House Slaves Quotes

A house divided against itself cannot stand." I believe this government cannot endure, permanently half slave and half free. I do not expect the Union to be dissolved — I do not expect the house to fall — but I do expect it will cease to be divided. It will become all one thing or all the other.

I have tried to dismantle you, Gideon Nav! The Ninth House poisoned you, we trod you underfoot—I took you to this killing field as my slave—you refuse to die, and you pity me! Strike me down. You’ve won. I’ve lived my whole wretched life at your mercy, yours alone, and God knows I deserve to die at your hand. You are my only friend. I am undone without you.

How many young college graduates have taken demanding jobs in high-powered firms, vowing that they will work hard to earn money that will enable them to retire and pursue their real interests when they are thirty-five? But by the time they reach that age, they have large mortgages, children to school, houses in the suburbs that necessitate at least two cars per family, and a sense that life is not worth living without really good wine and expensive holidays abroad. What are they supposed to do, go back to digging up roots? No, they double their efforts and keep slaving away.

We become slaves the moment we hand the keys to the definition of reality entirely over to someone else, whether it is a business, an economic theory, a political party, the White House, Newsworld or CNN.

It is a law of nature that every decent man on earth is bound to be a coward and a slave

Every decent man of our age must be a coward and a slave. That is his normal condition. Of that I am firmly persuaded. He is made and constructed to that very end. And not only at the present time owing to some casual circumstance, but always, at all times, a decent man is bound to be a coward and a slave.

Are you afraid?" Volker questioned while sitting at the table and getting comfortable. "No. But I have incredible luck with dice and I am ruthless. You will lose, gentlemen. I will destroy your lands, take your women, ravish your men, and make your children my slave labor. I will own every castle, house, and farm that is within my reach. I won't be satisfied until I own all of it and you. I will destroy you all, gentlemen, and, to be quite blunt, I don't think you can handle it." Van covered his mouth to keep from laughing out loud and he didn't dare look at his sister. Verner stepped back, motioning to the table. "Now I must insist." "As you wish." Irene sighed and stood. She glanced at Van and gave him a quick wink before turning back to his uncle. "I do hope you're a 'sobber,' Mr. Van Holtz. Nothing I love more than the lamenting of the men I annihilate." "I can't believe you made him cry." "I did not. He just teared up a little." "Yeah. I think it was when you told him, 'I now control your ports and own your manhood.'" "His wife laughed.

You will do the greatest services to the state, if you shall raise not the roofs of the houses, but the souls of the citizens: for it is better that great souls should dwell in small houses than for mean slaves to lurk in great houses.

That's Lily all over, you know: she works like a slave preparing the ground and sowing her seed; but the day she ought to be reaping the harvest she over-sleeps herself or goes off on a picnic.

I KNEW IT WAS OVER when tonight you couldn't make the phone ring when you used to make the sun rise when trees used to throw themselves in front of you to be paper for love letters that was how i knew i had to do it swaddle the kids we never had against january's cold slice bundle them in winter clothes they never needed so i could drop them off at my mom's even though she lives on the other side of the country and at this late west coast hour is assuredly east coast sleeping peacefully her house was lit like a candle the way homes should be warm and golden and home and the kids ran in and jumped at the bichon frise named lucky that she never had they hugged the dog it wriggled and the kids were happy yours and mine the ones we never had and my mom was grand maternal, which is to say, with style that only comes when you've seen enough to know grace like when to pretend it's christmas or a birthday so she lit her voice with tiny lights and pretended she didn't see me crying as i drove away to the hotel connected to the bar where i ordered the cheapest whisky they had just because it shares your first name because they don't make a whisky called baby and i only thought what i got was what i ordered i toasted the hangover inevitable as sun that used to rise in your name i toasted the carnivals we never went to and the things you never won for me the ferris wheels we never kissed on and all the dreams between us that sat there like balloons on a carney's board waiting to explode with passion but slowly deflated hung slave under the pin- prick of a tack hung heads down like lovers when it doesn't work, like me at last call after too many cheap too many sweet too much whisky makes me sick, like the smell of cheap, like the smell of the dead like the cheap, dead flowers you never sent that i never threw out of the window of a car i never really owned

I told you everything I know", said the messenger. Arin had gone to his childhood suite, feeling anxiety verging on panic at the thought of not finding the man there, of having to track him down, of time lost…but the man had opened the outermost door almost immediately after Arin’s pounding knock. "I didn’t ask you the right questions,“ Arin said. "I want to start again. You said that the prisoner reached trough the bars of the wagon to give you the moth.” “Yes” “And you couldn’t really see her.” “That’s right.” “But you said she was Herrani. Why would you say that if you couldn’t see her?” “Because she spoke in Herrani.” “Perfectly.” “Yes.” “No accent.” “No.” “Describe the hand.” “I’m not sure…” “Start with the skin. You said it was paler than yours, than mine.” “Yes, like a house slave’s.” Which wasn’t very different from a Valorian’s. “Could you see her wrist, her arm?” “The wrist, yes, now that you mention it. She was in chains. I saw the manacle.” “Did you see the sleeve of a dress?” “Maybe. Blue?” Dread churned inside Arin. “You think or you know?” “I don’t know. Things happened too fast.” “Please. This is important.” “I don’t want to say something I’m not sure is true.” “All right, all right. Was this her right hand or her left?” “I don’t know.” “Can you tell me anything about it? Did she wear a seal ring?” “Not that I saw, but –” “Yes?" "She had a birthmark. On the hand, near the thumb. It looked like a little black star.

For white men, to live is to own, or to try to own more, or to die trying to own more. Their appetites are astonishing! They own wardrobes, slaves, carriages, houses, warehouses, and ships. They own ports, cities, plantations, valleys, mountains, chains of islands. They own this world, its jungles, its skies, and its seas. Yet they complain that Dejima is a prison. They complain they are not free.

We know now that the soul is the body, and the body the soul. They tell us they are different because they want to persuade us that we can keep our souls if we let them make slaves of our bodies.

Who built Thebes of the seven gates? In the books you will find the name of kings. Did the kings haul up the lumps of rock? And Babylon, many times demolished. Who raised it up so many times? In what houses Of gold-glittering Lima did the builders live? Where, the evening that the Wall of China was finished Did the masons go? Great Rome Is full of triumphal arches. Who erected them? Over whom Did the Caesars triumph? Had Byzantium, much praised in song, Only palaces for its inhabitants? Even in fabled Atlantis The night the ocean engulfed it The drowning still bawled for their slaves.

Many people may rightly say, “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked indigenous people, never owned slaves.” And, yes. Not one of us was here when this house was built. Our immediate ancestors may have had nothing to do with it, but here we are, the current occupants of a property with stress cracks and bowed walls and fissures built into the foundation. We are the heirs to whatever is right or wrong with it. We did not erect the uneven pillars or joists, but they are ours to deal with now.

You know, you got to get the devil out the house 'fore you can clean it up!

You apologise to me?” she bellowed. “You apologise to me now? You say that you’re sorry when I have spent my life destroying you? You are my whipping girl! I hurt you because it was a relief! I exist because my parents killed everyone and relegated you to a life of abject misery, and they would have killed you too and not given it a second’s goddamned thought! I have spent your life trying to make you regret that you weren’t dead, all because—I regretted I wasn’t! I ate you alive, and you have the temerity to tell me that you’re sorry?” There were flecks of spittle on Harrowhark’s lips. She was retching for air. “I have tried to dismantle you, Gideon Nav! The Ninth House poisoned you, we trod you underfoot—I took you to this killing field as my slave—you refuse to die, and you pity me! Strike me down. You’ve won. I’ve lived my whole wretched life at your mercy, yours alone, and God knows I deserve to die at your hand. You are my only friend. I am undone without you.

You have grudged the very fire in your house because the wood cost overmuch!" he cried. "You have grudged life. To live cost overmuch, and you have refused to pay the price. Your life has been like a cabin where the fire is out and there are no blankets on the floor." He signaled to a slave to fill his glass, which he held aloft. "But I have lived. And I have been warm with life as you have never been warm. It is true, you shall live long. But the longest nights are the cold nights when a man shivers and lies awake. My nights have been short, but I have slept warm

He led the way past the main house away from the slave cabins and other buildings, away from the small slave children who chased each other and shouted and didn’t understand yet that they were slaves.

What is the price of Experience? Do men buy it for a song? Or wisdom for a dance in the street? No, it is bought with the price Of all that a man hath, his house, his wife, his children Wisdom is sold in the desolate market where none come to buy And in the wither'd field where the farmer ploughs for bread in vain It is an easy thing to triumph in the summer's sun And in the vintage and to sing on the waggon loaded with corn It is an easy thing to talk of patience to the afflicted To speak the laws of prudence to the homeless wanderer To listen to the hungry raven's cry in wintry season When the red blood is fill'd with wine and with the marrow of lambs It is an easy thing to laugh at wrathful elements To hear the dog howl at the wintry door, the ox in the slaughterhouse moan; To see a god on every wind and a blessing on every blast To hear sounds of love in the thunderstorm that destroys our enemies' house; To rejoice in the blight that covers his field and the sickness that cuts off his children While our olive and vine sing and laugh round our door and our children bring fruits and flowers Then the groan and the dolour are quite forgotten and the slave grinding at the mill And the captive in chains and the poor in the prison and the soldier in the field When the shatter'd bone hath laid him groaning among the happier dead It is an easy thing to rejoice in the tents of prosperity: Thus could I sing and thus rejoice: but it is not so with me.

