I Am Contented Quotes

I am content; that is a blessing greater than riches; and he to whom that is given need ask no more.

I am a jumble of passions, misgivings, and wants. It seems that I am always in a state of wishing and rarely in a state of contentment.

I may never be happy, but tonight I am content.

Inventory: "Four be the things I am wiser to know: Idleness, sorrow, a friend, and a foe. Four be the things I'd been better without: Love, curiosity, freckles, and doubt. Three be the things I shall never attain: Envy, content, and sufficient champagne. Three be the things I shall have till I die: Laughter and hope and a sock in the eye.

I exist as I am, that is enough, If no other in the world be aware I sit content, And if each and all be aware I sit content. One world is aware, and by the far the largest to me, and that is myself, And whether I come to my own today or in ten thousand or ten million years, I can cheerfully take it now, or with equal cheerfulness, I can wait.

I always wonder about raindrops. I wonder about how they're always falling down, tripping over their own feet, breaking their legs and forgetting their parachutes as they tumble right out of the sky toward an uncertain end. It's like someone is emptying their pockets over the earth and doesn't seem to care where the contents fall, doesn't seem to care that the raindrops burst when they hit the ground, that they shatter when they fall to the floor, that people curse the days the drops dare to tap on their doors. I am a raindrop. My parents emptied their pockets of me and left me to evaporate on a concrete slab.

I may never be happy, but tonight I am content. Nothing more than an empty house, the warm hazy weariness from a day spent setting strawberry runners in the sun, a glass of cool sweet milk, and a shallow dish of blueberries bathed in cream. When one is so tired at the end of a day one must sleep, and at the next dawn there are more strawberry runners to set, and so one goes on living, near the earth. At times like this I'd call myself a fool to ask for more...

He sighed contentedly. “How are you feeling, my dear?” “I feel like punching you for calling me ‘my dear’ mostly.” I poked his bare stomach. Smiling, he crawled to sit over me. “Fine then. My darling? My pet? My love?” “Any of those would work, so long as you’ve reserved it solely for me,” I said, my hands mindlessly wandering his chest, his arms. “What am I supposed to call you?” “Your Royal Husbandness. It’s required by law, I’m afraid.

I am one of the searchers. There are, I believe, millions of us. We are not unhappy, but neither are we really content. We continue to explore life, hoping to uncover its ultimate secret. We continue to explore ourselves, hoping to understand. We like to walk along the beach, we are drawn by the ocean, taken by its power, its unceasing motion, its mystery and unspeakable beauty. We like forests and mountains, deserts and hidden rivers, and the lonely cities as well. Our sadness is as much a part of our lives as is our laughter. To share our sadness with one we love is perhaps as great a joy as we can know - unless it be to share our laughter. We searchers are ambitious only for life itself, for everything beautiful it can provide. Most of all we love and want to be loved. We want to live in a relationship that will not impede our wandering, nor prevent our search, nor lock us in prison walls; that will take us for what little we have to give. We do not want to prove ourselves to another or compete for love. For wanderers, dreamers, and lovers, for lonely men and women who dare to ask of life everything good and beautiful. It is for those who are too gentle to live among wolves.

Only yesterday I was no different than them, yet I was saved. I am explaining to you the way of life of a people who say every sort of wicked thing about me because I sacrificed their friendship to gain my own soul. I left the dark paths of their duplicity and turned my eyes toward the light where there is salvation, truth, and justice. They have exiled me now from their society, yet I am content. Mankind only exiles the one whose large spirit rebels against injustice and tyranny. He who does not prefer exile to servility is not free in the true and necessary sense of freedom.

My name is Mary Katherine Blackwood. I am eighteen years old, and I live with my sister Constance. I have often thought that with any luck at all, I could have been born a werewolf, because the two middle fingers on both my hands are the same length, but I have had to be content with what I had. I dislike washing myself, and dogs, and noise. I like my sister Constance, and Richard Plantagenet, and Amanita phalloides, the death-cup mushroom. Everyone else in our family is dead.

I'm THAT complicated, mysterious, yet content with the "simple" things in life. Don't try to understand me; you won't figure me out. But you're free to like me the way I am.

I do want more. I am not content with being happy. I was not made for it. It is not my destiny. My destiny is the opposite.

I exist as I am, that is enough, If no other in the world be aware I sit content, And if each and all be aware I sit content. One world is aware, and by the far the largest to me, and that is myself.

I have known many gods. He who denies them is as blind as he who trusts them too deeply. I seek not beyond death. It may be the blackness averred by the Nemedian skeptics, or Crom's realm of ice and cloud, or the snowy plains and vaulted halls of the Nordheimer's Valhalla. I know not, nor do I care. Let me live deep while I live; let me know the rich juices of red meat and stinging wine on my palate, the hot embrace of white arms, the mad exultation of battle when the blue blades flame and crimson, and I am content. Let teachers and philosophers brood over questions of reality and illusion. I know this: if life is illusion, then I am no less an illusion, and being thus, the illusion is real to me. I live, I burn with life, I love, I slay, and am content.

I am grateful for what I am and have. My thanksgiving is perpetual. It is surprising how contented one can be with nothing definite - only a sense of existence. Well, anything for variety. I am ready to try this for the next ten thousand years, and exhaust it. How sweet to think of! my extremities well charred, and my intellectual part too, so that there is no danger of worm or rot for a long while. My breath is sweet to me. O how I laugh when I think of my vague indefinite riches. No run on my bank can drain it, for my wealth is not possession but enjoyment.

I welcome each new day with a hopeful expectancy that I, too, will rise above the ordinary. For I am not content to live a merely "normal" life or settle for an average existence. No, I am destined for more--much, much more.

Every day I observe more and more the folly of judging of others by ourselves; and I have so much trouble with myself, and my own heart is in such constant agitation, that I am well content to let others pursue their own course, if they only allow me the same privilege.

I am no longer content to be the scared, obedient schoolgirl. Who are you, a stranger, to tell me what I can and cannot do?

I am content in knowing I am as brave as any best that ever lived, if not braver.

