, wading through the heavy water. The river, when we arrived, was high and moving quickly. Trees and debris flew with the current. The first shots seemed small and distant. I turned to follow the sound. I saw nothing, but the gunfire continued and grew louder. The attackers were nearby. The sounds multiplied, and I heard the first screams. A woman up the river spat a stream of blood from her mouth before falling, lifeless, into the water. She had been shot by an unseen assailant, and the current soon took “her toward my group. Now the panic began. Tens of thousands of us splashed through the shallows of the river, too many unable to swim. To stay on the bank meant certain death, but to jump into that river, swollen and rushing, was madness. “The Ethiopians were attacking, their Eritrean cohorts with them, the Anyuak doing their part. They wanted us out of their country, they were avenging a thousand crimes and slights. I paddled and kicked. I looked again for the spot on the riverbank where I had last seen the crocodiles. They were gone. —The crocodiles! —Yes. We must swim fast. Come. There are so many of us. We’re at a mathematical advantage. Swim, Achak, just keep paddling. A scream came from very close. I turned to see a boy in the jaws of a crocodile. The river bloomed red and the boy’s face disappeared. —Keep going. Now he’s too busy to eat you. We were halfway across the river now, and my ears heard the hiss under the water and the bullets and mortars cracking the air. Each time my ears fell below the surface, a hiss overtook my head, and it felt like the sound of the crocodiles coming for me. I tried to keep my ears above the surface, but when my head was too high, I pictured a bullet entering the back of my skull. ... I pushed my face into the dirt, but secretly I watched the slaughter below. Thousands of boys and men and women and babies were crossing the river, and soldiers were killing them randomly and sometimes with great care. There were a few SPLA troops fighting from our side of the river, but for the most part they had already escaped, leaving the Sudanese civilians alone and unprotected. The Ethiopians, then, had their choice of targets, most of them unarmed. “they chased the Sudanese from their land with machetes and the few rifles they possessed. They hacked and shot those running to the river, and they shot those flailing across the water. Shells exploded, sending plumes of white twenty feet into the air. Women dropped babies in the river. Boys who could not swim simply drowned... Some of the dead were then eaten by crocodiles. The river ran in many colors that day, green and white, black and brown and red. “—Come here!" a woman said. I looked to find the source of the voice, and turned to see an Ethiopian woman in a soldier’s uniform. —Come here and I will help you find Pochalla! she said. The other boys began walking toward her. —No! I said. —See how she’s dressed! —Don’t fear me, she said. I am just a woman! I am a mother trying to help you boys. Come to me, children! I am your mother! Come to me! The unknown boys ran toward her. Achor stayed with me. When they were twenty feet from her, the woman turned, lifted a gun from the grass, and with her eyes full of white, she shot the taller boy through the heart. I could see the bullet leaving his back. His body kneeled and then fell on its side, his head landing before his shoulder. “Run! he said, grabbing my shirt from behind. We ran from her, diving into the grass and then crawling and hurtling away fom the woman, who was still shouting at us. "Come back!" she said. "I am your mother, come back, my children!

You work for 30, 40 years. 40 freaking years getting in the car, driving through traffic, dealing with BS, driving home, and taking the kids to buy sneakers?” I realized April had come over. How long she had been listening, I didn't know. “ And you don't want all that?”, She asked me. “Maybe . Someday,” I said. “I don't even know if I'll go to college, but my mom's looking at an MBA for me, and I go along, mostly. Why? Because I care about business? No, because everyone's on me about my future. Got to get the good grades so you can get a good college so you can get a good business school so you can get on with some big firmware you Shuffle papers and tap on the keyboard That's it, man, that's your life so you get old and wonder what the hell you did with your life. That's not life. Not for a man, anyway.” April cocked an eyebrow. “The way you described it, it doesn't sound like life for anyone. That won't be my life. You leave it all the good stuff: friends and family. Kids. The things you love to do." I waved my hand, dismissing it all. “There used to be an adventure. You know? Going west in a wagon train, or going to war, or exploring some place no human being had ever been before. Now what do we have? Look at Sven. Look at that guy. He's my age, look at his life. Then look at mine or Jalil’s or your’s.” April barked out a laugh. “He can barely talk because someone rammed a sword through his mouth. “ I nodded. “You know the difference between him and me? We're both about 16. But he's a man. I'm a boy.” April made a face, angry, dismissive, frustrated. “What is it with you guys? Is it the testosterone? You know, David, it's the dawn of the 21st century and you live in the richest, most powerful Nation on Earth where there's almost no one starving and no one's slave and no one invading to murder and pillage and rape. And finally, finally after thousands of years of men slaughtering men, women, and children over nonsense, we have a few places on Earth where there's a little piece, a little decency a few places where most people get to be born and live their lives without total horror being rained down on them, and your reaction is, ‘this has to stop!