For I cannot think that GOD Almighty ever made them [women] so delicate, so glorious creatures; and furnished them with such charms, so agreeable and so delightful to mankind; with souls capable of the same accomplishments with men: and all, to be only Stewards of our Houses, Cooks, and Slaves.

In war,’ answered the weaver, ‘the strong make slaves of the weak, and in peace the rich make slaves of the poor. 

Getting through life without a lot of money, possessions, and/or friends is admirable, especially if it is by choice.

Holy water cannot help you now A thousand armies couldn’t keep me out See, I’ve come to burn your kingdom down I’ve come to smoke you out Seven devils all around you Seven devils in my house See, I was dead when I woke up this morning, And I’ll be dead before the day is done And now all your love will be exorcised And we will find your sayings to be paradox And it’s an even sum It’s a symphony It’s a battle cry They can keep me alive ‘Til I tear the walls ‘Til I slave you heart And they take your soul And what have we done?

I was a coward and a slave. I say this without the slightest embarrassment. Every decent man of our age must be a coward and a slave.

None of us are perfect, for which reason we should heed the voice of charity when it whispers in our ears, "Do not magnify the imperfections of others.

Well, and you may have lived in the courts of the Old Lord, and you were accounted beautiful, but I have been a man's wife and I have borne him sons, and you are still a slave.

But even as she gave thanks, she knew that the rain was not enough. She wanted a storm – thunder, wind, a deluge. She wanted it to crash through Ketterdam’s pleasure houses, lifting roofs and tearing doors off their hinges. She wanted it to raise the seas, take hold of every slaving ship, shatter their masts, and smash their hulls against unforgiving shores. I want to call that storm, she thought. And four million kruge might be enough to do it. Enough for her own ship – something small and fierce and laden with firepower. Something like her. She would hunt the slavers and their buyers. They would learn to fear her, and they would know her by her name. The heart is an arrow. It demands aim to land true. She clung to the wall, but it was purpose she grasped at long last, and that carried her upwards. She was not a lynx or a spider or even the Wraith. She was Inej Ghafa, and her future was waiting above.

She wrote poetry constantly; that was her "work". She was a slow bleeder and she slaved over it for long, exhausting hours, and many a middle of a night I could hear her creaking around the dead house with a pen in one hand, a clipboard and a flashlight in the other, refining her poems, jotting down the lines of a conceit. Writing never came easy for her; it gave her calluses. She never courted the muses, she wrestled them, mauled them all over the house and came up, after weeks of peripatetic labor, with a slim Spencerian sonnet, fourteen lines of imagistic jabberwocky.

Now it has been said from ancient times that all women who weep may be divided into three sorts. There are those who lift up their voices and their tears flow and this may be called crying; there are those who utter loud lamentations but whose tears do not flow and this may be called howling; there are those whose tears flow but who utter no sound and this may be called weeping. Of all those women who followed Wang Lung in his coffin, his wives and his sons’ wives and his maid servants and his slaves and his hired mourners, there was only one who wept and it was Pear Blossom.

Are you afraid?" Volker questioned while sitting at the table and getting comfortable. "No. But I have incredible luck with dice and I am ruthless. You will lose, gentlemen. I will destroy your lands, take your women, ravish your men, and make your children my slave labor. I will own every castle, house, and farm that is within my reach. I won't be satisfied until I own all of it and you. I will destroy you all, gentlemen, and, to be quite blunt, I don't think you can handle it.

Does it follow that I reject all authority? Perish the thought. In the matter of boots, I defer to the authority of the bootmaker; concerning houses, canals, or railroads, I consult the architect or the engineer For such special knowledge I apply to such a "savant." But I allow neither the bootmaker nor the architect nor the "savant" to impose his authority on me. I listen to them freely and with all the respect merited by their intelligence, their character, their knowledge, reserving always my incontestable right of criticism and censure. I do not content myself with consulting a single authority in any special branch; I consult several; I compare their opinions and choose that which seems to me soundest. But I recognize no infallible authority, even m special questions; consequently, whatever respect I may have for the honesty and the sincerity of an individual, I have no absolute faith in any person. Such a faith would be fatal to my reason, to my liberty, and even to the success of my undertakings; it would immediately transform me into a stupid slave, the tool of other people's will and interests.

His in-house intercom greeted him with a cheery 'Welcome home, Bart,' and his server droid - custom-made to replicate Princess Leia, classic 'Star Wars,' slave-girl mode (he was a nerd, but he was still a guy) - strolled out to offer him his favorite orange fizzy with crushed ice.

Clearly, the biggest loser (aside from slaves, perhaps) in the agricultural revolution was the human female, who went from occupying a central, respected role in foraging societies to becoming another possession for a man to earn and defend, along with his house, slaves, and livestock.

If I were the Devil . . . I mean, if I were the Prince of Darkness, I would of course, want to engulf the whole earth in darkness. I would have a third of its real estate and four-fifths of its population, but I would not be happy until I had seized the ripest apple on the tree, so I should set about however necessary to take over the United States. I would begin with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: “Do as you please.” “Do as you please.” To the young, I would whisper, “The Bible is a myth.” I would convince them that man created God instead of the other way around. I would confide that what is bad is good, and what is good is “square”. In the ears of the young marrieds, I would whisper that work is debasing, that cocktail parties are good for you. I would caution them not to be extreme in religion, in patriotism, in moral conduct. And the old, I would teach to pray. I would teach them to say after me: “Our Father, which art in Washington” . . . If I were the devil, I’d educate authors in how to make lurid literature exciting so that anything else would appear dull an uninteresting. I’d threaten T.V. with dirtier movies and vice versa. And then, if I were the devil, I’d get organized. I’d infiltrate unions and urge more loafing and less work, because idle hands usually work for me. I’d peddle narcotics to whom I could. I’d sell alcohol to ladies and gentlemen of distinction. And I’d tranquilize the rest with pills. If I were the devil, I would encourage schools to refine yound intellects but neglect to discipline emotions . . . let those run wild. I would designate an athiest to front for me before the highest courts in the land and I would get preachers to say “she’s right.” With flattery and promises of power, I could get the courts to rule what I construe as against God and in favor of pornography, and thus, I would evict God from the courthouse, and then from the school house, and then from the houses of Congress and then, in His own churches I would substitute psychology for religion, and I would deify science because that way men would become smart enough to create super weapons but not wise enough to control them. If I were Satan, I’d make the symbol of Easter an egg, and the symbol of Christmas, a bottle. If I were the devil, I would take from those who have and I would give to those who wanted, until I had killed the incentive of the ambitious. And then, my police state would force everybody back to work. Then, I could separate families, putting children in uniform, women in coal mines, and objectors in slave camps. In other words, if I were Satan, I’d just keep on doing what he’s doing. (Speech was broadcast by ABC Radio commentator Paul Harvey on April 3, 1965)

An act may be wrong, but unless the ruling power recognizes the wrong, it is useless to hope for a correction of it.

We have chains, though no eye beholds them; and are slaves, though men call us free.

- The Azan story - The five daily ritual prayers were regularly performed in congregation, and when the time for each prayer came the people would assemble at the site where the Mosque was being built. Everyone judged of the time by the position of the sun in the sky, or by the first signs of its light on the eastern horizon or by the dimming of its glow in the west after sunset; but opinions could differ, and the Prophet felt the need for a means of summoning the people to prayer when the right time had come. At first he thought of appointing a man to blow a horn like that of the Jews, but later he decided on a wooden clapper, ndqiis, such as the Oriental Christians used at that time, and two pieces of wood were fashioned together for that purpose. But they were never destined to be used; for one night a man of Khazraj, 'Abd Allah ibn Zayd, who had been at the Second 'Aqabah, had a dream whieh the next day he recounted to the Prophet: "There passed by me a man wearing two green garments and he carried in his hand a ndqiis, so I said unto him: "0 slave of God, wilt thou sell me that naqusi" "What wilt thou do with it?" he said. "We will summon the people to prayer with it," I answered. "Shall I not show thee a better way?" he said. "What way is that?" I asked, and he answered: "That thou shouldst say: God is most Great, Alldhu Akbar." The man in green repeated this magnification four times, then each of the following twice: I testify that there is no god but God; I testify that Muhammad is the messenger of God; come unto the prayer; come unto salvation; God is most Great; and then once again there is no god but God. The Prophet said that this was a true vision, and he told him to go to Bilal, who had an excellent voice, and teach him the words exactly as he had heard them in his sleep. The highest house in the neighbourhood of the Mosque belonged to a woman of the clan of Najjar, and Bilal would come there before every dawn and would sit on the roof waiting for the daybreak. When he saw the first faint light in the east he would stretch out his arms and say in supplication: "0 God I praise Thee, and I ask Thy Help for Quraysh, that they may accept Thy religion." Then he would stand and utter the call to prayer.