About once or twice every month I engage in public debates with those whose pressing need it is to woo and to win the approval of supernatural beings. Very often, when I give my view that there is no supernatural dimension, and certainly not one that is only or especially available to the faithful, and that the natural world is wonderful enough—and even miraculous enough if you insist—I attract pitying looks and anxious questions. How, in that case, I am asked, do I find meaning and purpose in life? How does a mere and gross materialist, with no expectation of a life to come, decide what, if anything, is worth caring about? Depending on my mood, I sometimes but not always refrain from pointing out what a breathtakingly insulting and patronizing question this is. (It is on a par with the equally subtle inquiry: Since you don't believe in our god, what stops you from stealing and lying and raping and killing to your heart's content?) Just as the answer to the latter question is: self-respect and the desire for the respect of others—while in the meantime it is precisely those who think they have divine permission who are truly capable of any atrocity—so the answer to the first question falls into two parts. A life that partakes even a little of friendship, love, irony, humor, parenthood, literature, and music, and the chance to take part in battles for the liberation of others cannot be called 'meaningless' except if the person living it is also an existentialist and elects to call it so. It could be that all existence is a pointless joke, but it is not in fact possible to live one's everyday life as if this were so. Whereas if one sought to define meaninglessness and futility, the idea that a human life should be expended in the guilty, fearful, self-obsessed propitiation of supernatural nonentities… but there, there. Enough.

I live, I burn with life, I love, I slay, & am content.

I determine to render more and better service, each day, than I am being paid to render. Those that reach the top are the ones who are not content with doing only what is required of them.

I am as I am. The world is as it is. Whether I am content with that has very little to do with it.

Let me live deep while I live; let me know the rich juices of red meat & stinging wine on my palate, the hot embrace of white arms, the mad exultation of battle when the blue blades flame crimson, and I am content"......Conan the Cimmerian.

Books help to form us. If you cut me open, you will find volume after volume, page after page, the contents of every one I have ever read, somehow transmuted and transformed into me. Alice in Wonderland. the Magic Faraway Tree. The Hound of the Baskervilles. The Book of Job. Bleak House. Wuthering Heights. The Complete Poems of W H Auden. The Tale of Mr Tod. Howard''s End. What a strange person I must be. But if the books I have read have helped to form me, then probably nobody else who ever lived has read exactly the same books, all the same books and only the same books as me. So just as my genes and the soul within me make me uniquely me, so I am the unique sum of the books I have read. I am my literary DNA.

Jane: Mr. Rochester, if ever I did a good deed in my life-if ever I thought a good thought-if ever I prayed a sincere and blameless prayer-if ever I wished a righteous wish-I am rewarded now. To be your wife is, for me, to be as happy as I can be on earth. Mr. Rochester: Because you delight in sacrifice. Jane: Sacrifice! What do I sacrifice? Famine for food, expectation for content. To be privileged to put my arms round what I value-to press my lips to what I love-to repose on what I trust: is that to make a sacrifice? If so, then certainly I delight in sacrifice.

Thank you, sir, but I am perfectly content being the bride of death.

I love the book. I love the feel of a book in my hands, the compactness of it, the shape, the size. I love the feel of paper. The sound it makes when I turn a page. I love the beauty of print on paper, the patterns, the shapes, the fonts. I am astonished by the versatility and practicality of The Book. It is so simple. It is so fit for its purpose. It may give me mere content, but no e-reader will ever give me that sort of added pleasure.

I believe it will have become evident why, for me, adjectives such as happy, contented, blissful, enjoyable, do not seem quite appropriate to any general description of this process I have called the good life, even though the person in this process would experience each one of these at the appropriate times. But adjectives which seem more generally fitting are adjectives such as enriching, exciting, rewarding, challenging, meaningful. This process of the good life is not, I am convinced, a life for the faint-fainthearted. It involves the stretching and growing of becoming more and more of one's potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. Yet the deeply exciting thing about human beings is that when the individual is inwardly free, he chooses as the good life this process of becoming.

Look!You want to see? See! Feast your eyes, glut your soul on my cursed ugliness! Look at Erik's face! Now you know the face of the voice! You were not content to hear me, eh? You wanted to know what I looked like? Oh, you women are so inquisitive! Well, are you satisfied? I'm a good-looking fellow, eh?...When a woman has seen me, as you have, she belongs to me.She loves me forever! I am a kind of Don Juan, you know!...Look at me! I am Don Juan Triumphant! -Erik in The Phantom of the Opera

If you're sighing with contentment, you're either one sick fuck or you don't grasp the seriousness of the situation. While I no longer kill, I am a killer. A killer in love is a very dangerous thing.

There’s a Hasidic proverb: ‘While we pursue happiness, we flee from contentment.’” Jacob

I know this: if life is illusion, then I am no less an illusion, and being thus, the illusion is real to me. I live, I burn with life, I love, I slay, and am content.

I want to tell you something today, something that I have known for a long while, and you know it too; but perhaps you have never said it to yourself. I am going to tell you now what it is that I know about you and me and our fate. You, Harry, have been an artist and a thinker, a man full of joy and faith, always on the track of what is great and eternal, never content with the trivial and petty. But the more life has awakened you and brought you back to yourself, the greater has you need been and the deeper the sufferings and dread and despair that have overtaken you, till you were up to your neck in them. And all that you once knew and loved and revered as beautiful and sacred, all the belief you once had in mankind and our high destiny, has been of no avail and has lost its worth and gone to pieces. Your faith found no more air to breathe. And suffocation is a hard death. Is that true, Harry? Is that your fate?

I like to think I am confident and secure and mature enough to know Nick loves me without him constantly proving it. I don’t need pathetic dancing monkey scenarios to repeat to my friends, I am content with letting him be himself. I don’t know why women find that so hard.

I am a Jane Austenite, and therefore slightly imbecile about Jane Austen. My fatuous expression, and airs of personal immunity—how ill they sit on the face, say, of a Stevensonian! But Jane Austen is so different. She is my favourite author! I read and reread, the mouth open and the mind closed. Shut up in measureless content, I greet her by the name of most kind hostess, while criticism slumbers.

I am alone this evening, and I am alone because of a cruel twist of fate, a phrase which here means that nothing has happened the way I thought it would. Once I was a content man, with a comfortable home, a successful career, a person I loved very much, and an extremely reliable typewriter, but all of those things have been taken away from me, and now the only trace I have of those happy days is the tattoo on my left ankle. As I sit in this very tiny room, printing these words with a very large pencil, I feel as if my whole life has been nothing but a dismal play, presented just for someone else’s amusement, and that the playwright who invented my cruel twist of fate is somewhere far above me, laughing and laughing at his creation.

I will see you bereft of all that you have, of home and happiness and beautiful things. I will see your nation cast down and your allies drawn away. I will see you as alone and friendless and wretched as am I; and then you may live as long as you like, in some dark and lonely corner of the earth, and I shall call myself content. -Lien, Albino Celestial (Dragon)

It is a painful thing to say to oneself: by choosing one road I am turning my back on a thousand others. Everything is interesting; everything might be useful; everything attracts and charms a noble mind; but death is before us; mind and matter make their demands; willy-nilly we must submit and rest content as to things that time and wisdom deny us, with a glance of sympathy which is another act of our homage to the truth.

