Magistrate Quotes

The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful.

Sir?” Kitay asked. The magistrate turned to look at him. “What?” With a grunt, Kitay raised the crate over his head and flung it to the ground. It landed on the dirt with a hard thud, not the tremendous crash Rin had rather been hoping for. The wooden lid of the crate popped off. Out rolled several very nice porcelain teapots, glazed with a lovely flower pattern. Despite their tumble, they looked unbroken. Then Kitay took to them with a slab of wood. When he was done smashing them, he pushed his wiry curls out of his face and whirled on the sweating magistrate, who cringed in his seat as if afraid Kitay might start smashing at him, too. “We are at war,” Kitay said. “And you are being evacuated because for gods know what reason, you’ve been deemed important to this country’s survival. So do your job. Reassure your people. Help us maintain order. Do not pack your fucking teapots.

We, all of us, must be left alone to make good on our own consciences. And no county magistrate or judge or deacon can separate us from the truth, for they are only men.

That these are our grievances which we have thus laid before his majesty, with that freedom of language and sentiment which becomes a free people claiming their rights as derived from the laws of nature, and not as the gift of their chief magistrate.

If there is in this world a well-attested account, it is that of vampires. Nothing is lacking: official reports, affidavits of well-known people, of surgeons, of priests, of magistrates; the judicial proof is most complete. And with all that, who is there who believes in vampires?

Magistrate: May I die a thousand deaths ere I obey one who wears a veil! Lysistrata: If that's all that troubles you, here take my veil, wrap it round your head, and hold your tounge. Then take this basket; put on a girdle, card wool, munch beans. The War shall be women's business.

The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.

And ye peoples, to whom God gave the liberty to choose your own magistrates, see to it, that ye do not forfeit this favor, by electing to the positions of highest honor, rascals and enemies of God.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

for in the absence of a magistrate (dandadharabhave), the strong will swallow the weak; but under his protection, the weak resist the strong.

The civil magistrate cannot function without some ethical guidance, without some standard of good and evil. If that standard is not to be the revealed law of God… then what will it be? In some form or expression it will have to be the law of man (or men) - the standard of self-law or autonomy. And when autonomous laws come to govern a commonwealth, the sword is certainly wielded in vain, for it represents simply the brute force of some men’s will against the will of other men.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

religions of the Roman Empire “were all considered by the people, as equally true, by the philosopher, as equally false, and by the magistrate, as equally useful.”8

Magistrate: What do you propose to do then, pray? Lysistrata: You ask me that! Why, we propose to administer the treasury ourselves Magistrate: You do? Lysistrata: What is there in that a surprise to you? Do we not administer the budget of household expenses? Magistrate: But that is not the same thing. Lysistrata: How so – not the same thing? Magistrate: It is the treasury supplies the expenses of the War. Lysistrata: That's our first principle – no War!

But what if he neglect the care of his soul? I answer: What if he neglect the care of his health or of his estate, which things are nearlier related to the government of the magistrate than the other? Will the magistrate provide by an express law that such a one shall not become poor or sick? Laws provide, as much as is possible, that the goods and health of subjects be not injured by the fraud and violence of others; they do not guard them from the negligence or ill-husbandry of the possessors themselves. No man can be forced to be rich or healthful whether he will or no. Nay, God Himself will not save men against their wills.

So how do magistrates understand the word civilization? Where do we stand with it? Justice reduced to subterfuge and trickery! The law to machinations! Appalling!

Protection, therefore, against tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

MAGISTRATE Don't men grow old? LYSISTRATA Not like women. When a man comes home Though he's grey as grief he can always get a girl. There's no second spring for a woman. None. She can't recall it, nobody wants her, however She squanders her time on the promise of oracles, It's no use...

I do not mean to exclude books of history, poetry, or even fables from our schools. They may and should be read frequently by our young people, but if the Bible is made to give way to them altogether, I foresee that it will be read in a short time only in churches and in a few years will probably be found only in the offices of magistrates and in courts of justice. (1786)

Fiction and fact: only madmen and magistrates cannot discriminate between them.

We could all just switch to civilian posts now,” Kitay said. “Let’s all be ministers and magistrates.” “You have to get elected first,” Nezha said. “Government by the people, and all that. People have to like you.” “Rin’s out of a job, then.” Venka said. “She can be a custodian,” said Nezha. “Did you want someone to rearrange your face?” Rin asked. “Because I’ll do it for free.

No man [...] can be so stupid to deny that all men naturally were born free, being the image and resemblance of God himself.

There were three of them outside the mercantile—women—and one of them was juggling. I blinked, thinking the magistrate had made a mistake. This was a girl I might have eagerly bought a drink for last night, but there was no mistaking she was outfitted for trouble, a sword hanging from one hip and two knives from the other. Her long black hair hung loosely over her shoulders, and she laughed and chatted with the store clerk as she continued to juggle, and then— I jabbed Mason. “Did you see that?” “See what?” “She just nicked an orange!

The Utopians call those nations that come and ask magistrates from them Neighbours; but those to whom they have been of more particular service, Friends; and as all other nations are perpetually either making leagues or breaking them, they never enter into an alliance with any state. They think leagues are useless things, and believe that if the common ties of humanity do not knit men together, the faith of promises will have no great effect; and they are the more confirmed in this by what they see among the nations round about them, who are no strict observers of leagues and treaties.

A hell, from which one can be saved by a quibble that would carry no weight with a police magistrate, cannot be taken very seriously.

The whole people contracts the habits and tastes of the magistrate.

For the civil government can give no new right to the church, nor the church to the civil government. So that, whether the magistrate join himself to any church, or separate from it, the church remains always as it was before — a free and voluntary society. It neither requires the power of the sword by the magistrate’s coming to it, nor does it lose the right of instruction and excommunication by his going from it. This is the fundamental and immutable right of a spontaneous society — that it has power to remove any of its members who transgress the rules of its institution; but it cannot, by the accession of any new members, acquire any right of jurisdiction over those that are not joined with it.

The race of prophets is extinct. Europe is becoming set in its ways, slowly embalming itself beneath the wrappings of its borders, its factories, its law-courts and its universities. The frozen Mind cracks between the mineral staves which close upon it. The fault lies with your mouldy systems, your logic of 2 + 2 = 4. The fault lies with you, Chancellors, caught in the net of syllogisms. You manufacture engineers, magistrates, doctors, who know nothing of the true mysteries of the body or the cosmic laws of existence. False scholars blind outside this world, philosophers who pretend to reconstruct the mind. The least act of spontaneous creation is a more complex and revealing world than any metaphysics.