​What this passage reveals is that many of the religious Jewish people currently believe that they need to build a Temple to please God so as to draw closer to Him. In order to do this, they must also follow the prescriptions of Numbers 19 and perform the ritual slaughter of the red heifer in order to obtain the ashes and cleanse the Temple Mount area in preparation for the construction of the Third Temple. The rabbis have come to outline extremely detailed specifications in order to make this happen. Some of these criteria are extremely difficult to recreate, but through the providence of God, He is allowing them to come to fruition.

I often meet people in the West who insist that the Holocaust was the worst atrocity in human history, without question. Yes, it was horrific. But I often wonder, with African atrocities like in the Congo, how horrific were they? The thing Africans don’t have that Jewish people do have is documentation. The Nazis kept meticulous records, took pictures, made films. And that’s really what it comes down to. Holocaust victims count because Hitler counted them. Six million people killed. We can all look at that number and rightly be horrified. But when you read through the history of atrocities against Africans, there are no numbers, only guesses. It’s harder to be horrified by a guess. When Portugal and Belgium were plundering Angola and the Congo, they weren’t counting the black people they slaughtered. How many black people died harvesting rubber in the Congo? In the gold and diamond mines of the Transvaal?

Can’t you get away any sooner?” So eager to conclude our business and be rid of me? There’s a sting in her voice, and a corresponding twinge of pain through my heart. “Yes,” I reply. Because there is nothing else to be done. No sense dragging out the inevitable. No use pretending that the tug I feel when I’m with her is anything but a foolish lust for what’s forbidden to me. Never mind the strange way my soul longs to nestle against hers—never mind that I want to slaughter any man who might touch her or crave her—nothing can come of it.

Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. I have perfumed my bed with myrrh, aloes, and cinnamon. Come, let us take our fill of love until the morning: let us solace ourselves with loves. For the goodman is not at home, he is gone a long journey: he hath taken a bag of money with him, and will come home at the day appointed. With her much fair speech she caused him to yield, with the flattering of her lips she forced him. He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life. Proverbs 7:15-23

He fell into the empty seat at the back of the bus, half-wishing the lightning zigzagging out of the sky would come through the window and hit him right in the head.

