Epicure Quotes

Cannibal: epicures who abstain from alcohol and tobacco. As moral guides, they are underutilized in the police forces of modern societies.  

The stoic contemplates fallen leaves; the epicure rakes them into a loveseat.

Dillinger is an epicure, serenely removed from such soft and bourgeois considerations as loyalty and disloyalty, and her only anxiety in life is to better herself aesthetically.

He had altered his method of matching books to readers. He often asked, "How would you like to feel when you go to sleep?" Most of his customers wanted to feel light and safe. He asked others to tell him about their favorite things. Cooks loved their knives. Estate agents loved the jangle made by a bunch of keys. Dentists loved the flicker of fear in their patients' eyes; Perdu had guessed as much. Most often he asked, "How should the book taste? Of ice cream? Spicy, meaty? Or like a chilled rose?" Food and books were closely related. He discovered this in Sanary, and it earned him the nickname "the book epicure.

I can manifest my neurotical emotions, emancipate an epicureal instinct, and elaborate on my heterosexual tendencies.

Epicure a dit: ou Dieu veut empêcher le mal et ne le peut, ou il le peut et ne le veut, ou il ne le peut ni ne le veut, ou il le veut et le peut. S'il le veut et ne le peut, il est impuissant; s'il le peut et ne le veut, il est pervers; s'il ne le peut ni ne le veut, il est impuissant et pervers; s'il le veut et le peut, que ne le fait-il, mon père ?

Dr. Flint was an epicure. The cook never sent a dinner to his table without fear and trembling; for if there happened to be a dish not to his liking, he would either order her to be whipped, or compel her to eat every mouthful of it in his presence. The poor, hungry creature might not have objected to eating it; but she did not object to having her master cram it down her throat till she choked. They

...those impious epicures, libertines, atheists, hypocrites, infidels, worldly, secure, impenitent, unthankful, and carnal-minded men, that attribute all to natural causes, that will acknowledge no supreme power; that have cauterized consciences, or live in a reprobate sense; or such desperate persons as are too distrustful of his mercies.

Searchers after horror haunt strange, far places. For them are the catacombs of Ptolemais, and the carven mausolea of the nightmare countries. They climb to the moonlit towers of ruined Rhine castles, and falter down black cobwebbed steps beneath the scattered stones of forgotten cities in Asia. The haunted wood and the desolate mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. But the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of backwoods New England; for there the dark elements of strength, solitude, grotesqueness, and ignorance combine to form the perfection of the hideous.

Filozofia hindusă urmăreşte eliberarea; a grecilor, cu excepţia lui Pyrrhon, a lui Epicur şi a câtorva inclasificabili, este decepţionată: nu caută decât adevărul.

I was at once content and stimulated with what I saw: I liked what I had seen, and wished to see more. Yet, for a long time, I treated you distantly, and sought your company rarely. I was an intellectual epicure, and wished to prolong the gratification of making this novel and piquant acquaintance: besides, I was for a while troubled with a haunting fear that if I handled the flower freely its bloom would fade-the sweet charm of freshness would leave it. I did not then know that it was no transitory blossom; but rather the radiant resemblance of one, cut in an indestructible gem.

Why, they are cannibals!’ said Toby on one occasion when I eulogized the tribe. ‘Granted,’ I replied, ‘but a more humane, gentlemanly and amiable set of epicures do not probably exist in the Pacific.’ But,