The horrible thing about all legal officials, even the best, about all judges, magistrates, barristers, detectives, and policeman, is not that they are wicked (some of them are good), not that they are stupid (several of them are quite intelligent), it is simply that they have got used to it. Strictly they do not see the prisoner in the dock; all they see is the usual man in the usual place. They do not see the awful court of judgment; they only see their own workshop.

A man who is a politician at forty is a statesman at three score and ten. It is at this age, when he would be too old to be a clerk or a gardener or a police-court magistrate, that he is ripe to govern a country. This is not so strange when you reflect that from the earliest times the old have rubbed it into the young that they are wiser than they, and before the young had discovered what nonsense this was they were old too, and it profited them to carry on the imposture...

As Edward Gibbon observed about the modes of worship prevalent in the Roman world, they were “considered by the people as equally true, by the philosopher as equally false and by the magistrate as equally useful.

They speak to each other through the magistrate, like warring children communicating through a parent, their words are extravagantly emotive illustrated with flamboyant gestures that are wasted on the empty court room

Thing is, as ye git aulder, this character-deficiency gig becomes mair sapping. Thir wis a time ah used tae say tae aw the teachers, bosses, dole punters, poll-tax guys, magistrates, when they telt me ah was deficient:'Hi, cool it, gadge, ah'm jist me, jist intae a different sort ay gig fae youse but, ken?' Now though, ah've goat tae concede thit mibee they cats had it sussed. Ye take a healthier slapping the aulder ye git. The blows hit hame mair. It's like yon Mike Tyson boy at the boxing, ken? Every time ye git it thegither tae make a comeback, thir's jist a wee bit mair missin. So ye fuck up again. Yip, ah'm jist no a gadge cut oot fir modern life n that's aw thir is tae it, man. Sometimes the gig goes smooth, then ah jist pure panic n it's back tae the auld weys. What kin ah dae?

Eponymous Clent- Wanted for thirty-nine cases of fraud, counterfeiting, selling, and circulating lewd and unlicensed literature, claiming to be the impecunious son of a duke, impersonating a magistrate, impersonating a horse doctor, breach of promise, forty-seven moonlit flits without payment of debts, robbing shrines, fleeing from justice before trial, stealing pies from windows and small furniture from inns, fabricating the Great Palthrop Horse Plague for purposes of profit, operating a hurdy-gurdy without a license. The public is advised against lending him money, buying anything from him, letting him rooms, or believing a word he says. Contrary to his professions, he will not pay you the day after tomorrow.

I' the commonwealth I would by contraries Execute all things; for no kind of traffic Would I admit; no name of magistrate; Letters should not be known; riches, poverty, And use of service, none; contract, succession, Bourn, bound of land, tilth, vineyard, none; No use of metal, corn, or wine, or oil; No occupation; all men idle, all; And women too, but innocent and pure; And no sovereignty; - SEBASTIAN: Yet he would be king on't. ANTONIO: The latter end of his commonwealth forgets the beginning.

Of late years, however, since his children were growing up, he had begun to value respectability, and had had himself made a magistrate; a position for which he was admirably fitted, because of his strong conservatism and his contempt for "foreigners.

The Magistrate suffered from the disability of a free-thinking turn of mind and from a life that was barren and dreary to match.

The magistrate sits in your heart that judges you.

There is hardly any political question in the United States that sooner or later does not turn into a judicial question. From that, the obligation that the parties find in their daily polemics to borrow ideas and language from the judicial system. Since most public men are or have formerly been jurists, they make the habits and the turn of ideas that belong to jurists pass into the handling of public affairs. The jury ends up by familiarizing all classes with them. Thus, judicial language becomes, in a way, the common language; so the spirit of the jurist, born inside the schools and courtrooms, spreads little by little beyond their confines; it infiltrates all of society, so to speak; it descends to the lowest ranks, and the entire people finishes by acquiring a part of the habits and tastes of the magistrate.

The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher as equally false; and by the magistrate as equally useful. And thus toleration produced not only mutual indulgence, but even religious concord.

LYSISTRATA By the Goddesses, you'll find that here await you Four companies of most pugnacious women Armed cap-a-pie from the topmost louring curl To the lowest angry dimple. MAGISTRATE

One spring morning timing the lean near-liquid progress of a horse on a track, the dust exploding, the rapid hasping of his hocks, coming up the straight foreshortened and awobble and passing elongate and birdlike wish harsh breaths and slatted brisket heaving and the muscles sliding and brunching in clocklike flexion under the wet black hide and a gout of foam hung from the long jaw and then gone in a muted hoofclatter, the aging magistrate snapped his thumb from the keep of the stopwatch he held and palmed it into his waistcoat pocket and looking at nothing, nor child nor horse, said anent that simple comparison of rotary motions and in the oratory to which he was prone that they had witnessed a thing against which time would not prevail.

Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own. There is a limit to the legitimate interference of

One day in March AD 415, Hypatia set out from her home to go for her daily ride through the city. Suddenly, she found her way blocked by a “multitude of believers in God.”32 They ordered her to get down from her chariot. Knowing what had recently happened to her friend Orestes, she must have realized as she climbed down that her situation was a serious one. She cannot possibly have realized quite how serious. As soon as she stood on the street, the parabalani, under the guidance of a Church magistrate called Peter—“a perfect believer in all respects in Jesus Christ”33—surged round and seized “the pagan woman.” They then dragged Alexandria’s greatest living mathematician through the streets to a church. Once inside, they ripped the clothes from her body and, using broken pieces of pottery as blades, flayed her skin from her flesh. Some say that, while she still gasped for breath, they gouged out her eyes. Once she was dead, they tore her body into pieces and threw what was left of the “luminous child of reason” onto a pyre and burned her.34

Men have dragged us by our hair through the ages, and whether they give us crumbs or bright, shiny rocks, they truly give us nothing at all. If you have not opened your legs for them so that they could drawl out as babies or crawl in as men, they they will leave you to starve like a dog on the street. So now we are done playing the way they want us to play. Now we are moving to music they cannot hear, to a rhythm they cannot understand. They call it madness and we call it truth and find me the magistrate you can trust to judge between the two? Bah. So we dance on, we dance on.

Every State-formation, every assertion of the power of the magistrate, every mechanical means of compelling order and of guaranteeing a safe course of life is therefore always something unnatural;

Though we have clear and full scriptures in the New Testament for abolishing the Ceremonial law, yet we nowhere read in all the new Testament of the abolishing of the Judicial law, so far as it did concern the punishing of sins against the Moral law, of which Heresy and seducing of souls is one, and a great one. Once God did reveal his will for punishing those sins by such and such punishments. He who will hold that the Christian Magistrate is not bound to inflict such punishments for such sins, is bound to prove that those former laws of God are abolished, and to shew some scripture for it.

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.

