Generous Contribution Quotes

Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is the generous, tranquil contribution of all to the good of all. Peace is dynamism. Peace is generosity. It is right and it is duty.

Do you already know that your existence--who and how you are--is in and of itself a contribution to the people and place around you? Not after or because you do some particular thing, but simply the miracle of your life. And that the people around you, and the place(s), have contributions as well? Do you understand that your quality of life and your survival are tied to how authentic and generous the connections are between you and the people and place you live with and in? Are you actively practicing generosity and vulnerability in order to make the connections between you and others clear, open, available, durable? Generosity here means giving of what you have without strings or expectations attached. Vulnerability means showing your needs.

Allah will provide, I say, finger toward heaven. I try pushing past her. I don't like it when Giti gets handsy with my purse. She said, alms, as if my money's sole purpose is to solve her problems. I'm as generous- more generous, than most. I just don't like poor people. They contribute very little to the national economy.

A generous person is a person who doesn't only give money but also contributes his service to humanity.

I take many things seriously. Rudyard Kipling, Harper Lee, Oscar Wilde, and Elmore Leonard are all held in the highest regard. I am dead serious when I discuss the many reasons that Ernest Hemingway’s greatest contribution to literature was his generous decision to take his own life. I will not be sucked into a discussion of politics by people who prefer emotion to reason. The designated hitter is an abomination, and the day pitchers and catchers report is the start of the new year despite what those ill-informed calendar makers might try to tell you.” “I

Don't mistake keen, honest observations as complaints. When you receive a help, a donation or a favour, never forget to be grateful and thankful for the ones who have been there for you. Learn to respect the space of people whose hearts have been treated like a doormat but they have answered more important priorities which all contribute towards the best of the welfare of the recipients of their generous and humble commitment among their choices and decisions for whom and with whom to reach out for." ~ Angelica Hopes, an excerpt from my novel, If I Could Tell You

Sit comfortably, in a relaxed way, and close your eyes. As much as possible, let go of analysis and expectation. For ten to fifteen minutes, call to mind something you have done or said that you feel was a kind or good action—a time you were generous, or caring, or contributed to someone’s well-being. If something comes to mind, allow the happiness that may come with the remembrance. If nothing comes to mind, gently turn your attention to a quality you like about yourself.

-i was "far and away"-riding my motorcycle along an american back road, skiing through the snowy Quebec woods, or lying awake in a backwater motel. the theme i was grappling with was nothing less than the Meaning of Life, and i was pretty sure i had defined it: love and respect. love and respect, love and respect-i have been carrying those words around with me for two years, daring to consider that perhaps they convey the real meaning of life. beyond basic survival needs, everybody wants to be loved and respected. and neither is any good without the other. love without respect can be as cold as pity; respect without love can be as grim as fear. love and respect are the values in life that most contribute to "the pursuit of happiness"-and after, they are the greatest legacy we can leave behind. it's an elegy you'd like to hear with your own ears: "you were loved and respected." if even one person can say that about you, it's a worthy achievement, and if you can multiply that many times-well, that is true success. among materialists, a certain bumper sticker is emblematic: "he who dies with the most toys wins!" well, no-he or she who dies with the most love and respect wins... then there's love and respect for oneself-equally hard to achieve and maintain. most of us, deep down, are not as proud of ourselves as we might pretend, and the goal of bettering ourselves-at least partly by earning the love and respect of others-is a lifelong struggle. Philo of Alexandria gave us that generous principle that we have somehow succeeded in mostly ignoring for 2,000 years: "Be kind, for everyone you meet is fighting a hard battle.

The funds are good at the moment," said the treasurer, with the bankbook in front of him. "The firms have been generous of late. Max Linder & Co. paid five hundred to be left alone. Walker Brothers sent in a hundred; but I took it on myself to return it and ask for five. If I do not hear by Wednesday, their winding gear may get out of order. We had to burn their breaker last year before they became reasonable. Then the West Section Coaling Company has paid its annual contribution. We have enough on hand to meet any obligations." "What

Exaggerated Emotional Coherence (Halo Effect) If you like the president’s politics, you probably like his voice and his appearance as well. The tendency to like (or dislike) everything about a person—including things you have not observed—is known as the halo effect. The term has been in use in psychology for a century, but it has not come into wide use in everyday language. This is a pity, because the halo effect is a good name for a common bias that plays a large role in shaping our view of people and situations. It is one of the ways the representation of the world that System 1 generates is simpler and more coherent than the real thing. You meet a woman named Joan at a party and find her personable and easy to talk to. Now her name comes up as someone who could be asked to contribute to a charity. What do you know about Joan’s generosity? The correct answer is that you know virtually nothing, because there is little reason to believe that people who are agreeable in social situations are also generous contributors to charities. But you like Joan and you will retrieve the feeling of liking her when you think of her. You also like generosity and generous people. By association, you are now predisposed to believe that Joan is generous. And now that you believe she is generous, you probably like Joan even better than you did earlier, because you have added generosity to her pleasant attributes.

English. I believe the ultimate gauge of success is this: Does the text free the reader? Does it contribute to our physical and emotional health? Does it put “golden tools” into our hands that can help excavate the Beloved whom we and society have buried so deep inside? Persian poets of Hafiz’s era would often address themselves in their poems, making the poem an intimate conversation. This was also a method of “signing” the poem, as one might sign a letter to a friend, or a painting. It should also be noted that sometimes Hafiz speaks as a seeker, other times as a master and guide. Hafiz also has a unique vocabulary of names for God—as one might have endearing pet names for one’s own family members. To Hafiz, God is more than just the Father, the Mother, the Infinite, or a Being beyond comprehension. Hafiz gives God a vast range of names, such as Sweet Uncle, the Generous Merchant, the Problem Giver, the Problem Solver, the Friend, the Beloved. The words Ocean, Sky, Sun, Moon, and Love, among others, when capitalized in these poems, can sometimes be synonyms for God, as it is a Hafiz trait to offer these poems to many levels of interpretation simultaneously. To Hafiz, God is Someone we can meet, enter, and eternally explore.

There is an inspiring lesson in how Kilby and Noyce personally handled the question of who invented the microchip. They were both decent people; they came from tight-knit small communities in the Midwest and were well grounded. Unlike Shockley, they did not suffer from a toxic mix of ego and insecurity. Whenever the topic of credit for the invention came up, each was generous in praising the contributions of the other. It soon became accepted to give them joint credit and refer to them as coinventors.

