Heroic Last Stand Quotes

When Hitler marched across the Rhine To take the land of France, La dame de fer decided, ‘Let’s make the tyrant dance.’ Let him take the land and city, The hills and every flower, One thing he will never have, The elegant Eiffel Tower. The French cut the cables, The elevators stood still, ‘If he wants to reach the top, Let him walk it, if he will.’ The invaders hung a swastika The largest ever seen. But a fresh breeze blew And away it flew, Never more to be seen. They hung up a second mark, Smaller than the first, But a patriot climbed With a thought in mind: ‘Never your duty shirk.’ Up the iron lady He stealthily made his way, Hanging the bright tricolour, He heroically saved the day. Then, for some strange reason, A mystery to this day, Hitler never climbed the tower, On the ground he had to stay. At last he ordered she be razed Down to a twisted pile. A futile attack, for still she stands Beaming her metallic smile.

I was going straight for Mantis, but then that bloody gas got in my eyes and, I don't know, some massive bloke reared up in front of me. I hit him, but I swear, it was like hiting a wall." Gracious nodded. "You hit a wall." Maybury blinked at him. "I what?" "I saw it. You ran into a cloud of gas and stumbled around for a second until you reached a wall, and then you shrieked and punched it. It was very heroic.

The Trial By Existence Even the bravest that are slain Shall not dissemble their surprise On waking to find valor reign, Even as on earth, in paradise; And where they sought without the sword Wide fields of asphodel fore’er, To find that the utmost reward Of daring should be still to dare. The light of heaven falls whole and white And is not shattered into dyes, The light for ever is morning light; The hills are verdured pasture-wise; The angel hosts with freshness go, And seek with laughter what to brave;— And binding all is the hushed snow Of the far-distant breaking wave. And from a cliff-top is proclaimed The gathering of the souls for birth, The trial by existence named, The obscuration upon earth. And the slant spirits trooping by In streams and cross- and counter-streams Can but give ear to that sweet cry For its suggestion of what dreams! And the more loitering are turned To view once more the sacrifice Of those who for some good discerned Will gladly give up paradise. And a white shimmering concourse rolls Toward the throne to witness there The speeding of devoted souls Which God makes his especial care. And none are taken but who will, Having first heard the life read out That opens earthward, good and ill, Beyond the shadow of a doubt; And very beautifully God limns, And tenderly, life’s little dream, But naught extenuates or dims, Setting the thing that is supreme. Nor is there wanting in the press Some spirit to stand simply forth, Heroic in its nakedness, Against the uttermost of earth. The tale of earth’s unhonored things Sounds nobler there than ’neath the sun; And the mind whirls and the heart sings, And a shout greets the daring one. But always God speaks at the end: ’One thought in agony of strife The bravest would have by for friend, The memory that he chose the life; But the pure fate to which you go Admits no memory of choice, Or the woe were not earthly woe To which you give the assenting voice.’ And so the choice must be again, But the last choice is still the same; And the awe passes wonder then, And a hush falls for all acclaim. And God has taken a flower of gold And broken it, and used therefrom The mystic link to bind and hold Spirit to matter till death come. ‘Tis of the essence of life here, Though we choose greatly, still to lack The lasting memory at all clear, That life has for us on the wrack Nothing but what we somehow chose; Thus are we wholly stripped of pride In the pain that has but one close, Bearing it crushed and mystified.

