Man With Two Wives Quotes

Nothing humbles a beautiful woman better than not being wanted by a man whose girlfriend or wife is ugly (or not as beautiful as she is).

First came bright Spirits, not the Spirits of men, who danced and scattered flowers. Then, on the left and right, at each side of the forest avenue, came youthful shapes, boys upon one hand, and girls upon the other. If I could remember their singing and write down the notes, no man who read that score would ever grow sick or old. Between them went musicians: and after these a lady in whose honour all this was being done. I cannot now remember whether she was naked or clothed. If she were naked, then it must have been the almost visible penumbra of her courtesy and joy which produces in my memory the illusion of a great and shining train that followed her across the happy grass. If she were clothed, then the illusion of nakedness is doubtless due to the clarity with which her inmost spirit shone through the clothes. For clothes in that country are not a disguise: the spiritual body lives along each thread and turns them into living organs. A robe or a crown is there as much one of the wearer's features as a lip or an eye. But I have forgotten. And only partly do I remember the unbearable beauty of her face. “Is it?...is it?” I whispered to my guide. “Not at all,” said he. “It's someone ye'll never have heard of. Her name on earth was Sarah Smith and she lived at Golders Green.” “She seems to be...well, a person of particular importance?” “Aye. She is one of the great ones. Ye have heard that fame in this country and fame on Earth are two quite different things.” “And who are these gigantic people...look! They're like emeralds...who are dancing and throwing flowers before here?” “Haven't ye read your Milton? A thousand liveried angels lackey her.” “And who are all these young men and women on each side?” “They are her sons and daughters.” “She must have had a very large family, Sir.” “Every young man or boy that met her became her son – even if it was only the boy that brought the meat to her back door. Every girl that met her was her daughter.” “Isn't that a bit hard on their own parents?” “No. There are those that steal other people's children. But her motherhood was of a different kind. Those on whom it fell went back to their natural parents loving them more. Few men looked on her without becoming, in a certain fashion, her lovers. But it was the kind of love that made them not less true, but truer, to their own wives.” “And how...but hullo! What are all these animals? A cat-two cats-dozens of cats. And all those dogs...why, I can't count them. And the birds. And the horses.” “They are her beasts.” “Did she keep a sort of zoo? I mean, this is a bit too much.” “Every beast and bird that came near her had its place in her love. In her they became themselves. And now the abundance of life she has in Christ from the Father flows over into them.” I looked at my Teacher in amazement. “Yes,” he said. “It is like when you throw a stone into a pool, and the concentric waves spread out further and further. Who knows where it will end? Redeemed humanity is still young, it has hardly come to its full strength. But already there is joy enough int the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life.

It was hard for them to accuse their wives of infidelity when their rival was an invisible man.

Solomon, who was one of the Deity's favorites, had a copulation cabinet composed of seven hundred wives and three hundred concubines. To save his life he could not have kept two of these young creatures satisfactorily refreshed, even if he had fifteen experts to help him. Necessarily almost the entire thousand had to go hungry for years and years on a stretch. Conceive of a man hardhearted enough to look daily upon all that suffering and not be moved to mitigate it.

Every Greek, man, woman, and child, has to two Greeks inside. We even have technical terms for them. They are a part of us, as inevitable as the fact that we all write poetry and the fact that every single one of us thinks that he knows everything that there is to know. We are all hospitable to strangers, we all are nostalgic for something, our mothers all treat their grown sons like babies, our sons all treat their mothers a sacred and beat their wives, we all hate solitude, we all try to find out from a stranger whether or not we are related, we all use every long word we know as often as we possibly can, we all go out for a walk in the evening so that we can look over each others' fences, we all think that we are equal to the best. Do you understand?" The captain was perplexed, "You didn't tell me about the two Greeks inside every Greek." "I didn't? Well, I must have wandered off the point.

In the book of Alma is a story that has fascinated e since I first read it. it is about a very colorful character named Moroni--not to be confused with the last survivor of the Nephites, who was also named Moroni. This man was a brilliant military commander, and he rose to be supreme commander of all the Nephite forces at the age of twenty-five. For the next fourteen years he was off to the wars continuously except for two very short periods of peace during which he worked feverishly at reinforcing the Nephite defenses. When peace finally came, he was thirty-nine years old, and the story goes that at the age of forty-three he died. Sometime before this he had given the chief command of the armies of the Nephites to his son Moronihah. Now, if he had a son, he had a wife. I've often wondered where she was and how she fared during those fourteen years of almost continuous warfare, and how she felt to have him die so soon after coming home. I am sure there are many, many stories of patience and sacrifice that have never been told. We each do our part, and we each have our story.

Two wives despaired of him,’ he said. ‘When he got engaged to Sylvia, she made it a condition that he should take the cure at Zurich. And it worked. He came back in three months a different man. And he hasn't touched a drop since, even though Sylvia walked out on him.’ ‘Why did she do that?’ Well, poor Charlie got rather a bore when he stopped drinking. But that’s not really the point of the story.

When I was a younger man - two wives ago, 250,000 cigarettes ago, 3,000 quarts of booze ago...

Where's Bardolph? Page He's gone into Smithfield to buy your worship a horse. FALSTAFF I bought him in Paul's, and he'll buy me a horse in Smithfield: an' I could get me but a wife in the stews, I were manned, horsed, and wived.

Yes, I know. It was a foolhardy plan to tie myself to a man known for killing his wives. Oh, but it was a tempting, daredevil of a plan. And I wanted it with everything in me. A man might steal into a castle at night, dodging guards and making off with what he could carry. That was the stuff of legends, after all. But I was a woman, for all I wore the disguise of a man. I could steal everything the Duke owned in broad daylight by merely saying the two little words, "I Do.

His Grace called Virginius in and said: "Do you think a priest of the Anglican Communion should be a divorced man with two wives living?" That's the way he talks. And do you know what Virginius said? He said: "Your Grace, if it weren't for divorce, there wouldn't be an Anglican Communion.

Those on the far right I came to know felt two things. First, they felt the deep story was true. Second, they felt that liberals were saying it was not true, and that they themselves were not feeling the right feelings. Blacks and women who were beneficiaries of affirmative action, immigrants, refugees, and public employees were not really stealing their place in line, liberals said. So don't feel resentful. Obama's help to these groups was not really a betrayal, liberals said. The success of those who cut ahead was not really at the expense of white men and their wives. In other words, the far right felt that the deep story was their real story and that there was a false PC cover-up of that story. They felt scorned. "People think we're not good people if we don't fee sorry for blacks and immigrants and Syrian refugees," one man told me. "But I am a good person and I don't feel sorry for them." With the cover-up, as my new friends explained to me, came the need to manage the appearance of their real feelings and even, to some extent, the feelings themselves. They didn't have to do this with friends, neighbors, and family. But they realized that the rest of America did not agree. ("I know liberals want us to feel sorry for blacks. I know they think they are so idealistic and we aren't," one woman told me.) My friends on the right felt obliged to try to modify their feelings, and they didn't like having to do that; they felt under the watchful eye of the "PC police." In the realm of emotions, the right felt like they were being treated as the criminals, and the liberals had the guns.

After the snows of Siberia, a man may well find merit in these black eyes of mine, which, as you used to say, ripened any fruit that I gazed upon.

A man should have two wives: one to love and one to sew on his buttons.

Fifty-four-year-old Tom Green is a fat, bearded man with a receding hairline, thirty-two children, and five wives

Either you like Henry VIII or you don't. He has been much criticized for beheading two of his wives. In a way, he has only himself to blame. Any man who beheads fwo of his wives musf expect a little talk. He shouldn't have done it, but you know how those things are. As a matter of fact, Henry merely let the law take its course, but some people feel that a really thoughtful husband would have done something about it,

There are two kinds of learning, from the inside and from the outside. The fist is regarded as the best, or even the only kind. And so people learn through distant journeys, watching, reading, universities and lectures — they learn from what is happening outside them. Man is a stupid creature who had to learn. So he tacks knowledge onto himself, he gathers it like a bee, gaining more and more of it, putting it to use and processing it. But the thing inside that is "stupid" and needs learning doesn't change. Cornspike learned by absorbing things from the outside to the inside. Knowledge that is only grown on the outside changes nothing inside a man, or merely changes him on the surface, as one garment is changed for another. But he who learns by taking things inside himself undergoes constant transformation, because he incorporates what he learns into his being. So by taking the stinking, dirty peasants from Primeval and the district into herself, Cornspike became just like them, was drunk just like them, frightened by the war just like them, and aroused just like them. What's more, by taking them into herself in the bushes behind the inn, Cornspike also took in their wives, their children, and their stuffy, stinking wooden cottages around Maybug Hill. In a way she took the entire village into herself, every pain in the village, and every hope.