...the work of inspection was left to magistrates and clergymen. To the relief of employers, experience showed that magistrates and clergymen had no objection to law-breaking when its purpose was merely the torture of children.

Before you are much older...you will have policemen here to stay. A magistrate will be next. Then perhaps even a jail. And the counterparts of those things are hunger and want, and misery and idleness. The night is coming. Watch and pray.

After the Civil War, Worth drifted, like so many veterans, to New York City, which by the mid-1860s was already one of the most concentratedly criminal places on earth. The politicians were up for sale, the magistrates and the police were corrupt,

At Sandwich, in 1579, she paid the magistrates’ wives a great compliment when, without employing a food taster, she sampled some of the 160 dishes they had prepared for her and even ordered some to be taken to her lodgings so that she could eat them later.

I happened to notice that among the men who had willingly presented themselves for jury-service was one whom I knew to be the father of seven children. Under a law of Augustus's he was exempt for the rest of his life; yet he had not pleaded for exemption or mentioned the size of his family. I told the magistrate: "Strike this man's name off. He's a father of seven." He protested: "But, Cæsar, he has made no attempt to excuse himself." "Exactly," I said, "he wants to be a juryman. Strike him off." I meant, of course,that the fellow was concealing his immunity from what every honest man considered a very thankless and disagreeable duty and that he therefore was almost certain to have crooked intentions. Crooked jurymen could pick up a lot of money by bribes, for it was a commonplace that one interested juryman could sway the opinions of a whole bunch of uninterested ones; and the majority verdict decided a case.

He, being hacked and cut for three solid quarters of an hour by the vigorous hands that had taken charge of his education, was soon nothing but a single wound, from which blood spurted out on all sides.

Therefore, in regard to this very subject of which we here treat, since we have the clear word and command of God, by which magistrates are ordered to punish blasphemy. ... This is particularly the duty of the Magistrate, to take care that sins against the first Table are avenged

Clarence was with me as concerned the revolution, but in a modified way. His idea was a republic, without privileged orders, but with a hereditary royal family at the head of it instead of an elective chief magistrate. He believed that no nation that had ever known the joy of worshiping a royal family could ever be robbed of it and not fade away and die of melancholy. I urged that kings were dangerous. He said, then have cats. He was sure that a royal family of cats would answer every purpose. They would be as useful as any other royal family, they would know as much, they would have the same virtues and the same treacheries, the same disposition to get up shindies with other royal cats, they would be laughably vain and absurd and never know it, they would be wholly inexpensive; finally, they would have as sound a divine right as any other royal house, and “Tom VII, or Tom XI, or Tom XIV by the grace of God King,” would sound as well as it would when applied to the ordinary royal tomcat with tights on.

Instead, power went to those who made things happen: businessmen and local magistrates. Over time, human nature being what it is, these men would create a kind of nobility, sometimes even buying titles from cash-poor foreigners, but this in itself underscores the point. Upward mobility was part of the Dutch character: if you worked hard and were smart, you rose in stature. Today that is a byword of a healthy society; in the seventeenth century it was weird.

Today, all her mother's judgements had been proved false. She wasn't plain, but pretty. She wasn't distracted and awkward, but confident and a crack shot. Most of all, Minerva was not hopeless. She had twenty pounds. She had an important scientific discovery. And she had Colin, the most handsome, charming devil in England, coming fast on her heels. Save for the ransom-minded highwaymen and angry magistrate's son chasing after them... Life had never been so good.

A woman’s judgment: intuitive, clever, expressed with felicitous charm—infallible. A judgment that has nothing to do with justice. The critic and the judge seems to think that in those distant lands all joy is a yell and a war dance, all pathos is a howl and a ghastly grin of filed teeth, and that the solution of all problems is found in the barrel of a revolver or on the point of an assegai. And yet it is not so. But the erring magistrate may plead in excuse the misleading nature of the evidence.

The fundamental question pertaining to voting ethics which Christians must ask at this presidential election is this: "What are the binding principles established by God in the Bible for selecting a civil magistrate?" All other questions are secondary or irrelevant. Once this standard is determined it is our duty to wisely apply the principles and precepts to our American context and to obey. All attempts by Christians to obfuscate our duty to repair to "the standard" by sprinkling the debate with the theology of pragmatics and partisan politics is a loss to the Church because it means that we are more concerned with manipulating a political process then simply obeying the sovereign God

As a magistrate his methods were simple. Even for the vastest bribe he would never sell the decision of a case, because he knew that a magistrate who gives wrong judgments is caught sooner or later. His practice, a much safer one, was to take bribes from both sides and then decide the case on strictly legal grounds. This won him a useful reputation for impartiality.

You can’t marry her,” Araminta insisted. Benedict turned to his mother. “Is there any reason I need to consult Lady Penwood about this?” “None that I can think of,” Lady Bridgerton replied. “She is nothing but a whore,” Araminta hissed. “Her mother was a whore, and blood runs— urp!” Benedict had her by the throat before anyone was even aware that he had moved. “Don’t,” he warned, “make me hit you.” The magistrate tapped Benedict on the shoulder. “You really ought to let her go.” “Might I muzzle her?” The magistrate looked torn, but eventually he shook his head.

No nation has ever yet existed or been governed without religion. Nor can be. The Christian religion is the best religion that has been given to man and I as chief Magistrate of this nation am bound to give it the sanction of my example. Good morning Sir. [Replying on his way to church one Sunday to a friend, who said to him “You going to church Mr. J. You do not believe a word in it.”]

The Reformation which took place in the sixteenth century, while it aimed to remove many of the abuses of Popery, still did not recognize religions liberty. "There is not a confession of faith, nor a creed," says Underhill, "framed by any of the Reformers, which does not give to the magistrate a coercive power in religion, and almost every one, at the same time, curses the resisting Baptist." "It was the crime of this persecuted people, that they rejected secular interference in the church of God; it was the boast and aim of the Reformers everywhere to employ it. The natural fruit of the one was persecution – of the other, liberty."[1] The Baptists stood entirely alone, as the defenders of the rights of conscience. All the Reformed communities agreed that it was right for the magistrate to punish those who did not worship according to the prescribed rule of their churches; and it was for opposition to this feature of religious oppression, in connection with their adherence to believer's baptiem, that brought upon the Baptists those severe persecutions which they were called to endure. They contended for religious liberty; the Reformed churches opposed it, and committed themselves to a course fatal to the rights of conscience.

This idea of collective liberty also was expressed in many bizarre obligations which New England towns collectively imposed upon their members. Eastham’s town meeting, for example, ordered that no single man could marry until he had killed six blackbirds or three crows. Every town book contained many such rules.4 The General Court also passed sweeping statutes which allowed the magistrates to suppress almost any act, by any means. One such law, for example, threatened that “if any man shall exceed the bounds of moderation, we shall punish him severely.” The definition of “exceeding the bounds of moderation” was left to the magistrate.