I used to read in books how our fathers persecuted mankind. But I never appreciated it. I did not really appreciate the infamies that have been committed in the name of religion, until I saw the iron arguments that Christians used. I saw the Thumbscrew—two little pieces of iron, armed on the inner surfaces with protuberances, to prevent their slipping; through each end a screw uniting the two pieces. And when some man denied the efficacy of baptism, or may be said, 'I do not believe that a fish ever swallowed a man to keep him from drowning,' then they put his thumb between these pieces of iron and in the name of love and universal forgiveness, began to screw these pieces together. When this was done most men said, 'I will recant.' Probably I should have done the same. Probably I would have said: 'Stop; I will admit anything that you wish; I will admit that there is one god or a million, one hell or a billion; suit yourselves; but stop.' But there was now and then a man who would not swerve the breadth of a hair. There was now and then some sublime heart, willing to die for an intellectual conviction. Had it not been for such men, we would be savages to-night. Had it not been for a few brave, heroic souls in every age, we would have been cannibals, with pictures of wild beasts tattooed upon our flesh, dancing around some dried snake fetich. Let us thank every good and noble man who stood so grandly, so proudly, in spite of opposition, of hatred and death, for what he believed to be the truth. Heroism did not excite the respect of our fathers. The man who would not recant was not forgiven. They screwed the thumbscrews down to the last pang, and then threw their victim into some dungeon, where, in the throbbing silence and darkness, he might suffer the agonies of the fabled damned. This was done in the name of love—in the name of mercy, in the name of Christ. I saw, too, what they called the Collar of Torture. Imagine a circle of iron, and on the inside a hundred points almost as sharp as needles. This argument was fastened about the throat of the sufferer. Then he could not walk, nor sit down, nor stir without the neck being punctured, by these points. In a little while the throat would begin to swell, and suffocation would end the agonies of that man. This man, it may be, had committed the crime of saying, with tears upon his cheeks, 'I do not believe that God, the father of us all, will damn to eternal perdition any of the children of men.' I saw another instrument, called the Scavenger's Daughter. Think of a pair of shears with handles, not only where they now are, but at the points as well, and just above the pivot that unites the blades, a circle of iron. In the upper handles the hands would be placed; in the lower, the feet; and through the iron ring, at the centre, the head of the victim would be forced. In this condition, he would be thrown prone upon the earth, and the strain upon the muscles produced such agony that insanity would in pity end his pain. I saw the Rack. This was a box like the bed of a wagon, with a windlass at each end, with levers, and ratchets to prevent slipping; over each windlass went chains; some were fastened to the ankles of the sufferer; others to his wrists. And then priests, clergymen, divines, saints, began turning these windlasses, and kept turning, until the ankles, the knees, the hips, the shoulders, the elbows, the wrists of the victim were all dislocated, and the sufferer was wet with the sweat of agony. And they had standing by a physician to feel his pulse. What for? To save his life? Yes. In mercy? No; simply that they might rack him once again. This was done, remember, in the name of civilization; in the name of law and order; in the name of mercy; in the name of religion; in the name of Christ.

The morning sea of silence broke into ripples of bird songs; and the flowers were all merry by the roadside; and the wealth of gold was scattered through the rift of the clouds while we busily went on our way and paid no heed. We sang no glad songs nor played; we went not to the village for barter; we spoke not a word nor smiled; we lingered not on the way. We quickened our pace more and more as the time sped by. The sun rose to the mid sky and doves cooed in the shade. Withered leaves danced and whirled in the hot air of noon. The shepherd boy drowsed and dreamed in the shadow of the banyan tree, and I laid myself down by the water and stretched my tired limbs on the grass. My companions laughed at me in scorn; they held their heads high and hurried on; they never looked back nor rested; they vanished in the distant blue haze. They crossed many meadows and hills, and passed through strange, far-away countries. All honour to you, heroic host of the interminable path! Mockery and reproach pricked me to rise, but found no response in me. I gave myself up for lost in the depth of a glad humiliation---in the shadow of a dim delight. The repose of the sun-embroidered green gloom slowly spread over my heart. I forgot for what I had travelled, and I surrendered my mind without struggle to the maze of shadows and songs. At last, when I woke from my slumber and opened my eyes, I saw thee standing by me, flooding my sleep with thy smile. How I had feared that the path was long and wearisome, and the struggle to reach thee was hard!

If they were a woman’s footprints, you’d have a different theory?” Khlid took another unconscious drag from a cigarette. “I didn't say that. But—have you met many Imperial ladies, ma’am?” “I have not had the pleasure.” “They aren’t the type to run for a weapon. With the looks of this place, someone would’ve only come to this shed last night looking for two things: a weapon or a place to avoid death. Only one set of prints, so no chase. The royal men like to think they’re heroic. I could see one coming here with a last stand in mind.

I was going right for Mantis, but then that bloody gas got in my eyes and, I don’t know, some massive bloke reared up in front of me. I hit him but I swear, it was like hitting a wall.” Gracious nodded. “You hit a wall.” Maybury blinked at him. “I what?” “I saw it. You ran into a cloud of gas and stumbled around for a second until you reached a wall, and then you shrieked and punched it. It was very heroic.