They think they have out-foxed the whiteman when in fact they imitate him. They think they are protecting their wives and children, when in fact they are maiming them. And when the maimed children ask for help, they look elsewhere for the cause. Born out of an old hatred, one that began when one kind of black man scorned another kind and that kind took the hatred to another level, their selfishness had trashed two hundred years of suffering and triumph in a moment of such pomposity and error and callousness it froze the mind. Unbridled by Scripture, deafened by the roar of its own history, Ruby, it seemed to him, was an unnecessary failure. How exquisitely human was the wish for permanent happiness, and how thin human imagination became trying to achieve it.

Oh, there had been divorced Presidents, even, late in the twentieth century, one who had survived a White House divorce to the extent of being re-elected. Of course old Gus Time hadn't made any mistake in the marital department. Sixty years of wedded bliss. The grin came and went. Old fox! They said when he was in his early twenties and so new in Washington he still smacked of the boondocks, he had cast his eyes around all the Washington wives: he picked Senator Black's wife Olive for her beauty, her brains, her organizational genius and her relish of public life, then simply stole her from the Senator. It worked, though she was thirteen years older than he. She was the greatest First Lady the country had ever known. But behind the scenes - Oh man, what a tartar! Not that he had ever heard old Gus complain. The public lion was perfectly content to be a private mouse. Gus do this, Gus don't do that - and he was so lost when she died that he abandoned Washington the moment her funeral was over, went to live in his home state of Iowa and died himself not two months later.

Some poor creatures have been so brutalized by the lash that they will sneak out of the way to give their masters free access to their wives and daughters. Do you think this proves the black man to belong to an inferior order of beings? What would you be, if you had been born and brought up a slave, with generations of slaves for ancestors? I admit that the black man is inferior. But what is it that makes him so? It is the ignorance in which white men compel him to live; it is the torturing whip that lashes manhood out of him; it is the fierce bloodhounds of the South, and the scarcely less cruel human bloodhounds of the north, who enforce the Fugitive Slave Law. They do the work. Southern gentlemen indulge in the most contemptuous expressions about the Yankees, while they, on their part, consent to do the vilest work for them, such as the ferocious bloodhounds and the despised negro-hunters are employed to do at home. When southerners go to the north, they are proud to do them honor; but the northern man is not welcome south of Mason Dixon's line, unless he suppresses every thought and feeling at variance with their "peculiar institution." Nor is it enough to be silent. The masters are not pleased, unless they obtain a greater degree of subservience than that; and they are generally accommodated. Do they respect the northerner for this? I trow not. Even the slaves despise "a northern man with southern principles;" and that is the class they generally see. When northerners go to the south to reside, they prove very apt scholars. They soon imbibe the sentiments and disposition of their neighbors, and generally go beyond their teachers. Of the two, they are proverbially the hardest masters.

... the Scripture is like one big, unbroken story about people who decided to follow God and ended up failing almost as much as they succeeded. After God told Abraham that he was going to have millions of kids, the old man literally laughed in God's face. Jacob was a lying cheat before he met God at Bethel. And he was a lying cheat afterward too. These are two of Israel's greatest patriarchs. Moses was a murderer, a doubter, an excuse-maker. he was chosen to lead God's people out of slavery. David was "a man after God's own heart." But he was also an adulterer. His son, Solomon, was the wisest man who ever lived. But he had hundreds of wives. And Jesus' disciples were all flawed in their own way - from Thomas, the doubter, to Peter, the hothead. With such a long list of people who both followed God and stumbled constantly, why would we assume our experiences would be any different?

You think you know what a man is? You have no idea what a man is. You think you know what a daughter is? You have no idea what a daughter is. You think you know what this country is? You have no idea what this country is. You have a false image of everything. All you know is what a fucking glove is. This country is frightening. Of course she was raped. What kind of company do you think she was keeping? Of course out there she was going to get raped. This isn't Old Rimrock, old buddy - she's out there, old buddy, in the USA. She enters that world, that loopy world out there, with whats going on out there - what do you expect? A kid from Rimrock, NJ, of course she didn't know how to behave out there, of course the shit hits the fan. What could she know? She's like a wild child out there in the world. She can't get enough of it - she's still acting up. A room off McCarter Highway. And why not? Who wouldn't? You prepare her for life milking the cows? For what kind of life? Unnatural, all artificial, all of it. Those assumptions you live with. You're still in your olf man's dream-world, Seymour, still up there with Lou Levov in glove heaven. A household tyrannized by gloves, bludgeoned by gloves, the only thing in life - ladies' gloves! Does he still tell the one about the woman who sells the gloves washing her hands in a sink between each color? Oh where oh where is that outmoded America, that decorous America where a woman had twenty-five pairs of gloves? Your kid blows your norms to kingdom come, Seymour, and you still think you know what life is?" Life is just a short period of time in which we are alive. Meredith Levov, 1964. "You wanted Ms. America? Well, you've got her, with a vengeance - she's your daughter! You wanted to be a real American jock, a real American marine, a real American hotshot with a beautiful Gentile babe on your arm? You longed to belong like everybody else to the United States of America? Well, you do now, big boy, thanks to your daughter. The reality of this place is right up in your kisser now. With the help of your daughter you're as deep in the sit as a man can get, the real American crazy shit. America amok! America amuck! Goddamn it, Seymour, goddamn you, if you were a father who loved his daughter," thunders Jerry into the phone - and the hell with the convalescent patients waiting in the corridor for him to check out their new valves and new arteries, to tell how grateful they are to him for their new lease on life, Jerry shouts away, shouts all he wants if it's shouting he wants to do, and the hell with the rules of hte hospital. He is one of the surgeons who shouts; if you disagree with him he shouts, if you cross him he shouts, if you just stand there and do nothing he shouts. He does not do what hospitals tell him to do or fathers expect him to do or wives want him to do, he does what he wants to do, does as he pleases, tells people just who and what he is every minute of the day so that nothing about him is a secret, not his opinions, his frustrations, his urges, neither his appetite nor his hatred. In the sphere of the will, he is unequivocating, uncompromising; he is king. He does not spend time regretting what he has or has not done or justifying to others how loathsome he can be. The message is simple: You will take me as I come - there is no choice. He cannot endure swallowing anything. He just lets loose. And these are two brothers, the same parents' sons, one for whom the aggression's been bred out, the other for whom the aggression's been bred in. "If you were a father who loved your daughter," Jerry shouts at the Swede, "you would never have left her in that room! You would have never let her out of your sight!

That’s absolutely not the point of life. It’s who your existence snags on. Who changes, because they knew you. There’s not a single tomb without art that represents a relationship—a father and his children, a man and his wives, even a noble and his citizens. What you know isn’t nearly as important as who you know. Who will miss you. Who you will miss.

I can make you happy,” said he to the back of her head, across the bush. “You shall have a piano in a year or two—farmers’ wives are getting to have pianos now—and I’ll practise up the flute right well to play with you in the evenings.” “Yes; I should like that.” “And have one of those little ten-pound gigs for market—and nice flowers, and birds—cocks and hens I mean, because they be useful,” continued Gabriel, feeling balanced between poetry and practicality. “I should like it very much.” “And a frame for cucumbers—like a gentleman and lady.” “Yes.” “And when the wedding was over, we’d have it put in the newspaper list of marriages.” “Dearly I should like that!” “And the babies in the births—every man jack of ‘em! And at home by the fire, whenever you look up, there I shall be—and whenever I look up there will be you.

Cyrus wanted a woman to take care of Adam. He needed someone to keep house and cook, and a servant cost money. He was a vigorous man and needed the body of a woman, and that too cost money—unless you were married to it. Within two weeks Cyrus had wooed, wedded, bedded, and impregnated her. His neighbors did not find his action hasty. It was quite normal in that day for a man to use up three or four wives in a normal lifetime.

Cyrus wanted a woman to take care of Adam. He needed someone to keep house and cook, and a servant cost money. He was a vigorous man and needed the body of a woman, and that too cost money- unless you were married to it. Within two weeks Cyrus had wooed, wedded, bedded, and impregnated her. His neighbors did not find his action hasty. It was quite normal in that day for a man to use up three or four wives in a normal lifetime. p.19

People who think that queer life consists of sex without intimacy are usually seeing only a tiny part of the picture, and seeing it through homophobic stereotype. The most fleeting sexual encounter is, in its way intimate. And in the way many gay men and lesbians live, quite casual sexual relations can develop into powerful and enduring friendships. Friendships, in turn, can cross into sexual relations and back. Because gay social life is not as ritualized and institutionalized as straight life, each relation is an adventure in nearly un-charted territory—whether it is between two gay men, or two lesbians, or a gay man and a lesbian, or among three or more queers, or between gay men and the straight women whose commitment to queer culture brings them the punishment of the "fag hag" label. There are almost as many kinds of relationship as there are people in combination. Where there are -patterns, we learn them from other queers, not from our-parents or schools or the state. Between tricks and lovers and exes and friends and fuckbuddies and bar friends and bar friends' tricks and tricks' bar friends and gal pals and companions "in the life," queers have an astonishing range of intimacies. Most have no labels. Most receive no public recognition. Many of these relations are difficult because the rules have to be invented as we go along. Often desire and unease add to their intensity, and their unpredictability. They can be complex and bewildering, in a way that arouses fear among many gay people, and tremendous resistance and resentment from many straight people. Who among us would give them up? Try standing at a party of queer friends and charting all the histories, sexual and nonsexual, among the people in the room. (In some circles this is a common party sport already.) You will realize that only a fine and rapidly shifting line separates sexual culture from many other relations of durability and care. The impoverished vocabulary of straight culture tells us that people should be either husbands and wives or (nonsexual) friends. Marriage marks that line. It is not the way many queers live. If there is such a thing as a gay way of life, it consists in these relations, a welter of intimacies outside the framework of professions and institutions and ordinary social obligations. Straight culture has much to learn from it, and in many ways has already begun to learn from it. Queers should be insisting on teaching these lessons. Instead, the marriage issue, as currently framed, seems to be a way of denying recognition to these relations, of streamlining queer relations into the much less troubling division of couples from friends.