I am thankful when I am hungry because then I know that when I eat, the food will taste better. Life has taught me that my true contentment rests in hope, and the pleasure itself is secondary. It is self-awareness, not happiness, that maintains peace.

Today I feel that I shall win through. I have come to the gateway of the simple; I am now content to see things as they are. I have gained freedom myself; I shall allow freedom to others. In my work will be my salvation.

He that commends me to mine own content Commends me to the thing I cannot get. I to the world am like a drop of water That in the ocean seeks another drop, Who, falling there to find his fellow forth, Unseen, inquisitive, confounds himself: So I, to find a mother and a brother, In quest of them, unhappy, lose myself.

When I say or write something, there are actually a whole lot of different things I am communicating. The propositional content (i.e., the verbal information I'm trying to convey) is only one part of it. Another part is stuff about me, the communicator. Everyone knows this. It's a function of the fact there are so many different well-formed ways to say the same basic thing, from e.g. "I was attacked by a bear!" to "Goddamn bear tried to kill me!" to "That ursine juggernaut did essay to sup upon my person!" and so on.

Thus play I in one person many people, And none contented: sometimes am I king; Then treasons make me wish myself a beggar, And so I am: then crushing penury Persuades me I was better when a king; Then am I king'd again: and by and by Think that I am unking'd by Bolingbroke, And straight am nothing: but whate'er I be, Nor I nor any man that but man is With nothing shall be pleased, till he be eased With being nothing.

The midsummer sun shines but dim, The fields strive in vain to look gay; But when I am happy in Him December's as pleasant as May.

Rosethorn had gone to her room the moment Niko started to cough. Now she returned with her syrup and a firm look in her eye. "I thought you were having trouble last night. Drink this." She poured some into a cup and held it out to him. Niko looked at it as if she offered him rotten fish. "I am fine. I am per-" He couldn't even finish the sentence for coughing. "It's not bad," said Tris, crossing her fingers behind her back. "Really, tastes like-like mangoes." Niko looked at her, then took the cup and downed its contents. The four watched with interest as his cheeks turned pale, then scarlet. "That's terrible (exclamation point)" he cried, his voice a thin squeak. "Maybe I was thinking of some other syrup," Tris remarked with a straight face.

Master,” said Ged, “I cannot take your name from you, not being strong enough, and I cannot trick your name from you, not being wise enough. So I am content to stay here, and learn or serve, whatever you will: unless by chance you will answer a question I have.” “Ask it.” “What is your name?” The doorkeeper smiled, and said his name; and Ged, repeating it, entered for the last time into that House.

I am happy. I am very happy. This morning when I woke up I felt good because the sun was shining. I felt good because I was a frog. And I felt good because I have you as a friend. I wanted to be alone. I wanted to think about how fine everything is.

I’m content with the direction in which my life is headed, and I know if I obsess over the past, that obsession will only serve to anchor me in a place I am more than ready to move on from.

I am not some genie, bound to your whim." He pushes off the tree. "Nor am I some petty forest spirit, content with granting favors for mortal trinkets. I am stronger than your god and older than your devil. I am the darkness between stars, and the roots beneath the earth. I am promise, and potential, and when it comes to playing games, I divine the rules, I set the pieces, and I choose when to play. And tonight, I say no.

This is a wonderful day,” Anthony was muttering to himself. “A wonderful day.” He looked up sharply at Gareth. “You don’t have sisters, do you?” “None,” Gareth confirmed. “I am in possession of four,” Anthony said, tossing back at least a third of the contents of his glass. “Four. And now they’re all off my hands. I’m done,” he said, looking as if he might break into a jig at any moment. “I’m free.” “You’ve daughters, don’t you?” Gareth could not resist reminding him. “Just one, and she’s only three. I have years before I have to go through this again. If I’m lucky, she’ll convert to Catholicism and become a nun. Gareth choked on his drink. “It’s good, isn’t it?” Anthony said, looking at the bottle. “Aged twenty-four years.” “I don’t believe I’ve ever ingested anything quite so ancient,” Gareth murmured.

What is my life for and what am I going to do with it? I don't know and I'm afraid. I can never read all the books I want; I can never be all the people I want and live all the lives I want. I can never train myself in all the skills I want. And why do I want? I want to live and feel all the shades, tones, and variations of mental and physical experience possible in my life. And I am horribly limited. Yet I am not a cretin: lame, blind and stupid. I am not a veteran, passing my legless, armless days in a wheelchair. I am not that mongoloidish old man shuffling out of the gates of the mental hospital. I have much to live for, yet unaccountably I am sick and sad. Perhaps you could trace my feeling back to my distaste at having to choose between alternatives. Perhaps that's why I want to be everyone - so no one can blame me for being I. So I won't have to take the responsibility for my own character development and philosophy. People are happy - - - if that means being content with your lot: feeling comfortable as the complacent round peg struggling in a round hole, with no awkward or painful edges - no space to wonder or question in. I am not content, because my lot is limiting, as are all others. People specialize; people become devoted to an idea; people "find themselves." But the very content that comes from finding yourself is overshadowed by the knowledge that by doing so you are admitting you are not only a grotesque, but a special kind of grotesque.

Think of my Pleasure in Solitude, in comparison of my commerce with the world - there I am a child - there they do not know me not even my most intimate acquaintance - I give into their feelings as though I were refraining from irritating a little child - Some think me middling, others silly, other foolish - every one thinks he sees my weak side against my will; when in thruth it is with my will - I am content to be thought all this because I have in my own breast so graet a resource. This is one great reason why they like me so; because they can all show to advantage in a room, and eclipese from a certain tact one who is reckoned to be a good Poet - I hope I am not here playing tricks 'to make the angels weep': I think not: for I have not the least contempt for my species; and though it may sound paradoxical: my greatest elevations of Soul leave me every time more humbled - Enough of this - though in your Love for me you will not think it enough.

I want my daughters to be beautiful, accomplished, and good. To be admired, loved, and respected. To have a happy youth, to be well and wisely married, and to lead useful, pleasant lives, with as little care and sorrow to try them as God sees fit to send. To be loved and chosen by a good man is the best and sweetest thing which can happen to a woman, and I sincerely hope my girls may know this beautiful experience. It is natural to think of it, Meg, right to hope and wait for it, and wise to prepare for it, so that when the happy time comes, you may feel ready for the duties and worthy of the joy. My dear girls, I am ambitious for you, but not to have you make a dash in the world, marry rich men merely because they are rich, or have splendid houses, which are not homes because love is wanting. Money is a needful and precious thing, and when well used, a noble thing, but I never want you to think it is the first or only prize to strive for. I'd rather see you poor men's wives, if you were happy, beloved, contented, than queens on thrones, without self-respect and peace.