Say five years, I replied; at the end of the time they must be sent down again into the den and compelled to hold any military or other office which young men are qualified to hold: in this way they will get their experience of life, and there will be an opportunity of trying whether, when they are drawn all manner of ways by temptation, they will stand firm or flinch. And how long is this stage of their lives to last? Fifteen years, I answered; and when they have reached fifty years of age, then let those who still survive and have distinguished themselves in every action of their lives and in every branch of knowledge come at last to their consummation: the time has now arrived at which they must raise the eye of the soul to the universal light which lightens all things, and behold the absolute good; for that is the pattern according to which they are to order the State and the lives of individuals, and the remainder of their own lives also; making philosophy their chief pursuit, but, when their turn comes, toiling also at politics and ruling for the public good, not as though they were performing some heroic action, but simply as a matter of duty; and when they have brought up in each generation others like themselves and left them in their place to be governors of the State, then they will depart to the Islands of the Blest and dwell there; and the city will give them public memorials and sacrifices and honour them, if the Pythian oracle consent, as demigods, but if not, as in any case blessed and divine. You

The architecture of the thugs also differs from that of normal societies. It can often be recognized by the megalomaniacal style of their public buildings and facilities. The Moscow subway is a faithful copy of the London Underground, except that its stations and corridors are filled with statues of homo sovieticus, a fictitious species that stands (or sits on a tractor), chin up, chest out, belly in, heroically gazing into the distance with a look of grim determination. The Romans had similar tastes. Their public latrines were lavishly decorated with mosaics and marbles. When a particularly elaborately decorated structure at Puteoli was dug up by archaeologists in the last century, they thought at first that they had discovered a temple; but it turned out to be a public latrine.

We are all poor; but there is a difference between what Mrs. Spark intends by speaking of 'slender means', and what Stevens called our poverty or Sartre our need, besoin. The poet finds his brief, fortuitous concords, it is true: not merely 'what will suffice,' but 'the freshness of transformation,' the 'reality of decreation,' the 'gaiety of language.' The novelist accepts need, the difficulty of relating one's fictions to what one knows about the nature of reality, as his donnée. It is because no one has said more about this situation, or given such an idea of its complexity, that I want to devote most of this talk to Sartre and the most relevant of his novels, La Nausée. As things go now it isn't of course very modern; Robbe-Grillet treats it with amused reverence as a valuable antique. But it will still serve for my purposes. This book is doubtless very well known to you; I can't undertake to tell you much about it, especially as it has often been regarded as standing in an unusually close relation to a body of philosophy which I am incompetent to expound. Perhaps you will be charitable if I explain that I shall be using it and other works of Sartre merely as examples. What I have to do is simply to show that La Nausée represents, in the work of one extremely important and representative figure, a kind of crisis in the relation between fiction and reality, the tension or dissonance between paradigmatic form and contingent reality. That the mood of Sartre has sometimes been appropriate to the modern demythologized apocalypse is something I shall take for granted; his is a philosophy of crisis, but his world has no beginning and no end. The absurd dishonesty of all prefabricated patterns is cardinal to his beliefs; to cover reality over with eidetic images--illusions persisting from past acts of perception, as some abnormal children 'see' the page or object that is no longer before them --to do this is to sink into mauvaise foi. This expression covers all comfortable denials of the undeniable--freedom --by myths of necessity, nature, or things as they are. Are all the paradigms of fiction eidetic? Is the unavoidable, insidious, comfortable enemy of all novelists mauvaise foi? Sartre has recently, in his first instalment of autobiography, talked with extraordinary vivacity about the roleplaying of his youth, of the falsities imposed upon him by the fictive power of words. At the beginning of the Great War he began a novel about a French private who captured the Kaiser, defeated him in single combat, and so ended the war and recovered Alsace. But everything went wrong. The Kaiser, hissed by the poilus, no match for the superbly fit Private Perrin, spat upon and insulted, became 'somehow heroic.' Worse still, the peace, which should instantly have followed in the real world if this fiction had a genuine correspondence with reality, failed to occur. 'I very nearly renounced literature,' says Sartre. Roquentin, in a subtler but basically similar situation, has the same reaction. Later Sartre would find again that the hero, however assiduously you use the pitchfork, will recur, and that gaps, less gross perhaps, between fiction and reality will open in the most close-knit pattern of words. Again, the young Sartre would sometimes, when most identified with his friends at the lycée, feel himself to be 'freed at last from the sin of existing'--this is also an expression of Roquentin's, but Roquentin says it feels like being a character in a novel. How can novels, by telling lies, convert existence into being? We see Roquentin waver between the horror of contingency and the fiction of aventures. In Les Mots Sartre very engagingly tells us that he was Roquentin, certainly, but that he was Sartre also, 'the elect, the chronicler of hells' to whom the whole novel of which he now speaks so derisively was a sort of aventure, though what was represented within it was 'the unjustified, brackish existence of my fellow-creatures.