Impatiently I waited for evening, when I might summon you to my presence. An unusual– to me– a perfectly new character, I suspected was yours; I desired to search it deeper, and know it better. You entered the room with a look and air at once shy and independent; you were quaintly dress– much as you are now. I made you talk; ere long I found you full of strange contrasts. Your garb and manner were restricted by rule; your air was often diffident, and altogether that of one refined by nature, but absolutely unused to society, and a good deal afraid of making herself disadvantageously conspicuous by some solecism or blunder; yet, when addressed, you lifted a keen, a daring, and a glowing eye to your interlocutor’s face; there was penetration and power in each glance you gave; when plied by close questions, you found ready and round answers. Very soon you seemed to get used to me – I believe you felt the existence of sympathy between you and your grim and cross master, Jane; for it was astonishing to see how quickly a certain pleasant ease tranquilized your manner; snarl as I would, you showed no surprise, fear, annoyance, or displeasure, at my moroseness; you watched me, and now and then smiled at me with a simple yet sagacious grace I cannot describe. I was at once content and stimulated with what I saw; I liked what I had seen, and wished to see more. Yet, for a long time, I treated you distantly, and sought your company rarely, I was an intellectual epicure, and wished to prolong the gratification of making this novel and piquant acquaintance; besides, I was for a while troubled with a haunting fear that if I handled the flower freely its bloom would fade – the sweet charm of freshness would leave it. I did not then know that it was no transitory blossom, but rather the radiant resemblance of one, cut in an indestructible gem. Moreover, I wished to see whether you would seek me if I shunned you – but you did not; you kept in the school-room as still as your own desk and easel; if by chance I met you, you passed me as soon, and with as little token of recognition, as was consistent with respect. Your habitual expression in those days, Jane, was a thoughtful look; not despondent, fro you were not sickly; but not buoyant, for you had little hope, and no actual pleasure. I wondered what you thought of me– or if you ever thought of me; to find this out, I resumed my notice of you. There was something glad in your glance, and genial in your manner, when you conversed; I saw you had a social heart; it was the silent school-room– it was the tedium of your life that made you mournful. I permitted myself the delight of being kind to you; kindness stirred emotion soon; your face became soft in expression, your tones gentle; I liked my name pronounced by your lips in a grateful, happy accent. I used to enjoy a chance meeting with you, Jane, at this time; there was a curious hesitation in your manner; you glanced at me with a slight trouble– a hovering doubt; you did not know what my caprice might be– whether I was going to play the master, and be stern– or the friend, and be benignant. I was now too fond of you often to stimulate the first whim; and, when I stretched my hand out cordially, such bloom, and light, and bliss, rose to your young, wistful features, I had much ado often to avoid straining you then and there to my heart.

In his stay with the cultured old epicure, Casanova had learnt two Latin saws, which were to be for the rest of his life his gospel and his policy: Fata viam inveniunt. Volentem ducit, nolentem trahit. As we may say : Fate finds the way, and Life leads its lover, betrays its rebel.

Only rear echelons with plenty of fat on them can afford such rich diseases, like an epicure with his gout.

He will find, moreover, a system of simple diet to be a system of perfect epicurism.

I was a professor of penis, a connoisseur of cock, a devotee of dick, an epicure of erections. I had made it my life’s work to worship the male member. And what a member this one was.

the life of a libertine is one of the best preparations for becoming a mystic. It’s always people like Saint Augustine who become seers. Earlier in life he, too, was an epicure and a playboy.

He who tastes, knows,” goes the old Sufi saying. France’s most famous epicure, Jean Anthelme Brillat-Savarin, believed that food is the mirror to our souls: “Tell me what you eat, and I’ll tell you what you are.

Petecure (n.) Modest cooking; cooking on a small scale. Very few people eat in an epicurean fashion, yet many of them know what the word epicure means. A great many people eat in a simple fashion, and yet no one knows the word for this. Petrichor

You could also buy leopard cat, Chinese muntjac, Siberian weasel, Eurasian badger, Chinese bamboo rat, butterfly lizard, and Chinese toad, plus a long list of other reptiles, amphibians, and mammals, including two kinds of fruit bat. Quite an epicure’s menu. And of course birds: cattle egrets, spoonbills, cormorants, magpies, a vast selection of ducks and geese and pheasants and doves, plovers, crakes, rails, moorhens, coots, sandpipers, jays, several flavors of crow.

But, without preaching, the truth may surely be borne in mind, that the bustle, and triumph, and laughter, and gaiety which Vanity Fair exhibits in public, do not always pursue the performer into private life, and that the most dreary depression of spirits and dismal repentances sometimes overcome him. Recollection of the best ordained banquets will scarcely cheer sick epicures. Reminiscences of the most becoming dresses and brilliant ball triumphs will go very little way to console faded beauties. Perhaps statesmen, at a particular period of existence, are not much gratified at thinking over the most triumphant divisions; and the success or the pleasure of yesterday becomes of very small account when a certain (albeit uncertain) morrow is in view, about which all of us must some day or other be speculating. O brother wearers of motley! Are there not moments when one grows sick of grinning and tumbling, and the jingling of cap and bells? This, dear friends and companions, is my amiable object--to walk with you through the Fair, to examine the shops and the shows there; and that we should all come home after the flare, and the noise, and the gaiety, and be perfectly miserable in private.

Pentru ca viața-i scurtă, cu multă suferință, și fără caznă trai nu-i cu putință conduși de pofte și dorinți noi ne petrecem și ne roadem anii; cin` la plăceri renunță doar strădanii găsește, chin și suferinți; de-a lumii amăgire acela n-are știre, nici de-ntâmplări-i sucite, de orori ce-apasă greu pe-atâția muritori.