We can at least give them our names,” Jeff insisted. They were very sweet about it, quite willing to do whatever we asked, to please us. As to the names, Alima, frank soul that she was, asked what good it would do. Terry, always irritating her, said it was a sign of possession. “You are going to be Mrs. Nicholson,” he said, “Mrs. T.O. Nicholson. That shows everyone that you are my wife.” “What is a ‘wife’ exactly?” she demanded, a dangerous gleam in her eye. “A wife is a woman who belongs to a man,” he began. But Jeff took it up eagerly: “And a husband is the man who belongs to a woman. It is because we are monogamous, you know. And marriage is a ceremony, civil and religious, that joins the two together—“until death do us part,” he finished, looking at Celia with unutterable devotion. “What makes us feel foolish,” I told the girls, “is that here we have nothing to give you—except, of course, our names.” “Do your women have no names before they are married?” Celis suddenly demanded. “Why, yes,” Jeff explained. “They have their maiden names—their father’s names, that is.” “And what becomes of them?” asked Alima. “They change them for their husband’s, my dear,” Terry answered her. “Change them? Do the husbands then take the wives’ ‘maiden names’?” “Oh no,” he laughed. “The man keeps his own and gives it too her, too.” “Then she just loses hers and takes a new one—how unpleasant! We won’t do that!” Alima said decidedly.

In strict Muslim countries such as Afghanistan, many young men have little hope of ever finding a partner. Typically in such nations, there are at least 3 percent more males than females, partly because females don’t receive the same medical care as males. Also, polygamy means that the wealthiest men take two or three wives, leaving even fewer women available for the poor. The inability of a young man to settle down in a family may increase the likelihood of his drifting toward violence.

What do I care if folk speak reproachfully of the accursed Lamech and his bigamy? I know well that Abraham was a holy man, and Jacob likewise, as I believe. And each of them had wives more than two, and many another holy man besides. Where can you see, in any manner, that almighty God forbade marriage by explicit word? I pray you, tell me. Or where commanded He virginity? I know as well as you, without doubt, that the Apostle Paul, when he spoke of maidenhood, he said of that precept he had no opinion.

When a man seats before his eyes the bronze face of his helmet and steps off from the line of departure, he divides himself, as he divides his ‘ticket,’ in two parts. One part he leaves behind. That part which takes delight in his children, which lifts his voice in the chorus, which clasps his wife to him in the sweet darkness of their bed. “That half of him, the best part, a man sets aside and leaves behind. He banishes from his heart all feelings of tenderness and mercy, all compassion and kindness, all thought or concept of the enemy as a man, a human being like himself. He marches into battle bearing only the second portion of himself, the baser measure, that half which knows slaughter and butchery and turns the blind eye to quarter. He could not fight at all if he did not do this.” The men listened, silent and solemn. Leonidas at that time was fifty-five years old. He had fought in more than two score battles, since he was twenty; wounds as ancient as thirty years stood forth, lurid upon his shoulders and calves, on his neck and across his steel-colored beard. “Then this man returns, alive, out of the slaughter. He hears his name called and comes forward to take his ticket. He reclaims that part of himself which he had earlier set aside. “This is a holy moment. A sacramental moment. A moment in which a man feels the gods as close as his own breath. “What unknowable mercy has spared us this day? What clemency of the divine has turned the enemy’s spear one handbreadth from our throat and driven it fatally into the breast of the beloved comrade at our side? Why are we still here above the earth, we who are no better, no braver, who reverenced heaven no more than these our brothers whom the gods have dispatched to hell? “When a man joins the two pieces of his ticket and sees them weld in union together, he feels that part of him, the part that knows love and mercy and compassion, come flooding back over him. This is what unstrings his knees. “What else can a man feel at that moment than the most grave and profound thanksgiving to the gods who, for reasons unknowable, have spared his life this day? Tomorrow their whim may alter. Next week, next year. But this day the sun still shines upon him, he feels its warmth upon his shoulders, he beholds about him the faces of his comrades whom he loves and he rejoices in their deliverance and his own.” Leonidas paused now, in the center of the space left open for him by the troops. “I have ordered pursuit of the foe ceased. I have commanded an end to the slaughter of these whom today we called our enemies. Let them return to their homes. Let them embrace their wives and children. Let them, like us, weep tears of salvation and burn thank-offerings to the gods. “Let no one of us forget or misapprehend the reason we fought other Greeks here today. Not to conquer or enslave them, our brothers, but to make them allies against a greater enemy. By persuasion, we hoped. By coercion, in the event. But no matter, they are our allies now and we will treat them as such from this moment. “The Persian!

So after conferring with the waiter for about an hour, the two men managed to convince him it would be easier for him if halved the bill or they'd 'report him'. Obviously, it was a bit hazy exactly who would report whom for what, but eventually, with a certain amount of swearing and arm-waving, the waiter gave up and went into the kitchen and wrote them a new bill. In the meantime Rune and Ove, nodded grimly at one another without noticing that their wives, as usual, had taken a taxi home twenty minutes earlier.

Did the International Committee of the Red Cross know anything about this? Did the United States? The UN? Yes, yes, and yes. And what did they do about it? Nothing. In the early days of the so-called repatriation, some seventy thousand people left Japan and crossed the sea to North Korea. With the exception of a brief three-and-a-half-year hiatus, the process continued until 1984. During this period, some one hundred thousand Koreans and two thousand Japanese wives crossed over to North Korea. That’s one hell of a mass migration

...the habitants, dressed in their brightest colors and wearing their shoes, lined the Route de Rivière, waving and shouting, “Bon jour, Monsieur Reneau. Congratulations on your marriage." Once he passed however, they whispered to each other. “Poor Monsieur Reneau. Certainly he is a fertile man, two wives, sixteen daughters, yet no son." "The Reneau seed is cursed," some surmised but others held out hope for their Seigneur. “Perhaps this third wife will give him a healthy boy, eh?” Zacharie, third Lord of Paradise. The Last Lord of Paradise––Generation Three

The legal structure of Islamic marriage is predicated on a gender-differentiated allocation of interdependent claims, which would be thrown into chaos by a same-sex union. In the standard contractual understanding of marriage, the husband holds milk al-nikah, control of the marriage tie, and the wife has a claim to dower and the obligation of sexual exclusivity and availability. Several early jurists considered the possibility of whether these rights and duties could be reallocated – whether a woman could pay a man a dower, for example, and retain control over sex and divorce – and agreed unanimously that such a reallocation is not permitted. Not only are husbands’ and wives’ rights distinct, but each role is fundamentally linked to the sex/gender of the person exercising it. A woman cannot wield control of the marriage tie; a man cannot be contractually bound to sexual availability to his wife. Thus, following that logic, it would not be possible for one woman to adopt the “husband” role and the other to adopt the “wife” role in the marriage of two women. The self-contained logic of the jurisprudential framework does not permit such an outcome.

I have since thought a great deal about how people are able to maintain two attitudes in their minds at once. Take the colonel: He had come fresh from a world of machetes, road gangs, and random death and yet was able to have a civilized conversation with a hotel manager over a glass of beer and let himself be talked out of committing another murder. He had a soft side and a hard side and neither was in absolute control of his actions. It would have been dangerous to assume that he was this way or that way at any given point in the day. It was like those Nazi concentration camp guards who could come home from a day manning the gas chambers and be able to play games with their children, put a Bach record on the turntable, and make love to their wives before getting up to kill to more innocents. And this was not the exception—this was the rule. The cousin of brutality is a terrifying normalcy. So I tried never to see these men in terms of black or white. I saw them instead in degrees of soft and hard. It was the soft that I was trying to locate inside them; once I could get my fingers into it, the advantage was mine. If sitting down with abhorrent people and treating them as friends is what it took to get through to that soft place, then I was more than happy to pour the Scotch.