The Sublician is the oldest of our bridges, although it has been destroyed and rebuilt several times. The very name refers to the heavy timbers of which it was once built, but the present bridge is of stone. For many generations it was the only bridge over the Tiber at Rome, because the Etruscans lived on the other bank, and Rome was strong enough to defend only one bridge at a time. The most famous story concerning the bridge is the one about Horatius Cocles, who is said to have held off the army of Lars Porsena single-handed while the Romans dismantled the bridge behind him. There are several versions of this celebrated tale. In one of them, Horatius is simply the point man of a wedge of Romans. In another, he held the bridge with two companions, who fell at his side before the bridge was destroyed. In a third, Horatius held the bridge alone right from the first. Personally, I think only the first version has any truth to it. I have been in many battles and skirmishes and played a heroic part in none of them. But I have seen last-ditch stands and delaying actions in plenty, and I have never seen a place, however narrow, that could be defended against an army by a single man for more than a minute or so. No matter how strong and skillful you are, while one man engages you, somebody else can always thrust a spear over the rim of your shield. And then there are the arrows and sling-stones that always fly about in such profusion when men thirst for one another’s blood. Supposedly, when the bridge was destroyed, Horatius somehow found leisure to address a prayer to Tiberinus, god of the river, and leaped in fully armed and swam across to great applause, to be rewarded richly by the citizenry. Another version has him drowning, which is what usually happens when a man in armor finds himself in deep water.

What a lovely day again; were it a new-made world, and made for a summer-house to the angels, and this morning the first of its throwing open to them, a fairer day could not dawn upon that world. Here's food for thought, had Ahab time to think; but Ahab never thinks; he only feels, feels, feels; that's tingling enough for mortal man! to think's audacity. God only has that right and privilege. Thinking is, or ought to be, a coolness and a calmness; and our poor hearts throb, and our poor brains beat too much for that. And yet, I've sometimes thought my brain was very calm—frozen calm, this old skull cracks so, like a glass in which the contents turned to ice, and shiver it. And still this hair is growing now; this moment growing, and heat must breed it; but no, it's like that sort of common grass that will grow anywhere, between the earthy clefts of Greenland ice or in Vesuvius lava. How the wild winds blow it; they whip it about me as the torn shreds of split sails lash the tossed ship they cling to. A vile wind that has no doubt blown ere this through prison corridors and cells, and wards of hospitals, and ventilated them, and now comes blowing hither as innocent as fleeces. Out upon it!—it's tainted. Were I the wind, I'd blow no more on such a wicked, miserable world. I'd crawl somewhere to a cave, and slink there. And yet, 'tis a noble and heroic thing, the wind! who ever conquered it? In every fight it has the last and bitterest blow. Run tilting at it, and you but run through it. Ha! a coward wind that strikes stark naked men, but will not stand to receive a single blow. Even Ahab is a braver thing—a nobler thing that that. Would now the wind but had a body; but all the things that most exasperate and outrage mortal man, all these things are bodiless, but only bodiless as objects, not as agents. There's a most special, a most cunning, oh, a most malicious difference! And yet, I say again, and swear it now, that there's something all glorious and gracious in the wind. These warm Trade Winds, at least, that in the clear heavens blow straight on, in strong and steadfast, vigorous mildness; and veer not from their mark, however the baser currents of the sea may turn and tack, and mightiest Mississippies of the land swift and swerve about, uncertain where to go at last. And by the eternal Poles! these same Trades that so directly blow my good ship on; these Trades, or something like them—something so unchangeable, and full as strong, blow my keeled soul along!