In my view, there is absolutely no doubt that the increase of inequality in the United States contributed to the nation’s financial instability. The reason is simple: one consequence of increasing inequality was virtual stagnation of the purchasing power of the lower and middle classes in the United States, which inevitably made it more likely that modest households would take on debt, especially since unscrupulous banks and financial intermediaries, freed from regulation and eager to earn good yields on the enormous savings injected into the system by the well-to-do, offered credit on increasingly generous terms.

In recent decades, Ireland in general and Dublin in particular, have been very fortunate in the quality of the historical attention they have received. During the extensive research required to write this book, I have been privileged to work with some of Ireland’s most distinguished scholars, who have generously shared their knowledge with me and corrected my texts. Their kind contributions are mentioned in the Acknowledgements. Thanks to the scholarly work of the last quarter century, there has been a reevaluation of certain aspects of Ireland’s history; and as a result, the story that follows may contain a number of surprises for many readers. I have provided a few additional notes in the Afterword at the end of this volume for those curious to know more.

American politicians had done little through the years to stem the flood. Hispanic voters wanted their kinsmen to be able to enter the United States regardless of their ability to contribute to the economy or pay their own bills, yet this wasn’t the decisive factor. Farmers and small-business men wanted a source of cheap labor, and were content to pass the true costs, the social costs, on to the taxpayers. Generous public welfare programs also drew millions of Mexicans, more than small business or agriculture could possibly use. Even draining off an eighth of the population didn’t really help Mexico, which found itself racked by turf wars between vicious criminal gangs that smuggled drugs into the United States to supply the richest narcotics market in the world.

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

Scientists have provided the imperial project with practical knowledge, ideological justification and technological gadgets. Without this contribution it is highly questionable whether Europeans could have conquered the world. The conquerors returned the favour by providing scientists with information and protection, supporting all kinds of strange and fascinating projects and spreading the scientific way of thinking to the far corners of the earth. Without imperial support, it is doubtful whether modern science would have progressed very far. There are very few scientific disciplines that did not begin their lives as servants to imperial growth and that do not owe a large proportion of their discoveries, collections, buildings and scholarships to the generous help of army officers, navy captains and imperial governors.

Timothy Keller notes just a few of the many ways in which Christianity contributed to the emergence of the modern economy, such as the dignity of the human being as the basis of economic freedom, and generous service to others as the basis of an economy that serves customers with excellence: The Christian worldview has made foundational contributions to our own culture that may not be readily apparent. The deep background for our work, especially in the West—the rise of modern technology, the democratic ethos that makes modern capitalism thrive, the idea of inherent human freedom as the basis for economic freedom and the development of markets—is due largely to the cultural changes that Christianity has brought. Historian Jack Sommerville argues that Western society’s most pervasive ideas, such as the idea that forgiveness and service are more important than saving face and revenge, have deeply biblical roots. Many have argued, and I would agree, that the very rise of modern science could have occurred only in a society in which the biblical view of a sole, all-powerful, and personal Creator was prevalent.2 Christianity was not the only factor that helped the modern economy emerge, but it was a very important one.

king contributed from his own possessions for the morning and evening burnt offerings and for the burnt offerings on the Sabbaths, at the New Moons and at the appointed festivals as written in the Law of the LORD. 4He ordered the people living in Jerusalem to give the portion due the priests and Levites so they could devote themselves to the Law of the LORD. 5As soon as the order went out, the Israelites generously gave the firstfruits of their grain, new wine, olive oil and honey and all that the fields produced. They brought a great amount, a tithe of everything. 6The people of Israel and Judah who lived in the towns of Judah also brought a tithe of their herds and flocks and a tithe of the holy things dedicated to the LORD their God, and they piled them in heaps. 7They began doing this in the third month and finished in the seventh month. 8When Hezekiah and his officials came and saw the heaps, they praised the LORD and blessed his people Israel. 9Hezekiah asked the priests and Levites about the heaps; 10and Azariah the chief priest, from the family of Zadok, answered, “Since the people began to bring their contributions to the temple of the LORD, we have had enough to eat and plenty to spare, because the LORD has blessed his people, and this great amount is left over.” 11Hezekiah gave orders to prepare storerooms in the temple of the LORD, and this was done. 12Then they faithfully brought in the contributions, tithes and dedicated gifts.

THE DEMANDS MADE by a work of this nature upon the generosity of specialists are very numerous, and the Editor would be wanting in all title to the generous treatment he has received were he not willing to make the fullest possible acknowledgment of his indebtedness. His thanks are due in the first place to the scholarly and accomplished Bahadur Shah, baggage elephant 174 on the Indian Register, who, with his amiable sister Pudmini, most courteously supplied the history of ‘Toomai of the Elephants’ and much of the information contained in ‘Servants of the Queen’. The adventures of Mowgli were collected at various times and in various places from a multitude of informants, most of whom desire to preserve the strictest anonymity. Yet, at this distance, the Editor feels at liberty to thank a Hindu gentleman of the old rock, an esteemed resident of the upper slopes of Jakko, for his convincing if somewhat caustic estimate of the national characteristics of his caste–the Presbytes. Sahi, a savant of infinite research and industry, a member of the recently disbanded Seeonee Pack, and an artist well known at most of the local fairs of Southern India, where his muzzled dance with his master attracts the youth, beauty, and culture of many villages, have contributed most valuable data on people, manners, and customs. These have been freely drawn upon, in the stories of ‘Tiger-Tiger!’ ‘Kaa’s Hunting’, and ‘Mowgli’s Brothers’. For the outlines of ‘Rikki-tikki-tavi’ the Editor stands indebted to one of the leading herpetologists of Upper India, a fearless and independent investigator who, resolving ‘not to live but know’, lately sacrificed his life through over-application to the study of our Eastern Thanatophidia. A happy accident of travel enabled the Editor, when a passenger on the Empress of India, to be of some slight assistance to a fellow-voyager. How richly his poor services were repaid, readers of the ‘White Seal’ may judge for themselves.