Has he invited you to dinner, dear? Gifts, flowers, the usual?” I had to put my cup down, because my hand was shaking too much. When I stopped laughing, I said, “Curran? He isn’t exactly Mr. Smooth. He handed me a bowl of soup, that’s as far as we got.” “He fed you?” Raphael stopped rubbing Andrea. “How did this happen?” Aunt B stared at me. “Be very specific, this is important.” “He didn’t actually feed me. I was injured and he handed me a bowl of chicken soup. Actually I think he handed me two or three. And he called me an idiot.” “Did you accept?” Aunt B asked. “Yes, I was starving. Why are the three of you looking at me like that?” “For crying out loud.” Andrea set her cup down, spilling some tea. “The Beast Lord’s feeding you soup. Think about that for a second.” Raphael coughed. Aunt B leaned forward. “Was there anybody else in the room?” “No. He chased everyone out.” Raphael nodded. “At least he hasn’t gone public yet.” “He might never,” Andrea said. “It would jeopardize her position with the Order.” Aunt B’s face was grave. “It doesn’t go past this room. You hear me, Raphael? No gossip, no pillow talk, not a word. We don’t want any trouble with Curran.” “If you don’t explain it all to me, I will strangle somebody.” Of course, Raphael might like that . . . “Food has a special significance,” Aunt D said. I nodded. “Food indicates hierarchy. Nobody eats before the alpha, unless permission is given, and no alpha eats in Curran’s presence until Curran takes a bite.” “There is more,” Aunt B said. “Animals express love through food. When a cat loves you, he’ll leave dead mice on your porch, because you’re a lousy hunter and he wants to take care of you. When a shapeshifter boy likes a girl, he’ll bring her food and if she likes him back, she might make him lunch. When Curran wants to show interest in a woman, he buys her dinner.” “In public,” Raphael added, “the shapeshifter fathers always put the first bite on the plates of their wives and children. It signals that if someone wants to challenge the wife or the child, they would have to challenge the male first.” “If you put all of Curran’s girls together, you could have a parade,” Aunt B said. “But I’ve never seen him physically put food into a woman’s hands. He’s a very private man, so he might have done it in an intimate moment, but I would’ve found out eventually. Something like that doesn’t stay hidden in the Keep. Do you understand now? That’s a sign of a very serious interest, dear.” “But I didn’t know what it meant!” Aunt B frowned. “Doesn’t matter. You need to be very careful right now. When Curran wants something, he doesn’t become distracted. He goes after it and he doesn’t stop until he obtains his goal no matter what it takes. That tenacity is what makes him an alpha.” “You’re scaring me.” “Scared might be too strong a word, but in your place, I would definitely be concerned.” I wished I were back home, where I could get to my bottle of sangria. This clearly counted as a dire emergency. As if reading my thoughts, Aunt B rose, took a small bottle from a cabinet, and poured me a shot. I took it, and drained it in one gulp, letting tequila slide down my throat like liquid fire. “Feel better?” “It helped.” Curran had driven me to drinking. At least I wasn’t contemplating suicide.

Let me ask you three questions,” he said. “And then you’ll see it my way. Question One: What’s the worst thing that you have ever done to someone? It’s okay. You don’t have to confess it out loud. Question Two: What’s the worst criminal act that has ever been committed against you? Question Three: Which of the two was the most damaging for the victim?” The worst criminal act that has ever been committed against me was burglary. How damaging was it? Hardly damaging at all. I felt theoretically violated at the idea of a stranger wandering through my house. But I got the insurance money. I was mugged one time. I was eighteen. The man who mugged me was an alcoholic. He saw me coming out of a supermarket. “Give me your alcohol,” he yelled. He punched me in the face, grabbed my groceries, and ran away. There wasn’t any alcohol in my bag. I was upset for a few weeks, but it passed. And what was the worst thing I had ever done to someone? It was a terrible thing. It was devastating for them. It wasn’t against the law. Clive’s point was that the criminal justice system is supposed to repair harm, but most prisoners—young, black—have been incarcerated for acts far less emotionally damaging than the injuries we noncriminals perpetrate upon one another all the time—bad husbands, bad wives, ruthless bosses, bullies, bankers.

About his madmen Mr. Lecky was no more certain. He knew less than the little to be learned of the causes or even of the results of madness. Yet for practical purposes one can imagine all that is necessary. As long as maniacs walk like men, you must come close to them to penetrate so excellent a disguise. Once close, you have joined the true werewolf. Pick for your companion a manic-depressive, afflicted by any of the various degrees of mania - chronic, acute, delirious. Usually more man than wolf, he will be instructive. His disorder lies in the very process of his thinking, rather than in the content of his thought. He cannot wait a minute for the satisfaction of his fleeting desires or the fulfillment of his innumerable schemes. Nor can he, for two minutes, be certain of his intention or constant in any plan or agreement. Presently you may hear his failing made manifest in the crazy concatenation of his thinking aloud, which psychiatrists call "flight of ideas." Exhausted suddenly by this riotous expense of speech and spirit, he may subside in an apathy dangerous and morose, which you will be well advised not to disturb. Let the man you meet be, instead, a paretic. He has taken a secret departure from your world. He dwells amidst choicest, most dispendious superlatives. In his arm he has the strength to lift ten elephants. He is already two hundred years old. He is more than nine feet high; his chest is of iron, his right leg is silver, his incomparable head is one whole ruby. Husband of a thousand wives, he has begotten on them ten thousand children. Nothing is mean about him; his urine is white wine; his faeces are always soft gold. However, despite his splendor and his extraordinary attainments, he cannot successfully pronounce the words: electricity, Methodist Episcopal, organization, third cavalry brigade. Avoid them. Infuriated by your demonstration of any accomplishment not his, he may suddenly kill you. Now choose for your friend a paranoiac, and beware of the wolf! His back is to the wall, his implacable enemies are crowding on him. He gets no rest. He finds no starting hole to hide him. Ten times oftener than the Apostle, he has been, through the violence of the unswerving malice which pursues him, in perils of waters, in perils of robbers, in perils of his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Now that, face to face with him, you simulate innocence and come within his reach, what pity can you expect? You showed him none; he will certainly not show you any. Lighten our darkness, we beseech thee, 0 Lord; and by thy great mercy defend us from all the perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen. Mr. Lecky's maniacs lay in wait to slash a man's head half off, to perform some erotic atrocity of disembowelment on a woman. Here, they fed thoughtlessly on human flesh; there, wishing to play with him, they plucked the mangled Tybalt from his shroud. The beastly cunning of their approach, the fantastic capriciousness of their intention could not be very well met or provided for. In his makeshift fort everywhere encircled by darkness, Mr. Lecky did not care to meditate further on the subject.

Crispin wonders why he never married a woman with a body like this flight attendant’s. None of his wives had an ass to speak of. Maybe skinny girls are a young man’s game, he thinks, and it takes years to appreciate the value of a cushion in your bed. He’s not attracted to this woman; she’s the age of a couple of his grandchildren, and he has no more fire in his loins. The very idea of two people writhing around in a bed seems like a distasteful joke. It’s a joke he spent a lot of time cracking himself, of course, when he was a younger man. He realizes—gripping the arms of his chair as hot pain blinks on and off in his midsection—that all the major chapters in his personal life started and ended on wrinkled bedsheets.

The extravagant side of Mohammed bin Laden’s nature made itself evident when it came to women. Islam permits a man four wives at a time, and divorce is a simple matter, at least for a man, who only needs to declare, “I divorce you.” Before his death, Mohammed bin Laden officially had fathered fifty-four children from twenty-two wives. The total number of wives he procured is impossible to determine, since he would often “marry” in the afternoon and divorce that night. An assistant followed behind to take care of any children he might have left in his wake. He also had a number of concubines, who stayed in the bin Laden compound if they bore him children. “My father used to say that he had fathered twenty-five sons for the jihad,” his seventeenth son, Osama, later remembered.

A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh…let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband. EPHESIANS 5:31,33 One who turns away his ear from hearing the law, even his prayer is an abomination. PROVERBS 28:9 Husbands, love your wives, just as Christ also loved the church and gave Himself for her. EPHESIANS 5:25 Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. JAMES 5:16 Husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. EPHESIANS 5:28-29

DETECTIVE FRANK GEYER WAS A big man with a pleasant, earnest face, a large walrus mustache, and a new gravity in his gaze and demeanor. He was one of Philadelphia’s top detectives and had been a member of the force for twenty years, during which time he had investigated some two hundred killings. He knew murder and its unchanging templates. Husbands killed wives, wives killed husbands, and the poor killed one another, always for the usual motives of money, jealousy, passion, and love. Rarely did a murder involve the mysterious elements of dime novels and mystery stories. From the start, however, Geyer’s current assignment—it was now June 1895—had veered from the ordinary. One unusual aspect was that the suspect already was in custody, arrested seven months earlier for insurance fraud and now incarcerated in Philadelphia’s Moyamensing Prison

Men attend 2 Women for two reasons, SEX, and LOVE, but in most cases, men do not Marry for Sex or for Love, they marry for STABILITY. A man can Love you and not Marry you. A man can have sex with you for years without marrying you. But immediately he finds someone who brings stability in his life, he marries her. Men are visionaries when they think about marriage, they do not think about wedding dresses, bridesmaids, anything the woman thinks is fanciful. They think that this woman can build me a home. Women are tender, they have the capacity to receive and reproduce. You give her groceries, she prepares a meal, you give her money, she gives you peace, you give her sperm and she gives you children. You give it discomfort, it becomes your worst nightmare and most men know it. This is why a man can stay with a woman for years and meet another in a month, then get married. It's the stability they want. Sex is a pleasure, love is an affection, RESPECT is Stability.