People talk about a 'winners mentality' because a winner has something that others lack, a special brain that takes for granted that it was born to be heroic. When a game comes down to the last decisive seconds, the winner bangs his stick down on the ice and yells to his teammates to pass to him, because a winner doesn't ask for the puck, he demands it. When thousands of spectators stand up and roar, most people become uncertain and back away, but the winner steps up.

Valley of the Damned. Valkyrie Kari tells of the great warrior Crazy Horse (abridged) ’Twas written of those of long ago, That honor should be “as long as grass shall grow.” In battle honor is a fearsome beast, none can contain, In the strength of heart, it brings only shame. A mighty warrior of the plains was he, Crazy Horse of Sioux battle creed. Given to the ravages of noble, savage war, Against his enemies, he vaulted fore. Peering down from lofty mountain hold, The Horse in dream; the warrior was of olde. The promises they were broken one by one, Until only war unbridled could be hardtily done. Understanding and honor was not for those weak, Only the evil Long-knives now he eagerly did seek. The Knives came to steal, to plunder their land, To kill sacred mother with marauding, guilty hands. They had no regard for their own swelling words, With lust in their eyes, their greed greatly stirred. From southern lands came noise that Longhair did kill, Black Kettle’s camp, their blood he had spilled. Longhair destroyed all; dastard agent of evil strife, Deprived them of children and their bountiful life. Yet this lone, brave holy man stood in Longhair’s way, Crazy Horse, vision man, his plans were well framed. His command rode north hard to that destined battle, To meet wicked Longhair—to dash him from the saddle. Fate led him on to Little Bighorn, Where warriors of the sun met with sacred horn. A hellish dry place of calamitous battle, Found many a soul hearing death’s final rattle. The Long-snakes scouted for the great camp, That morn’ they set their fateful, forked-tongue attack. They raised their sabers, waved them strong, Entered eternity, their deaths foresaw. A sea of pilfered blue engulfed in crimson red, Amidst swirls of feathers sacred of the motherland. Through carnage, The Horse did lead his men, Beyond the battle, to the place where legend began. Up hill rode the bold Crazy Horse, With a thousand others to show determined force. To engage Long-knives at their last stand, Striking them down until dead was every man. Great Gall and Crazy Horse led that righteous attack, Against forceful Custer, whose plans did not lack, For ’twas he himself who boasted, wantonly said, “I will become a great chief, if my enemies I fill with lead.” With righteous honor as their sacred ally, Holy arrows that day swiftly let fly. Horse met Longhair in battle forever stayed, Defeated mighty Custer; his corpse on the field in state. Upon that fateful day, on sage choked sandy plain, Spirits clashed with spirits, for the sacred domain. Unconquerable, indomitable this sacred warrior heart, Leads many against the evil now, for this righteous court. Thus, Horse brought the valiants into stark raved battle, Battle scarred by holy wounds delivered by blue devils. Yet he would not relent, this honorable man of gifted vision, But peace came through the lie; his life ended by steel incision. Breathing his last, quiet honor came his way, “Bring my heart home, the Great Spirit will find my way.” Thus ˊtis with all whose understanding shows what may, Honor leads righteousness to death, ask they of that claim. War spirit vigilant with mighty spear and bow in hand, Leads Great Plains spirits, under his gallant command. His spirit never conquered lives it to this good day, Among the heroic mighty, let us his spirit proclaim. In the hour of travail, honor can be finely seen, Leading multitudes unto battle, their hearts boundlessly free. Cowards can never know the freedom of the plains and wind, Or how she musters a soul and the courage found within. Born in deep commune of Earth and Great Spirit above, Understanding and honor flow from hearts of great love. One without understanding is a fool at best, One without honor is a spirit that ne’er rests. O’ majestic One of the relentless plain, The mountains ring joyous with thy name.