The pursuit of an easier life resulted in much hardship, and not for the last time. It happens to us today. How many young college graduates have taken demanding jobs in high-powered firms, vowing that they will work hard to earn money that will enable them to retire and pursue their real interests when they are thirty-five? But by the time they reach that age, they have large mortgages, children to school, houses in the suburbs that necessitate at least two cars per family, and a sense that life is not worth living without really good wine and expensive holidays abroad. What are they supposed to do, go back to digging up roots? No, they double their efforts and keep slaving away.

One of the few freedoms that we have as human beings that cannot be taken away from us is the freedom to assent to what is true and to deny what is false. Nothing you can give me is worth surrendering that freedom for. At this moment I'm a man with complete tranquillity...I've been a real estate developer for most of my life, and I can tell you that a developer lives with the opposite of tranquillity, which is perturbation. You're perturbed about something all the time. You build your first development, and right away you want to build a bigger one, and you want a bigger house to live in, and if it ain't in Buckhead, you might as well cut your wrists. Soon's you got that, you want a plantation, tens of thousands of acres devoted solely to shooting quail, because you know of four or five developers who've already got that. And soon's you get that, you want a place on Sea Island and a Hatteras cruiser and a spread northwest of Buckhead, near the Chattahoochee, where you can ride a horse during the week, when you're not down at the plantation, plus a ranch in Wyoming, Colorado, or Montana, because truly successful men in Atlanta and New York all got their ranches, and of course now you need a private plane, a big one, too, a jet, a Gulfstream Five, because who's got the patience and the time and the humility to fly commercially, even to the plantation, much less out to a ranch? What is it you're looking for in this endless quest? Tranquillity. You think if only you can acquire enough worldly goods, enough recognition, enough eminence, you will be free, there'll be nothing more to worry about, and instead you become a bigger and bigger slave to how you think others are judging you.

Strange as it may seem, within plain sight of this same house, looking down from its commanding height upon it, was the Capitol. The voices of patriotic representatives boasting of freedom and equality, and the rattling of the poor slave's chains, almost commingled. A slave pen within the very shadow of the Capitol!

It’s all in Hogwarts, A History. Though, of course, that book’s not entirely reliable. A Revised History of Hogwarts would be a more accurate title. Or A Highly Biased and Selective History of Hogwarts, Which Glosses Over the Nastier Aspects of the School.” “What are you on about?” said Ron, though Harry thought he knew what was coming. “House-elves!” said Hermione, her eyes flashing. “Not once, in over a thousand pages, does Hogwarts, A History mention that we are all colluding in the oppression of a hundred slaves!

No matter what I do, I really do love you Celaena." The word hit her like a stone to the head. He'd never said that word to her before. Ever. A long silence fell between them. Arobynn's neck shifted as he swallowed. "I do the things that I do because I'm sacred ... and because I don't know how to express what I feel." He said it so quietly that she barely heard it. "I did all of those things because I was angry with you for picking Sam." Arobynn's carefully cultivated mask fell, and the wound she'd given him flickered in those magnificent eyes. "Stay with me," he whispered. "Stay in Rifthold." She swallowed, and found it particularly hard to do so. "I'm going." "No," he said softly. "Don't go." No. That was what she'd said to him that night he'd beaten her, in the moment before he'd struck her, when she thought he was going to hurt Sam instead. And then he'd beaten her so badly she'd been knocked unconscious. Then he'd beaten Sam, too. Don't. That was what Ansel had said to her in the desert when Celaena had pressed the sword into the back of her neck, when the agony of Ansel's betrayal had been almost enough to make Celaena kill the girl she'd called a friend. But that betrayal had paled in comparison to what Arobynn had done to her when he'd tricked her into killing Doneval, a man who could have freed countless slaves. He was using word as chains to bind her again. He'd had so many chances over the year to tell her that he loved her--he'd known how much she craved those words. But he hadn't spoken them until he needed to use them as weapons. And now that she had Sam, Sam who said those words without expecting anything in return, Sam who loved her for reasons she still didn't understand... Celaena tilted her head to the side, the only warning she gave that she was still ready to attack him. "Get out of my house.

I am made to sow the thistle for wheat; the nettle for a nourishing dainty I have planted a false oath in the earth, it has brought forth a poison tree I have chosen the serpent for a councellor & the dog for a schoolmaster to my children I have blotted out from light & living the dove & the nightingale And I have caused the earthworm to beg from door to door I have taught the thief a secret path into the house of the just I have taught pale artifice to spread his nets upon the morning My heavens are brass my earth is iron my moon a clod of clay My sun a pestilence burning at noon & a vapor of death in night What is the price of Experience do men buy it for a song Or wisdom for a dance in the street? No it is bought with the price Of all that a man hath his house his wife his children Wisdom is sold in the desolate market where none come to buy And in the withered field where the farmer plows for bread in vain It is an easy thing to triumph in the summers sun And in the vintage & to sing on the waggon loaded with corn It is an easy thing to talk of patience to the afflicted To speak the laws of prudence to the houseless wanderer To listen to the hungry ravens cry in wintry season When the red blood is filled with wine & with the marrow of lambs It is an easy thing to laugh at wrathful elements To hear a dog howl at the wintry door, the ox in the slaughter house moan To see a god on every wind & a blessing on every blast To hear the sounds of love in the thunder storm that destroys our enemies house To rejoice in the blight that covers his field, & the sickness that cuts off his children While our olive & vine sing & laugh round our door & our children bring fruits and flowers Then the groans & the dolor are quite forgotten & the slave grinding at the mill And the captive in chains & the poor in the prison, & the soldier in the field When the shattered bone hath laid him groaning among the happier dead It is an easy thing to rejoice in the tents of prosperity Thus could I sing & thus rejoice, but it is not so with me!

And to Rhaego son of Drogo, the stallion who will mount the world, to him I also pledge a gift. To him I will give this iron chair his mother's father sat in. I will give him Seven Kingdoms. I, Drogo, khal, will do this thing.'' His voice rose, and he lifted his fist in the sky. ''I will take my khalasar west to where the world ends, and ride the wooden horses across the black salt water as no khal has done before. I will kill the men in the iron suits and tear down their stone houses. I will rape their women, take their children as slaves, and bring their broken gods back to Vaes Dothrak to bow down beneath the Mother of Mountains. This I vow, I, Drogo son of Bharbo. This I swear before the Mother of Mountains, as the stars look down in witness.

And then we cowards who loved the whispering evening, the houses, the paths by the river, the dirty red lights of those places, the sweet soundless sorrow— we reached our hands out toward the living chain in silence, but our heart startled us with blood, and no more sweetness then, no more losing ourselves on the path by the river— no longer slaves, we knew we were alone and alive. (Translated By Geoffrey Brock)

I want you to imagine for a minute,” she begins. “I know it’s going to be hard for both of you, but just imagine—that literally nothing was made for you. Your parents were denied a house because of their skin color, your grandparents were sprayed with fire hoses and ripped apart by dogs in the streets, your great-grandparents were housemaids and mammies and barely paid entertainers, and your great-great-grandparents were slaves. Every movie in your life is majority Black, all the characters in your favorite books have been cast darker in the movie adaptation for no reason, and every mistake you make is because of your skin color and because of “your background” and because of the music you listen to. You are the only white kids at a school of five hundred Blacks, and every Black person at that school asks you to weigh in on what it’s like to be white, or what white people think about this or that. It’s not fun.

Make no tent on thy ship; Never sleep in a house; For a foe within doors you may view. On a shield sleeps the Viking, sword in his hand, And his tent is the heavenly blue. When the storm rages fierce, Hoist the sail to the top. Oh, how merry the Storm-King appears! Let us rise, let her drive; Better founder than strike, For who strikes is a slave to his fears.

How many young college graduates have taken demanding jobs in high-powered firms, vowing that they will work hard to earn money that will enable them to retire and pursue their real interests when they are thirty-five? But by the time they reach that age, they have large mortgages, children to school, houses in the suburbs that necessitate at least two cars per family, and a sense that life is not worth living without really good wine and expensive holidays abroad. What are they supposed to do, go back to digging up roots? No, they double their efforts and keep slaving away.’ —Yuval Noah Harari, Sapiens: A Brief History of Humankind (2011)

A revolutionary war of freedom, he said” Hiawatha responded crisply, “and I agree… does Superman ever fly to Thailand and free the kids slaving in the sweat shops owned by the rich corporations? No, he doesn’t. Does Batman ever break into prison and free the wrongfully convicted and over sentenced black man whose rights were trampled on when he was incarcerated? No, he doesn’t. Does Spider man ever break into a house in suburbia and beat up the abusive and violent husband? No, he doesn’t.” “Do the Fantastic Four ever fly out to third world countries and defend the rights of the poor civilians against greedy American corporations? No, they don’t,” said the Pirate, not to be outdone. “They’re all just tools used by the state to maintain the status quo,” said Hiawatha.

As for the young man carrying the groceries, he was a thin, fair-skinned young man, and I would have said that he had been born in the house. He had the vacant, dog-like expressions that house-born slaves, as I remembered, liked to put on when they were in public with their masters and performing some simple task. This fellow was pretending that the Waitrose groceries were a great burden, but this was just an act, to draw attention to himself and the lady he served. He, too, had mistaken me for an Arab, and when we crossed he had dropped the burdened-down expression and given me a look of wistful inquisitiveness, like a puppy that wanted to play but had just been made to understand that it wasn't playtime.