The President was in seventh heaven when he heard himself being teased like this; he strutted about and thrust his chest out; never did a man of the robe stick out his neck so far, not even one who has just hanged a man.

The obvious definition of a monarchy seems to be that of a state, in which a single person, by whatsoever name he may be distinguished, is entrusted with the execution of the laws, the management of the revenue, and the command of the army. But, unless public liberty is protected by intrepid and vigilant guardians, the authority of so formidable a magistrate will soon degenerate into despotism. The influence of the clergy, in an age of superstition, might be usefully employed to assert the rights of mankind; but so intimate is the connection between the throne and the altar, that the banner of the church has very seldom been seen on the side of the people. A martial nobility and stubborn commons, possessed of arms, tenacious of property, and collected into constitutional assemblies, form the only balance capable of preserving a free constitution against enterprises of an aspiring prince.

1 You said ‘The world is going back to Paganism’. Oh bright Vision! I saw our dynasty in the bar of the House Spill from their tumblers a libation to the Erinyes, And Leavis with Lord Russell wreathed in flowers, heralded with flutes, Leading white bulls to the cathedral of the solemn Muses To pay where due the glory of their latest theorem. Hestia’s fire in every flat, rekindled, burned before The Lardergods. Unmarried daughters with obedient hands Tended it. By the hearth the white-armd venerable mother Domum servabat, lanam faciebat. At the hour Of sacrifice their brothers came, silent, corrected, grave Before their elders; on their downy cheeks easily the blush Arose (it is the mark of freemen’s children) as they trooped, Gleaming with oil, demurely home from the palaestra or the dance. Walk carefully, do not wake the envy of the happy gods, Shun Hubris. The middle of the road, the middle sort of men, Are best. Aidos surpasses gold. Reverence for the aged Is wholesome as seasonable rain, and for a man to die Defending the city in battle is a harmonious thing. Thus with magistral hand the Puritan Sophrosune Cooled and schooled and tempered our uneasy motions; Heathendom came again, the circumspection and the holy fears … You said it. Did you mean it? Oh inordinate liar, stop. 2 Or did you mean another kind of heathenry? Think, then, that under heaven-roof the little disc of the earth, Fortified Midgard, lies encircled by the ravening Worm. Over its icy bastions faces of giant and troll Look in, ready to invade it. The Wolf, admittedly, is bound; But the bond wil1 break, the Beast run free. The weary gods, Scarred with old wounds the one-eyed Odin, Tyr who has lost a hand, Will limp to their stations for the Last defence. Make it your hope To be counted worthy on that day to stand beside them; For the end of man is to partake of their defeat and die His second, final death in good company. The stupid, strong Unteachable monsters are certain to be victorious at last, And every man of decent blood is on the losing side. Take as your model the tall women with yellow hair in plaits Who walked back into burning houses to die with men, Or him who as the death spear entered into his vitals Made critical comments on its workmanship and aim. Are these the Pagans you spoke of? Know your betters and crouch, dogs; You that have Vichy water in your veins and worship the event Your goddess History (whom your fathers called the strumpet Fortune).

    'Dear me, dear me,' replied a testy voice, 'I am very sorry for it, but what am I to do? I can't build it up again. The chief magistrate of the city can't go and be a rebuilding of people's houses, my good sir. Stuff and nonsense!'     'But the chief magistrate of the city can prevent people's houses from having any need to be rebuilt, if the chief magistrate's a man, and not a dummy—can't he, my lord?' cried the old gentleman in a choleric manner.

I respect him. He has brains and character; and that, I may tell you, is a very unusual combination. I don't suppose you know what he is doing here, because I don't think he's very expansive with you. If any man singlehanded can put a stop to this frightful epidemic he's going to do it. He's doctoring the sick, cleaning the city up, trying to get the drinking water pure. He doesn't mind where he goes nor what he does. He's risking his life twenty times a day. He's got Colonel Yü in his pocket and he's induced him to put the troops at his disposal. He's even put a little plunk into the magistrate and the old man is really trying to do something. And the nuns at the convent swear by him. They think he's a hero.

In principle, to be sure, the Reformation idea of the universal priesthood of all believers meant that not only the clergy but also the laity, not only the theologian but also the magistrate, had the capacity to read, understand, and apply the teachings of the Bible. Yet one of the contributions of the sacred philology of the biblical humanists to the Reformation was an insistence that, in practice, often contradicted the notion of the universal priesthood: the Bible had to be understood on the basis of the authentic original text, written in Hebrew and Greek which, most of the time, only clergy and theologians could comprehend properly. Thus the scholarly authority of the Reformation clergy replaced the priestly authority of the medieval clergy.

How I love to hear the rich and titled, the magistrates and the priests, how I love to watch them preach virtue to us! It is very hard to keep oneself from stealing when one has three times more than one to live! A great strain to never think of murder when one is surrounded by sycophants and slaves for whom your will is law! Truly difficult to be temperate and sober when one is at all times surrounded by the most succulent dishes! So difficult for them to be sincere when they have no reason to lie!

Ready to go?” he asked. I spun to face him, scrutinizing him from head to toe, and sighed. “Finally dressed, are you? Once I’ve settled in as magistrate, I’m going to have to rein you in, Patrei.” “So today it’s magistrate? Yesterday you were Ambassador Brightmist.” “The queen left the roles to my discretion, depending on how you behave.” “Plan to arrest me?” he asked, a bit too eagerly. I narrowed my eyes. “If you don’t toe the line.” “If you weren’t so impatient, you wouldn’t be saddled with me now.

When Christianity says that God loves man it means that God LOVES man: not that He has some 'disinterested'; because really indifferent, concern for our welfare, but that in awful and surprising truth, we are the objects of His love. You asked for a loving God: you have one. The great spirit you so lightly invoked, the 'lord of terrible aspect', is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of a conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds... ...How this should be, I do not know: it passes reason to explain why any creatures, not to say creatures such as we should have a value so prodigious in their Creator's eyes. It is certainly a burden of glory, not only beyond our deserts but also, except in rare moments of grace, beyond our desiring; we are inclined, like the maidens in the old play, to deprecate the love of Zeus.