Marks … I’m afraid I’m not going to be able to find your spectacles in this wreckage.” “I have another pair at home,” she ventured. “Thank God.” Leo sat up with a quiet grunt of discomfort. “Now, if we stand on the highest pile of debris, it’s only a short distance to the surface. I’m going to hoist you up, get you out of here, and then you’re going to ride back to Ramsay House. Cam trained the horse, so you won’t need to guide him. He’ll find his way back home with no trouble.” “What are you going to do?” she asked, bewildered. He sounded rather sheepish. “I’m afraid I’m going to have to wait here until you send someone for me.” “Why?” “I have a—” He paused, searching for a word. “Splinter.” She felt indignant. “You’re going to make me ride back alone and unescorted and virtually blind, to send someone to rescue you? All because you have a splinter?” “A large one,” he volunteered. “Where is it? Your finger? Your hand? Maybe I can help to … Oh, God. ” This last as he took her hand and brought it to his shoulder. His shirt was wet with blood, and a thick shard of timber protruded from his shoulder. “That’s not a splinter,” she said in horror. “You’ve been impaled. What can I do? Shall I pull it out?” “No, it might be lodged against an artery. And I wouldn’t care to bleed out down here.” She crawled closer to him, bringing her face close to his to examine him anxiously... “Don’t worry,” he murmured. “It looks worse than it is.” But Catherine didn’t agree. If anything, it was worse than it looked... Stripping off her riding coat, she tried to lay it over his chest. “What are you doing?” he asked. “Trying to keep you warm.” Leo plucked the garment off his chest and made a scoffing sound. “Don’t be ridiculous. First, the injury isn’t that bad. Second, this tiny thing is not capable of keeping any part of me warm. Now, about my plan—” “It is obviously a significant injury,” she said, “and I do not agree to your plan. I have a better one.” “Of course you do,” he replied sardonically. “Marks, for once would you do as I ask?” “No, I’m not going to leave you here. I’m going to pile up enough debris for both of us to climb out.” “You can’t even see, damn it. And you can’t move these timbers and stones. You’re too small.” “There is no need to make derogatory remarks about my stature,” she said, lurching upward and squinting at her surroundings. Identifying the highest pile of debris, she made her way to it and hunted for nearby rocks. “I’m not being derogatory.” He sounded exasperated. “Your stature is absolutely perfect for my favorite activity. But you’re not built for hauling rocks. Blast it, Marks, you’re going to hurt yourself—” “Stay there,” Catherine said sharply, hearing him push some heavy object aside. “You’ll worsen your injury, and then it will be even more difficult to get you out. Let me do the work.” Finding a heap of ashlar blocks, she picked one up and lugged it up the pile, trying not to trip over her own skirts. “You’re not strong enough,” Leo said, sounding aggravated and out of breath. “What I lack in physical strength,” she replied, going for another block, “I make up for in determination.” “How inspiring. Could we set aside the heroic fortitude for one bloody moment and dredge up some common sense?” “I’m not going to argue with you, my lord. I need to save my breath for”—she paused to heft another block—“stacking rocks.” Somewhere amid the ordeal, Leo decided hazily that he would never underestimate Catherine Marks again. Ounce for ounce, she was the most insanely obstinate person he had ever known, dragging rocks and debris while half blind and hampered by long skirts, diligently crossing back and forth across his vision like an industrious mole. She had decided to build a mound upon which they could climb out, and nothing would stop her.

HOW TO LIVE. WHAT TO DO Last evening the moon rose above this rock Impure upon a world unpurged. The man and his companion stopped To rest before the heroic height. Coldly the wind fell upon them In many majesties of sound: They that had left the flame-freaked sun To seek a sun of fuller fire. Instead there was this tufted rock Massively rising high and bare Beyond all trees, the ridges thrown Like giant arms among the clouds. There was neither voice nor crested image, No chorister, nor priest. There was Only the great height of the rock And the two of them standing still to rest. There was the cold wind and the sound It made, away from the muck of the land That they had left, heroic sound Joyous and jubilant and sure.

Last stands were for the unprepared and the heroic. I was neither. I was a pragmatist and a sneaky bastard. I’m the guy who makes fun of the hero for the purpose of luring him into a snake-pit. That guy lives, sneaking off with the hero’s girlfriend while said hero is busy trying to find an emergency snake-bite clinic... where there are even more snakes waiting for him.