Love is the bridge that leads from the I sense to the We, and there is a paradox about personal love. Love of another individual opens a new relation between the personality and the world. The lover responds in a new way to nature and may even write poetry. Love is affirmation; it motivates the yes responses and the sense of wider communication. Love casts out fear, and in the security of this togetherness we find contentment, courage. We no longer fear the age-old haunting questions: "Who am I?" "Why am I?" "Where am I going?" - and having cast out fear, we can be honest and charitable.

The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes connot write books. Very gladly would I learn what face things present to a mouse or a bee; more gladly still would I perceive the olfactory world charged with all the information and emotion it carries for a dog. Literary experience heals the wound, without undermining the privilege, of individuality... in reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad of eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.

I cannot control my feelings of disappointment, rage, or sadness. When I am confused, I look confused. I’d be a hopeless spy. The other side of the coin is that when I’m happy I laugh my head off, I smile at strangers; when I’m content I radiate calmness. There is a third side of the coin: my brick-wall face. That is reserved only for when heady emotions are turned my way. I don’t like that at all.

The Fundamentalist Christians have told me that I am a slave of Satan and should have my demons expelled with an exorcism. The Fundamentalist Materialists inform me that I am a liar, charlatan, fraud and scoundrel. Aside from this minor difference, the letters are astoundingly similar. Both groups share the same crusading zeal and the same lack of humor, charity and common human decency. These intolerable cults have served to confirm me in my agnosticism by presenting further evidence to support my contention that when dogma enters the brain, all intellectual activity ceases.

He brewed his tea in a blue china pot, poured it into a chipped white cup with forget-me-nots on the handle, and dropped in a dollop of honey and cream. He sat by the window, cup in hand, watching the first snow fall. "I am," he sighed deeply, "contented as a clam. I am a most happy man.

Those of us who have been true readers all our life seldom fully realise the enormous extension of our being which we owe to authors. We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented…. In reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.

You are in the wrong," replied the fiend; "and, instead of threatening, I am content to reason with you. I am malicious because I am miserable; am I not shunned and hated by all mankind? You, my creator, would tear me to pieces and triumph; remember that, and tell me why I should pity man more than he pities me? Would you not call it murder if you could Precipitate me into one of those ice-rifts, and destroy my frame, the work of your own hands. Shall I respect man, when he contemns me? Let him live with me in the interchange of kindness, and instead of injury, I would bestow every benefit upon him with tears of gratitude at his acceptance. But that cannot be; the human senses are insurmountable barriers to our union. Yet mine shall not be the submission of abject slavery. I will revenge my injuries: if I cannot inspire love, I will cause fear; and chiefly towards you my arch-enemy, because my creator, do I swear inextinguishable hatred. Have a care: I will work at your destruction, nor finish until I desolate your heart , so that you curse the hour of your birth.

The man is a monster. The worst I have ever seen, in fact, since I last looked in the mirror. The truth? I am rotting too. I am buried alive, and already rotting. If I was not such a coward I would kill myself, but I am, and so I must content myself with killing others in the hope that one day, if I can only wade deep enough in blood, I will come out clean.

What I am in search of is not so much the gratification of a curiosity or a passion for worldly life, but something far less conditional. I do not wish to go out into the world with an insurance policy in my pocket guaranteeing my return in the event of a disappointment, like some cautious traveller who would be content with a brief glimpse of the world. On the contrary, I desire that there should be hazards, difficulties and dangers to face; I am hungry for reality, for tasks and deeds, and also for privation and suffering.

The major religions on the Earth contradict each other left and right. You can't all be correct. And what if all of you are wrong? It's a possibility, you know. You must care about the truth, right? Well, the way to winnow through all the differing contentions is to be skeptical. I'm not any more skeptical about your religious beliefs than I am about every new scientific idea I hear about. But in my line of work, they're called hypotheses, not inspiration and not revelation.

If you have ever seen the play Peter Pan you will remember how the pirate chief was always making his dying speech because he was afraid that possibly when the time came for him to die he might not have time to get it off his chest. It is much the same with me, and so, although I am not at this moment dying, I shall be doing so one of these days and I want to send you a parting word of goodbye. Remember, it is the last you will ever hear from me, so think it over. I have had a most happy life and I want each one of you to have as happy a life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness doesn't come from being rich, nor merely from being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn come to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. "Be Prepared" in this way, to live happy and to die happy—stick to your Scout promise always—even after you have ceased to be a boy—and God help you do it.

Be sure of your call to every business you go about. Though it is the least business, be sure of your call to it; then, whatever you meet with, you may quiet your heart with this: I know I am where God would have me. Nothing in the world will quiet the heart so much as this: when I meet with any cross, I know I am where God would have me, in my place and calling; I am about the work that God has set me.

I am content to be hated, and bloody, and outnumbered. For in this sickened world, it is better to believe in something too fiercely than to believe in nothing." Words, words, wonderful words. But lies too. "No, it isn’t!" shouted Mosca the Housefly, Quillam Mye’s daughter. "Not if what you’re believin’ isn’t blinkin’ well True! You shouldn’t just go believin’ things for no reason, pertickly if you got a sword in your hand! Sacred just means something you’re not meant to think about properly, an’ you should never stop thinking! Show me something I can kick, and hit with rocks, and set fire to, and leave out in the rain, and think about, and if it’s still standing after all that then maybe, just maybe, I’ll start to believe in it, but not till then. An’ if all we’re left with is muck and wickedness and no gods, then we’d better face it and get used to it because it’s better than a lie.

Wilt thou be gone? it is not yet near day: It was the nightingale, and not the lark, That pierc'd the fearful hollow of thine ear; Nightly she sings on yon pomegranate tree: Believe me, love, it was the nightingale. Rom. It was the lark, the herald of the morn, No nightingale: look, love, what envious streaks Do lace the severing clouds in yonder east: Night's candles are burnt out, and jocund day Stands tiptoe on the misty mountain tops: I must be gone and live, or stay and die. Jul. Yon light is not daylight, I know it, I: It is some meteor that the sun exhales, To be to thee this night a torch-bearer, And light thee on thy way to Mantua: Therefore stay yet; thou need'st not to be gone, Rom. Let me be ta'en,, let me be put to death; I am content, so thou wilt have it so. I'll say yon grey is not the morning's eye, 'T is but the pale reflex of Cynthia's brow; Nor that is not the lark, whose notes do beat The vaulty heaven so high above our heads: I have more care to stay than will to go: Come, death, and welcome! Juliet wills it so, How is't my soul? let's talk; it is not day. Jul. It is, it is; hie hence, be gone, away! It is the lark that sings so out of tune, Straining harsh discords and unpleasing sharps. Some say the lark makes sweet division; This doth not so, for she divideth us: Some say the lark and loathed toad change eyes; O! now I would they had changed voices too, Since arm from arm that voice doth us affray, Hunting thee hence with hunt's up to the day. O! now be gone; more light and light it grows. Rom. More light and light; more dark and dark our woes.