The prizes were awarded at the end by ten judges, elected on the opening day by lot and sworn to impartiality. Feelings often ran high, and these judges must have been under considerable pressure from the audience. In 468 B.C., the year in which Sophocles first entered the contest, competing against Aeschylus, the tension was such that the magistrate appointed as judges the ten elected generals for that year, among them Cimon, the hero of the naval crusade against Persia. (They gave Sophocles the first prize.)

yet neither are those innocent who lay the bait in their way; that the opinions of men are not the object of civil government, nor under its jurisdiction; that to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous falacy, which at once destroys all religious liberty, because he being of course judge of that tendency will make his opinions the rule of judgment, and approve or condemn the sentiments of others only as they shall square with or differ from his own; that it is time enough for the rightful purposes of civil government for its officers to interfere when principles break out into overt acts against peace and good order;

    Miss Witherfield retired, deeply impressed with the magistrate's learning and research; Mr. Nupkins retired to lunch; Mr. Jinks retired within himself—that being the only retirement he had, except the sofa-bedstead in the small parlour which was occupied by his landlady's family in the daytime—and Mr. Grummer retired, to wipe out, by his mode of discharging his present commission, the insult which had been fastened upon himself, and the other representative of his Majesty—the beadle—in the course of the morning.

For as to what we have heard you affirm, that there are other kingdoms and states in the world inhabited by human creatures as large as yourself, our philosophers are in much doubt, and would rather conjecture that you dropped from the moon, or one of the stars; because it is certain, that a hundred mortals of your bulk would in a short time destroy all the fruits and cattle of his majesty’s dominions: besides, our histories of six thousand moons make no mention of any other regions than the two great empires of Lilliput and Blefuscu. Which two mighty powers have, as I was going to tell you, been engaged in a most obstinate war for six-and-thirty moons past. It began upon the following occasion. It is allowed on all hands, that the primitive way of breaking eggs, before we eat them, was upon the larger end; but his present majesty’s grandfather, while he was a boy, going to eat an egg, and breaking it according to the ancient practice, happened to cut one of his fingers. Whereupon the emperor his father published an edict, commanding all his subjects, upon great penalties, to break the smaller end of their eggs. The people so highly resented this law, that our histories tell us, there have been six rebellions raised on that account; wherein one emperor lost his life, and another his crown. These civil commotions were constantly fomented by the monarchs of Blefuscu; and when they were quelled, the exiles always fled for refuge to that empire. It is computed that eleven thousand persons have at several times suffered death, rather than submit to break their eggs at the smaller end. Many hundred large volumes have been published upon this controversy: but the books of the Big-endians have been long forbidden, and the whole party rendered incapable by law of holding employments. During the course of these troubles, the emperors of Blefusca did frequently expostulate by their ambassadors, accusing us of making a schism in religion, by offending against a fundamental doctrine of our great prophet Lustrog, in the fifty-fourth chapter of the Blundecral (which is their Alcoran). This, however, is thought to be a mere strain upon the text; for the words are these: ‘that all true believers break their eggs at the convenient end.’ And which is the convenient end, seems, in my humble opinion to be left to every man’s conscience, or at least in the power of the chief magistrate to determine.

Shall we suffer a Pagan to deal and trade with us, and shall we not suffer him to pray unto and worship God? If we allow the Jews to have private houses and dwellings amongst us, why should we not allow them to have synagogues? Is their doctrine more false, their worship more abominable, or is the civil peace more endangered by their meeting in public than in their private houses? But if these things may be granted to Jews and Pagans, surely the condition of any Christians ought not to be worse than theirs in a Christian commonwealth. You will say, perhaps: "Yes, it ought to be; because they are more inclinable to factions, tumults, and civil wars." I answer: Is this the fault of the Christian religion? If it be so, truly the Christian religion is the worst of all religions and ought neither to be embraced by any particular person, nor tolerated by any commonwealth. For if this be the genius, this the nature of the Christian religion, to be turbulent and destructive to the civil peace, that Church itself which the magistrate indulges will not always be innocent.

In the second place, the care of souls cannot belong to the civil magistrate, because his power consists only in outward force; but true and saving religion consists in the inward persuasion of the mind, without which nothing can be acceptable to God. And such is the nature of the understanding, that it cannot be compelled to the belief of anything by outward force. Confiscation of estate, imprisonment, torments, nothing of that nature can have any such efficacy as to make men change the inward judgement that they have framed of things.

Benjamin Franklin placed free speech at the center of American life and American philosophy some five decades before the Constitution was written: Freedom of speech is a principal pillar of a free government; when this support is taken away, the constitution of a free society is dissolved, and tyranny is erected on its ruins. . . . An evil magistrate intrusted with power to punish for words, would be armed with a weapon the most destructive and terrible. Under pretence of pruning off the exuberant branches, he would be apt to destroy the tree.

Then let us not think that this Law is a special Law for the Jews; but let us understand that God intended to deliver us a general rule, to which we must yield ourselves. Since, it is so, it is to be concluded, not only that it is lawful for all kings and magistrates, to punish heretics and such as have perverted the pure truth; but also that they be bound to do it, and that they misbehave themselves towards God, if they suffer errors to rest without redress, and employ not their whole power to shew greater zeal in their behalf than in all other things.

Most astonishing of all to the citizens of Constantinople, however, was the emperor’s habit of wandering in disguise through the streets of the capital, questioning those he met about their concerns and ensuring that merchants were charging fair prices for their wares. Once a week, accompanied by the blare of trumpets, he would ride from one end of the city to the other, encouraging any who had complaints to seek him out. Those who stopped him could be certain of a sympathetic ear no matter how powerful their opponent. One story tells of a widow who approached the emperor and made the startling claim that the very horse he was riding had been stolen from her by a senior magistrate of the city. Theophilus dutifully looked into the matter, and when he discovered that the widow was correct, he had the magistrate flogged and told his watching subjects that justice was the greatest virtue of a ruler.*

Hence, when a government ceases to protect the citizenry of their God-given rights, but instead constructs laws attacking and depriving men of those rights, that government has perverted its power and has decided to play the tyrant. Such a government is to be resisted and not obeyed, regarding those areas of unjust laws.

En otro de mis libros-no recuerdo cuál- se ve pasar por el Caribe el buque fantasma de Víctor hurgues, protagonista magistral de EL siglo de las luces, de Alejo Carpentier. En cambio, me quedé con el deseo de dejar también el recuerdo de mi muy admirado y querido Juan Rulfo, porque en varias ocasiones en que le consulté las posibilidades me respondió con su manera encantadora de dejarlo a uno en el aire. Sin embargo, ya en vísperas de su muerte, hablando de otras cosas, me soltó de medio lado una frase casual que entendí como una respuesta que nunca me dio: "No hay un lugar más peligroso para seguir viviendo que las páginas de un libro ajeno".