Yes,' he said. 'That's it. They'd kick him and beat him with a switch. Then if the youngster was really bad, they'd put him in a sack and take him back to Spain.' 'Saint Nicholas would kick you?' 'Well, not anymore,' Oscar said. 'Now he just pretends to kick you.' He considered this to be progressive, but in a way I think it's almost more preverse than the original punishment.'I'm going to hurt you but not really.' How many times have we fallen for that line? The fake slap invariably makes contact, adding the elements of shock and betrayal to what had previously been plain old-fashioned fear. What kind of a Santa spends his time pretending to kick people before stuffing them into a canvas sack? Then, of course, you've got the six to eight former slaves who could potentially go off at any moment. This, I think, is the greatest difference between us and the Dutch. While a certain segment of our population might be perfectly happy with the arrangement, if you told the average white American that six to eight nameless black men would be sneaking into his house in the middle of the night, he would barricade the doors and arm himself with whatever he could get his hands on. 'Six to eight, did you say?

As Brother Francis readily admitted, his mastery of pre-Deluge English was far from masterful yet. The way nouns could sometimes modify other nouns in that tongue had always been one of his weak points. In Latin, as in most simple dialects of the region, a construction like servus puer meant about the same thing as puer servus, and even in English slave boy meant boy slave. But there the similarity ended. He had finally learned that house cat did not mean cat house, and that a dative of purpose or possession, as in mihi amicus, was somehow conveyed by dog food or sentry box even without inflection. But what of a triple appositive like fallout survival shelter? Brother Francis shook his head. The Warning on Inner Hatch mentioned food, water, and air; and yet surely these were not necessities for the fiends of Hell. At times, the novice found pre-Deluge English more perplexing than either Intermediate Angelology or Saint Leslie's theological calculus.

We’re told by this system that you are the car you drive or the size of your house or the number in your bank account. We’re taught from an early age by advertising agencies that we’re only as good as the wealth we have. It isn’t true. We’re not their slaves. We’re people. We’re not numbers on a spreadsheet. We aren’t disposable if we don’t make enough. This is our country, not theirs.

[Christianity] is a religion for slaves and women!' said the warrior of old. (Slaves and women were largely the same thing.) 'It is a religion for slaves and women' says the advocate of the Superman. Well? Who did the work of all the ancient world? Who raised the food and garnered it and cooked it and served it? Who built the houses, the temples, the aqueducts, the city wall? Who made the furniture, the tools, the weapons, the utensils, the ornaments--made them strong and beautiful and useful? Who kept the human race going, somehow, in spite of the constant hideous waste of war, and slowly built up the real industrial civilization behind that gory show?--Why just the slaves and women.

Remember the Tenth Commandment: "Thou shalt not covert thy neighbors house, thou shalt not covert thy neighbors wife, nor his manservant, nor his maidservant, nor his ox,nor his ass, nor any thing that [is] thy neighbor's." Clearly, the biggest loser (aside from slaves, perhaps) in the agricultural revolution was the human female, who went from occupying a central respected role in foraging societies to becoming another possession for a man to earn and defend, along with his house, slaves, and livestock.

It is there that the fugitive slave, and the Mexican prisoner on parole, and the Indian come to plead the wrongs of his race should find them; on that separate but more free and honorable ground, where the State places those who are not with her, but against her—the only house in a slave State in which a free man can abide with honor.

I was most keenly sensitive to know any and everything possible that had any relation to the subject of slavery. I was all ears, all eyes, whenever the words slave or slavery dropped from the lips of any white person, and more and more frequently occasions occurred when these words came leading ones in high, social debate at our house.

Then he crossed his arms over his chest and began to listen to the radiant voices of the slaves singing the six o'clock Salve in the mills, and through the window he saw the diamond of Venus in the sky that was dying forever, the eternal snows, the new vine whose yellow bellflowers he would not see bloom on the following Saturday in the house closed in mourning, the final brilliance of life that would never, through all eternity, be repeated again.

When I say that I am convinced of these things I speak with too much pride. Far off, like a perfect pearl, one can see the city of God. It is so wonderful that it seems as if a child could reach it in a summer's day. And so a child could. But with me and such as me it is different. One can realise a thing in a single moment, but one loses it in the long hours that follow with leaden feet. It is so difficult to keep 'heights that the soul is competent to gain.' We think in eternity, but we move slowly through time; and how slowly time goes with us who lie in prison I need not tell again, nor of the weariness and despair that creep back into one's cell, and into the cell of one's heart, with such strange insistence that one has, as it were, to garnish and sweep one's house for their coming, as for an unwelcome guest, or a bitter master, or a slave whose slave it is one's chance or choice to be.

Cleopatra moreover came of age in a country that entertained a singular definition of women’s roles. Well before her and centuries before the arrival of the Ptolemies, Egyptian women enjoyed the right to make their own marriages. Over time their liberties had increased, to levels unprecedented in the ancient world. They inherited equally and held property independently. Married women did not submit to their husbands’ control. They enjoyed the right to divorce and to be supported after a divorce. Until the time an ex-wife’s dowry was returned, she was entitled to be lodged in the house of her choice. Her property remained hers; it was not to be squandered by a wastrel husband. The law sided with the wife and children if a husband acted against their interests. Romans marveled that in Egypt female children were not left to die; a Roman was obligated to raise only his first-born daughter. Egyptian women married later than did their neighbors as well, only about half of them by Cleopatra’s age. They loaned money and operated barges. They served as priests in the native temples. They initiated lawsuits and hired flute players. As wives, widows, or divorcées, they owned vineyards, wineries, papyrus marshes, ships, perfume businesses, milling equipment, slaves, homes, camels. As much as one third of Ptolemaic Egypt may have been in female hands.

MY BOSS SENDS me home because of all the dried blood on my pants, and I am overjoyed. The hole punched through my cheek doesn’t ever heal. I’m going to work, and my punched-out eye sockets are two swollen-up black bagels around the little piss holes I have left to see through. Until today, it really pissed me off that I’d become this totally centered Zen Master and nobody had noticed. Still, I’m doing the little FAX thing. I write little HAIKU things and FAX them around to everyone. When I pass people in the hall at work, I get totally ZEN right in everyone’s hostile little FACE. Worker bees can leave Even drones can fly away The queen is their slave You give up all your worldly possessions and your car and go live in a rented house in the toxic waste part of town where late at night, you can hear Marla and Tyler in his room, calling each other hum; butt wipe. Take it, human butt wipe. Do it, butt wipe. Choke it down. Keep it down, baby. Just by contrast, this makes me the calm little center of the world. Me, with my punched-out eyes and dried blood in big black crusty stains on my pants, I’m saying HELLO to everybody at work. HELLO! Look at me. HELLO! I am so ZEN. This is BLOOD. This is NOTHING. Hello. Everything is nothing, and it’s so cool to be ENLIGHTENED. Like me. Sigh. Look. Outside the window. A bird. My boss asked if the blood was my blood. The bird flies downwind. I’m writing a little haiku in my head. Without just one nest A bird can call the world home Life is your career I’m counting on my fingers: five, seven, five. The blood, is it mine? Yeah, I say. Some of it. This is a wrong answer.

Writing about our life in the House of Arcamand in the City State of Etra, I fall back into it and see it as I saw it then, from inside and from below, with nothing to compare it to, and as if it were the only way things could possibly be. Children see the world that way. So do most slaves. Freedom is largely a matter of seeing that there are alternatives.

You are the king no doubt, but in one respect, at least, I am your equal: the right to reply. I claim that privilege too. I am not your slave. I serve Apollo. I don't need Creon to speak for me in public. So, you mock my blindness? Let me tell you this. You with your precious eyes, you're blind to the corruption in your life, to the house you live in, those you live with- who are your parents? Do you know? All unknowing you are the scourge of your own flesh and blood, the dead below the earth and the living here above, and the double lash of your mother and your father's curse will whip you from this land one day, their footfall treading you down in terror, darkness shrouding your eyes that now can see the light! Soon, soon, you'll scream aloud - what haven won't reverberate? What rock of Cithaeron won't scream back in echo? That day you learn the truth about your marriage, the wedding-march that sang you into your halls, the lusty voyage home to the fatal harbor! And a crowd of other horrors you'd never dream will level you with yourself and all your children. There. Now smear us with insults - Creon, myself and every word I've said. No man will ever be rooted from the earth as brutally as you.

I thought I should be allowed to go to my father's house the next morning, but I was ordered to go for flowers, that my mistress's house might be decorated for an evening party. I spent the day gathering flowers and weaving them into festoons, while the dead body of my father was lying within a mile of me. What cared my owners for that? he was merely a piece of property.

Philosophy was right to vaunt liberty; it is the foremost desire of all creatures. But philosophy forgot that in civilized societies liberty is illusory if the common people lack wealth. When the wage-earning classes are poor, their independence is as fragile as a house without foundations. The free man who lacks wealth immediately sinks back under the yoke of the rich. The newly freed slave takes fright at the need of providing for his own subsistence and hastens to sell himself back into slavery in order to escape this new anxiety that hangs over him like Damocles' sword. In thoughtlessly giving him liberty without wealth, you merely replace his physical torment with a mental torment. He finds life burdensome in his new state... Thus when you give liberty to the people, it must be bolstered by two supports which are the guarantee of comfort and industrial attraction...