Where should we be if every one had his rights? Fancy every one's having a hand in the government? Can you imagine a city ruled by its citizens? Why, the citizens are the team, and the team cannot be driver. To put to the vote is to throw to the winds. Would you have states driven like clouds? Disorder cannot build up order. With chaos for an architect, the edifice would be a Babel. And, besides, what tyranny is this pretended liberty! As for me, I wish to enjoy myself; not to govern. It is a bore to have to vote; I want to dance. A prince is a providence, and takes care of us all. Truly the king is generous to take so much trouble for our sakes. Besides, he is to the manner born. He knows what it is. It's his business. Peace, War, Legislation, Finance--what have the people to do with such things? Of course the people have to pay; of course the people have to serve; but that should suffice them. They have a place in policy; from them come two essential things, the army and the budget. To be liable to contribute, and to be liable to serve; is not that enough? What more should they want? They are the military and the financial arm. A magnificent rôle. The king reigns for them, and they must reward him accordingly. Taxation and the civil list are the salaries paid by the peoples and earned by the prince. The people give their blood and their money, in return for which they are led. To wish to lead themselves! what an absurd idea! They require a guide; being ignorant, they are blind. Has not the blind man his dog? Only the people have a lion, the king, who consents to act the dog. How kind of him! But why are the people ignorant? because it is good for them. Ignorance is the guardian of Virtue. Where there is no perspective there is no ambition. The ignorant man is in useful darkness, which, suppressing sight, suppresses covetousness: whence innocence. He who reads, thinks; who thinks, reasons. But not to reason is duty; and happiness as well. These truths are incontestable; society is based on them.

Sophie put us to rights,” Westhaven said, “and my guess is we’ve never thanked her. We’ve gone off and gotten married, started our families, and neglected to thank someone who contributed so generously to our happiness. We’re thanking Sophie now by not calling you out. If she wants you, Charpentier, then we’ll truss you up with a Christmas ribbon and leave you staked out under the nearest kissing bough.” “And if she doesn’t want me?” “She wanted you for something,” Lord Val said dryly. “I’d hazard it isn’t just because you’re a dab hand at a dirty nappy, either.” Vim didn’t want to lie to these men, but neither was he about to admit he suspected Sophie Windham, for reasons he could not fathom, had gifted him with her virginity then sent him on his way. “She lent you that great hulking beast of hers,” St. Just pointed out. “She’s very protective of those she cares for, and yet she let you go larking off with her darling precious—never to be seen again? I would not be so sure.” Vim had wondered about the same thing, except if a woman as practical as Sophie were determined to be shut of a man, she might just lend the sorry bastard a horse, mightn’t she? “I proposed to my wife, what was it, six times?” Westhaven said. “At least seven,” Lord Val supplied. St. Just sent Westhaven a wry smile. “I lost count after the second hangover, but Westhaven is the determined sort. He proposed a lot. It was pathetic.” “Quite.” Westhaven’s ears might have turned just a bit red. “I had to say some magic words, cry on Papa’s shoulder, come bearing gifts, and I don’t know what all before Anna took pity on me, but I do know this: Sophie has been out for almost ten years, and she has never, not once, given a man a second look. You come along with that dratted baby, and she looks at you like a woman smitten.” “He’s a wonderful baby.” “He’s a baby,” Westhaven said, loading three words with worlds of meaning. “Sophie is attached to the infant, but it’s you she’s smitten with.” All three of Sophie’s brothers speared him with a look, a look that expected him to do something. “If you gentleman will excuse me, I’m going to offer to take the baby tonight for Sophie. She’s been the one to get up and down with him all night for better than a week, and that is wearing on a woman.” He

I rail a lot against passion, because I feel like passion can be very exclusionary, and very elitist, and it can leave a lot of people feeling like they don't belong... I'm much more interested in allowing people to follow curiosity, which is a much more gentle impulse that doesn't require that you sacrifice your entire life for something. It's more of kind of a scavenger hunt, where you're allowed to pick up these tiny beautiful little clues along the pathway. It's more of a tap on the shoulder that asks you to turn your attention one inch to the left. Oh that's a little bit mildly interesting - what is that? Okay now I'm going to take that clue... I'm going to take it another inch, and I'm going to take it another inch. Rather than this idea that the symphony is born whole, because you sit down and you're struck by lightening and then you start to create. Curiosity I think, is a far more friendly way to do creativity than passion." ...this is why I say the path of curiosity is the scavenger hunt, because it took my probably three years between "gee it would be nice to put some plants in my backyard" to here I am in the South Pacific exploring the history of moss and inventing this giant novel. You know I think everybody thinks that creativity comes in lightening strikes, but I think it comes with whispers. And then the whispers can grow thunderous over time if you are patient enough to explore it, almost in the way that a scientist would. Be open to - you don't need to know why you are interested in this, it will be revealed if you continue to investigate. That's all that curiosity asks of you. Passion asks you to throw it all in the bonfire. And curiosity is way more generous in that it just says - give me a little bit of your time and let's see what we can do. Fear is part of our make-up, it's something that's inherent in us, it's a protective device. My experience with fear is to permit it to exist and then to figure out how to work with it. And to me working with fear is what courage is. I've never started any project that I wasn't afraid... during the entire thing.And the conversation that I have with fear is not to say you are the death of creativity and I can't be creative because you exist, but rather to say: "You are part of the family of my consciousness. You are one of the emotions that I possess and I hear your complaint. I see your anxiety and I see everything you are putting before me about how this is going to be a disaster, and how I'm going to die and how everyone's going to mock me and how I'm going to fail... and I thank you so much for your contribution, but your sister creativity and I are going to go off on this journey now and do this thing but you are allowed to be in the car. We're going on a road trip, but I don't expect you to not come." And once you allow fear to just be present it seems to quiet down and go to sleep and then you can go about your work. But it's never out of the picture and I don't waste my energy trying to kick it out of the picture because that feels to me just like a colossal exhausting waste of energy. Whereas a radical kind of inclusive self acceptance seems to be a way to create a lot more.

But if you die before you get paid, rest assured Uncle Sam will take your hard earned money as a generous contribution, and make sure your family gets a heartfelt letter showing our gratitude. And, your family gets automatically entered to win a free iPad if they decide not to make us give you a funeral. (Families of limbless receive a gift certificate to Red Lobster*) *Only participating Red Lobsters: Guam Military Base, Undisclosed Location #1, Undisclosed Location #2.