That case was not unique in the sexual history of New Haven. When a second deformed pig was born in that troubled town, another unfortunate eccentric was also accused of bestiality by his neighbors. Even though he could not be convicted under the two-witness rule, he was imprisoned longer than anybody else in the history of the colony. When yet a third defective piglet was born with one red eye and what appeared to be a penis growing out of its head, the magistrates compelled everyone in town to view it in hopes of catching the malefactor. The people of New Haven seem to have been perfectly obsessed by fear of unnatural sex. When a dog belonging to Nicholas Bayly was observed trying to copulate with a sow, neighbors urged that it be killed. Mrs. Bayly refused and incautiously made a joke of it, saying of her dog, “if he had not a bitch, he must have something.” The magistrates of New Haven were not amused. Merely for making light of bestiality, the Baylys were banished from the town.12

We should wash the fur of the magistrate and clean out his mouth whether he laughs or rages. Christ has instructed us preachers not to withhold the truth from the lords (rulers) but to exhort and chide them in their injustice. Christ did not say to Pilate "You have no power over me". He said that Pilate did have power, but he said, "You do not have this power from yourself. It is given to you from God." Therefore he upbraided Pilate. We do the same, we recognize the authority, but we must rebuke our Pilates in their crime and self-confidence. Then they say to us, "You are reviling the majesty of God" to which we answer, "We will suffer what you do to us, but to keep still and let it appear that you do right when you do wrong, that we cannot and will not do." We must confess the truth and rebuke the evil. There is a big difference between suffering injustice and keeping still. We should suffer, we should not keep still. The Christian must bear testimony for the truth and die for the truth. But how can he die for the truth if he has not first confessed the truth? Thus Christ showed that Pilate did exercise authority from God and at the same time rebuked him for doing wrong.

In the old days, farmers would keep a little of their home-made opium for their families, to be used during illnesses, or at harvests and weddings; the rest they would sell to the local nobility, or to pykari merchants from Patna. Back then, a few clumps of poppy were enough to provide for a household's needs, leaving a little over, to be sold: no one was inclined to plant more because of all the work it took to grow poppies - fifteen ploughings of the land and every remaining clod to be built; purchases of manure and constant watering; and after all that, the frenzy of the harvest, each bulb having to be individually nicked, drained and scrapped. Such punishment was bearable when you had a patch or two of poppies - but what sane person would want to multiply these labours when there were better, more useful crops to grow, like wheat, dal, vegetables? But those toothsome winter crops were steadily shrinking in acreage: now the factory's appetite for opium seemed never to be seated. Come the cold weather, the English sahibs would allow little else to be planted; their agents would go from home to home, forcing cash advances on the farmers, making them sign /asámi/ contracts. It was impossible to say no to them: if you refused they would leave their silver hidden in your house, or throw it through a window. It was no use telling the white magistrate that you hadn't accepted the money and your thumbprint was forged: he earned commissions on the oppium adn would never let you off. And, at the end of it, your earnings would come to no more than three-and-a-half sicca rupees, just about enough to pay off your advance.

Like other tyrannies, the tyranny of the majority was at first, and is still vulgarly, held in dread, chiefly as operating through the acts of the public authorities. But reflecting persons perceived that when society is itself the tyrant—society collectively, over the separate individuals who compose it—its means of tyrannizing are not restricted to the acts which it may do by the hands of its political functionaries. Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own.

If Makar Denisych was just a clerk or a junior manager, then no one would have dared talk to him in such a condescending, casual tone, but he is a 'writer', and a talentless mediocrity! People like Mr Bubentsov do not understand anything about art and are not very interested in it, but whenever they happen to come across talentless mediocrities they are pitiless and implacable, They are ready to forgive anyone, but not Makar, that eccentric loser with manuscripts lying in his trunk. The gardener damaged the old rubber plant, and ruined lots of expensive plants, and the general does nothing and goes on spending money like water; Mr Bubentsov only got down to work once a month when he was a magistrate, then stammered, muddled up the laws, and spoke a lot of rubbish, but all this is forgiven and not noticed; but there is no way that anyone can pass by the talentless Makar, who writes passable poetry and stories, without saying something offensive. No one cares that the general's sister-in-law slaps the maids' cheeks, and swears like a trooper when she is playing cards, that the priest's wife never pays up when she loses, and the landowner Flyugin stole a a dog from the landower Sivobrazov, but the fact that Our Province returned a bad story to Makar recently is know to the whole district and has provoked mockery, long conversations and indignation, while Makar Denisych is already being referred to as old Makarka. If someone does not write the way required, they never try to explain what is wrong, but just say: 'That bastard has gone and written another load of rubbish!

To have a goddess like you in his arms and not appreciate it…” He kissed her, unable to resist the lush, succulent mouth so close to his. He put everything he felt into it, so he could wipe out any hurt the Neds of the world had given her. When he broke away, realizing he was treading dangerous ground, she said hoarsely, “You weren’t always so…appreciative. When I said that men enjoyed my company, you said you found that hard to believe.” “What?” he retorted with a scowl. “I never said any such thing.” “Yes, you did, the day that I asked you to investigate my suitors. I remember it clearly.” “There’s no way in hell I ever…” The conversation came back to him suddenly, and he shook his head. “You’re remembering only part, sweeting. You said that men enjoyed your company and considered you easy to talk to. It was the last part I found hard to believe.” “Oh.” She eyed him askance. “Why? You never seem to have trouble talking to me. Or rather, lecturing me.” “It’s either lecture you or stop up your mouth with kisses,” he said dryly. “Talking to you isn’t easy, because every time I’m near you I burn to carry you off to some secluded spot and do any number of wicked things with you.” She blinked, then gazed at him with such softness that at made his chest hurt. “Then why don’t you?” “Because you’re a marquess’s daughter and my employer’s sister.” “What does that signify? You’re an assistant magistrate and a famous Bow Street Runner-“ “And the bastard of nobody knows whom.” “Which merely makes you a fitting companion for a hellion with a reputation for recklessness.” The word companion resonated in his brain. What did she mean by it? Then she pressed a kiss to his jaw, eroding his resistance and his reason, and he knew precisely what she meant. He tried to set her off of him before he lost his mind entirely, but she looped her arms about his neck and wouldn’t let go. “Show me.” “Show you what?” “All the wicked things you want to do with me.” Desire bolted in a fever through his vein. “My God, Celia-“ “I won’t believe a word you’ve said if you don’t.” Her gaze grew troubled. “I don’t think you know what you want. Yesterday you gave me such lovely kisses and caresses and then at the ball you acted like you’d never met me.” “You were with your suitors,” he said hoarsely. “You could have danced with me. You didn’t even ask me for one dance.” Having her on his lap was rousing him to a painful hardness. “Because I knew if I did, I would want…I would need…” She kissed a path down his throat, turning his blood to fire. “Show me,” she whispered, “Show me now what you want. What you need.” “I refuse to ruin you,” he said, half as a caution to himself. “You already have.