Fran had from an unsuitably early age been attracted by the heroic death, the famous last words, the tragic farewell. Her parents had on their shelves a copy of Brewer's 'Dictionary of Phase and fable', a book which, as a teenager, she would morbidly browse for hours. One of her favourite sections was 'Dying Sayings', with its fine mix of the pious, the complacent, the apocryphal, the bathetic and the defiant. Artists had fared well: Beethoven was alleged to have said 'I shall hear in heaven'; the erotic painter Etty had declared 'Wonderful! Wonderful this death!'; and Keats had died bravely, generously comforting his poor friend Severn. Those about to be executed had clearly had time to prepare a fine last thought, and of these she favoured the romantic Walter Raleigh's, 'It matters little how the head lies, so the heart be right'. Harriet Martineau, who had suffered so much as a child from religion, as Fran had later discovered, had stoically remarked, 'I see no reason why the existence of Harriet Martineau should be perpetuated', an admirably composed sentiment which had caught the child Fran's attention long before she knew who Harriet Martineau was. But most of all she had liked the parting of Siward the Dane who had commended his men: 'Lift me up that I may die standing, not lying down like a cow'.

While they read these stories, moreover—and this is a comforting thought for those who believe that the best way for anyone to become a lover of real literature is to be exposed to it early and often—boys and girls are not only gratifying their love for a stirring tale, they are making the acquaintance of the great story-tellers of the past, taking them into their lives as companions. This early contact gives children an experience which will keep their horizon in after life from being entirely circumscribed by the mediocre and ephemeral. If a boy has sailed the wine dark Aegean, or climbed a height whence he could watch Roland’s last heroic stand in the Pass of Roncevaux, some gleam remains, and there is far less likelihood that his adult reading will be entirely commonplace.

As with so many things in life, heroic last stands are a great deal more appealing in concept than in reality.

And now consider the rarer cases of which I spoke, the last idealists we have today amongst philosophers and scholars: do we perhaps have, in them, the sought-for opponents of ascetic, priestly Christian ideals, the latter’s counter-idealists, who are the atheistic proponents of science? In fact, those scientists believe themselves to be, these ‘unbelievers’ (because that is what they all are); that seems to be their last remnant of faith, to be opponents of this ideal, so serious are they on this score, so passionate is their every word and gesture: – does what they believe therefore need to be true? . . . We ‘knowers’ are positively mistrustful of any kind of believers; our mistrust has gradually trained us to conclude the opposite to what was formerly concluded: namely, to presuppose, wherever the strength of a belief becomes prominent, a certain weakness, even improbability of proof. Even we do not deny that faith ‘brings salvation’:114 precisely for that reason we deny that faith proves anything, – a strong faith which brings salvation is grounds for suspicion of the object of its faith, it does not establish truth, it establishes a certain probability – of deception. What now is the position in this case? – These ‘no’-sayers and outsiders of today, those who are absolute in one thing, their demand for intellectual rigour [Sauberkeit], these hard, strict, abstinent, heroic minds who make up the glory of our time, all these pale atheists, Antichrists, immoralists, nihilists, these scep- tics, ephectics,115 hectics of the mind [des Geistes] (they are one and all the latter in a certain sense), these last idealists of knowledge in whom, alone, intellectual conscience dwells and is embodied these days, – they believe they are all as liberated as possible from the ascetic, Christian ideal, these ‘free, very free spirit atheists’: and yet, I will tell them what they themselves cannot see – because they are standing too close to themselves – this ideal is quite simply their ideal as well, they themselves represent it nowadays, and perhaps no one else, they themselves are its most intellectualized product, its most advanced front-line troops and scouts, its most insidious, delicate and elusive form of seduction: – if I am at all able to solve riddles, I wish to claim to do so with this pronouncement! . . . These are very far from being free spirits: because atheistic proponents of science still believe in truth . . . When the Christian Crusaders in the East fell upon that invincible order of Assassins, the order of free spirits par excellence, the lowest rank of whom lived a life of obedience the like of which no monastic order has ever achieved, somehow or other they received an inkling of that symbol and watchword that was reserved for the highest ranks alone as their secretum: ‘nothing is true, everything is permitted’ . . . Certainly that was freedom of the mind [des Geistes], with that the termination of the belief in truth was announced. . . . Has a European or a Christian free-thinker [Freigeist] ever strayed into this proposition and the labyrinth of its consequences?