Where should we be if every one had his rights? Fancy every one's having a hand in the government? Can you imagine a city ruled by its citizens? Why, the citizens are the team, and the team cannot be driver. To put to the vote is to throw to the winds. Would you have states driven like clouds? Disorder cannot build up order. With chaos for an architect, the edifice would be a Babel. And, besides, what tyranny is this pretended liberty! As for me, I wish to enjoy myself; not to govern. It is a bore to have to vote; I want to dance. A prince is a providence, and takes care of us all. Truly the king is generous to take so much trouble for our sakes. Besides, he is to the manner born. He knows what it is. It's his business. Peace, War, Legislation, Finance--what have the people to do with such things? Of course the people have to pay; of course the people have to serve; but that should suffice them. They have a place in policy; from them come two essential things, the army and the budget. To be liable to contribute, and to be liable to serve; is not that enough? What more should they want? They are the military and the financial arm. A magnificent rôle. The king reigns for them, and they must reward him accordingly. Taxation and the civil list are the salaries paid by the peoples and earned by the prince. The people give their blood and their money, in return for which they are led. To wish to lead themselves! what an absurd idea! They require a guide; being ignorant, they are blind. Has not the blind man his dog? Only the people have a lion, the king, who consents to act the dog. How kind of him! But why are the people ignorant? because it is good for them. Ignorance is the guardian of Virtue. Where there is no perspective there is no ambition. The ignorant man is in useful darkness, which, suppressing sight, suppresses covetousness: whence innocence. He who reads, thinks; who thinks, reasons. But not to reason is duty; and happiness as well. These truths are incontestable; society is based on them.

The enterprise management platform company SAP uses a social currency like that of iStockphoto or Stack Overflow to motivate developers to answer one another’s questions. Points earned when the employee of a development company answers a question are credited to a company account; when the account reaches a specified level, SAP makes a generous contribution to a charity of the company’s choice. The system has saved SAP $6–8 million in tech support costs, generated numerous new product and service ideas, and reduced average response time

Page 1-2 One of the most serious concerns of the Thai government for the past forty years or so has been the presence within the national society of an economically powerful minority group whose way of life is alien, and in some respects incompatible, to the Thai way of life. How to assimilate this minority, or at least to reduce its influence nationally, is a question which has troubled a succession of Thai monarchs and prime ministers. To speak of the Chinese minority as constituting a problem is only to recognize this concern felt in varying degrees by all Thai political leaders. Yet, the Chinese living in Thailand are peaceful and self-disciplined, a thrifty and very industrious people who have made significant contributions to their adopted land—to what extent, then, can they be regarded as a ‘problem’? While the Chinese problem has many dimensions, at is first of all an economic problem, and it is precisely this aspect which looms largest for the Thai. As they see it, the Chinese, welcomed into the Kingdom years ago by a generous government, have since that time subtly undermined the livelihood of the Thai people themselves. They have driven the latter from various skilled crafts, monopolized new occupations, and through combination of commercial know-how and chicanery have gained a stranglehold over the trade and commerce of the entire Kingdom. The Thai see the Chinese as exploiting unmercifully their advantageous economic position: the Thai are obliged to pay high prices to the Chinese for the very necessities of life, and on the other hand are forced to accept the lowest price for the rice they grow. Through deliberate profiteering, according to standard Thai thinking, this minority has driven up living costs, hitting especially hard government employees on fixed salaries. It is also charged that profits made by the Chinese go out of the country in the form of remittances to China, which means a continuous and gigantic draining away of the Kingdom’s wealth. To protect their favored economic position, one hears, the Chinese have not hesitated to bribe officials, which in turn has undermined the efficiency and morale of the public service. Efforts to protect the economic interests of the Thai people through legislation have been only partially effective, again because of Chinese adeptness at evasion and dissimulation.

What kind of reader are you?” I asked, notepad in hand. “I liked maths in school. Numbers always made more sense than people. That’s why my favorite books are by the ancient Greeks: Pythagoras and Heraclitus. We’re still using their work, their ideas. “I’m not like Boris and Miss Reeder. I’m not good with the public.” She slid a fourth pencil into her hair. “But I hope that in some small way, my contribution here matters. For over a decade, I’ve filled entire books with tales of generous donors and knowledgeable staff who work long hours, only I write vertical columns instead of horizontal lines.

But Anita Roddick had a different take on that. In 1976, before the words to say it had been found, she set out to create a business that was socially and environmentally regenerative by design. Opening The Body Shop in the British seaside town of Brighton, she sold natural plant-based cosmetics (never tested on animals) in refillable bottles and recycled boxes (why throw away when you can use again?) while paying a fair price to the communities worldwide that supplied cocoa butter, brazil nut oil and dried herbs. As production expanded, the business began to recycle its wastewater for using in its products and was an early investor in wind power. Meanwhile, company profits went to The Body Shop Foundation, which gave them to social and environmental causes. In all, a pretty generous enterprise. Roddick’s motivation? ‘I want to work for a company that contributes to and is part of the community,’ she later explained. ‘If I can’t do something for the public good, what the hell am I doing?’47 Such a values-driven mission is what the analyst Marjorie Kelly calls a company’s ‘living purpose’—turning on its head the neoliberal script that the business of business is simply business. Roddick proved that business can be far more than that, by embedding benevolent values and a regenerative intent at the company’s birth. ‘We dedicated the Articles of Association and Memoranda—which in England is the legal definition of the purpose of your company—to human rights advocacy and social and environmental change,’ she explained in 2005, ‘so everything the company did had that as its canopy.’48 Today’s most innovative enterprises are inspired by the same idea: that the business of business is to contribute to a thriving world. And the growing family of enterprise structures that are intentionally distributive by design—including cooperatives, not-for-profits, community interest companies, and benefit corporations—can be regenerative by design too.49 By explicitly making a regenerative commitment in their corporate by-laws and enshrining it in their governance, they can safeguard a ‘living purpose’ through times of leadership change and protect it from mission creep. Indeed the most profound act of corporate responsibility for any company today is to rewrite its corporate by-laws, or articles of association, in order to redefine itself with a living purpose, rooted in regenerative and distributive design, and then to live and work by it.