For what is the Heart, but a Spring; and the Nerves, but so many Strings; and the Joynts, but so many Wheeles, giving motion to the whole Body, such as was intended by the Artificer? Art goes yet further, imitating that Rationall and most excellent worke of Nature, Man. For by Art is created that great LEVIATHAN called a COMMON-WEALTH, or STATE, (in latine CIVITAS) which is but an Artificiall Man; though of greater stature and strength than the Naturall, for whose protection and defence it was intended; and in which, the Soveraignty is an Artificiall Soul, as giving life and motion to the whole body; The Magistrates, and other Officers of Judicature and Execution, artificiall Joynts; Reward and Punishment (by which fastned to the seat of the Soveraignty, every joynt and member is moved to performe his duty) are the Nerves, that do the same in the Body Naturall; The Wealth and Riches of all the particular members, are the Strength; Salus Populi (the Peoples Safety) its Businesse; Counsellors, by whom all things needfull for it to know, are suggested unto it, are the Memory; Equity and Lawes, an artificiall Reason and Will; Concord, Health; Sedition, Sicknesse; and Civill War, Death.

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.   “It was, in all,” writes McCullough, “a declaration of Adams’s faith in education as the bulwark of the good society, the old abiding faith of his Puritan forebears.

All faults or defects, from the slightest misconduct to the most flagitious crime, Pantocyclus attributed to some deviation from perfect Regularity in the bodily figure, caused perhaps (if not congenital) by some collision in a crowd; by neglect to take exercise, or by taking too much of it; or even by a sudden change of temperature, resulting in a shrinkage or expansion in some too susceptible part of the frame. Therefore, concluded that illustrious Philosopher, neither good conduct nor bad conduct is a fit subject, in any sober estimation, for either praise or blame. For why should you praise, for example, the integrity of a Square who faithfully defends the interests of his client, when you ought in reality rather to admire the exact precision of his right angles? Or again, why blame a lying, thievish Isosceles when you ought rather to deplore the incurable inequality of his sides? Theoretically, this doctrine is unquestionable; but it has practical drawbacks. In dealing with an Isosceles, if a rascal pleads that he cannot help stealing because of his unevenness, you reply that for that very reason, because he cannot help being a nuisance to his neighbours, you, the Magistrate, cannot help sentencing him to be consumed - and there's an end of the matter. But in little domestic difficulties, where the penalty of consumption, or death, is out of the question, this theory of Configuration sometimes comes in awkwardly; and I must confess that occasionally when one of my own Hexagonal Grandsons pleads as an excuse for his disobedience that a sudden change of the temperature has been too much for his perimeter, and that I ought to lay the blame not on him but on his Configuration, which can only be strengthened by abundance of the choicest sweetmeats, I neither see my way logically to reject, nor practically to accept, his conclusions. For my own part, I find it best to assume that a good sound scolding or castigation has some latent and strengthening influence on my Grandson's Configuration; though I own that I have no grounds for thinking so. At all events I am not alone in my way of extricating myself from this dilemma; for I find that many of the highest Circles, sitting as Judges in law courts, use praise and blame towards Regular and Irregular Figures; and in their homes I know by experience that, when scolding their children, they speak about "right" or "wrong" as vehemently and passionately as if they believed that these names represented real existences, and that a human Figure is really capable of choosing between them.

What are the common wages of labour, depends everywhere upon the contract usually made between those two parties, whose interests are by no means the same. The workmen desire to get as much, the masters to give as little as possible. The former are disposed to combine in order to raise, the latter in order to lower the wages of labour. It is not, however, difficult to foresee which of the two parties must, upon all ordinary occasions, have the advantage in the dispute, and force the other into a compliance with their terms. The masters, being fewer in number, can combine much more easily; and the law, besides, authorizes, or at least does not prohibit their combinations, while it prohibits those of the workmen. We have no acts of parliament against combining to lower the price of work; but many against combining to raise it. In all such disputes the masters can hold out much longer. A landlord, a farmer, a master manufacturer, a merchant, though they did not employ a single workman, could generally live a year or two upon the stocks which they have already acquired. Many workmen could not subsist a week, few could subsist a month, and scarce any a year without employment. In the long run the workman may be as necessary to his master as his master is to him; but the necessity is not so immediate. We rarely hear, it has been said, of the combinations of masters, though frequently of those of workmen. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject. Masters are always and everywhere in a sort of tacit, but constant and uniform combination, not to raise the wages of labour above their actual rate. To violate this combination is everywhere a most unpopular action, and a sort of reproach to a master among his neighbours and equals. We seldom, indeed, hear of this combination, because it is the usual, and one may say, the natural state of things, which nobody ever hears of. Masters, too, sometimes enter into particular combinations to sink the wages of labour even below this rate. These are always conducted with the utmost silence and secrecy, till the moment of execution, and when the workmen yield, as they sometimes do, without resistance, though severely felt by them, they are never heard of by other people. Such combinations, however, are frequently resisted by a contrary defensive combination of the workmen; who sometimes too, without any provocation of this kind, combine of their own accord to raise the price of their labour. Their usual pretences are, sometimes the high price of provisions; sometimes the great profit which their masters make by their work. But whether their combinations be offensive or defensive, they are always abundantly heard of. In order to bring the point to a speedy decision, they have always recourse to the loudest clamour, and sometimes to the most shocking violence and outrage. They are desperate, and act with the folly and extravagance of desperate men, who must either starve, or frighten their masters into an immediate compliance with their demands. The masters upon these occasions are just as clamorous upon the other side, and never cease to call aloud for the assistance of the civil magistrate, and the rigorous execution of those laws which have been enacted with so much severity against the combinations of servants, labourers, and journeymen. The workmen, accordingly, very seldom derive any advantage from the violence of those tumultuous combinations, which, partly from the interposition of the civil magistrate, partly from the necessity superior steadiness of the masters, partly from the necessity which the greater part of the workmen are under of submitting for the sake of present subsistence, generally end in nothing, but the punishment or ruin of the ringleaders. But though in disputes with their workmen, masters must generally have the advantage, there is, however, a certain rate be.