If He were just a theory, just a doctrine, with no experience of Him woven into us, I doubt that faith in Him would ever last long. . Of course, it can't be proved that what happened to me was more than psychological...Once you believe God and He becomes real, the doubts of the intellect, while difficult and persistent and demanding answers, lose some of their power, because you have the sense that the part of you that doubts and mocks and postures as heroic for doing so is only the blind part, and that this part is not to be given as much credence as you gave it before you had an experience of God. I was not convinced by rational argument of things I had not believed before—instead, I saw them through another faculty entirely, and my reason has followed along in the wake of that experience, examining the evidence, sifting the facts, analyzing the possibilities of deception or contradiction … but always knowing itself to be in the presence of something greater than itself, something that it dare not try to mock or erase or entirely belittle. Reason has been eager to investigate whether my experience can be evaluated in an intellectual way and yet stand. But reason comes along behind, it cannot have the last word; it is mute even when it occasionally has the impulse to mock or to challenge, and speaks mostly when it has rational insight into the thing greater than itself (faith)—or into some aspect of it, since reason is unable to completely understand or explain … My inner life has become more real to me than my intellectual life, if I may distinguish them. Light simply explains itself—or doesn't explain, just shines. Once I had seen this sort of light pouring down on everything, my interest in intellectual things was to probe this mystery from the intellectual angle—not so much to prove that it could be true (although that is always interesting!) as to support by reason, if it's possible, why it is true. I was willing to assent to things that could not be proven on an intellectual basis because the results of believing that they were true had a power that surpassed comprehension.

If He were just a theory, just a doctrine, with no experience of Him woven into us, I doubt that faith in Him would ever last long. . Of course, it can't be proved that what happened to me was more than psychological...Once you believe God and He becomes real, the doubts of the intellect, while difficult and persistent and demanding answers, lose some of their power, because you have the sense that the part of you that doubts and mocks and postures as heroic for doing so is only the blind part, and that this part is not to be given as much credence as you gave it before you had an experience of God. I was not convinced by rational argument of things I had not believed before—instead, I saw them through another faculty entirely, and my reason has followed along in the wake of that experience, examining the evidence, sifting the facts, analyzing the possibilities of deception or contradiction … but always knowing itself to be in the presence of something greater than itself, something that it dare not try to mock or erase or entirely belittle. Reason has been eager to investigate whether my experience can be evaluated in an intellectual way and yet stand. But reason comes along behind, it cannot have the last word; it is mute even when it occasionally has the impulse to mock or to challenge, and speaks mostly when it has rational insight into the thing greater than itself (faith)—or into some aspect of it, since reason is unable to completely understand or explain … My inner life has become more real to me than my intellectual life, if I may distinguish them. Light simply explains itself—or doesn't explain, just shines. Once I had seen this sort of light pouring down on everything, my interest in intellectual things was to probe this mystery from the intellectual angle—not so much to prove that it could be true (although that is always interesting!) as to support by reason, if it's possible, why it is true. I was willing to assent to things that could not be proven on an intellectual basis because the results of believing that they were true had a power that surpassed comprehension.

Western Europe, with ancestral memories of jealousy of Byzantine civilization, with its spiritual advisers denouncing the Orthodox as sinful schismatics, and with a haunting sense of guilt that it had failed the city at the end, chose to forget about Byzantium. It could not forget the debt that it owed to the Greeks; but it saw the debt as being owed only to the Classical age. The Philhellenes who came to take part in the War of Independence spoke of Themistocles and Pericles but never of Constantine. Many intellectual Greeks copied their example, led astray by the evil genius of Korais, the pupil of Voltaire and of Gibbon, to whom Byzantium was an ugly interlude of superstition, best ignored. Thus it was that the War of Independence never resulted in the liberation of the Greek people but only in the creation of a little kingdom of Greece. In the villages men knew better. There they remembered the threnes that had been composed when news came that the city had fallen, punished by God for its luxury, its pride and its apostasy, but fighting a heroic battle to the end. They remembered that dreadful Tuesday, a day that all true Greeks still know to be of ill omen; but their spirits tingled and their courage rose as they told of the last Christian Emperor standing in the breach, abandoned by his Western allies, holding the infidel at bay till their numbers overpowered him and he died, with the Empire as his winding-sheet.