This was a world unto itself that lay between the Canadian River and the Rio Grande as if it had been designated on the day that God made it as the place where men would come to fight and kill one another. The Texans had brought their women and their children and their slaves right into the middle of the war land and expected to set up houses and fields and herds and live as if they were in Maryland, and were surprised on moonlit nights like this when Comanche arrows sang through the air in the dark.

Starting with religion, as the British historian Hugh Thomas noted in his monumental study The Slave Trade: The Story of the Atlantic Slave Trade, 1440–1870, “There is no record in the seventeenth century of any preacher who, in any sermon, whether in the Cathedral of Saint-André in Bordeaux, or in a Presbyterian meeting house in Liverpool, condemned the trade in black slaves.

She remembered reading how the American South had often compared itself to Rome back before the Civil War. In the old days their society had been all about impressive architecture, honor, and codes of chivalry. And on the evil side, it had also been about slavery. Rome had slaves, some Southerners had argued, so why shouldn’t we? Annabeth shivered. She loved the architecture here. The houses and the gardens were very beautiful, very Roman. But she wondered why beautiful things had to be wrapped up with evil history. Or was it the other way around? Maybe the evil history made it necessary to build beautiful things, to mask the darker aspects.

I knew the houses were to be searched; and I expected it would be done by country bullies and the poor whites. I expected I knew nothing annoyed them so much as to see colored people living in comfort and respectability; so I made arrangements for them with especial care.... It was a grand opportunity for the low whites, who had no negroes of their own to scourge. They exulted in such a chance to exercise a little brief authority, and show their subserviency to the slaveholders; not reflecting that the power which trampled on the colored people also kept themselves in poverty, ignorance, and moral degradation.

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

When the rich are too rich there are ways, and when the poor are too poor there are ways. Last winter we sold two girls and endured, and this winter, if this one my woman bears is a girl, we will sell again. One slave I have kept—the first. The others it is better to sell than to kill, although there are those who prefer to kill them before they draw breath. This is one of the ways when the poor are too poor. When the rich are too rich there is a way, and if I am not mistaken, that way will come soon.

It is worthy of note, however, that the exclusion of black voters from polling booths is not the only way in which black political power has been suppressed. Another dimension of disenfranchisement echoes not so much Jim Crow as slavery. Under the usual-residence rule, the Census Bureau counts imprisoned individuals as residents of the jurisdiction in which they are incarcerated. Because most new prison construction occurs in predominately white, rural areas, white communities benefit from inflated population totals at the expense of the urban, overwhelmingly minority communities from which the prisoners come.35 This has enormous consequences for the redistricting process. White rural communities that house prisons wind up with more people in state legislatures representing them, while poor communities of color lose representatives because it appears their population has declined. This policy is disturbingly reminiscent of the three-fifths clause in the original Constitution, which enhanced the political clout of slaveholding states by including 60 percent of slaves in the population base for calculating Congressional seats and electoral votes, even though they could not vote.

There were eruptions against the convict labor system in the South, in which prisoners were leased in slave labor to corporations, used thus to depress the general level of wages and also to break strikes. In the year 1891, miners of the Tennessee Coal Mine Company were asked to sign an “iron-clad contract”: pledging no strikes, agreeing to get paid in scrip, and giving up the right to check the weight of the coal they mined (they were paid by the weight). They refused to sign and were evicted from their houses. Convicts were brought in to replace them.

I was in a worse situation than a slave: at least a slave is not always shackled in chains, has some limited freedom, and doesn’t have to listen to some interrogator’s bullshit every day. I often compared myself with a slave. Slaves were taken forcibly from Africa, and so was I. Slaves were sold a couple of times on their way to their final destination, and so was I. Slaves suddenly were assigned to somebody they didn’t choose, and so was I. And when I looked at the history of slaves, I noticed that slaves sometimes ended up an integral part of the master’s house.

Ah, the suburbs: that slice of America where we name subdivisions after the trees we've cut down to build them, where we've zoned out any hope of a bookstore or a restaurant within walking distance, where we slave over lawns that we seldom use, where our front porches are too shallow for a porch swing, where we walk the dogs but can't walk to lunch, where we don't really get to know the neighbors because nobody's planning to stick around for more than a few years, where the dominant feature of every house is the two-car garage door, where getting to know people is tougher than it needs to be because there's no village pub, no local bakery, no farmer's market—in other words, no casual gathering point where it's possible to bump into neighbors in an organic way.

Our politicians tell us we are free, even though most governments take over 50% of what we earn. They claim we get services that we need for our hard-earned money, even though we could buy the same services at half the price from the private sector. Today, we ridicule the slave-owners' claim that they "gave back" to their slaves by housing, clothing, feeding them, and bestowing upon them the "benefits" of civilization instead of leaving them in their native state. We see this as a self-serving justification for exploitation. In the future, we will view being forcibly taxed to pay for things we don't want, such as bombs for the Middle East, subsidies for tobacco, other people's abortions, regulations that put small businesses out of business, prisons for people trying to feel good, keeping life-saving medications out of the hands of dying people, etc., as taking away our freedom. When even a small portion of our lives is spent enslaved, that part tends to dominate the rest of our time. If we don't put our servitude first as we structure the remainder of our lives, our masters will make sure we regret it. How much freedom do we need to survive and how much do we need to thrive?

In theory, Jefferson could have fathered all of Sally Hemings’s children. Fawn M. Brodie has written, “Jefferson was not only not ‘distant’ from Sally Hemings but in the same house nine months before the births of each of her seven children and she conceived no children when he was not there.”54 Jefferson freed only two slaves in his lifetime and another five in his will, and all belonged to the Hemings family, though he excluded Sally. On her deathbed, Sally Hemings told her son Madison that he and his siblings were Jefferson’s children. In 1998, DNA tests confirmed that Jefferson (or some male in his family) had likely fathered at least one of Sally Hemings’s children, Eston. Reading between the lines of “Phocion,” one surmises that Hamilton knew all about Sally Hemings, quite possibly from Angelica Church.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

What could be better for slave owners than slaves who think they’re free? This is the greatest trick ever pulled: a nation of slaves who think they’re free. Slaves must be fed, housed, even clothed. But if they must feed, house, and clothe themselves as ‘payment’ for their work, this removes burden from the slave owner—while the same work is performed and accomplished, to the benefit of the slave owner. The best part is that slaves who think they’re free will never work to end their slavery. They will look down on those who do not work. To work to end their slavery, they must first learn they are slaves. This is the hardest task of all: to free their minds.

Similarly with the plongeur. He is a king compared with a rickshaw puller or a gharry pony, but his case is analogous. He is the slave of a hotel or a restaurant, and his slavery is more or less useless. For, after all, where is the REAL need of big hotels and smart restaurants? They are supposed to provide luxury, but in reality they provide only a cheap, shoddy imitation of it. Nearly everyone hates hotels. Some restaurants are better than others, but it is impossible to get as good a meal in a restaurant as one can get, for the same expense, in a private house. No doubt hotels and restaurants must exist, but there is no need that they should enslave hundreds of people. What makes the work in them is not the essentials; it is the shams that are supposed to represent luxury. Smartness, as it is called, means, in effect, merely that the staff work more and the customers pay more; no one benefits except the proprietor, who will presently buy himself a striped villa at Deauville. Essentially, a ‘smart’ hotel is a place where a hundred people toil like devils in order that two hundred may pay through the nose for things they do not really want. If the nonsense were cut out of hotels and restaurants, and the work done with simple efficiency, plongeurs might work six or eight hours a day instead of ten or fifteen.

Over the years I have had much occasion to ponder this word, the intelligentsia. We are all very fond of including ourselves in it—but you see not all of us belong. In the Soviet Union this word has acquired a completely distorted meaning. They began to classify among the intelligentsia all those who don't work (and are afraid to) with their hands. All the Party, government, military, and trade union bureaucrats have been included. All bookkeepers and accountants—the mechanical slaves of Debit. All office employees. And with even greater ease we include here all teachers (even those who are no more than talking textbooks and have neither independent knowledge nor an independent view of education). All physicians, including those capable only of making doodles on the patients' case histories. And without the slightest hesitation all those who are only in the vicinity of editorial offices, publishing houses, cinema studios, and philharmonic orchestras are included here, not even to mention those who actually get published, make films, or pull a fiddle bow. And yet the truth is that not one of these criteria permits a person to be classified in the intelligentsia. If we do not want to lose this concept, we must not devalue it. The intellectual is not defined by professional pursuit and type of occupation. Nor are good upbringing and good family enough in themselves to produce and intellectual. An intellectual is a person whose interests in and preoccupation with the spiritual side of life are insistent and constant and not forced by external circumstances, even flying in the face of them. An intellectual is a person whose thought is nonimitative.