Almost a million people called Sacred Valley home, and the Wei clan alone accounted for over a hundred thousand of those. Even so, the one resource no one lacked was space. Each family received a generous portion of land, with a small house added on to the main complex for each member. Typically, children received their own house along with their wooden badge, as a mark of independence. Even Lindon, who could contribute nothing back to the clan, received a housing allotment inferior to no one’s. His house was made of tight-fitting orus wood, pale and smooth, roofed in purple tiles. His bed lay against the wall opposite of the hearth, in which a fire burned merrily to ward off the spring chill. He lay in

They each contribute at least one dish to their new menu. It's not an extensive list, just a handful of favorites that are not only delicious and filling, but affordable as well. Peter makes the most mouthwatering shucos on heavenly soft long bread buns, buttered and toasted to perfection before being topped with halved hotdogs, guacamole, cabbage, mayonnaise, tomato sauce, chili sauce, and mustard. It's both crispy and soft at the same time, a perfect combination of textures in one's mouth. It's honestly the perfect dish for anyone looking for a quick but hearty meal for lunch. Freddie brings fish and chips to the table. Simple, delectable, but hardly anything to scoff at. He makes sure to use a beer batter to bring out the subtle flavors of the fresh halibut he uses. It's then fried to golden perfection. The fries are lovingly cut and seasoned by hand, optional Cajun spice in a small serving bowl to the side. He never skimps on the portion sizes, either. The fish is massive, and he makes sure to pile fries so high, a few always fall off the expo line. Rina contemplated making a classic pho from scratch, but eventually decided on her and her sister's personal favorite gỏi cuõn--- savory braised pork, massive prawns, soft vermicelli, cucumbers, lettuce, and diced carrots all wrapped up in a pretty rice paper blanket. The way she plates everything makes the dish look like a masterpiece that's too good to eat. Most people do, however, eat it eventually, because it'd be a right shame to waste such an amazing meal. Eden makes her mother's macaroni and cheese. The cheap, boxed shit from grocery stores doesn't even begin to compare. She comes in early to make the macaroni from scratch, rolling and kneading pasta dough with deft hands. The cheese sauce she uses is also made from scratch, generous helpings of butter and cream and sharp cheddar--- a sprinkle of salt and pepper and oregano, too--- melting into one cohesive concoction she then pours over her recently boiled pasta. She makes every bowl to order, placing everything in cute little ramekins they found on sale, popping it into the oven beneath the broiler so that the butter-coated bread crumb topping can turn a beautiful golden brown. With a bit of chopped bacon and fresh green onions sprinkled on top, it's arguably one of the most demanded dishes at The Lunchbox.

Cory Escott has been an integral part of his community, tirelessly contributing to various causes and organizations. His presence at the Veterans Parade is a familiar sight, where he generously volunteers to honor and assist veterans.

Hauth turned to the side, gesturing forward someone I could not see. Two lights warred for dominance. One burgundy, the other pink, carried by a strikingly beautiful woman with yellow hair. My heart plummeted into my stomach as Hauth’s voice rattled over the din. “Tonight,” he declared, “thanks to his generous contribution, my father has knighted Tyrn Hawthorn. We are proud to offer his daughter a place in our royal family.” Applause erupted around me, glass clinking and cheers sounding, the clamor enormous. Next to me, Ravyn Yew exhaled, as if all the wind in his lungs had frozen. Across the table, Elm Rowan and Jespyr Yew had gone ghostly pale, their faces arrested in shock. Hauth took the hand of the beautiful woman. She passed him the burgundy light, a smile on her full lips. Hauth, goaded by the crowd’s uproar, held up the Providence Card trimmed by dark burgundy velvet. “I present to you,” he called, “the elusive Nightmare Providence Card, and my future wife, Ione Hawthorn.

Paul also intends a further nuance. He has been highlighting God’s loving provision (9:8–10) and the divine plan of equality (8:13–15). Recall that the fundamental meaning of haplotēs is singleness of mind and heart (1:12; 8:2). Paul thus indicates that God is richly blessing the Corinthians so that they can dedicate themselves with single-hearted devotion to the divine will—in this case, by contributing generously.

The progressives pose as the champions not only of fairness and social justice but also of compassion. They are the ones who insist on our obligation to those from whom we have allegedly stolen. Let’s leave aside for the moment whether they are right about the theft. What we do know for sure is that progressives assert there has been a theft. They further acknowledge that they are among the beneficiaries of it. Based on this, they would seem to have a clear obligation to return the stolen goods that they are currently enjoying. We might expect, from this analysis, to discover that progressives are the most generous people in America. We can anticipate that they contribute the highest portion of their incomes and time to help their wronged and less fortunate fellow men and women. The truth, however, is that progressives are the least generous people in America. I saw this personally with Obama, who unceasingly declares that “we are our brother’s keeper” even as he refuses to help his own half brother, George, who lives in a hut in the Huruma slum of Nairobi. I met George in early 2012 when I interviewed him for my film 2016: Obama’s America. A few months after that, when I was back in America, George called me from Kenya to ask me to give him $1,000 because his baby son was sick. Surprised, I asked him, “Why are you calling me? Isn’t there someone else you can call?” He said, “No.” So I sent him the money. I guess on that occasion it was I, not Obama, who proved to be his brother’s keeper. And besides George, the president has other relatives in dire need—his aunt Hawa Auma, for example, sells charcoal on the roadside in rural Kenya, and desperately needs money to get her rotting teeth fixed. Although Obama is aware of their plight, he refuses to help them.

Meyer summarizes his code of honor as “(1) Show up. (2) Work hard. (3) Be kind. (4) Take the high road.” As he contributed in ways that revealed his skills without spawning jealousy, colleagues began to admire and trust his comedic genius. “People started to see him as somebody who wasn’t just motivated personally,” Tim Long explains. “You don’t think of him as a competitor. He’s someone you can think of on a higher plane, and can trust creatively.” Carolyn Omine adds, “Compared to other writers’ rooms I’ve been in, I would say The Simpsons tends to look longer for jokes. I think it’s because we have writers, like George, who will say, ‘No, that’s not quite right,’ even if it’s late, even if we’re all tired. I think that’s an important quality. We need those people, like George, who aren’t afraid to say, ‘No, this isn’t good enough. We can do better.’” In a classic article, the psychologist Edwin Hollander argued that when people act generously in groups, they earn idiosyncrasy credits—positive impressions that accumulate in the minds of group members. Since many people think like matchers, when they work in groups, it’s very common for them to keep track of each member’s credits and debits. Once a group member earns idiosyncrasy credits through giving, matchers grant that member a license to deviate from a group’s norms or expectations. As Berkeley sociologist Robb Willer summarizes, “Groups reward individual sacrifice.” On The Simpsons, Meyer amassed plenty of idiosyncrasy credits, earning latitude to contribute original ideas and shift the creative direction of the show. “One of the best things about developing that credibility was if I wanted to try something that was fairly strange, people would be willing to at least give it a shot at the table read,” Meyer reflects. “They ended up not rewriting my stuff as much as they had early on, because they knew I had a decent track record. I think people saw that my heart was in the right place—my intentions were good. That goes a long way.