Many married women, faithful to family duty and their husbands, will at this point probably ask themselves why such strong men, so really good and kind, who are so vulnerable to women like Madame Marneffe, do not find the realization of their dreams and the fulfilment of their passions in their wives, especially when their wives are like Adeline Hulot. The reason is linked with one of the most fundamental mysteries of human nature. Love, which awakens the mind to joy and delight, the virile, austere pleasure of the most noble faculties of the soul, and sex, the vulgar commodity sold in the market, are two aspects of the same thing. Women capable of satisfying the hunger for both are geniuses in their own kind, and no more numerous than the great writers, artists, and inventors of a nation. Men of all kinds, the distinguished man and the fool, the Hulots as much as the Crevels, desire both an ideal love and pleasure. They are all in quest of that mysterious hermaphrodite, that rare work, which most often turns out to be a work in two volumes.

Bancroft Road was dark, with no streetlamps, and I could see into front windows where faculty members and their wives and children shuffled around living rooms. Was this the epiphany of adult life, that it actually wasn't exciting and vast in possibilities, but was in fact as enclosed and proscribed as childhood? What a disappointment, for I'd been looking forward to the open field, the imagined release. Or maybe, I thought as I watched a young mother stride across her living room, then suddenly swoop down to pick something up (A shoe? A squeak toy?), only men ever felt that release. For women in 1956 were always confronting boundaries, negotiations: where they could walk at night, how far they could let a man go when the two of them were alone. Men hardly seemed troubled by these things; they walked everywhere in cold, dark cities and pin-drop empty streets, and they let their hands go walking, too, and they opened their belts and then their trousers, and they never thought to themselves: I must stop this right now. I must not go any further.

For a brief moment she considered the unfairness of it all. How short was the time for fun, for pretty clothes, for dancing, for coquetting! Only a few, too few years! Then you married and wore dull-colored dresses and had babies that ruined your waist line and sat in corners at dances with other sober matrons and only emerged to dance with your husband or with old gentlemen who stepped on your feet. If you didn't do these things, the other matrons talked about you and then your reputation was ruined and your family disgraced. It seemed such a terrible waste to spend all your little girlhood learning how to be attractive and how to catch men and then only use the knowledge for a year or two. When she considered her training at the hands of Ellen and Mammy, se knew it had been thorough and good because it had always reaped results. There were set rules to be followed, and if you followed them success crowned your efforts. With old ladies you were sweet and guileless and appeared as simple minded as possible, for old ladies were sharp and they watched girls as jealously as cats, ready to pounce on any indiscretion of tongue or eye. With old gentlemen, a girl was pert and saucy and almost, but not quite, flirtatious, so that the old fools' vanities would be tickled. It made them feel devilish and young and they pinched your cheek and declared you were a minx. And, of course, you always blushed on such occasions, otherwise they would pinch you with more pleasure than was proper and then tell their sons that you were fast. With young girls and young married women, you slopped over with sugar and kissed them every time you met them, even if it was ten times a day. And you put your arms about their waists and suffered them to do the same to you, no matter how much you disliked it. You admired their frocks or their babies indiscriminately and teased about beaux and complimented husbands and giggled modestly and denied you had any charms at all compared with theirs. And, above all, you never said what you really thought about anything, any more than they said what they really thought. Other women's husbands you let severely alone, even if they were your own discarded beaux, and no matter how temptingly attractive they were. If you were too nice to young husbands, their wives said you were fast and you got a bad reputation and never caught any beaux of your own. But with young bachelors-ah, that was a different matter! You could laugh softly at them and when they came flying to see why you laughed, you could refuse to tell them and laugh harder and keep them around indefinitely trying to find out. You could promise, with your eyes, any number of exciting things that would make a man maneuver to get you alone. And, having gotten you alone, you could be very, very hurt or very, very angry when he tried to kiss you. You could make him apologize for being a cur and forgive him so sweetly that he would hang around trying to kiss you a second time. Sometimes, but not often, you did let them kiss you. (Ellen and Mammy had not taught her that but she learned it was effective). Then you cried and declared you didn't know what had come over you and that he couldn't ever respect you again. Then he had to dry your eyes and usually he proposed, to show just how much he did respect you. And there were-Oh, there were so many things to do to bachelors and she knew them all, the nuance of the sidelong glance, the half-smile behind the fan, the swaying of hips so that skirts swung like a bell, the tears, the laughter, the flattery, the sweet sympathy. Oh, all the tricks that never failed to work-except with Ashley.

told me more about what happened the other night?” she asked, deciding to air her worst fears. “Am I under suspicion or something?” “Everyone is.” “Especially ex-wives who are publicly humiliated on the day of the murder, right?” Something in Montoya’s expression changed. Hardened. “I’ll be back,” he promised, “and I’ll bring another detective with me, then we’ll interview you and you can ask all the questions you like.” “And you’ll answer them?” He offered a hint of a smile. “That I can’t promise. Just that I won’t lie to you.” “I wouldn’t expect you to, Detective.” He gave a quick nod. “In the meantime if you suddenly remember, or think of anything, give me a call.” “I will,” she promised, irritated, watching as he hurried down the two steps of the porch to his car. He was younger than she was by a couple of years, she guessed, though she couldn’t be certain, and there was something about him that exuded a natural brooding sexuality, as if he knew he was attractive to women, almost expected it to be so. Great. Just what she needed, a sexy-as-hell cop who probably had her pinned to the top of his murder suspect list. She whistled for the dog and Hershey bounded inside, dragging some mud and leaves with her. “Sit!” Abby commanded and the Lab dropped her rear end onto the floor just inside the door. Abby opened the door to the closet and found a towel hanging on a peg she kept for just such occasions, then, while Hershey whined in protest, she cleaned all four of her damp paws. “You’re gonna be a problem, aren’t you?” she teased, then dropped the towel over the dog’s head. Hershey shook herself, tossed off the towel, then bit at it, snagging one end in her mouth and pulling backward in a quick game of tug of war. Abby laughed as she played with the dog, the first real joy she’d felt since hearing the news about her ex-husband. The phone rang and she left the dog growling and shaking the tattered piece of terry cloth. “Hello?” she said, still chuckling at Hershey’s antics as she lifted the phone to her ear. “Abby Chastain?” “Yes.” “Beth Ann Wright with the New Orleans Sentinel.” Abby’s heart plummeted. The press. Just what she needed. “You were Luke Gierman’s wife, right?” “What’s this about?” Abby asked warily as Hershey padded into the kitchen and looked expectantly at the back door leading to her studio. “In a second,” she mouthed to the Lab. Hershey slowly wagged her tail. “Oh, I’m sorry,” Beth Ann said, sounding sincerely rueful. “I should have explained. The paper’s running a series of articles on Luke, as he was a local celebrity, and I’d like to interview you for the piece. I was thinking we could meet tomorrow morning?” “Luke and I were divorced.” “Yes, I know, but I would like to give some insight to the man behind the mike, you know. He had a certain public persona, but I’m sure my readers would like to know more about him, his history, his hopes, his dreams, you know, the human-interest angle.” “It’s kind of late for that,” Abby said, not bothering to keep the ice out of her voice. “But you knew him intimately. I thought you could come up with some anecdotes, let people see the real Luke Gierman.” “I don’t think so.” “I realize you and he had some unresolved issues.” “Pardon me?” “I caught his program the other day.” Abby tensed, her fingers holding the phone in a death grip. “So this is probably harder for you than most, but I still would like to ask you some questions.” “Maybe another time,” she hedged and Beth Ann didn’t miss a beat. “Anytime you’d like. You’re a native Louisianan, aren’t you?” Abby’s neck muscles tightened. “Born and raised, but you met Luke in Seattle when he was working for a radio station . . . what’s the call sign, I know I’ve got it somewhere.” “KCTY.” It was a matter of public record. “Oh, that’s right. Country in the City. But you grew up here and went to local schools, right? Your

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

I’m not going to stand for it any longer," said Mr. Flood. "I’m going to put my foot down. All I want in this world is a little peace and quiet, and he gets me all raced up. Here a while back I heard a preacher talking on the radio about the peacefulness of the old, and I thought to myself, ‘You ignorant man!’ I’m ninety-four years old and I have never yet had any peace, to speak of. My mind is just a turmoil of regrets. It’s not what I did that I regret, it’s what I didn’t do. Except for the bottle, I always walked the straight and narrow; a family man, a good provider, never cut up, never did ugly, and I regret it. In the summer of 1902 I came real close to getting in serious trouble with a married woman, but I had a fight with my conscience and my conscience won, and what’s the result? I had two wives, good, Christian women, and I can’t hardly remember what either of them looked like, but I can remember the face on that woman so clear it hurts, and there’s never a day passes I don’t think about her, and there’s never a day passes I don’t curse myself. ‘What kind of a timid, dried-up, weevily fellow were you?’ I say to myself. ‘You should’ve said to hell with what’s right and what’s wrong, the devil take the hindmost. You’d have something to remember, you’d be happier now.’ She’s out in Woodlawn, six feet under, and she’s been there twenty-two years, God rest her, and here I am, just an old, old man with nothing but a belly and a brain and a dollar or two." "Life is sad," said Mr. Maggiani.