DAISIES It is possible, I suppose that sometime we will learn everything there is to learn: what the world is, for example, and what it means. I think this as I am crossing from one field to another, in summer, and the mockingbird is mocking me, as one who either knows enough already or knows enough to be perfectly content not knowing. Song being born of quest he knows this: he must turn silent were he suddenly assaulted with answers. Instead oh hear his wild, caustic, tender warbling ceaselessly unanswered. At my feet the white-petalled daisies display the small suns of their center piece, their -- if you don't mind my saying so -- their hearts. Of course I could be wrong, perhaps their hearts are pale and narrow and hidden in the roots. What do I know? But this: it is heaven itself to take what is given, to see what is plain; what the sun lights up willingly; for example -- I think this as I reach down, not to pick but merely to touch -- the suitability of the field for the daisies, and the daisies for the field.

The difference between a criminal and an outlaw is that while criminals frequently are victims, outlaws never are. Indeed, the first step toward becoming a true outlaw is the refusal to be victimized. All people who live subject to other people's laws are victims. People who break laws out of greed, frustration, or vengeance are victims. People who overturn laws in order to replace them with their own laws are victims. ( I am speaking here of revolutionaries.) We outlaws, however, live beyond the law. We don't merely live beyond the letter of the law-many businessmen, most politicians, and all cops do that-we live beyond the spirit of the law. In a sense, then, we live beyond society. Have we a common goal, that goal is to turn the tables on the 'nature' of society. When we succeed, we raise the exhilaration content of the universe. We even raise it a little bit when we fail. When war turns whole populations into sleepwalkers, outlaws don't join forces with alarm clocks. Outlaws, like poets, rearrange the nightmare. The trite mythos of the outlaw; the self-conscious romanticism of the outlaw; the black wardrobe of the outlaw; the fey smile of the outlaw; the tequila of the outlaw and the beans of the outlaw; respectable men sneer and say 'outlaw'; young women palpitate and say 'outlaw'. The outlaw boat sails against the flow; outlaws toilet where badgers toilet. All outlaws are photogenic. 'When freedom is outlawed, only outlaws will be free.' There are outlaw maps that lead to outlaw treasures. Unwilling to wait for mankind to improve, the outlaw lives as if that day were here. Outlaws are can openers in the supermarket of life.

I watched them tearing a building down, A gang of men in a busy town. With a ho-heave-ho and a lusty yell, They swung a beam, and the side wall fell. I asked the foreman: "Are these skilled-- And the men you'd hire if you had to build?" He gave me a laugh and said: "No, indeed! Just common labor is all I need. I can wreck in a day or two What builders have taken a year to do." And I thought to myself as I went my way, Which of these roles have I tried to play? Am I a builder who works with care Measuring life by a rule and square? Am I shaping my deeds to a well made Plan, Patiently doing the best I can? Or am I a wrecker, who walks the town Content with the labor of tearing down?

You are not you--you have no body, no blood, no bones, you are but a thought. I myself have no existence; I am but a dream--your dream, a creature of your imagination. In a moment you will have realized this, then you will banish me from your visions and I shall dissolve into the nothingness out of which you made me. I am perishing already, I am failing, I am passing away. In a little while you will be alone in shoreless space, to wander its limitless solitudes without friend or comrade forever—for you will remain a thought, the only existent thought, and by your nature inextinguishable, indestructible. But I, your poor servant, have revealed you to yourself and set you free. Dream other dreams, and better! Strange! that you should not have suspected years ago—centuries, ages, eons, ago!—for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane—like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell—mouths mercy and invented hell—mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him! You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks—in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream—a grotesque and foolish dream. Nothing exists but you. And you are but a thought—a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!

In my own professional work I have touched on a variety of different fields. I’ve done work in mathematical linguistics, for example, without any professional credentials in mathematics; in this subject I am completely self-taught, and not very well taught. But I’ve often been invited by universities to speak on mathematical linguistics at mathematics seminars and colloquia. No one has ever asked me whether I have the appropriate credentials to speak on these subjects; the mathematicians couldn’t care less. What they want to know is what I have to say. No one has ever objected to my right to speak, asking whether I have a doctor’s degree in mathematics, or whether I have taken advanced courses in the subject. That would never have entered their minds. They want to know whether I am right or wrong, whether the subject is interesting or not, whether better approaches are possible… the discussion dealt with the subject, not with my right to discuss it. But on the other hand, in discussion or debate concerning social issues or American foreign policy…. The issue is constantly raised, often with considerable venom. I’ve repeatedly been challenged on grounds of credentials, or asked, what special training do I have that entitles you to speak on these matters. The assumption is that people like me, who are outsiders from a professional viewpoint, are not entitled to speak on such things. Compare mathematics and the political sciences… it’s quite striking. In mathematics, in physics, people are concerned with what you say, not with your certification. But in order to speak about social reality, you must have the proper credentials, particularly if you depart from the accepted framework of thinking. Generally speaking, it seems fair to say that the richer the intellectual substance of a field, the less there is a concern for credentials, and the greater is the concern for content.

I am progressing along the path of life in my ordinary contentedly fallen and godless condition, absorbed in a merry meeting with my friends for the morrow or a bit of work that tickles my vanity today, a holiday or a new book, when suddenly a stab of abdominal pain that threatens serious disease, or a headline in the newspapers that threatens us all with destruction, sends this whole pack of cards tumbling down. At first I am overwhelmed, and all my little happinesses look like broken toys. Then, slowly and reluctantly, bit by bit, I try to bring myself into the frame of mind that I should be in at all times. I remind myself that all these toys were never intended to possess my heart, that my true good is in another world, and my only real treasure is Christ. And perhaps, by God's grace, I succeed, and for a day or two become a creature consciously dependent on God and drawing its strength from the right sources.