Pentru ca viața-i scurtă, cu multă suferință, și fără caznă trai nu-i cu putință conduși de pofte și dorinți noi ne petrecem și ne roadem anii; cin` la plăceri renunță doar strădanii găsește, chin și suferinți; de-a lumii amăgire acela n-are știre, nici de-ntâmplări-i sucite, de orori ce-apasă greu pe-atâția muritori. (Machiavelli, Mătrăguna, in Comedia Italiană din Renaștere, Humanitas, 2012, p9)

The world is wide, wide, wide, and I am young, young, young, and we’re all going to live forever!' We were very hungry but we didn’t want to leave, so we ate there. We had chicken sandwiches; boy, the chicken of the century. Dry, wry, and tender, the dryness sort of rubbing against your tongue on soft, bouncy white bread with slivers of juicy wet pickles. Then we had some very salty potato chips and some olives stuffed with pimentos and some Indian nuts and some tiny pearl onions and some more popcorn. Then we washed the whole thing down with iced martinis and finished up with large cups of strong black coffee and cigarettes. One of my really great meals.

Here, till our navy of a thousand sail Have made a breakfast to our foe by sea, Let us encamp to wait their happy speed.- Lorraine, what readiness is Edward in? How hast thou heard that he provided is Of martial furniture for this exploit? Lorraine To lay aside unnecessary soothing, And not to spend the time in circumstance, 'Tis bruited for a certainty, my lord, That he's exceeding strongly fortified; His subjects flock as willingly to war As if unto a triumph they were led. Charles England was wont to harbor malcontents, Bloodthirsty and seditious Catilines, Spendthrifts, and such as gape for nothing else But changing and alteration of the state. And is it possible that they are now So loyal in themselves? Lorraine All but the Scot, who solemnly protests, As heretofore I have informed his grace, Never to sheathe his sword or take a truce. King John Ah, that's the anch'rage of some better hope. But, on the other side, to think what friends King Edward hath retained in Netherland Among those ever-bibbing epicures -- Those frothy Dutchmen puffed with double beer, That drink and swill in every place they come -- Doth not a little aggravate mine ire; Besides we hear the emperor conjoins And stalls him in his own authority. But all the mightier that their number is, The greater glory reaps the victory. Some friends have we beside domestic power: The stern Polonian, and the warlike Dane, The King of Bohemia, and of Sicily Are all become confederates with us, And, as I think, are marching hither apace. [Drums within.] But soft, I hear the music of their drums, By which I guess that their approach is near. Enter the King of Bohemia, with Danes, and a Polonian Captain with other soldiers, some Muscovites, another way. King of Bohemia King John of France, as league and neighborhood Requires when friends are any way distressed, I come to aid thee with my country's force. Polonian Captain And from great Moscow, fearful to the Turk, And lofty Poland, nurse of hardy men, I bring these servitors to fight for thee, Who willingly will venture in thy cause. King John Welcome Bohemian King, and welcome all. This your great kindness I will not forget; Besides your plentiful rewards in crowns That from our treasury ye shall receive, There comes a hare-brained nation decked in pride, The spoil of whom will be a treble gain. And now my hope is full, my joy complete. At sea we are as puissant as the force Of Agamemnon in the haven of Troy; By land, with Xerxes we compare of strength, Whose soldiers drank up rivers in their thirst. Then Bayard-like, blind, overweening Ned, To reach at our imperial diadem Is either to be swallowed of the waves Or hacked a-pieces when thou com'st ashore.