Obama’s narrative culminates in his month-long journey to Africa, where he talks to various relatives about who his dad really was, and then weeps at the man’s grave. It’s powerful stuff. But at first glance it’s a little hard for the reader to understand Obama’s depth of allegiance. His dad was, after all, a complete jerk. He married Kezia in Kenya and had two children with her. Before the second child was born, he abandoned his family to come to America. There he met Obama’s mother Ann, got her pregnant, and then married her, but without telling her he was already married. When Obama was two, his father abandoned him and his mother to go to Harvard; there he moved in with a teacher, Ruth Nidesand. Eventually he took Nidesand back to Africa, married her, and had two children with her. But he also rejoined his African wife, Kezia, and had two more children with her. Later in life he took up with still another woman, Jael Otieno, and impregnated her. The two of them planned to get married after the child was born, but the marriage never took place. By the time he was done, Barack Sr. managed a grand total of three wives, one wife-to-be, and eight children. He was a terrible husband and a worse father; he neglected virtually all his offspring, and one of his sons has accused him of domestic violence. In the words of Mark Ndesandjo, who is the son of Obama Sr. and Nidesand, “I remember situations when I was growing up, and there would be a light coming from our living room, and I could hear thuds and screams, and my father’s voice and my mother shouting. I remember one night when she ran out into the street and she didn’t know where to go.”11

Noah and the Flood 9These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. 10And Noah had three sons, Shem, Ham, and Japheth. 11Now the earth was corrupt in God’s sight, and the earth was filled with violence. 12And God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way on the earth. 13And God said to Noah, “I have determined to make an end of all flesh, [3] for the earth is filled with violence through them. Behold, I will destroy them with the earth. 14Make yourself an ark of gopher wood. [4] Make rooms in the ark, and cover it inside and out with pitch. 15This is how you are to make it: the length of the ark 300 cubits, [5] its breadth 50 cubits, and its height 30 cubits. 16Make a roof [6] for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. 17For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. 18But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. 19And of every living thing of all flesh, you shall bring two of every sort into the ark to keep them alive with you. They shall be male and female. 20Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground, according to its kind, two of every sort shall come in to you to keep them alive. 21Also take with you every sort of food that is eaten, and store it up. It shall serve as food for you and for them.” 22Noah did this; he did all that God commanded him.

And the old man groaned, and beat his head With his hands, and stretched out his arms To his beloved son, Hector, who had Taken his stand before the Western Gate, Determined to meet Achilles in combat. Priam's voice cracked as he pleaded: "Hector, my boy, you can't face Achilles Alone like that, without any support— You'll go down in a minute. He's too much For you, son, he won't stop at anything! O, if only the gods loved him as I do: Vultures and dogs would be gnawing his corpse. Then some grief might pass from my heart. So many fine sons he's taken from me, Killed or sold them as slaves in the islands. Two of them now, Lycaon and Polydorus, I can't see with the Trojans safe in town, Laothoë's boys. If the Greeks have them We'll ransom them with the gold and silver Old Altes gave us. But if they're dead And gone down to Hades, there will be grief For myself and the mother who bore them. The rest of the people won't mourn so much Unless you go down at Achilles' hands. So come inside the wall, my boy. Live to save the men and women of Troy. Don't just hand Achilles the glory And throw your life away. Show some pity for me Before I go out of my mind with grief And Zeus finally destroys me in my old age, After I have seen all the horrors of war— My sons butchered, my daughters dragged off, Raped, bedchambers plundered, infants Dashed to the ground in this terrible war, My sons' wives abused by murderous Greeks. And one day some Greek soldier will stick me With cold bronze and draw the life from my limbs, And the dogs that I fed at my table, My watchdogs, will drag me outside and eat My flesh raw, crouched in my doorway, lapping My blood. When a young man is killed in war, Even though his body is slashed with bronze, He lies there beautiful in death, noble. But when the dogs maraud an old man's head, Griming his white hair and beard and private parts, There's no human fate more pitiable." And the old man pulled the white hair from his head, But did not persuade Hector.

Just out of interest, not for the piece, what was the story of the little dark picture?” Theodore paused. “Well, it was the night before an engagement. In Virginia. Our Union boys were in their trenches, and the Confederates in theirs, not more than a couple of stone’s throw away. It was quite silent. The moonlight, as you saw, was falling on the scene. There must’ve been all ages, I suppose, between those trenches. Men well into middle years. And plenty who were little more than boys. There were women in the camp, too, of course. Wives, and others. “I supposed they would soon fall asleep. But then, over in the Confederate trenches, some fellow started singing ‘Dixie.’ And soon they were all joining in, right along the line. So they sang ‘Dixie’ at us for a while, then stopped. “Well, sure enough, our boys weren’t going to let it go at that. So a group of ’em started up ‘John Brown’s Body.’ And in no time the whole of our trenches were giving them that. Fine voices too, I may say. “And when they’d done, there was another silence. Then over in the Confederate trench, we heard a single voice. A young fellow by the sound of it. And he started singing a psalm. The twenty-third psalm it was. I’ll never forget that. “As you know, in the South, with the shape-note singing, every congregation is well practiced in the singing of psalms. So again, all along the line, they joined in. Kind of soft. Sweet and low. And maybe it was the moonlight, but I have to say it was the most beautiful sound I ever heard. “But I’d forgotten that many of our boys were accustomed to singing the psalms too. When you consider the profanities you hear spoken every day in camp, you might forget that; but it is so. And to my surprise, our boys began to sing with them. And in a short while, all along the lines, those two armies sang together, free for a moment of their circumstances, as if they were a single congregation of brothers in the moonlight. And then they sang another psalm, and then the twenty-third again. And after that, there was silence, for the rest of the night. “During which time, I took that photograph. “The next morning there was a battle. And before noon, Mr. Slim, I regret to say, there was scarcely a man from either of those trenches left. They had killed each other. Dead, sir, almost every one.” And, caught unawares, Theodore Keller suddenly stopped speaking, and was not able to continue for a minute or two.

May God’s people never eat rabbit or pork (Lev. 11:6–7)? May a man never have sex with his wife during her monthly period (Lev. 18:19) or wear clothes woven of two kinds of materials (Lev. 19:19)? Should Christians never wear tattoos (Lev. 19:28)? Should those who blaspheme God’s name be stoned to death (Lev. 24:10–24)? Ought Christians to hate those who hate God (Ps. 139:21–22)? Ought believers to praise God with tambourines, cymbals, and dancing (Ps. 150:4–5)? Should Christians encourage the suffering and poor to drink beer and wine in order to forget their misery (Prov. 31:6–7)? Should parents punish their children with rods in order to save their souls from death (Prov. 23:13–14)? Does much wisdom really bring much sorrow and more knowledge more grief (Eccles. 1:18)? Will becoming highly righteous and wise destroy us (Eccles. 7:16)? Is everything really meaningless (Eccles. 12:8)? May Christians never swear oaths (Matt. 5:33–37)? Should we never call anyone on earth “father” (Matt. 23:9)? Should Christ’s followers wear sandals when they evangelize but bring no food or money or extra clothes (Mark 6:8–9)? Should Christians be exorcising demons, handling snakes, and drinking deadly poison (Mark 16:15–18)? Are people who divorce their spouses and remarry always committing adultery (Luke 16:18)? Ought Christians to share their material goods in common (Acts 2:44–45)? Ought church leaders to always meet in council to issue definitive decisions on matters in dispute (Acts 15:1–29)? Is homosexuality always a sin unworthy of the kingdom of God (1 Cor. 6:9–10)? Should unmarried men not look for wives (1 Cor. 7:27) and married men live as if they had no wives (1 Cor. 7:29)? Is it wrong for men to cover their heads (1 Cor. 11:4) or a disgrace of nature for men to wear long hair (1 Cor. 11:14)? Should Christians save and collect money to send to believers in Jerusalem (1 Cor. 16:1–4)? Should Christians definitely sing psalms in church (Col. 3:16)? Must Christians always lead quiet lives in which they work with their hands (1 Thess. 4:11)? If a person will not work, should they not be allowed to eat (2 Thess. 3:10)? Ought all Christian slaves always simply submit to their masters (reminder: slavery still exists today) (1 Pet. 2:18–21)? Must Christian women not wear braided hair, gold jewelry, and fine clothes (1 Tim. 2:9; 1 Pet. 3:3)? Ought all Christian men to lift up their hands when they pray (1 Tim. 2:8)? Should churches not provide material help to widows who are younger than sixty years old (1 Tim. 5:9)? Will every believer who lives a godly life in Christ be persecuted (2 Tim. 3:12)? Should the church anoint the sick with oil for their healing (James 5:14–15)? The list of such questions could be extended.