If I die this instant will you be more content with the morning news? Will your coffee taste better? I am not your fate. I am not your government…I am not your mother, not your father or your nightmare or your health. I am not a fence, not a wall. I am not the law or actuarial tables of your insurance broker. I am a woman with my guts loose in my hands, howling and it’s not because I committed hari-kiri. I suggest either you cook me or sew me back up. I suggest you walk into my pain as into the breaking waves of an ocean of blood, and either we will climb out together and walk away.

It's cool in the basement, so I pull the blanket up to my chest. Caleb slides in beside me, and I feel his bare legs against mine. "You're shivering," he says, his voice a low whisper. "I'm a little cold... and a little nervous." "Don't be nervous, Maggie. It's juste me." It's the real Caleb, without the tough facade. I'm glad it's completely dark now and he can't see my trembling fingers as they move up to his beautiful face. "I know." He pulls me closer. I rest my head in the crook of his arm and am more content than ever. "Maggie ?" "Yeah ?" "Thanks." "For what ?" "For making me feel alive again." I drape my arm across his chest, the warmth of his skin melting into mine. I want to remember this night forever, because we'll probably never get another chance to hold each other like this again. It makes me want to do more than just sleep in his arms. I try and relax, to slow my own erratic heartbeat as I wrap my right leg, the one that wasn't severely damaged in the accident, around him. It's a definite hint that I'm ready to do more than just lie in his arms. He moans in response. "Maggie, you're treading into dangerous territory. I'm trying to be a good, honorable guy here." " I know. But I'm not asking you to be one." "You sure you know what you're getting into ?" "Nope. I've got no clue." I start kissing and feeling my way across his broad chest. "You're killing me", he says, his hands slowly reaching for me and urging me up so we're face to face.

You are tired of being alone. You told me.” “You don’t know,” he said in a low, almost hostile voice. He shook his head. “I don’t even know what I’m doing with you. You’re not like anyone else who’s in my life—” He stopped abruptly. “Did you ever drink too much wine, Alice ?” He held up the glass in his hand and waggled it idly, making the ruby contents swirl. “I’m not one to overindulge.” “No, you wouldn’t be. Allow me to explain, then, that the more you drink, the more thirsty you become. Not all the wine in the world can assuage the thirst for water. Water. Wine makes you merry, but a man needs water to keep him alive. Pure, clean, sweet water. I am parched, Alice, scorched like a wasteland, burning like a damned soul in hell. I thirst.

But I feel more powerful than ever. And more peaceful too. I am living more truthfully than I’ve ever lived. I may not be the exact portrait of womanhood that my teenage self envisaged (sophisticated and slim; wearing black dresses and drinking martinis and meeting men at book launches and exhibition openings). I may not have all the exact things I thought I’d have at thirty. Or all the things I’ve been told I should have. But I feel content; grateful for every morning that I wake up with another day on this earth and another chance to do good and feel good and make others feel good too.

Ladies, if you’re single there is nothing wrong, sinful or wicked about desiring a husband, nothing. Anyone who would say otherwise is absolutely lying to you. God wired you for it, He built you for it. Men, there is nothing wrong, wicked, or evil about wanting a wife. I don’t know when that happened, I don’t, now listen I do think that you need to be content where you are today, alright, but listen I’m content with what Christ is doing in me today but I don’t want to be who I am today, I’m hoping Christ will complete what He began. It’s okay, it’s alright, who made it so complicated? it’s okay, it’s okay to want a wife, it’s okay to want a husband, those are good things, they’re really good things. It’s okay, it’s okay to want.

I have reveled in my littleness and irresponsibility. It has relieved me of the harassing desire to live, I feel content to live dangerously, indifferent to my fate; I have discovered I am a fly, that we are all flies, that nothing matters. It’s a great load off my life, for I don’t mind being such a micro-organism—to me the honour is sufficient of belonging to the universe—such a great universe, so grand a scheme of things. Not even Death can rob me of that honour. For nothing can alter the fact that I have lived; I have been I, if for ever so short a time. And when I am dead, the matter which composes my body is indestructible—and eternal, so that come what may to my “Soul,” my dust will always be going on, each separate atom of me playing its separate part—I shall still have some sort of a finger in the Pie. When I am dead, you can boil me, burn me, drown me, scatter me—but you cannot destroy me: my little atoms would merely deride such heavy vengeance. Death can do no more than kill you.

It is only half an hour’–’It is only an afternoon’–’It is only an evening,’ people say to me over and over again; but they don’t know that it is impossible to command one’s self sometimes to any stipulated and set disposal of five minutes–or that the mere consciousness of an engagement will sometime worry a whole day… Who ever is devoted to an art must be content to deliver himself wholly up to it, and to find his recompense in it. I am grieved if you suspect me of not wanting to see you, but I can’t help it; I must go in my way whether or no.

I am amazed at the heart of man: It possesses the substance of wisdom as well as the opposites contrary to it ... for if hope arises in it, it is brought low by covetousness: and if covetousness is aroused in it, greed destroys it. If despair possesses it, self piety kills it: and if it is seized by anger, this is intensified by rage. If it is blessed with contentment, then it forgets to be careful; and if it is filled with fear, then it becomes preoccupied with being cautious. If it feels secure , then it is overcome by vain hopes; and if it is given wealth, then its independence makes it extravagant. If want strikes it, then it is smitten by anxiety. If it is weakened by hunger, then it gives way to exhaustion; and if it goes too far in satisfying its appetites, then its inner becomes clogged up. So all its shortcomings are harmful to it, and all its excesses corrupt it.

The librarian was explaining the benefits of the Dewey decimal system to her junior--benefits that extended to every area of life. It was orderly, like the universe. It had logic. It was dependable. Using it allowed a kind of moral uplift, as one's own chaos was also brought under control. 'Whenever I am troubled,' said the librarian, 'I think about the Dewey decimal system.' 'Then what happens?' asked the junior, rather overawed. 'Then I understand that trouble is just something that has been filed in the wrong place. That is what Jung was explaining of course--as the chaos of our unconscious contents strive to find their rightful place in the index of consciousness.