As I learned the house, and began to read, and began to see more of the Quality, I saw that just as the fields and its workers were the engine of everything, the house itself would have been lost without those who tasked within it. My father, like all the masters, built an entire apparatus to disguise this weakness, to hide how prostrate they truly were. The tunnel, where I first entered the house, was the only entrance that the Tasked were allowed to use, and this was not only for the masters’ exaltation but to hide us, for the tunnel was but one of the many engineering marvels built into Lockless so as to make it appear powered by some imperceptible energy. There were dumbwaiters that made the sumptuous supper appear from nothing, levers that seemed to magically retrieve the right bottle of wine hidden deep in the manor’s bowels, cots in the sleeping quarters, drawn under the canopy bed, because those charged with emptying the chamber-pot must be hidden even more than the chamber-pot itself. The magic wall that slid away from me that first day and opened the gleaming world of the house hid back stairways that led down into the Warrens, the engine-room of Lockless, where no guest would ever visit. And when we did appear in the polite areas of the house, as we did during the soirées, we were made to appear in such appealing dress and grooming so that one could imagine that we were not slaves at all but mystical ornaments, a portion of the manor’s charm. But I now knew the truth—that Maynard’s folly, though more profane, was unoriginal. The masters could not bring water to boil, harness a horse, nor strap their own drawers without us. We were better than them—we had to be. Sloth was literal death for us, while for them it was the whole ambition of their lives. It occurred to me then that even my own intelligence was unexceptional, for you could not set eyes anywhere on Lockless and not see the genius in its makers—genius in the hands that carved out the columns of the portico, genius in the songs that evoked, even in the whites, the deepest of joys and sorrows, genius in the men who made the fiddle strings whine and trill at their dances, genius in the bouquet of flavors served up from the kitchen, genius in all our lost, genius in Big John. Genius in my mother.

there was nothing to believe but that one colored in the room is fine, two is twenty, and three means close up shop and everybody go home; all living the New York dream in the Cause Houses, within sight of the Statue of Liberty, a gigantic copper reminder that this city was a grinding factory that diced the poor man’s dreams worse than any cotton gin or sugarcane field from the old country. And now heroin was here to make their children slaves again, to a useless white powder. She looked them over, the friends of her life, staring at her. They saw what she saw, she realized. She read it in their faces. They would never win. The game was fixed. The villains would succeed. The heroes would die. The sight of Beanie’s mother howling at her son’s coffin would haunt them all in the next few days. Next week, or next month some time, some other mother would take her place, howling her grief. And another after that. They saw the future, too, she could tell. It would continue forever. It was all so very grim. But then, she thought, every once in a while there’s a glimmer of hope. Just a blip on the horizon, a whack on the nose of the giant that set him back on his heels or to the canvas,

When I look up, he is still dead. This wasn’t right. I thought the Society only played games with its slaves. Wrong. Julian didn’t score like I did on the tests. He wasn’t as physically capable as me. So he was a sacrificial lamb. One hundred students per House and the bottom fifty are only here to be killed by the top fifty. This is just a bloodydamn test … for me. Even the Bellona Family, powerful as they are, could not protect their less capable son. And that is the point. I hate myself. I know they made me do this, yet it still feels like a choice. Like when I pulled Eo’s legs and felt the snap of her small spine. My choice. But what other choice was there with her? With Julian? They do this to make us wear the guilt. There’s nowhere to wipe the blood, only stone and two na**d bodies. This is not who I am, who I want to be. I want to be a father, a husband, a dancer. Let me dig in the earth. Let me sing the songs of my people and leap and spin and run along the walls. I would never sing the forbidden song. I would work. I would bow. Let me wash dirt from my hands instead of blood. I want only to live with my family. We were happy enough. Freedom costs too much. But Eo disagreed. Damn her.

People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

The white nationalist, nativist politics that we see today were first imagined and applied by David Duke during the heyday of his Grand Wizardshop, and the time of my undercover Klan investigation. This hatred is never gone away, but has been reinvigorated in the dark corners of the internet, Twitter trolls, alt-right publications, and a nativist president in Trump. The Republican Party of the 19th century, being the party of Lincoln, was the opposition to the rise of the Ku Klux Klan and white supremacist domination insofar as America's newly freed Black slaves were concerned; it is my belief that the Republican Party of the 21st century finds a symbiotic connection to white nationalist groups like the Klan, neo-Nazis, skinheads, militias, and alt-right white supremacist thinking. Evidence of this began in the Lyndon Johnson administration with the departure of Southern Democrats (Dixiecrats) to the Republican Party in protest of his civil rights agenda. The Republicans began a spiral slide to the far right that embrace all things abhorrent to nonwhites. David Duke twice ran for public office in Louisiana as a Democrat and lost. When he switched his affiliation to Republican, because he was closer in ideology and racial thinking to the GOP than to the Democrats, and ran again for the Louisiana House of Representatives, the conservative voters in his district rewarded him with a victory. In each case his position on the issues remain the same; white supremacist/ethno-nationalist endorsement of a race-centered rhetoric and nativist populism. What change were the voters. Democrats rejected Duke politics while Republicans embraced him.

In his book Politics, which is the foundation of the study of political systems, and very interesting, Aristotle talked mainly about Athens. But he studied various political systems - oligarchy, monarchy - and didn't like any of the particularly. He said democracy is probably the best system, but it has problems, and he was concerned with the problems. One problem that he was concerned with is quite striking because it runs right up to the present. He pointed out that in a democracy, if the people - people didn't mean people, it meant freemen, not slaves, not women - had the right to vote, the poor would be the majority, and they would use their voting power to take away property from the rich, which wouldn't be fair, so we have to prevent this. James Madison made the same pint, but his model was England. He said if freemen had democracy, then the poor farmers would insist on taking property from the rich. They would carry out what we these days call land reform. and that's unacceptable. Aristotle and Madison faced the same problem but made the opposite decisions. Aristotle concluded that we should reduce ineqality so the poor wouldn't take property from the rich. And he actually propsed a visin for a city that would put in pace what we today call welfare-state programs, common meals, other support systems. That would reduce inequality, and with it the problem of the poor taking property from the rich. Madison's decision was the opposite. We should reduce democracy so the poor won't be able to get together to do this. If you look at the design of the U.S. constitutional system, it followed Madison's approach. The Madisonian system placed power in the hands of the Senate. The executive in those days was more or less an administrator, not like today. The Senate consisted of "the wealth of the nation," those who had sympathy for property owners and their rights. That's where power should be. The Senate, remember, wasn't elected. It was picked by legislatures, who were themselves very much subject to control by the rich and the powerful. The House, which was closer to the population, had much less power. And there were all sorts of devices to keep people from participation too much - voting restrictions and property restrictions. The idea was to prevent the threat of democracy. This goal continues right to the present. It has taken different forms, but the aim remains the same.

If Titus raped a little girl who happened to be a Red, how would you feel?” She doesn’t know how to answer. The Law does. Nothing would happen. It isn’t rape unless she wears the sigil of an elder House like Augustus. Even then, the crime is against her master. “Now look around,” I say quietly. “There are no Golds here. I’m a Red. You’re a Red. We are all Reds till one of us gets enough power. Then we get rights. Then we make our own law.” I lean back and raise my voice. “That is the point of all this. To make you terrified of a world where you do not rule. Security and justice aren’t given. They are made by the strong.” “You should hope that is not true,” Mustang says quietly to me. “Why?” “Because there is a boy here like you.” Her face takes on a gloomy aspect, as though she regrets what she must say. “My Proctor calls him the Jackal. He is smarter and crueler and stronger than you, and he will win this game and make us his slaves if the rest of us go about acting like animals.” Her eyes implore me. “So please, hurry up and evolve.

Things were different back then. Today if a woman was asked to do the things we did back then, she would revolt, declare that she wasn’t anyone’s slave, wouldn’t be put upon in that fashion. But you have to remember that this was before automatic washers and dishwashers, before blenders and electric knives. If the carpet was going to get cleaned, someone, usually a woman, would have to take a broom to it, or would have to haul it on her shoulders to the yard and beat the dirt out of it. If the wet clothes were going to get dry, someone had to hang them in the yard, take them down from the yard, heat the iron on the fire, press them, and finally fold or hang them. Food was chopped by hand, fires were stoked by hand, water was carried by hand, anything roasted, toasted, broiled, dried, beaten, pressed, packed, or pickled, was done so by hand. Our version of a laborsaving device was called a spouse. If a man had a woman by his side, he didn’t have to clean and cook for himself. If a woman had a man by her side, she didn’t have to go out, earn a living, then come home and wrestle the house to the ground in the evening.

Does it follow that I reject all authority? Far from me such a thought. In the matter of boots, I refer to the authority of the bootmaker; concerning houses, canals, or railroads, I consult that of the architect or engineer. For such or such special knowledge I apply to such or such a savant. But I allow neither the bootmaker nor the architect nor the savant to impose his authority upon me. I listen to them freely and with all the respect merited by their intelligence, their character, their knowledge, reserving always my incontestable right of criticism censure. I do not content myself with consulting authority in any special branch; I consult several; I compare their opinions, and choose that which seems to me the soundest. But I recognize no infallible authority, even in special questions; consequently, whatever respect I may have for the honesty and the sincerity of such or such an individual, I have no absolute faith in any person. Such a faith would be fatal to my reason, to my liberty, and even to the success of my undertakings; it would immediately transform me into a stupid slave, an instrument of the will and interests of others.