Society has been enabled by tireless contributions of labor and generous financial support provided by many individuals whose only compensation has been the satisfaction of fostering the circulation of this sacred writing in the world. Publication of this edition,

Conservatives have proposed cutting pension plans and benefits like contributions to health care. Think for a moment what pensions are: Pensions are delayed payments for work already done. If employees’ pensions are cut, the company is stealing their money—money they have already earned. If the corporation says it can no longer pay “generous” benefits, then the company is cutting employees’ salaries. “Benefits” are not gifts; “generosity” is not at issue. Benefits are part of pay for work. Corporations

In the years after Trump graduated, Wharton became synonymous with financial success. Many of its graduates grew rich, and Penn’s endowment soared. Alumni gave generously, their names emblazoned all over campus. But although Wharton’s place in Trump’s biography expanded, his contributions to the school did only rarely. In the 1980s, a Penn development officer said Trump had given the school more than $10,000, but declined to elaborate. “I don’t know why he has not supported the school more,” Wharton’s associate director for development, Nancy Magargal, said then.

If it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully. ROMANS 12:8

What we need in Africa is fellowship/brotherhood from fellow sojourners. People who will take time to know, relate and walk alongside us as brothers and sisters. We want a relationship and sharing about our walk with Christ. This means taking time to visit with us, listening rather than speaking, preaching, training or giving money to fix our problems. All the things mentioned above are important and many times necessary, but they should not be offered as quick solutions or quick fixes to our problems and needs. They should be extended after creating a relationship. What is needed is creating time and space for mutual sharing concerning our spiritual journeys and encouraging each other. Many times, I feel that the church in the West feels they have everything to offer and nothing to learn from the South. There are lots of resources and opportunities in the West ... of all types ... economic, technological and even spiritual, and the church is many times generous in sharing these and this is good. But there are also some issues, including on the spiritual side. We would like to be given opportunities and space to share and contribute in challenging and encouraging the church in the West in their spiritual growth and dealing with some of their blind spots4

What is real help to mankind? There are three types of negative people in this world, and they make up the vast majority of humans. Those that are selfish. People that live their lives without considering the needs of others, and live solely for their own personal gains. Those that are destructive. People that live their lives and consciously bring pain upon the lives of others, and or destroy the environment for their benefit. Those that are beggars. People that live their lives and expect to be given things without giving anything in return, and who do not appreciate what they are given. They see what they are being given as a just a salary. These people are worthless human beings. They do not contribute to the betterment of mankind. There is absolutely no point to their existence. If you help these people by giving them food, shelter, clothing, etc., you are only increasing the standard of living in which they negatively affect the world from. If you help these people by providing them with health care, you are only prolonging their existence and prolonging the suffering and destruction in which they inflict upon humanity. These people do not deserve either type of help. However, you can give them one type of help that is beneficial, and can be considered a true way of helping mankind. You can provide them with the knowledge to properly and virtuously live their lives in a positive way. Then and only then can you help them with their standard of living or the prolongation of their life. Otherwise you are simply aiding in the destruction of mankind yourself. I will give you a two personal and practical examples from my own life. When I hire someone I will gladly pay them an excessive salary if they are a good hearted person and truly deserve it. I could find someone else to do the job, to the exact same standards as them for less money. Even if they do a worse job than another person because they are physically handicapped, have poor health, or have family responsibilities, I will still gladly pay them an excessive salary. This is not at all because of my kindness. It is because a good-hearted person truly deserves it, they have the value of what they are being given. Furthermore, if an upper-class citizen approaches me to buy some of my products, and I do not need the money. I will not sell it to them. If I sell them my products I am only enabling their negative and destructive lifestyle. I would rather not make money, than have my products contribute, and help people further their path of negativity.

I’m very pleased to be offered the job. I would love to work here, and I think I have a lot of to contribute. But I was hoping for $60,000.” (That number allows him to find something in the middle that could still make you happy.) Then sit there with your lips tightly zipped. There’s a more-than-decent chance that the person will make a counteroffer. If he says, “I can do that,” great. If he offers $53,000, give it one more try. Say, “Is there any chance you can do a bit better?” He may say he’ll have to get back to you. Remind him you’d love the job and tough it out (a frozen margarita that night can help!). When he comes back with $55,000 the next day, it will all be worth it. And if they insist you name a number? Be both realistic but generous to yourself, and add that you’re open to discussion.

The first duty of liberality (dana) which demands that a ruler should contribute generously towards the welfare of the people makes the tacit assumption that a government should have the competence to provide adequately for its citizens. In the context of modern politics, one of the prime duties of a responsible administration would be to ensure the economic security of the state. Morality (sila) in traditional Buddhist terms is based on the observance of the five precepts, which entails refraining from destruction of life, theft, adultery, falsehood and indulgence in intoxicants. The ruler must bear a high moral character to win the respect and trust of the people, to ensure their happiness and prosperity and to provide a proper example. When the king does not observe the dhamma, state functionaries become corrupt, and when state functionaries are corrupt the people are caused much suffering. It is further believed that an unrighteous king brings down calamity on the land. The root of a nation’s misfortunes has to be sought in the moral failings of the government. The third duty, paricagga, is sometimes translated as generosity and sometimes as self-sacrifice. The former would constitute a duplication of the first duty, dana, so self-sacrifice as the ultimate generosity which gives up all for the sake of the people would appear the more satisfactory interpretation. The concept of selfless public service is sometimes illustrated by the story of the hermit Sumedha who took the vow of Buddhahood. In so doing he who could have realized the supreme liberation of nirvana in a single lifetime committed himself to countless incarnations that he might help other beings free themselves from suffering.

Self-cherishing is a state of mind that is reflected in our actions. However, we can’t evaluate others’ degree of selfishness and altruism merely by their actions. For example, one person may flamboyantly give a thousand dollars to charity with the motivation to appear generous to her friends. Another person may humbly contribute five dollars to a charity with the sincere wish that others receive benefit. In fact, the latter person is the generous one, while the former is stingily seeking a good reputation.