Rhys smiled a bit, but the amusement died as he said, 'Tamlin was younger than me- born when the War started. But after the War, when he'd matured, we got to know each other at various court functions. He...' Rhys clenched his jaw. 'He seemed decent for a High Lord's son. Better than Beron's brood at the Autumn Court. Tamlin's brothers were equally as bad, though. Worse. And they knew Tamlin would take the title one day. And to a half-breed Illyrian who'd have to prove himself, defend his power, I saw what Tamlin went through... I befriended him. Sought him out whenever I was able to get away from the war camps or court. Maybe it was pity, but... I taught him some Illyrian techniques.' 'Did anyone know?' ... 'Cassian and Azriel knew,' Rhys went on. 'My family knew. And disapproved.' His eyes were chips of ice. 'But Tamlin's father was threatened by it. By me. And because he was weaker than both me and Tamlin, he wanted to prove to the world that he wasn't. My mother and sister were to travel to the Illyrian war-camp to see me. I was supposed to meet them halfway, but I was busy training a new unit and decided to stay.' My stomach turned over and over and over, and I wished I had something to lean against as Rhys said, 'Tamlin's father, brothers, and Tamlin himself set out into the Illyrian wilderness, having heard from Tamlin- from me- where my mother and sister would be, that I had plans to see them. I was supposed to be there. I wasn't. And they slaughtered my mother and sister anyway.' I began shaking my head, eyes burning. I didn't know what I was trying to deny, or erase, or condemn. 'It should have been me,' he said, and I understood- understood what he'd said that day I'd wept before Cassian in the training pit. 'They put their heads in boxes and sent them down the river- to the nearest camp. Tamlin's father kept their wings as trophies. I'm surprised you didn't see them pinned in the study.' I was going to vomit; I was going to fall to my knees and weep. ... Rhys merely continued. 'When I heard, when my father heard... I wasn't wholly truthful to you when I told you Under the Mountain that my father killed Tamlin's father and brothers, I went with him. Helped him. We winnowed to the edge of the Spring Court that night, then went the rest of the way on foot- tot he manor. I slew Tamlin's brothers on sight. I held their minds, and rendered them helpless while I cut them into pieces, then melted their brains inside their skulls. And when I got to the High Lord's bedroom- he was dead. And my father... my father had killed Tamlin's mother as well.' I couldn't stop shaking my head. 'My father had promised not to touch her. That we weren't the kind of males who would do that. But he lied to me, and he did it, anyway. And then he went for Tamlin's room.' I couldn't breathe- couldn't breathe as Rhys said, 'I tried to stop him. He didn't listen. He was going to kill him, too. And I couldn't... After all the death, I was done. I didn't care that Tamlin had been there, had allowed them to kill my mother and sister, that he'd come to kill me because he didn't want to risk standing against them. I was done with death. So I stopped my father before the door. He tried to go through me. Tamlin opened the door, saw us- smelled the blood already leaking into the hallway. And I didn't even get to say a word before Tamlin killed my father in one blow.' 'I felt the power shift to me, even as I saw it shift to him. And we just looked at each other, as we were both suddenly crowned High Lord- and then I ran.' He'd murdered Rhysand's family. The High Lord I'd loved- he'd murdered his friend's family, and when I'd asked how his family died, he'd merely told me a rival court had done it. Rhysand had done it, and- 'He didn't tell you any of that.

sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

The exposé type of magazine plays infinite variations on a single, very old theme--SEX. Almost every well-known figure in the literary, theatrical, and political world, at one time or another, has been the target of a salacious blast. By innuendo and the use of unrelated facts, fictions, and photographs, the subject's character is drawn and quartered. Murder, rape, mayhem, adultery, sadism, and masochism run rampant through the pages. No corruption or debauchery is considered too extreme, so long as it meets the publications' high levels of obscenity. If a saint could come to life, he would not be immune to the slaughter.

Integrate Begs the Pharaoh by Maisie Aletha Smikle Nay Nay Nay says the Lord Nay Nay Nay Let my people go Co-mingle not Entwine not Lest you desist from Heaping hot coals of bitterness On my peoples" heads You plundered You stole You slaughtered You enslaved You bombed You bruised You burned You mutilate With distaste and bitter hate You paid not for your crime You paid not even a dime Now you think that all is fine Come one Come all Integrate and merge like we should You will not get an apology You will get no remorse We will continue the course Of your bitter brutal curse We will not let you go We want to be your Pharaoh Integrate preaches the Pharaoh O thou participants of Holocaust integrate O thou participants of Slavocaust integrate We shaln't let you go unless we go through the red sea You see Pharaohs are born And Pharoahs need to rule But Pharaohs won't be Pharaohs Unless they have people To treat as Peasants and slaves Servants in servitude And people to overbearingly dominate Airing their arrogance of hate Whilst continuing the sad perpetual cycle They preach Integrate Integrate Integrate Dedicated to Nations History Month