قلت : إن الشباب الأثيني كان شديد الالتفاف حول سقراط ، وإن الناس تسامعوا به في جميع البلاد اليونانية ، فأقبلوا إليه واشتركوا في حواره ، فلما قضي عليه بالموت وأنفذ فيه هذا القضاء ، ظهر في أثينا روح رجعي معاد للفلسفة والفلاسفة ميال إلى المحافظة في الرأي ، فتفرق تلاميذ سقراط الأصفياء سواء منهم الأثينيون وغير الأثينيين . فمنهم من عاد إلى وطنه وأخذ يعلم الفلسفة فيه ، ومنهم من هاجر إلى أرض أخرى وأنشأ فيها مدرسة توارثها خلفاؤه من بعده ، ومنهم من ساح في الأرض ، ومنهم من استخفى في أثينا وترك الفلسفة إلى حين ، حتى إذا هدأت العاصفة استأنف بحثه الفلسفي وأخذ يعلم الناس . كل هؤلاء التلاميذ نشروا في أطراف الأرض اليونانية فلسفة سقراط وفلسفتهم الخاصة . وما هي إلا أعوام بعد موت سقراط . حتى كان تلاميذه قد أنشئوا المدارس المختلفة في أطراف من بلاد اليونان الحقيقية أو في بعض المدن الإيطالية والآسيوية ، بل في إفريقية . وأخذت هذه المدارس بحظوظها المختلفة من الحياة ، فمنها ما بقي وحفظت آثاره ، ومنها ما ذهب به عبث الأيام . ولست أذكر من هذه المدارس إلا ثلاثًا كان لها أثرًا عظيمًا جدًّا في حياة العالم القديم ، وكان لبعضها أثرٌ لا يزال قويًّا في حياة العالم الحديث : الأولى : مدرسة « الكلبيين » التي أنشأها رجل من تلاميذ سقراط يسمى « أنتستين » (Antistène) في أثينا ، والتي اتخذت اسمها من المكان الذي أنشئت فيه ، والتي كانت تقوم فلسفتها على قاعدة سقراط التي قدَّمناها ، وهي معرفة النفس بالنفس ، ولكنها كانت تطبق هذه القاعدة تطبيقًا انتهى بها إلى الزهد وإلى المبالغة فيه ؛ لأنها حاولت أن تعرف النفس فعرفتها واستغنت بها عن كل شيء ، وحملتها هذه المعرفة على أن تزدري الحياة والأحياء ، وما يستمتعون به من لذة ، وما يتهالكون عليه من زينة . ولعلك تعرف كثيرًا من أخبار « ديوجين » (Diogène) الذي كان يبحث عن الإنسان فلا يجده ؛ لأن الإنسان عنده هو من عرف نفسه ؛ وأي الناس يعرف نفسه ! والذي يقال إنه كان يأوي إلى دَنٍّ يتخذه له بيتًا ، وكان لا يكره أن يستظل السماء ويتخذ الأرض له وطاءً ويشرب الماء بيده يستغني بها عن الأقداح ، والذي يقال إن الإسكندر زاره وسأله : ماذا يريد ؟ فأجابه : أريد ألا تحجب عني الشمس ، فقال الإسكندر : لو لم أكن الإسكندر لوددت أن أكون ديوجين . كان تأثير هذه المدرسة شديدًا جدًّا في العصور الأولى ؛ فقد انبعث تلاميذها في البلاد اليونانية في أزياء الفقراء والمعوزين لا يلتمسون من الناس شيئًا ، ولكنهم يدعونهم إلى الزهد والقناعة والانصراف عن اللذات . ولعلك تذكر ما كان لمثل هذه النظريات من الأثر ي حياة العالم القديم ، ولا سيما أيام الإمبراطورية الرومانية قبل انتشار الديانة المسيحية . المدرسة الثانية : مدرسة « قورينا » (Cyrène) ، أو مدرسة « برقة » ، وهي مدرسة مناقضة من كل وجه للمدرسة التي قدَّمت لك ذكرها ، أنشأها تلميذ من تلاميذ سقراط يقال له أرِستيب (Aristippe) ، وتوارثها خلفاؤه من بعده إلى أيام المقدونيين في مصر ، وكانت تقوم أيضًا على قاعدة سقراط « اعرف نفسك بنفسك » ، ولكنها سلكت سبيلًا غير سبيل « الكلبيين » ، عرف النفس فوجدت أن الخير إنما هو في أن تزدري النفس الحياة والأحياء ازدراء لا يقوم على الزهد والحرمان ، وإنما يقوم على اللذة والاستمتاع بالخير ، ما وجدت إلى هذا الاستمتاع سبيلًا . فلمَ الحرمان ؟ ولمَ الزهد ولمَ النفاق ؟ ألست تشعر بأن شيئًا يلذك وشيئًا يؤذيك ! فالخير هو أن تؤثر ما يلذك على ما يؤذيك ، ولكن لا على أن تجعل نفسك عبدًا للذة ، بل على أن تجعل اللذة أمةً لنفسك ، تأخذ منها ما استطعت ، دون أن تأسف عليها إذا حيل بينك وبينها ، ودون أن تضحِّي في سبيلها بإنسانيتك في حاجة إلى أن أذكرك بما كان لهذه المدرسة من التأثير في الحياة القديمة ؛ فأنت تعلم أن مذهبين خلقيين كانا يتنازعان حياة القدماء : أحدهما مذهب الزهد الذي أعلنه الكلبيون بعد سقراط ، وبالغ فيه الرواقيون بعد أرسطاطاليس . والآخر مذهب اللذة الذي أعلنه « أرستيب » بعد سقراط ، وبالغ فيه « أبيقور » (Epicure) بعد أرسطاطاليس . أما المدرسة الثالثة ، فهي أبقى المدارس التي نشأت عن فلسفة سقراط وأبعدها أثرًا في الحياة الإنسانية ، وأعظمها حظًّا في الخلود : أثرت في العالم القديم ، وأثرت في القرون الوسطى ، وأثرت في العالم الحديث ، وما زال لها أنصارها وتلاميذها إلى اليوم وإلى ما بعد اليوم ؛ ولكني لا أحدِّثك عنها في هذا الفصل ؛ فهي تحتاج إلى فصل خاص ؛ لأنها نشأت لنا رجلين من قادة الفكر الإنساني العام : أحدهما : « أفلاطون » ، والآخر : « أرسطاطاليس » .