From other stories that have been handed down to me I know that my people, like many others in the slave states, went to church with their slaves, were baptized with them, and presumably expected to associate with them in heaven. Again, I have been years realizing what this means, and what it has cost. First, consider the moral predicament of the master who sat in church with his slaves, thus attesting his belief in the immortality of the souls of people whose bodies he owned and used. He thus placed his body, if not his mind, at the very crux of the deepest contradiction of his life. How could he presume to own the body of a man whose soul he considered as worthy of salvation as his own? To keep this question from articulating itself in his thoughts and demanding an answer, he had to perfect an empty space in his mind, a silence, between heavenly concerns and earthly concerns, between body and spirit. If there had ever opened a conscious connection between the two claims, if the two sides of his mind had ever touched, it would have been like building a fire in a house full of gunpowder: somewhere down deep in his mind he always knew of the danger, and his nerves were always alert to it.

To an American Negro living in the northern part of the United States the word South has an unpleasant sound, an overtone of horror and of fear. For it is in the South that our ancestors were slaves for three hundred years, bought and sold like cattle. It is in the South today that we suffer the worst forms of racial persecution and economic exploitation--segregation, peonage, and lynching. It is in the Southern states that the color line is hard and fast, Jim Crow rules, and I am treated like a dog. Yet it is in the South that two-thirds of my people live: A great Black Belt stretching from Virginia to Texas, across the cotton plantations of Georgia and Alabama and Mississippi, down into the orange groves of Florida and the sugar cane lands of Louisiana. It is in the South that black hands create the wealth that supports the great cities--Atlanta, Memphis, New Orleans, where the rich whites live in fine houses on magnolia-shaded streets and the Negroes live in slums restricted by law. It is in the South that what the Americans call the "race problem" rears its ugly head the highest and, like a snake with its eyes on a bird, holds the whole land in its power. It is in the South that hate and terror walk the streets and roads by day, sometimes quiet, sometimes violent, and sleep n the beds with the citizens at night.

She opened the book. “Don’t,” said Arin. “Please.” But she had already seen the inscription. For Arin, it read, from Amma and Etta, with love. This was Arin’s home. This house had been his, this library his, this book his, dedicated to him by his parents, some ten years ago. Kestrel breathed slowly. Her fingers rested on the page, just below the black line of writing. She lifted her gaze to meet Irex’s smirk. Her mind chilled. She assessed the situation as her father would a battle. She knew her objective. She knew her opponent’s. She understood what she could afford to lose, and what she could not. Kestrel closed the book, set it on a table, and turned her back to Arin. “Lord Irex,” she said, her voice warm. “It is but a book.” “It is my book,” Irex said. There was a choked sound behind her. Without looking, Kestrel said in Herrani, “Do you wish to be removed from the room?” Arin’s answer was low. “No.” “Then be silent.” She smiled at Irex. In their language, she said, “This is clearly not a case of theft. Who would dare steal from you? I’m certain he meant only to look at it. You can’t blame him for being curious about the luxuries your house holds.” “He shouldn’t have even been inside the library, let alone touching its contents. Besides, there were witnesses. A judge will rule in my favor. This is my property, so I will decide the number of lashes.” “Yes, your property. Let us not forget that we are also discussing my property.” “He will be returned to you.” “So the law says, but in what condition? I am not eager to see him damaged. He holds more value than a book in a language no one has any interest in reading.” Irex’s dark eyes flicked to look behind Kestrel, then returned to her. They grew sly. “You take a decided interest in your slave’s well-being. I wonder to what lengths you will go to prevent a punishment that is rightfully mine to give.” He rested a hand on her arm. “Perhaps we can settle the matter between us.” Kestrel heard Arin inhale as he understood Irex’s suggestion. She was angry, suddenly, at the way her mind snagged on the sound of that sharp breath. She was angry at herself, for feeling vulnerable because Arin was vulnerable, and at Irex for his knowing smile. “Yes.” Kestrel decided to twist Irex’s words into something else. “This is between us, and fate.” Having uttered the formal words of a challenge to a duel, Kestrel stepped back from Irex’s touch, drew her dagger, and held it sideways at the level of her chest like a line drawn between him and her. “Kestrel,” Irex said. “That isn’t what I had in mind when I said we might solve the matter.” “I think we’ll enjoy this method more.” “A challenge.” He tsked. “I’ll let you take it back. Just this one.” “I cannot take it back.” At that, Irex drew his dagger and imitated Kestrel’s gesture. They stood still, then sheathed their blades. “I’ll even let you choose the weapons,” Irex said. “Needles. Now it is to you to choose the time and place.” “My grounds. Tomorrow, two hours from sunset. That will give me time to gather the death-price.” This gave Kestrel pause. But she nodded, and finally turned to Arin. He looked nauseated. He sagged in the senators’ grip. It seemed they weren’t restraining him, but holding him up. “You can let go,” Kestrel told the senators, and when they did, she ordered Arin to follow her. As they left the library, Arin said, “Kestrel--” “Not a word. Don’t speak until we are in the carriage.

Life in the Cause would lurch forward as it always did. You worked, slaved, fought off the rats, the mice, the roaches, the ants, the Housing Authority, the cops, the muggers, and now the drug dealers. You lived a life of disappointment and suffering, of too-hot summers and too-cold winters, surviving in apartments with crummy stoves that didn’t work and windows that didn’t open and toilets that didn’t flush and lead paint that flecked off the walls and poisoned your children, living in awful, dreary apartments built to house Italians who came to America to work the docks, which had emptied of boats, ships, tankers, dreams, money, and opportunity the moment the colored and the Latinos arrived. And still New York blamed you for all its problems. And who can you blame? You were the one who chose to live here, in this hard town with its hard people, the financial capital of the world, land of opportunity for the white man and a tundra of spent dreams and empty promises for anyone else stupid enough to believe the hype. Sister Gee stared at her neighbors as they surrounded her, and at that moment she saw them as she had never seen them before: they were crumbs, thimbles, flecks of sugar powder on a cookie, invisible, sporadic dots on the grid of promise, occasionally appearing on Broadway stages or on baseball teams with slogans like “You gotta believe,” when in fact there was nothing to believe but that one colored in the room is fine, two is twenty, and three means close up shop and everybody go home; all living the New York dream in the Cause Houses, within sight of the Statue of Liberty, a gigantic copper reminder that this city was a grinding factory that diced the poor man’s dreams worse than any cotton gin or sugarcane field from the old country. And now heroin was here to make their children slaves again, to a useless white powder. She looked them over, the friends of her life, staring at her. They saw what she saw, she realized. She read it in their faces. They would never win. The game was fixed. The villains would succeed. The heroes would die.

Ode to the Beloved’s Hips" Bells are they—shaped on the eighth day—silvered percussion in the morning—are the morning. Swing switch sway. Hold the day away a little longer, a little slower, a little easy. Call to me— I wanna rock, I-I wanna rock, I-I wanna rock right now—so to them I come—struck-dumb chime-blind, tolling with a throat full of Hosanna. How many hours bowed against this Infinity of Blessed Trinity? Communion of Pelvis, Sacrum, Femur. My mouth—terrible angel, ever-lasting novena, ecstatic devourer. O, the places I have laid them, knelt and scooped the amber—fast honey—from their openness— Ah Muzen Cab’s hidden Temple of Tulúm—licked smooth the sticky of her hip—heat-thrummed ossa coxae. Lambent slave to ilium and ischium—I never tire to shake this wild hive, split with thumb the sweet- dripped comb—hot hexagonal hole—dark diamond— to its nectar-dervished queen. Meanad tongue— come-drunk hum-tranced honey-puller—for her hips, I am—strummed-song and succubus. They are the sign: hip. And the cosign: a great book— the body’s Bible opened up to its Good News Gospel. Alleluias, Ave Marías, madre mías, ay yay yays, Ay Dios míos, and hip-hip-hooray. Cult of Coccyx. Culto de cadera. Oracle of Orgasm. Rorschach’s riddle: What do I see? Hips: Innominate bone. Wish bone. Orpheus bone. Transubstantiation bone—hips of bread, wine-whet thighs. Say the word and healed I shall be: Bone butterfly. Bone wings. Bone Ferris wheel. Bone basin bone throne bone lamp. Apparition in the bone grotto—6th mystery— slick rosary bead—Déme la gracia of a decade in this garden of carmine flower. Exile me to the enormous orchard of Alcinous—spiced fruit, laden-tree—Imparadise me. Because, God, I am guilty. I am sin-frenzied and full of teeth for pear upon apple upon fig. More than all that are your hips. They are a city. They are Kingdom— Troy, the hollowed horse, an army of desire— thirty soldiers in the belly, two in the mouth. Beloved, your hips are the war. At night your legs, love, are boulevards leading me beggared and hungry to your candy house, your baroque mansion. Even when I am late and the tables have been cleared, in the kitchen of your hips, let me eat cake. O, constellation of pelvic glide—every curve, a luster, a star. More infinite still, your hips are kosmic, are universe—galactic carousel of burning comets and Big Big Bangs. Millennium Falcon, let me be your Solo. O, hot planet, let me circumambulate. O, spiral galaxy, I am coming for your dark matter. Along las calles de tus muslos I wander— follow the parade of pulse like a drum line— descend into your Plaza del Toros— hands throbbing Miura bulls, dark Isleros. Your arched hips—ay, mi torera. Down the long corridor, your wet walls lead me like a traje de luces—all glitter, glowed. I am the animal born to rush your rich red muletas—each breath, each sigh, each groan, a hooked horn of want. My mouth at your inner thigh—here I must enter you—mi pobre Manolete—press and part you like a wound— make the crowd pounding in the grandstand of your iliac crest rise up in you and cheer.