Concentrated attention on the proposed University and, particularly, the College began in 1619 although there is evidence that Argall, when Governor, did some work in this direction. Specific evidence of interest toward Christianizing the Indians and educating the "infidels children" in Virginia is easy to find in the literature and records of the period. Yeardley's instructions in 1618 carried the order to locate a suitable place for a university in the Henrico area. He was to make immediate preparation for building a college there. A generous contribution had already been made in England towards the "planting of a college" and 10,000 acres were to be set aside as an endowment.

David Snavely’s commitment to philanthropy and community service sets him apart in the financial world. A dedicated traveler, he generously contributed his time, money, and talents to local charities and non-profit initiatives, exemplifying values of social responsibility and community support.

If you don’t have anybody who’s generous and loving and full of grace in your life, then go be that in somebody else’s life. It’s not about what you get. It’s about what you can contribute to this relationship. What can you bring as an offering? And that’s how community is built. It’s built on the offerings of the generous and the loving.

To take any return that I might derive from my investment in the life of another, and to immediately invest that return back into that life is to turn an investment from a mere contribution that sustains a life, to an act of selfless humanity that transforms a life.

The problem is obvious—if you spend all day hitting the ball back, you’ll never end up serving. Responding or reacting to incoming asks becomes the narration of your days, instead of the generous work of making your own contribution.

Lucius has just given a very generous contribution to St Mungo’s Hospital for Magical Maladies and Injuries, Arthur. He’s here as my guest.

Do you rememberin’ Assumption, Calixta?” he asked in a low voice broken by passion. Oh! she remembered; for in Assumption he had kissed her and kissed and kissed her; until his senses would well nigh fail, and to save her he would resort to a desperate flight. If she was not an immaculate dove in those days, she was still inviolate; a passionate creature whose very defenselessness had made her defense, against which his honor forbade him to prevail. Now well, now her lips seemed in a manner free to be tasted, as well as her round, white throat and her whiter breasts. They did not heed the crashing torrents, and the roar of the elements made her laugh as she lay in his arms. She was a revelation in that dim, mysterious chamber; as white as the couch she lay upon. Her firm, elastic flesh that was knowing for the first time its birthright, was like a creamy lily that the sun invites to contribute its breath and perfume to the undying life of the world. The generous abundance of her passion, without guile or trickery, was like a white flame which penetrated and found response in depths of his own sensuous nature that had never yet been reached. When he touched her breasts they gave themselves up in quivering ecstasy, inviting his lips. Her mouth was a fountain of delight. And when he possessed her, they seemed to swoon together at the very borderland of life’s mystery. He stayed cushioned upon her, breathless, dazed, enervated, with his heart beating like a hammer upon her. With one hand she clasped his head, her lips lightly touching his forehead. The other hand stroked with a soothing rhythm his muscular shoulders. The growl of the thunder was distant and passing away. The rain beat softly upon the shingles, inviting them to drowsiness and sleep. But they dared not yield.

36. The Generous Vision Selling can feel selfish. We want to avoid hustling people, and so it’s easy to hold back in fear of manipulating someone. Here’s an easy test for manipulation: if the people you’re interacting with discover what you already know, will they be glad that they did what you asked them to? Artists have a chance to make things better by making better things. Contributing work to those whom they serve. Turning on lights, opening doors, and helping us not only connect to our better nature, but to one another. Industrialists seek to make what’s requested, and to do it ever cheaper and faster. But people who have found their voice are able to help us see that life includes more than what’s requested. You’re not a short-order cook. You’re here to lead us.

It was at that point I fully appreciated Michael’s generous spirit, his lack of selfish motives. By giving himself to people like me, he gives himself the greatest gift imaginable: Michael fills his world with an energy and fulfillment that will sustain him well beyond his ability to contribute.

I spun around at the door. “Yes?” “Word of advice,” he said. “Gem had nothing to do with this. Not to mention, Alastair contributes generously to the police department every year.” “What’s that supposed to mean?” Wes cracked his knuckles, then winced and shook out his hand. “Alastair Gem is not a man you want to offend.” Chapter 9 “Iexpect you’ll fill me in,” Jimmy said as I climbed back into the car. “Dare I suggest it be over a bucket of chicken?” I swerved into the left lane and put on my blinker for The Chicken Hut, a fried food joint near the station. We crawled through the drive thru line and put in our orders. A king-sized pail for Jimmy, a queen for me. A few minutes later, the tantalizing smell of fried chicken was working its way into the car’s upholstery. Jimmy had shiny fingers by the time we returned to the station parking lot. He mopped his chin with a napkin. “I’m ready to hear the details whenever you’re done with that wing.” I sighed, tossing the wing back into the bucket. I wasn’t all that hungry. It was hard to care much about food when a case consumed me. “My sister brought Wes home last night,” I said. “Like, on a date. Wes Remington—the manager of Rubies—was at my house. Rubies is Alastair Gem’s latest venture.” “No kidding? That’s neat.” “What’s neat?” “Gem is like the Tony Stark of the Twin Cities. His latest restaurant has the best food I’ve ever tasted—it set me back a year into retirement to eat there, though. Now I hear he’s got an Emerald hotel coming soon that’s gonna cost two grand a pop for a night. That man is rich, powerful, and handsome. The rest of us don’t stand a chance.” “I beg to differ,” I said. “Anyone who is that rich, handsome, and powerful has secrets to hide.” Jimmy shrugged. “Probably. Still doesn’t mean I wouldn’t date him, and I’m a happily married straight man.” “As it turns out, Wes doesn’t have an alibi for the night of the murder. He says he was upstairs working, but we don’t have anyone who can confirm it.” “Do you like him for Jane Doe’s murder?” I licked my fingers. “It’s too early to tell. My head says yes. He’s new to town and had easy access to the victim. But I don’t have any clue as to a motive. Why would he grab her specifically?” “We’re looking for a serial killer. Is there any saying why they do what they do?” “Maybe not,” I agreed. “But my gut’s telling me Wes isn’t our guy. He seemed...

The vanguard companies offer better-than-average wages, not because they’re unusually generous, but because their employees create exceptional value. There’s a deep conviction in these organizations that when “ordinary” employees are given the chance to learn, grow, and contribute, they’ll achieve extraordinary results. Over time, this conviction produces a workforce that’s deeply knowledgeable, endlessly inventive, and ardently customer focused.