Time is so subjective, its measure totally dependent upon the means by which we mark its passage. When we follow the conventional milestones, meting out our lives with birthdays and graduations and anniversaries and funerals, we are left with voids along the way-vast stretches of empty space lost forever, never to be filled. As time grows short, the significance of each moment increases, until finally every heartbeat is of monumental importance. Or so it seems at first. I have discovered, almost too late, that time is not just arbitrary, but of no great consequence after all. She has taught me that a touch is a lifetime, a kiss forever, and that passion will transcend the limitations of fragile existence to span eternity. I no longer worry about the beat of my heart-I need only the memory of her to live on. My soul, my very being, pulses with wonder at the places within me that she has filled, with gratitude for the wounds she has healed, and with everlasting devotion for the love she has given. In her arms, I found passion and peace and a place to rest. No matter where I travel or what road I take to reach my detestation, I will always have the comfort of her hand in my and the soft whisper of her voice reminding me that I do not need to be afraid. This, this has always been my secret desire, and now I need search no further. I am Loved, and I am content,

Tolerance fails as a virtue, first of all, because it is in some ways demeaning to people. It is much better to speak of “respect” or “empathy.” But that is precisely the problem—common sense tells us that there are people who cannot and ought not to command our respect or empathy. We regard what they stand for as stupid, crazy, evil, or all three. To be respectful of them would be to abandon all moral sense, so that a completely tolerant person would be totally passive, without a moral center. Thus we fall back on “tolerance,” which merely means conceding to people the right to be who they are, while withholding our respect. But the determined advocates of tolerance are not content with that and keep slipping back into making tolerance imply the necessity of respect . . . Thus the obligation of tolerance leads inexorably to intolerance, turning the claim to be tolerant into a tautology, a statement that merely repeats itself—“I am tolerant except about those things of which I am intolerant.

Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile,and live every moment of our life deeply, we will never be able to help anyone. I am happy in the present moment. I do not ask for anything else. I do not expect any additional happiness or conditions that will bring about more happiness. The most important practice is aimlessness, not running after things, not grasping.

(about William Blake) As for Blake's happiness--a man who knew him said: "If asked whether I ever knew among the intellectual, a happy man, Blake would be the only one who would immediately occur to me." And yet this creative power in Blake did not come from ambition. ...He burned most of his own work. Because he said, "I should be sorry if I had any earthly fame, for whatever natural glory a man has is so much detracted from his spiritual glory. I wish to do nothing for profit. I wish to live for art. I want nothing whatever. I am quite happy." ...He did not mind death in the least. He said that to him it was just like going into another room. On the day of his death he composed songs to his Maker and sang them for his wife to hear. Just before he died his countenance became fair, his eyes brightened and he burst into singing of the things he saw in heaven.

The truth is that this is the only way I can live: in two directions. I need two lives. I am two beings. When I return to Hugo in the evening, to the peace and warmth of the house, I return with deep contentment, as if this was the only condition for me. I bring home to Hugo a whole woman, freed of all 'possessed' fevers, cured of the poison of restlessness and curiosity which used to threaten our marriage, cured through action. Our love lives, because I live. I sustain and feed it. I am loyal to it, in my own way, which cannot be his way. If he ever reads these lines, he must believe me. I am writing calmly, lucidly while waiting for him to come home, as one waits for the chosen lover, the eternal one.

He opens one bottle and holds it out to me. ‘Drink this one.’ Inside is a milky blue liquid with what looks like thin slivers of glass floating in it. Surely he doesn’t mean for me to drink glass. ‘Am I going to regret consuming its contents?’ ‘No. But I imagine you’ll still call me every expletive you can possibly think of.’ He presses it into my palm. ‘I don’t like the sound of that.’ I sniff the vial and scrunch up my nose at a sharp tang that burns my nostrils. Like something that might come out of my chemistry set. ‘Ugh! What’s in this? It smells vile.’ ‘I knew a human girl once. She was stubborn, like you. Refused to drink the paltry contents of that bottle, like you . . .’ He pauses for dramatic effect. ‘And she died a horrible, painful death – torturous, really – because she wouldn’t take my advice.’ I scrutinise him. ‘There was no girl who died, was there?’ ‘There will be if you don’t drink what’s in that damned bottle.

. . . But the past does not exist independently from the present. Indeed, the past is only past because there is a present, just as I can point to something over there only because I am here. But nothing is inherently over there or here. In that sense, the past has no content. The past -- or more accurately, pastness -- is a position. Thus, in no way can we identify the past as past." p. 15 ". . . But we may want to keep in mind that deeds and words are not as distinguishable as often we presume. History does not belong only to its narrators, professional or amateur. While some of us debate what history is or was, others take it into their own hands." p. 153 Silencing the Past: Power and the Production of History (1995)

Why do this to yourself? How does it make anything better?” “It does not make anything worse.” “It makes you worse. Why can’t you just … do good things with it?” Winter laughed against the strain of the delusion. “They all believe they are doing good.” Her head fell to the side and she watched Scarlet with her bleary eyes. “My stepmother is not only powerful because the people fear her, she is powerful because she can make them love her when she needs them to. We think that if we choose to do only good, then we are only good. We can make people happy. We can offer tranquility or contentment or love, and that must be good. We do not see the falsehood becoming its own brand of cruelty... who am I to presume what is good for others?

Je suis ce que je suis.” – Death “Is that a spell?” – Nick “It’s French, Nick. Means ‘I am what I am.’ Sheez, kid. Get educated. Read a book. I promise you it’s not painful.” – Death “I would definitely argue that. Have you seen my summer reading list? It’s nothing but girl books about them getting body parts and girl things I don’t want to discuss in class with my female English teacher. Maybe in the boys’ locker room and maybe with a coach, but not with a woman teacher in front of other girls who already won’t go out with me. Or worse, they’re about how bad all of us men reek and how we need to be taken out and shot ‘cause we’re an affront to all social and natural orders. Again – thanks, Teach. Give the girls even more reason to kick us down when we talk to one. Not like it’s not hard enough to get up the nerve to ask one out. Can you say inappropriate content? And then they tell me my manga’s bad. Riiight…Is it too much to ask that we have one book, just one, on the required reading list that says, ‘Hey, girls. Guys are fun and we’re okay. Really. We’re not all mean psycho-killing, bloodsucking animals. Most of us are pretty darn decent, and if you’ll just give us a chance, you’ll find out we’re not so bad.’” – Nick

She wanted to tell the girl: It’s complicated. I am now a person I never imagined I would be, and I don’t know how to square that. I would like to be content, but instead I am stuck inside a prison of my own creation, where I torment myself endlessly, until I am left binge-eating Fig Newtons at midnight to keep from crying. I feel as though societal norms, gendered expectations, and the infuriating bluntness of biology have forced me to become this person even though I’m having a hard time parsing how, precisely, I arrived at this place. I am angry all the time. I would one day like to direct my own artwork toward a critique of these modern-day systems that articulates all this, but my brain no longer functions as it did before the baby, and I am really dumb now. I am afraid I will never be smart or happy or thin again. I am afraid I might be turning into a dog. Instead, she said, smiling, I love it. I love being a mom.