Carl waited while I knocked, and when the door opened I came within an ace of slipping a couple of pound coins into his gloved hand and asking him to book me a table at L’Epicure. Luckily, he stopped me by saluting violently, then turned on his heel and set off back down the corridor at a hundred and ten paces to the minute.

Primer of Love [Lesson 4] Live as if you were living a second time, and as though you had acted wrongly the first time. ~ Viktor E. Frankl Lesson 4)Live everyday as it were the last; love everyday as if it were your first. Do not mistake this advice as an excuse for epicurism -- 'eat, drink and be merry for tomorrow we may die'. That's a lame rationalization to justify materialistic selfish hedonism. If it truly were your last day, search for the meaning of your lives in your lovemaking. Repeat the process until the tsunami takes you away in the backwash. Insert something new every day in your lover's repertoire as you battle against the serial killer of romance-- familiarity. Pull a Dexter by using the element of surprise -- but don't wrap your lover in cling wrap unless it's part of your kinky ritual.

You must admit there are no definite external causes of pain nor those of pleasure, for one and the same thing causes pain at one time and pleasure at another. A cause of delight to one person turns out to be that of aversion to another. A dying miser might revive at the sight of gold, yet a Diogenes would pass without noticing it. Cigars and wine are blessed gifts of heaven to the intemperate,[FN#215] but accursed poison to the temperate. Some might enjoy a long life, but others would heartily desire to curtail it. Some might groan under a slight indisposition, while others would whistle away a life of serious disease. An Epicure might be taken prisoner by poverty, yet an Epictetus would fearlessly face and vanquish him. How, then, do you distinguish the real cause of pain from that of pleasure? How do you know the causes of one are more numerous than the causes of the other? [FN#215]

El sabio, en cambio, ni rehúsa la vida ni teme el no vivir. Y así como en su alimento no elige en absoluto lo más cuantioso sino lo más agradable, así también del tiempo saca fruto no al más largo sino al más placentero.

17. yüzyılda "Epicure" felsefesine bürünmüş olarak dinsel geleneklere ve inanışlara saldıranlardan biri de "Cyrano de Bergerac"tır. İnsan yaşamını mutsuz kılıcı her şeye karşı savaş açmıştır; örneğin gelecek dünya yaşamlarının, bu yeryüzü yaşamlarına tercih edilmek gerektiğini öngören dinsel inançları yerer. La Mort d'Agrippine adlı piyesinde kaderciliği küçümser ve dünya yaşamlarının zevk ve mutluluk arama temeline dayatılması fikrini işler. Benimsediği Tanrı anlayışı, din kitaplarındakinden çok farklıdır. Ona göre Tanrı fikri yücelik ifade etmelidir ve bu yüceliği zedeleyici tanımlamalar yok edilmelidir: Örneğin, uğruna kurbanlar kesilen ya da korku duygularıyla itaat edilen bir Tanrı anlayışına yer verilmemelidir; zira böyle bir Tanrı, olsa olsa insanların kendi kafalarından uydurdukları bir şeydir. Bu tür fikirleriyle “Cyrano de Bergerac", sadece halk yığınlarını değil fakat aydın sınıfları ve bilim çevrelerini dahi olumlu yönde etkilemiştir.