The vampire live on, and cannot die by mere passing of the time; he can flourish when that he can fatten on the blood of the living. Even more, we have seen amongst us that he can even grow younger; that his vital faculties grow strenuous, and seem as though they refresh themselves when his special pabulum is plenty. But he cannot flourish without this diet; he eat not as others. Even friend Jonathan, who lived with him for weeks, did never see him to eat, never! He throws no shadow; he make in the mirror no reflect, as again Jonathan observe. He has the strength of many in his hand—witness again Jonathan when he shut the door against the wolfs, and when he help him from the diligence too. He can transform himself to wolf, as we gather from the ship arrival in Whitby, when he tear open the dog; he can be as bat, as Madam Mina saw him on the window at Whitby, and as friend John saw him fly from this so near house, and as my friend Quincey saw him at the window of Miss Lucy. He can come in mist which he create—that noble ship’s captain proved him of this; but, from what we know, the distance he can make this mist is limited, and it can only be round himself. He come on moonlight rays as elemental dust—as again Jonathan saw those sisters in the castle of Dracula. He become so small—we ourselves saw Miss Lucy, ere she was at peace, slip through a hair-breadth space at the tomb door. He can, when once he find his way, come out from anything or into anything, no matter how close it be bound or even fused up with fire—solder you call it. He can see in the dark—no small power this, in a world which is one half shut from the light. Ah, but hear me through. He can do all these things, yet he is not free. Nay; he is even more prisoner than the slave of the galley, than the madman in his cell. He cannot go where he lists; he who is not of nature has yet to obey some of nature’s laws—why we know not. He may not enter anywhere at the first, unless there be someone of the household who bid him to come; though afterwards he can come as he please. His power ceases, as does that of all evil things, at the coming of the day. Only at certain times can he have limited freedom. If he be not at the place whither he is bound, he can only change himself at noon or at exact sunrise or sunset.

Lady Kestrel?” said an anxious voice. Kestrel opened her eyes to see a girl dressed in a Herrani serving uniform. “Yes?” “Will you please follow me? There is a problem with your escort.” Kestrel stood. “What’s wrong?” “He has stolen something.” Kestrel rushed from the room, wishing the girl would move more quickly down the villa’s halls. There must be some mistake. Arin was intelligent, far too canny to do something so dangerous. He must know what happened to Herrani thieves. The girl led Kestrel into the library. Several men were gathered there: two senators, who held Arin by his arms, and Irex, whose expression when he saw Kestrel was gloating, as if he had just drawn a high tile in Bite and Sting. “Lady Kestrel,” he said, “what exactly did you bring into my house?” Kestrel looked at Arin, who refused to return her gaze. “He wouldn’t steal.” She heard something desperate in her voice. Irex must have, too. He smiled. “We saw him,” said one of the senators. “He was slipping that inside his shirt.” He nodded at a book that had fallen to the floor. No. The accusation couldn’t be true. No slave would risk a flogging for theft, not for a book. Kestrel steadied herself. “May I?” she asked Irex, nodding at the fallen book. He swept a hand to indicate permission. Kestrel stooped to retrieve the book, and Arin’s eyes flashed to hers. Her heart failed. His face was twisted with misery. She considered the closed, leather-bound book in her hands. She recognized the title: it was a volume of Herrani poetry, a common one. There was a copy in her library as well. Kestrel held the book, not understanding, not seeing anything worth the risk of theft--at least not here, from Irex’s library, when her own could easily serve Arin’s purposes. A suspicion whispered in her mind. She recalled Arin’s odd question in the carriage. Where are we going? His tone had been incredulous. Yet he had known their destination. Now Kestrel wondered if he had recognized something in the passing landscape that she hadn’t, and if his question had been less a question than the automatic words of someone sickened by a sudden understanding. She opened the book. “Don’t,” said Arin. “Please.” But she had already seen the inscription. For Arin, it read, from Amma and Etta, with love. This was Arin’s home. This house had been his, this library his, this book his, dedicated to him by his parents, some ten years ago.

A slave, Marcus Cato said, should be working when he is not sleeping. It does not matter whether his work in itself is good in itself—for slaves, at least. This sentiment still survives, and it has piled up mountains of useless drudgery. I believe that this instinct to perpetuate useless work is, at bottom, simply fear of the mob. The mob (the thought runs) are such low animals that they would be dangerous if they had leisure; it is safer to keep them too busy to think. A rich man who happens to be intellectually honest, if he is questioned about the improvement of working conditions, usually says something like this: "We know that poverty is unpleasant; in fact, since it is so remote, we rather enjoy harrowing ourselves with the thought of its unpleasantness. But don’t expect us to do anything about it. We are sorry fort you lower classes, just as we are sorry for a cat with the mange, of your condition. We feel that you are much safer as you are. The present state of affairs suits us, and we are not going to take the risk of setting you free, even by an extra hour a day. So, dear brothers, since evidently you must sweat to pay for our trips to Italy, sweat and be damned to you.” This is particularly the attitude of intelligent, cultivated people; one can read the substance if it in a hundred essays. Very few cultivated people have less than (say) four hundred pounds a year, and naturally they side with the rich, because they imagine that any liberty conceded to the poor is a threat to their own liberty. foreseeing some dismal Marxian Utopia as the alternative, the educated man prefers to keep things as they are. Possibly he does not like his fellow-rich very much, but he supposes that even the vulgarest of them are less inimical to his pleasures, more his kind of people, than the poor, and that he had better stand by them. It is this fear of a supposedly dangerous mob that makes nearly all intelligent people conservative in their opinions. Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothings else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty? In my copy of Villon’s poems the editor has actually thought it necessary to explain the line “Ne pain ne voyent qu'aux fenestres” by a footnote; so remote is even hunger from the educated man’s experience. From this ignorance a superstitious fear of the mob results quite naturally. The educated man pictures a horde of submen, wanting only a day’s liberty to loot his house, burn his books, and set him to work minding a machine or sweeping out a lavatory. “Anything,” he thinks, “any injustice, sooner than let that mob loose.

Arin had bathed. He was wearing house clothes, and when Kestrel saw him standing in the doorway his shoulders were relaxed. Without being invited, he strode into the room, pulled out the other chair at the small table where Kestrel waited, and sat. He arranged his arms in a position of negligent ease and leaned into the brocaded chair as if he owned it. He seemed, Kestrel thought, at home. But then, he had also seemed so in the forge. Kestrel looked away from him, stacking the Bite and Sting tiles on the table. It occurred to her that it was a talent for Arin to be comfortable in such different environments. She wondered how she would fare in his world. He said, “This is not a sitting room.” “Oh?” Kestrel mixed the tiles. “And here I thought we were sitting.” His mouth curved slightly. “This is a writing room. Or, rather”--he pulled his six tiles--“it was.” Kestrel drew her Bite and Sting hand. She decided to show no sign of curiosity. She would not allow herself to be distracted. She arranged her tiles facedown. “Wait,” he said. “What are the stakes?” She had given this careful consideration. She took a small wooden box from her skirt pocket and set it on the table. Arin picked up the box and shook it, listening to the thin, sliding rattle of its contents. “Matches.” He tossed the box back onto the table. “Hardly high stakes.” But what were appropriate stakes for a slave who had nothing to gamble? This question had troubled Kestrel ever since she had proposed the game. She shrugged and said, “Perhaps I am afraid to lose.” She split the matches between them. “Hmm,” he said, and they each put in their ante. Arin positioned his tiles so that he could see their engravings without revealing them to Kestrel. His eyes flicked to them briefly, then lifted to examine the luxury of his surroundings. This annoyed her--both because she could glean nothing from his expression and because he was acting the gentleman by averting his gaze, offering her a moment to study her tiles without fear of giving away something to him. As if she needed such an advantage. “How do you know?” she said. “How do I know what?” “That this was a writing room. I have never heard of such a thing.” She began to position her own tiles. It was only when she saw their designs that she wondered whether Arin had really been polite in looking away, or if he had been deliberately provoking her. She concentrated on her draw, relieved to see that she had a good set. A tiger (the highest tile); a wolf, a mouse, a fox (not a bad trio, except the mouse); and a pair of scorpions. She liked the Sting tiles. They were often underestimated. Kestrel realized that Arin had been waiting to answer her question. He was watching her. “I know,” he said, “because of this room’s position in your suite, the cream color of the walls, and the paintings of swans. This was where a Herrani lady would pen her letters or write journal entries. It’s a private room. I shouldn’t be allowed inside.” “Well,” said Kestrel, uncomfortable, “it is no longer what it was.