You break her heart, and you’ll have to deal with me and her three brothers, and if you survive that, Her Grace will ensure your social ruin unto the nineteenth generation. I remind you, all of my boys are crack shots and more than competent with a sword.” “It is not my intention to break her heart.” “Oh, it’s never our intention.” His Grace’s brows drew down in thought, and he was once again the affable paterfamilias. “Maggie is different. I hope that’s from being the oldest daughter, but her unfortunate origins are too obvious a factor to be dismissed. She’s in want of… dreams, I think. My other girls have dreams. Sophie dreamed of her own family, Jenny loves to paint, Louisa has her literary scribbling, and Evie must racket about the property as her brothers used to, but Maggie has never been a dreamer. Not about her first pony nor her first waltz nor her first… beau.” Nor her first lover. The words hung unspoken in the air while the fire crackled and hissed and a log fell amid a shower of sparks. It wasn’t what Ben would have expected any papa to say of his daughter, but then, marrying into a family meant details like this would be shared—Esther Windham misplaced her everyday jewels, and Percy thought his daughters should be entitled to dream. In a different way, it felt as if Ben were still lurking in doorways and climbing through windows, but this window was called marriage, and Maggie was trying to lock it shut with Ben on the outside. “I’m not sure Maggie wants to marry me.” It was as close as he’d come to touching on the circumstances of the betrothal. His Grace regarded him for a long moment. “I’m her papa, but I was a young man once, Hazelton. Maggie is only a bit younger than Devlin and a few months older than Bart would have been. When I married, I had no idea either of my two oldest progeny existed. I’d no sooner started filling my nursery when—before my heir was out of dresses—both women came forward, hurling accusations and threats. If my marriage can survive that onslaught, surely you can overcome a little stubbornness in my daughter?” It was, again, an insight into the Windham family Ben gained only because he was engaged to marry Maggie. Such confidences prompted a rare inclination toward direct speech. “I think Maggie’s dream is to be left alone. If she jilts me, she’ll have one more excuse to retire from life, to hide and tell herself she’s content.” “Content.” His Grace spat the word. “Bother content. Content is milk toast and pap when life is supposed to be a banquet. Make Maggie’s dreams come true, young Hazelton, and show her contentment is shoddy goods compared to happiness.” “You make it sound simple.” “We’re speaking of women and that particular subspecies of the genre referred to as wives. It is simple—devote yourself to her happiness, and you will be rewarded tenfold. I do not, however, say the undertaking will ever be easy.

But was young Boasthard's fear vanquished by Calmer's words ? No, for he had in his bosom a spike named Bitterness which could not by words be done away. And was he then neither calm like the one nor godly like the other ? He was neither as much as he would have liked to be either. But could he not have endeavoured to have found again as in his youth the bottle Holiness that then he lived withal ? Indeed not for Grace was not there to find that bottle. Heard he then in that clap the voice of the god Bringforth or, what Calmer said, a hubbub of Phenomenon ? Heard ? Why, he could not but hear unless he had plugged up the tube Understanding (which he had not done). For through that tube he saw that he was like the rest too a passing show. And would he not accept to die like the rest and pass away ? By no means would he and make more shows according as men do with wives which Phenomenon has commanded them to do by the book Law. Then wotted he nought of that other land which is called Believe-on-Me, that is the land of promise which behoves to the king Delightful and shall be for ever where there is no death and no birth neither wiving nor mothering at which all shall come as many as believe on it ? Yes, Pious had told him of that land and Chaste had pointed him to the way but the reason was that in the way he fell in with a certain whore of an eyepleasing exterior whose name, she said, is Bird-in-the-Hand and she beguiled him wrongways from the true path by her flatteries that she said to him as, Ho, you pretty man, turn aside hither and I will show you a brave place, and she lay at him so flatteringly that she had him in her grot which is named Tow-in-the-Bush or, by some learned, Carnal Concupiscence. This was it what all that company that sat there at commons in Manse of Mothers the most lusted for after and if they met with this whore Bird-in-the-Hand (which was within all foul plagues, monsters and a wicked devil) they would strain the last but they would make at her and know her. For regarding Believe-on-Me they said it was nought else but notion and they could conceive no thought of it for, first, Two-in-the-Bush whither she ticed them was the very goodliest grot and in it were four pillows on which were four tickets with these words printed on them, Pickaback and Topsyturvy and Shameface and Cheek by Jowl and, second, for that foul plague Allpox and the monsters they cared not for them for Preservative had give them a stout shield of oxengut and, third, that they might take no hurt neither from Offspring that was that wicked by devil by virtue of this same shield which was named Killchild. So were they all in ther blind fancy, Mr Cavil and Mr Sometimes Godly, Mr Ape Swillale, Mr False Franklin, Mr Dainty Dixon, Young Boasthard and Mr Cautious Calmer. Wherein, O wretched company were ye all deceived for that was the voice of the god that was in a very grievous rage that he would presently lift his arm and spill their souls for their abuse and their spillings done by them contrariwise to his word which forth to bring brenningly biddeth.

Jackson gaped at her, wondering how this had all turned so terrible wrong. But he knew how. The woman was clearly daft. Bedlam-witted. And trying to drive him in the same direction. "You can't be serious. Since when do you know anything about investigating people?" She planted her hands on her hips. "You won't do it, so I must." God save him, she was the most infuriating, maddening-"How do you propose to manage that?" She shrugged. "Ask them questions, I suppose. The house party for Oliver's birthday is next week. Lord Devonmont is already coming, and it will be easy to convince Gran to invite my other two. Once they're here, I could try sneaking into their rooms and listening in on their conversations or perhaps bribing their servants-" "You've lost your bloody mind," he hissed. Only after she lifted an eyebrow did he realize he'd cursed so foully in front of her. But the woman would turn a sane man into a blithering idiot! The thought of her wandering in and out of men's bedchambers, risking her virtue and her reputation, made his blood run cold. "You don't seem to understand," she said in a clipped tone, as if speaking to a child. "I have to catch a husband somehow. I need help, and I've nowhere else to turn. Minerva is rarely here, and Gran's matchmaking efforts are as subtle as a sledgehammer. And even if my brothers and their wives could do that sort of work, they're preoccupied with their own affairs. That leaves you, who seem to think that suitors drop from the skies at my whim. If I can't even entice you to help me for money, then I'll have to manage on my own." Turning on her heel, she headed for the door. Hell and blazes, she was liable to attempt such an idiotic thing, too. She had some fool notion she was invincible. That's why she spent her time shooting at targets with her brother's friends, blithely unconcerned that her rifle might misfire or a stray bullet hit her by mistake. The wench did as she pleased, and the men in her family let her. Someone had to curb her insanity, and it looked as if it would have to be him. "All right!" he called out. "I'll do it." She halted but didn't turn around. "You'll find out what I need in order to snag one of my choices as a husband?" "Yes." "Even if it means being a trifle underhanded?" He gritted his teeth. This would be pure torture. The underhandedness didn't bother him; he'd be as underhanded as necessary to get rid of those damned suitors. But he'd have to be around the too-tempting wench a great deal, if only to make sure the bastards didn't compromise her. Well, he'd just have to find something to send her running the other way. She wanted facts? By thunder, he'd give her enough damning facts to blacken her suitors thoroughly. Then what? If you know of some eligible gentleman you can strong-arm into courting me, then by all means, tell me. I'm open to suggestions. All right, so he had no one to suggest. But he couldn't let her marry any of her ridiculous choices. They would make her miserable-he was sure of it. He must make her see that she was courting disaster. Then he'd find someone more eligible for her. Somehow. She faced him. "Well?" "Yes," he said, suppressing a curse. "I'll do whatever you want." A disbelieving laugh escaped her. "That I'd like to see." When he scowled, she added hastily, "But thank you. Truly. And I'm happy to pay you extra for your efforts, as I said." He stiffened. "No need." "Nonsense," she said firmly. "It will be worth it to have your discretion." His scowl deepened. "My clients always have my discretion.