An Act for establishing religious Freedom. Section 1 Whereas, Almighty God hath created the mind free; That all attempts to influence it by temporal punishments or burthens, or by civil incapacitations tend only to beget habits of hypocrisy and meanness, and therefore are a departure from the plan of the holy author of our religion, who being Lord, both of body and mind yet chose not to propagate it by coercions on either, as was in his Almighty power to do, That the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavouring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time; That to compel a man to furnish contributions of money for the propagation of opinions, which he disbelieves is sinful and tyrannical; That even the forcing him to support this or that teacher of his own religious persuasion is depriving him of the comfortable liberty of giving his contributions to the particular pastor, whose morals he would make his pattern, and whose powers he feels most persuasive to righteousness, and is withdrawing from the Ministry those temporary rewards, which, proceeding from an approbation of their personal conduct are an additional incitement to earnest and unremitting labours for the instruction of mankind; That our civil rights have no dependence on our religious opinions any more than our opinions in physics or geometry, That therefore the proscribing any citizen as unworthy the public confidence, by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages, to which, in common with his fellow citizens, he has a natural right, That it tends only to corrupt the principles of that very Religion it is meant to encourage, by bribing with a monopoly of worldly honours and emoluments those who will externally profess and conform to it; That though indeed, these are criminal who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; That to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy which at once destroys all religious liberty because he being of course judge of that tendency will make his opinions the rule of judgment and approve or condemn the sentiments of others only as they shall square with or differ from his own; That it is time enough for the rightful purposes of civil government, for its officers to interfere when principles break out into overt acts against peace and good order; And finally, that Truth is great, and will prevail if left to herself, that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict, unless by human interposition disarmed of her natural weapons free argument and debate, errors ceasing to be dangerous when it is permitted freely to contradict them.

God GOD, noun [Saxon god; German gott; Dutch god; Swedish and Danish gud; Gothic goth or guth; Pers. goda or choda; Hindoo, khoda, codam. As this word and good are written exactly alike in Saxon, it has been inferred that God was named from his goodness. But the corresponding words in most of the other languages, are not the same, and I believe no instance can be found of a name given to the Supreme Being from the attribute of goodness. It is probably an idea too remote from the rude conceptions of men in early ages. Except the word Jehovah, I have found the name of the Supreme Being to be usually taken from his supremacy or power, and to be equivalent to lord or ruler, from some root signifying to press or exert force. Now in the present case, we have evidence that this is the sense of this word, for in Persic goda is rendered dominus, possessor, princeps, as is a derivative of the same word. See Cast. Lex. Col. 231.] 1. The Supreme Being; Jehovah; the eternal and infinite spirit, the creator, and the sovereign of the universe. God is a spirit; and they that worship him, must worship him in spirit and in truth. John 4. 2. A false god; a heathen deity; an idol. Fear not the gods of the Amorites. Judges 6. 3. A prince; a ruler; a magistrate or judge; an angel. Thou shalt not revile the gods, nor curse the ruler of thy people. Exodus 22. Psalm 97. [Gods here is a bad translation.] 4. Any person or thing exalted too much in estimation, or deified and honored as the chief good. Whose god is their belly. Philippians 3.

The religious utopian hides his pride behind the mask of humility; he recognizes God alone; he does not recognize ministers or sacraments since he puts himself in place of both. He ministers his own religious needs and he consecrates his inner self as a place of worship more worthy of receiving God than the churches. He substitutes his own sentiments and emotions for doctrine, because doctrines are man-made speculations unable to comprehend God's essence. He considers the sacramental, ceremonial and generally institutional aspects of religion as rigid and expendable molds which are adequate for the unthinking who need strong sensations and impressions to sustain their faith. He, on the other hand, puts his trust in his own individual inspiration, strengthens his faith through direct and permanent contact with the divine and so rises as a pure spirit to the level of a "truer" religion. The secular utopian also displays excessive pride. He believes that societies of the past were based on error since they yielded to the political principle of organization and hierarchy. The goal of the utopian is to create a society in its pristine purity, as it were, unsullied by laws and magistrates, functioning through its members' natural good will and cooperativeness. Laws, institutions, symbols, flags, armies, disciplines, patriotic encouragement and the like will all be abolished because, for pure social beings, their inner motivation of social living - togetherness - is quite sufficient and because they would serve to anchor the citizens, bodily and emotionally, in the soil and reality of the State just as pomp and ceremony, rules and institutions anchor the faithful in religion.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

True law necessarily is rooted in ethical assumptions or norms; and those ethical principles are derived, in the beginning at least, from religious convictions. When the religious understanding, from which a concept of law arose in a culture, has been discarded or denied, the laws may endure for some time, through what sociologists call "cultural lag"; but in the long run, the laws also will be discarded or denied. With this hard truth in mind, I venture to suggest that the corpus of English and American laws--for the two arise for the most part from a common root of belief and experience--cannot endure forever unless it is animated by the spirit that moved it in the beginning: that is, by religion, and specifically by the Christian people. Certain moral postulates of Christian teaching have been taken for granted, in the past, as the ground of justice. When courts of law ignore those postulates, we grope in judicial darkness. . . . We suffer from a strong movement to exclude such religious beliefs from the operation of courts of law, and to discriminate against those unenlightened who cling fondly to the superstitions of the childhood of the race. Many moral beliefs, however, though sustained by religious convictions, may not be readily susceptible of "scientific" demonstration. After all, our abhorrence of murder, rape, and other crimes may be traced back to the Decalogue and other religious injunctions. If it can be shown that our opposition to such offenses is rooted in religion, then are restraints upon murder and rape unconstitutional? We arrive at such absurdities if we attempt to erect a wall of separation between the operation of the laws and those Christian moral convictions that move most Americans. If we are to try to sustain some connection between Christian teaching and the laws of this land of ours, we must understand the character of that link. We must claim neither too much nor too little for the influence of Christian belief upon our structure of law. . . . I am suggesting that Christian faith and reason have been underestimated in an age bestridden, successively, by the vulgarized notions of the rationalists, the Darwinians, and the Freudians. Yet I am not contending that the laws ever have been the Christian word made flesh nor that they can ever be. . . . What Christianity (or any other religion) confers is not a code of positive laws, but instead some general understanding of justice, the human condition being what it is. . . . In short, judges cannot well be metaphysicians--not in the execution of their duties upon the bench, at any rate, even though the majority upon the Supreme Court of this land, and judges in inferior courts, seem often to have mistaken themselves for original moral philosophers during the past quarter century. The law that judges mete out is the product of statute, convention, and precedent. Yet behind statute, convention, and precedent may be discerned, if mistily, the forms of Christian doctrines, by which statute and convention and precedent are much influenced--or once were so influenced. And the more judges ignore Christian assumptions about human nature and justice, the more they are thrown back upon their private resources as abstract metaphysicians--and the more the laws of the land fall into confusion and inconsistency. Prophets and theologians and ministers and priests are not legislators, ordinarily; yet their pronouncements may be incorporated, if sometimes almost unrecognizably, in statute and convention and precedent. The Christian doctrine of natural law cannot be made to do duty for "the law of the land"; were this tried, positive justice would be delayed to the end of time. Nevertheless, if the Christian doctrine of natural law is cast aside utterly by magistrates, flouted and mocked, then positive law becomes patternless and arbitrary.