What?” he asked, finishing the second of his nine-ounce steaks, medium rare. “Why are you looking at me that way?” [...] I sighed theatrically, resting my chin on my cupped hands and bracing my elbows on the table. “You are too gorgeous, you know?” I said it just loud enough that the people who’d been watching us surreptitiously could hear me. Unholy laughter lit his eyes—telling me he’d been noticing the looks we’d been getting. But his face was completely serious, as he purred, “So. Am I worth what you paid for me, baby?” I loved it when he played along with me. I sighed again, a sound that I drew up from my toes, a contented, happy sound. I’d get him back for that “baby.” Just see if I didn’t. “Oh, yes,” I told our audience. “I’ll tell Jesse that she was right. Go for the sexy beast, she told me. If you’re going to shell out the money, don’t settle.” He threw back his head and laughed until he had to wipe tears of hilarity off his face. “Jeez, Mercy,” he said. “The things you say.” Then he leaned across the table and kissed me. A while later he pulled back, grinned at me, and sat back in his chair. I had to catch my breath before I spoke. “Best five bucks I ever spent,” I told him fervently.

What is my life for and what am I going to do with it? I don't know and I'm afraid. I can never read all the books I want; I can never be all the people I want and live all the lives I want. I can never train myself in all the skills I want. And why do I want? I want to live and feel all the shades, tones, and variations of mental and physical experience possible in my life. And I am horribly limited. Yet I am not a cretin: lame, blind and stupid. I am not a veteran, passing my legless, armless days in a wheelchair. I am not that mongoloidish old man shuffling out of the gates of the mental hospital. I have much to live for, yet unaccountably I am sick and sad. Perhaps you could trace my feeling back to my distaste at having to choose between alternatives. Perhaps that's why I want to be everyone - so no one can blame me for being I. So I won't have to take the responsibility for my own character development and philosophy. People are happy - - - if that means being content with your lot: feeling comfortable as the complacent round peg struggling in a round hole, with no awkward or painful edges - no space to wonder or question in. I am not content, because my lot is limiting, as are all others. People specialize; people become devoted to an idea; people "find themselves.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

You are all soldiers of Christ," he said, "and now is an opportunity given to you to show that you are worthy soldiers. When the troops of a worldly monarch go into battle they do so with head erect, with proud and resolute bearing, with flashing eye, and with high courage, determined to bear aloft his banner and to crown it with victory, even though it cost them their lives. Such is the mien that soldiers of Christ should bear in the mortal strife now raging round us. Let them show the same fearlessness of death, the same high courage, the same unlimited confidence in their Leader. What matter if they die in His service? He has told them what their work should be. He has bidden them visit the sick and comfort the sorrowing. What if there be danger in the work? Did He shrink from the Cross which was to end His work of love, and is it for His followers to do so? 'Though you go down into the pit,' He has said, 'I am there also'; and with His companionship one must be craven indeed to tremble. This is a noble opportunity for holding high the banner of Christ. There is work to be done for all, and as the work is done, men should see by the calm courage, the cheerfulness, and the patience of those that do it, that they know that they are doing His work, and that they are content to leave the issue, whatever it be, in His hands.

There are hermit souls that live withdrawn In the place of their self-content; There are souls like stars, that dwell apart, In a fellowless firmament; There are pioneer souls that blaze their paths Where highways never ran- But let me live by the side of the road And be a friend to man. - Let me live in a house by the side of the road, Where the race of men go by- The men who are good and the men who are bad, As good and as bad as I. I would not sit in the scorner's seat, Or hurl the cynic's ban- Let me live in a house by the side of the road And be a friend to man. - I see from my house by the side of the road, By the side of the highway of life, The men who press with the ardor of hope, The men who are faint with the strife. But I turn not away from their smiles nor their tears, Both parts of an infinite plan- Let me live in a house by the side of the road And be a friend to man. I know there are brook-gladdened meadows ahead And mountains of wearisome height; That the road passes on through the long afternoon And stretches away to the night. But still I rejoice when the travelers rejoice. And weep with the strangers that moan, Nor live in my house by the side of the road Like a man who dwells alone. - Let me live in my house by the side of the road- It's here the race of men go by. They are good, they are bad, they are weak, they are strong, Wise, foolish- so am I; Then why should I sit in the scorner's seat, Or hurl the cynic's ban? Let me live in my house by the side of the road And be a friend to man.

Well it seems to me that there are books that tell stories, and then there are books that tell truths...," I began. "Go on," she said "The first kind, they show you life like you want it to be. With villains getting what they deserve and the hero seeing what a fool he's been and marrying the heroine and happy ending and all that. Like Sense and Sensibility or Persuasion. But the second kind, they show you life more like it is. Like in Huckleberry Finn where Huck's pa is a no-good drunk and Jim suffers so. The first kind makes you cheerful and contented, but the second kind shakes you up." "People like happy ending, Mattie. They don't want to be shaken up." "I guess not, ma'am. It's just that there are no Captain Wentworths, are there? But there are plenty of Pap Finns. And things go well for Anne Elliot in the end, but they don't go well for most people." My voice trembled as I spoke, as it did whenever I was angry. "I feel let down sometimes. The people in the books-the heroes- they're always so...heroic. And I try to be, but..." "...you're not," Lou said, licking deviled ham off her fingers. "...no, I'm not. People in books are good and noble and unselfish, and people aren't that way... and I feel, well... hornswoggled sometimes. By Jane Austen and Charles Dickens and Louisa May Alcott. Why do writers make things sugary when life isn't that way?" I asked too loudly. "Why don't they tell the truth? Why don't they tell how a pigpen looks after the sow's eaten her children? Or how it is for a girl when her baby won't come out? Or that cancer has a smell to it? All those books, Miss Wilcox," I said, pointing at a pile of them," and I bet not one of them will tell you what cancer smells like. I can, though. It stinks. Like meat gone bad and dirty clothes and bog water all mixed together. Why doesn't anyone tell you that?" No one spoke for a few seconds. I could hear the clock ticking and the sound of my own breathing. Then Lou quietly said, "Cripes, Mattie. You oughtn't to talk like that." I realized then that Miss Wilcox had stopped smiling. Her eyes were fixed om me, and I was certain she'd decided I was morbid and dispiriting like Miss Parrish had said and that I should leave then and there. "I'm sorry, Miss Wilcox," I said, looking at the floor. "I don't mean to be coarse. I just... I don't know why I should care what happens to people in a drawing room in London or Paris or anywhere else when no one in those places cares what happens to people in Eagle Bay." Miss Wilcox's eyes were still fixed on me, only now they were shiny. Like they were the day I got my letter from Barnard. "Make them care, Mattie," she said softly. "And don't you ever be sorry.