The creation of this digital collection, which brings together the entire body of research materials related to William F Cody's personal and professional life, will enable a variety of audiences to consider the impact of William F. Cody the cultural entrepreneur on American life and provide contextualizing documents from other sources, including audio-visual media that exist for the final years of his life. It will allow more scholars to study the man within his times, will provide new resources to contextualize studies of other regional and national events and persons, and will encourage digital edition visitors to explore and learn more about these vital decades of American expansion and development. The digital edition of the Papers will differ significantly from the print edition by including manuscript materials, photographs, and film and sound recordings, and it will offer navigational and search options not possible in the print edition. As Griffin's volume reveals, it took many people to make Buffalo Bill's Wild West happen. Likewise, there are many people whose combined efforts have made this documentary project a reality. All of the generous donors and talented scholars who have contributed to the success of this effort will be noted in due course. But in this, the first publication, it is appropriate to acknowledge that big ideas are carried to fruition only by sound and steady leadership. The McCracken Research Library was fortunate at the advent of the papers project that in its board chair it had such a leader. Maggie Scarlett was not only an early supporter of this documentary editing project but also its first true champion. It was through her connections (and tenacity) that the initial funds were raised to launch the project. Whether seeking support from private donors, the Wyoming State Legislature, federal granting agencies, or the United States Congress, Maggie led the charge and thereby secured the future of this worthy endeavor. Thus, this reissue of Griffin's account is a legacy not only to William Cody but also to all of those who have made this effort and the larger undertaking possible. In that spirit, though these pages rightfully belong to Charles Eldridge Griffin and to Mr. Dixon, if this volume were mine to dedicate, it would be to Maggie. Kurt Graham

generous and disinterested spirit of gratuitousness at every level. A contribution to this equitable development will also be made both by international activity aimed at the integral human development of all the world’s peoples and by the legitimate redistribution of economic benefits by the State, as well as indispensable cooperation between the private sector and civil society.[313]

Frankly, we hesitate to pile on the data, since even when numbers are persuasive, they are not galvanizing. A growing collection of psychological studies show that statistics have a dulling effect, while it is individual stories that move people to act. In one experiment, research subjects were divided into several group, and each person was asked to donate $5 to alleviate hunger abroad. One group was told the money would go to Rokia, a seven-year-old girl in Mali. Another group was told that the money would go to address malnutrition among 21 million Africans. The third group was told that the donations would go to Roka, as in the first group, but this time her own hunger was presented as part of a background tapestry of global hunger, with some statistics thrown in. People were much more willing to donate to Rokia than to 21 million hungry people, and even a mention of the larger problem made people less inclined to help her. In another experiment, people were asked to donate to a $300,000 fund to fight cancer. One group was told that the money would be used to save the life of one child, while another group was told it would save the lives of eight children. People contributed almost twice as much to save one child as to save eight. Social psychologists argue that all this reflects the way our consciences and ethical systems are based on individual stories and are distinct from the parts of our brain concerned with logical and rationality. Indeed, when subjects in experiments are first asked to solve math problems, thus putting in play the parts of the brain that govern logic, afterward they are less generous to the needy.

J. Edgerton/ The Spirit of Christmas Page 11 Mr. Angel smiled warmly at the vision of the two boys playing in the snow. “All God’s creatures . . . one and all . . . large and small! But some more important than others, in their magnificence. And I’ve found you both . . . at last”. Jonas took off racing through the snow, the cup in his hand. “Come on James!” James scrambled after him, the snow crunching pleasantly beneath his tiny feet. “Jonas wait for me!” The taller Nicholas stopped before a Cinder Vendor. “Two warm Ciders please, with extra spices.” The Cider Vendor raised an eyebrow as he took in the smudged face of the boy and his shabby clothes. “Very well, young Sir. Have you money? I’m not a charity you know!” Jonas quickly fished out coins and showed him the silver. “Oh yes Sir. I know of charities Sir and you’re better off not being one. They’re a cheat!” The Cider Vendor began filling two cups with steaming apple cider. The sweet smell of it made the boy’s mouth water. The burly Cider Vendor handed him the first cup of sweet, steaming, mouth puckering cider. “Many are, young master!” He replied. “I grew up in the system meself and it was a poor boy’s torment. That’ll be 2 cents!” The littlest Nicholas raced up and slid to a halt in the snow beside him. Jonas handed James the cup of cider. Then he paid the vendor with coins from the tin cup. “That’s highway robbery . . . but very well!” The Cider Vendor squinted through one eye, his thick eyebrow nearly obscuring it. “It’s very good cider, with extra spices.” James face lit up with joy as he took a sip. “M-mmm! It is good cider! J. Edgerton/ The Spirit of Christmas Page 12 The Vendor handed Jonas the second cup of steaming cider. “I’ve not had any complaints. I work hard to make my cider. It’s worth the money.” His lips smacking, Jonas sipped in the warm cider. “I’m sure it is Sir.” The angelic faced little one smiled up at him. “It’s yummy!” The Cider Vendor smiled down at him and tipped his hat to him “Yes it tis! Yummy!” Then he chuckled cheerfully with another satisfied customer, no matter how small. “Ummm, good!” Jonas agreed with them. The Cider Vendor took a sip of his own brew himself, his mouth puckering. “It’ll put the spirit of life back in you on a cold day like this, that Cider.” Two men in tall top hats and fine suits halted in front of the Cider Vendor. “Sir, we are collecting for the poor and wondered if a fine fellow such as yourself might have something to contribute.” Jonas glanced up at them in a wizened way. “We’ve a couple coins to contribute but it better get to the poor, understand?” “Of course, my fine fellow! “The taller of the two sharply dressed gentlemen spoke. Smiling a satisfied smile, Jonas dropped two silver coins into the gentleman’s hands. The tall gentleman took them and tipped his hat, smiling down at them both. “Very generous!” He glanced stone faced at the vendor, who immediately forked over several dollars. “A very Merry Christmas to you both!” They trod off through the snow in their finery, to the welcome crunch of the snow drifts beneath their feet. Mr. Angel paused at the Cheese vendor next to them, where a raggedy young girl was staring wide eyed at the rows and rows of cheeses above her.

Anthropological contribution, they called it in the OSS. A generous epithet for scientific prostitution.

John Langdon lived to be seventy-eight years old (no small achievement at the time), and although he was exceptionally generous in financing the nation’s war, such contributions appear not to have threatened his prosperous way of life. George Washington was quoted as saying that Portsmouth had many fine houses, but “among them, Col. Langdon’s may be esteemed the first.” If you travel today to that picturesque seaside city, you may still visit Langdon’s stately Georgian mansion and surrounding gardens.