There are many, I think, who eat dry crusts and drink water, with a joy infinitely sharper than anything within the experience of the ‘practical’ epicure.” “You are speaking of the saints?” “Yes, and of the sinners, too. I think you are falling into the very general error of confining the spiritual world to the supremely good; but the supremely wicked, necessarily, have their portion in it. The merely carnal, sensual man can no more be a great sinner than he can be a great saint. Most of us are just indifferent, mixed-up creatures; we muddle through the world without realizing the meaning and the inner sense of things, and, consequently, our wickedness and our goodness are alike second-rate, unimportant.” “And you think the great sinner, then, will be an ascetic, as well as the great saint?” “Great people of all kinds forsake the imperfect copies and go to the perfect originals. I have no doubt but that many of the very highest among the saints have never done a ‘good action’ (using the words in their ordinary sense). And, on the other hand, there have been those who have sounded the very depths of sin, who all their lives have never done an ‘ill deed.’” He went out of the room for a moment, and Cotgrave, in high delight

Lactance'e göre, 2000 yıl önce Epicure şöyle demiş: "Tanrı, ya kötülüğe engel olmak istiyor ancak kötülüğü yasaklamaya muktedir olamıyor ya kötülüğü yasaklamaya muktedir olabiliyor ancak engel olmak istemiyor ya kötülüğü ne istiyor ne de yasaklayabiliyor ya da kötülüğü Tanrı hem istiyor hem de yasaklamaya kadirdir. Eğer yasaklamaya kadir olmaksızın yasaklamak istiyorsa, Tanrı acizdir; eğer Tanrı kötülüğü yasaklamaya gücü yettiği halde yasaklamak istemiyorsa, bu durumda ona atfedilmesi zorunlu tutulan bir kötülükçülük karşısında bulunuyoruz demektir. Eğer Tanrı kötülüğü yasaklamaya hem gücü yetmiyor hem de bunu yasaklamak istemiyorsa, hem aciz hem herkesin kötülüğünü isteyen olur; eğer Tanrı kötülüğün yasaklanmasını hem istiyor ve buna da gücü yetiyorsa, o halde kötülük nereden geliyor? Ya da Tanrı kötülüğün olmasına neden engel olmuyor?" 2000 yılı geçen bir süreden beri sağduyu sahibi, bu zorlukların çözümünü bekliyor. Hocalar, papazlar, hahamlar vb. ise bize bu zorlukların ancak ahirette çözüleceğini öğretip duruyorlar.

His daily living being very plain, he had a peculiar taste for sudden and isolated luxuries; he was an abstemious epicure.

As for the Enneagram, it is a sophisticated typology consisting of nine basic types, numbered from 1 to 9, whose names describe them well: (1) the perfectionist, (2) the giver, (3) the performer, (4) the romantic, (5) the observer, (6) the questioner, (7) the epicure, (8) the protector, and (9) the mediator.

Res és suficient per al qui suficient és poc

How should the book taste? Of ice cream? Spicy, meaty? Or like a chilled Rosé?' Food and books were closely related. He discovered this in Sanary, and it earned him the nickname 'the book epicure'.

Les plantes qui résistent au vent se cassent alors que les plantes souples survivent aux ouragans

She was fierce and opaque, and not breakable.

…you’re doing the same thing I am, only more slowly, and less honestly. You drive a car; you use plastic products; you do whatever the hell you do knowing full well that it’s contributing to the end of everyone, and a lot of other animals besides. So don’t get all more-life-affirming-than-thou with me, missy, you’re on your way out too. In a way, you could see me as he canary down a mine shaft, or maybe synecdoche, the small part representing the whole.

I never met them. I have heard a very great many men and women call the crows carrion birds, and the jackals carrion beasts, with an infinite deal of disgust and much fine horror at what they were pleased to term 'feasting on corpses;' but I never yet heard any one of them admit their own appetite for the rotten 'corpse' of a pheasant, or the putrid haunch of a deer, to be anything except the choice taste of an epicure!" "But they do cook the corpses!" I remonstrated; whereupon she grinned with more meaning than ever.

Nor was my squad troubled by racial or religious bigotry. We had no “inner conflict,” as the phrase goes. These things happen most often in the imagination of men who never fought. Only rear echelons with plenty of fat on them can afford such rich diseases, like an epicure with his gout.

Grâces soient rendues à la bienheureuse Nature qui a fait que les choses nécessaires soient faciles à atteindre et que les choses difficiles à atteindre ne soient pas nécessaires !