My favorite idea to come out of the world of cultured meat is the 'pig in the backyard.' I say 'favorite' not because this scenario seems likely to materialize but because it speaks most directly to my own imagination. In a city, a neighborhood contains a yard, and in that yard there is a pig, and that pig is relatively happy. It receives visitors every day, including local children who bring it odds and ends to eat from their family kitchens. These children may have played with the pig when it was small. Each week a small and harmless biopsy of cells is taken from the pig and turned into cultured pork, perhaps hundreds of pounds of it. This becomes the community's meat. The pig lives out a natural porcine span, and I assume it enjoys the company of other pigs from time to time. This fantasy comes to us from Dutch bioethicists, and it is based on a very real project in which Dutch neighbourhoods raised pigs and then debated the question of their eventual slaughter. The fact that the pig lives in a city is important, for the city is the ancient topos of utopian thought. The 'pig in the backyard' might also be described as the recurrence of an image from late medieval Europe that has been recorded in literature and art history. This is the pig in the land of Cockaigne, the 'Big Rock Candy Mountain' of its time, was a fantasy for starving peasants across Europe. It was filled with foods of a magnificence that only the starving can imagine. In some depictions, you reached this land by eating through a wall of porridge, on the other side of which all manner of things to eat and drink came up from the ground and flowed in streams. Pigs walked around with forks sticking out of backs that were already roasted and sliced. Cockaigne is an image of appetites fullfilled, and cultured meat is Cockaigne's cornucopian echo. The great difference is that Cockaigne was an inversion of the experience of the peasants who imagined it: a land where sloth became a virtue rather than a vice, food and sex were easily had, and no one ever had to work. In Cockaigne, delicious birds would fly into our mouths, already cooked. Animals would want to be eaten. By gratifying the body's appetites rather than rewarding the performance of moral virtue, Cockaigne inverted heaven. The 'pig in the backyard' does not fully eliminate pigs, with their cleverness and their shit, from the getting of pork. It combines intimacy, community, and an encounter with two kinds of difference: the familiar but largely forgotten difference carried by the gaze between human animal and nonhuman animal, and the weirder difference of an animal's body extended by tissue culture techniques. Because that is literally what culturing animal cells does, extending the body both in time and space, creating a novel form of relation between an original, still living animal and its flesh that becomes meat. The 'pig in the backyard' tries to please both hippies and techno-utopians at once, and this is part of this vision of rus in urbe. But this doubled encounter with difference also promises (that word again!) to work on the moral imagination. The materials for this work are, first, the intact living body of another being, which appears to have something like a telos of its own beyond providing for our sustenance; and second, a new set of possibilities for what meat can become in the twenty-first century. The 'pig in the backyard' is only a scenario. Its outcomes are uncertain. It is not obvious that the neighbourhood will want to eat flesh, even the extended and 'harmless' flesh, of a being they know well, but the history of slaughter and carnivory on farms suggests that they very well might. The 'pig in the backyard' is an experiment in ethical futures. The pig points her snout at us and asks what kind of persons we might become.

During Advent, we spend an entire season struggling through the darkness looking toward the coming light. The primary symbol and image we use for the season is the anticipation of an emergence from darkness to light. We could focus more broadly on Holy Anticipation. Or the God Child being born into a world where empire will try to lay waste to him. Or a God who throws God’s own self upon the world, clothed in vulnerability and dependency. Or the place of unwed teenage mothers in our world. Or the slaughter of innocents by a leader grasping  for  power.  We  don’t  tend  to  focus  on  the  theme of refugees fleeing radical evil. Or preparing the way of the  Lord by  creating  conditions  more  conducive  to grace.  Nope.  We  have  reduced  the  Advent  season  to “from darkness to light,” a theme reinforced by repetition and tradition. And darkness is just another way of saying blackness—another symbol that equates blackness with evil and light (whiteness) with good.

36As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” 37No, in all these things we are more than victorious through him who loved us. 38For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord.

It was people from these ranks, fleeing starvation or the sheriff, whom the Virginia Company recruited, together with gentlemen adventurers, often the younger sons of gentry families. In December 1606 three ships, the Susan Constant, the Godspeed, and the Discovery, left England and arrived in the Chesapeake Bay on April 26, 1607, with 105 men on board (39 had died at sea). Sailing some sixty miles up the James River to make their presence less obvious to the Spanish, the three ships anchored on May 13 at the site of what became Jamestown, named, like the river, for England’s king. But other than its relative security from Spanish assault, the chosen site, on the north bank of the James and beside a swamp, had very little to recommend it. The swamp, while perhaps providing some protection from Indians, bred mosquitoes by the millions in the spring and summer, and these spread malaria through the colonists. More, the water in the shallow wells the colonists dug was often brackish, especially when the river was running low. This caused salt poisoning among the colonists as they sweated in the fierce Virginia heat and drank copiously. And, when the river ran low, the garbage and sewage thrown into it did not pass out to sea, but festered and promoted such diseases as typhoid and dysentery. The result was a slaughter. Of the 105 original colonists, only 38 remained alive nine months later. The basic problem was that the Virginia Company was venturing into a brand-new business—American plantations—that had been made possible by a radically new technology—the full-rigged ship. As has so often been the case since—railroads in the early nineteenth century, the Internet in the late twentieth come to mind—there was a very steep and expensive learning curve to be mastered before steady profits could be achieved under these circumstances. The commercially savvy and often very wealthy London merchants who dominated the Virginia Company simply had no idea what it took to establish a successful colony on the edge of the American wilderness, three thousand miles and three months from home.

It wasn't as though we didn't know how overwhelmingly the army outnumbered us. But the strange thing was, it didn't matter. Ever since the uprising began, I'd felt something coursing through me, as overwhelming as any army. Conscience. Conscience, the most terrifying thing in the world. The day I stood shoulder to shoulder with hundreds of thousands of my fellow civilians, staring down the barrels of the soldiers' guns, the day the bodies of those first two slaughtered were placed in a handcart and pushed at the head of the column, I was startled to discover an absence inside myself: the absence of fear. I remember feeling that it was all right to die; I felt the blood of a hundred thousand hearts surging together into one enormous artery, fresh and clean ... the sublime enormity of a single heart, pulsing blood through that vessel and into my own. I dared to feel a part of it.” (p. 120-121) “Some memories never heal. Rather than fading with the passage of time, those memories become the only things that are left behind when all else is abraded. The world darkens, like electric bulbs going out one by one. I am aware that I am not a safe person. Is it true that human beings are fundamentally cruel? Is the experience of cruelty the only thing we share as a species? Is the dignity that we cling to nothing but self-delusion, masking from ourselves this single truth: that each one of us is capable of being reduced to an insect, a ravening beast, a lump of meat? To be degraded, damaged, slaughtered - is this the essential fate of humankind, one which history has confirmed as inevitable? I once met someone who was a paratrooper during the Busan uprising. He told me his story after hearing my own. He said that they'd been ordered to suppress the civilians with as much violence as possible, and those who committed especially brutal actions were awarded hundreds of thousands of won by their superiors. One of his company had said, 'What's the problem? They give you money and tell you to beat someone up, then why wouldn't you?' I heard a story about one of the Korean army platoons that fought in Vietnam. How they forced the women, children and elderly of one particular village into the main hall, and then burned it to the ground. Some of those who came to slaughter us did so with the memory of those previous times, when committing such actions in wartime had won them a handsome reward. It happened in Gwangju just as it did on Jeju Island, in Kwantung and Nanjing, in Bosnia and all across the American continent when it was still known as the New World, with such a uniform brutality it's as though it is imprinted in our genetic code. I never let myself forget that every single person I meet is a member of this human race. And that includes you, professor, listening to this testimony. As it includes myself. Every day I examine the scar on my hand. This place where the bone was once exposed, where a milky discharge seeped from a festering wound. Every time I come across an ordinary Monami biro, the breath catches in my throat. I wait for time to wash me away like muddy water. I wait for death to come and wash me clean, to release me from the memory of those other, squalid deaths, which haunt my days and nights. I'm fighting, alone, every day. I fight with the hell that I survived. I fight with the fact of my own humanity. I fight with the idea that death is the only way of escaping this fact. So tell me, professor, what answers do you have for me? You, a human being just like me.” (p. 140-142)