The invitation came from Studio Morra in Naples: Come and perform whatever you want. It was early 1975. With the scandalized reactions of the Belgrade press fresh in my mind, I planned a piece in which the audience would provide the action. I would merely be the object, the receptacle. My plan was to go to the gallery and just stand there, in black trousers and a black T-shirt, behind a table containing seventy-two objects: A hammer. A saw. A feather. A fork. A bottle of perfume. A bowler hat. An ax. A rose. A bell. Scissors. Needles. A pen. Honey. A lamb bone. A carving knife. A mirror. A newspaper. A shawl. Pins. Lipstick. Sugar. A Polaroid camera. Various other things. And a pistol, and one bullet lying next to it. When a big crowd had gathered at eight P.M., they found these instructions on the table: There are 72 objects on the table that one can use on me as desired. I am the object. During this period I take full responsibility. Duration: 6 hours (8pm - 2am) Slowly at first and then quickly, things began to happen. It was very interesting: for the most part, the women in the gallery would tell the men what to do to me, rather than do it themselves (although later on, when someone stuck a pin into me, one woman wiped the tears from my eyes). For the most part, these were just normal members of the Italian art establishment and their wives. Ultimately I think the reason I wasn’t raped was that the wives were there. As evening turned into late night, a certain air of sexuality arose in the room. This came not from me but from the audience. We were in southern Italy, where the Catholic Church was so powerful, and there was this strong Madonna/whore dichotomy in attitudes toward women. After three hours, one man cut my shirt apart with the scissors and took it off. People manipulated me into various poses. If they turned my head down, I kept it down; if they turned it up, I kept it that way. I was a puppet—entirely passive. Bare-breasted, I stood there, and someone put the bowler hat on my head. With the lipstick, someone else wrote IO SONO LIBERO—“I am free”—on the mirror and stuck it in my hand. Someone else took the lipstick and wrote END across my forehead. A guy took Polaroids of me and stuck them in my hand, like playing cards. Things got more intense. A couple of people picked me up and carried me around. They put me on the table, spread my legs, stuck the knife in the table close to my crotch. Someone stuck pins into me. Someone else slowly poured a glass of water over my head. Someone cut my neck with the knife and sucked the blood. I still have the scar. There was one man—a very small man—who just stood very close to me, breathing heavily. This man scared me. Nobody else, nothing else, did. But he did. After a while, he put the bullet in the pistol and put the pistol in my right hand. He moved the pistol toward my neck and touched the trigger. There was a murmur in the crowd, and someone grabbed him. A scuffle broke out. Some of the audience obviously wanted to protect me; others wanted the performance to continue. This being southern Italy, voices were raised; tempers flared. The little man was hustled out of the gallery and the piece continued. In fact, the audience became more and more active, as if in a trance. And then, at two A.M., the gallerist came and told me the six hours were up. I stopped staring and looked directly at the audience. “The performance is over,” the gallerist said. “Thank you.” I looked like hell. I was half naked and bleeding; my hair was wet. And a strange thing happened: at this moment, the people who were still there suddenly became afraid of me. As I walked toward them, they ran out of the gallery.

In the muddy area below, the men of Jamestown gathered. Their excitement was obvious in the way they greeted each other, the rapid pumping of arms and the boisterous slapping of backs. Heads nodded as they conversed and waited to mingle with the ladies who would soon be their help mates. These men had pioneer spirits and courage. They had travelled to an unknown land to make a new life for themselves in a country where even the climate could kill. When these adventurers had first arrived, trade had been established with the Powhatans. Then the fort had been built. Then another, after the Indian raids. Then, the men of God came, and disease came, and the first two women, followed by families, and then winter. Cold, deadly winter followed by four years of Indian wars, and the hollow ache of starvation. Still, year after year, the settlement had survived and one year after the ship, The White Lion, brought the first black people, the settlement was thought safe for women—European women. Wives! It was a glorious day, for now each hard-working man could claim his bounty in female flesh. Of course, there would be opportunities to talk to a woman before making a life-binding decision, and there would be a celebration meal, ale and, no doubt, a dance.

In the early days of the so-called repatriation, some seventy thousand people left Japan and crossed the sea to North Korea. With the exception of a brief three-and-a-half-year hiatus, the process continued until 1984. During this period, some one hundred thousand Koreans and two thousand Japanese wives crossed over to North Korea. That’s one hell of a mass migration. In fact, it was the first (and only) time in history that so many people from a capitalist country had moved to a socialist country.

near-deserted parking lot, both buildings looking freshly painted and hopeful for a marina in which there were no yachts. The biggest boat moored at the dock looked to be a forty-footer. Most of the others looked to be lobster boats, aged and constructed of wood. A few of the newer ones were fiberglass. The nicest of those was about thirty-five feet long, the hull painted blue, the wheelhouse painted white, the deck a honey teak. She paid attention to it because her husband stood on it, bathed in their headlights. Caleb exited the car fast. He pointed back at her, told Brian his wife was not taking things well. Rachel was happy to note Caleb limped even as he speed-walked to the boat. She, on the other hand, moved slowly, her eyes on Brian. His gaze barely left hers except for the occasional flicks in the direction of Caleb. If she’d known she’d end up killing him, would she have boarded the boat? She could turn around and go to the police. My husband is an impostor, she’d say. She imagined some smarmy desk sergeant replying, “Aren’t we all, ma’am?” Yes, she was certain, it was a crime to impersonate someone and a crime to keep two wives, but were those serious crimes? In the end, wouldn’t Brian just take a plea and it would all go away? She’d be left the laughingstock never-was, the failed print reporter who’d become a pill-addicted broadcast reporter who’d become a punch line and then a shut-in and who would keep the local comics stocked with weeks of fresh material once it was discovered that Meltdown Media Chick had married a con man with another wife and another life. She followed Caleb up the ramp to the boat. He stepped aboard. When she went to do the same, Brian offered his hand. She stared at it until he dropped it. He noticed the gun she carried. “Should I show you mine? So I feel safer?” “Be my guest.” She stepped aboard. As she did, Brian caught her by the wrist and stripped the gun from her hand in the same motion. He pulled his own gun, a .38 snub-nosed revolver, from under the flaps of his shirt and then laid them both on a table by the

Women are inherently crooked? Certainly some Muslim clerics think so—or at least, they do not believe in legal equality for women. Bangladeshi Islamic cleric Mufti Fazlul Haq Amini read the same Koran that Tony Blair found so progressive and yet complained about attempts in his native country to establish equal property rights for women. The problem? That would be “directly against Islam and the holy Koran.”7 And where do Muslims get such ideas? They stem from the overall inferior status of women promulgated in the Koran, which specifically refutes the notion that women have as much basic human dignity as men. To the contrary, Allah says men are superior. When giving regulations for divorce, Allah stipulates that women “have rights similar to those (of men) over them in kindness.” Similar, but not identical, for “men are a degree above them” (2:228). Far from mandating equality, the Koran portrays women as essentially possessions of men. The Koran likens a woman to a field (tilth), to be used by a man as he wills: “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” (2:223). And in a tradition Muhammad details the qualities of a good wife, including that “she obeys when instructed” and “the husband is pleased to look at her.”8 The Koran decrees women’s subordination to men in numerous other verses:            •    It declares that a woman’s legal testimony is worth half that of a man: “Get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her” (2:282).            •    It allows men to marry up to four wives, and also to have sex with slave girls: “If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice” (4:3).            •    It rules that a son’s inheritance should be twice the size of that of a daughter: “Allah (thus) directs you as regards your children’s (inheritance): to the male, a portion equal to that of two females” (4:11).            •    It allows for marriage to pre-pubescent girls, stipulating that Islamic divorce procedures “shall apply to those who have not yet menstruated” (65:4).

On many a Friday night, coming home from a week-long training mission in a T-38 just like the one I was in now, Roger and I would buzz our houses just before turning sharply left, dropping the gear and landing at Ellington Air Force Base. From as far as San Antonio, we would point the needle nose of our plane directly at the driveway separating our houses and roar over Barbuda Lane, shaking the shingles and rattling the dishes at 600 knots. The noisy message let our wives (and neighbors) know that we would be home soon. We would land, jump into our cars, and race down the two-lane Old Galveston Highway, through the single stoplight in the town of Webster at eighty miles per hour and screech up to our houses in less than ten minutes. It was all somewhat illegal, but what the hell, we were astronauts!

The world is in rebellion against that government. From these rebels and revolutionists, we hear much talk about “peace,” and a great deal of hostility to government. But Isaiah tied the two together: “Of the increase of his government and peace there shall be no end.” True peace, in other words, is a product of true government. When there is true law and order, then there is also true peace. Abolish law and order, and you abolish peace and create a situation of revolutionary warfare and anarchy. By abandoning Christ as Savior and King, by abandoning His government and peace, we are moving into a world of perpetual warfare. We are engaged in “perpetual warfare for perpetual peace” because we are seeking it without Christ. The old hymn states it best: Joy to the world! The Lord is come: Let earth receive her King. But the invitation of the song is then personal: “Let every heart prepare Him room.” We all long for godly law and order, for His government and peace. It must begin first of all in our own hearts. Most people are waiting for their husbands, wives, children, neighbors, for all the rest of the world to be Christian, so that they can enjoy the luxury and peace of a godly world without any personal conversion, but there is no peace, says Scripture, to the wicked. But every man can know the peace of His government here and now, and in the face of all problems, if their hearts prepare Him room.

Dashdelgar is out hunting!” Otgar began in a loud voice. All at once, my uncles and aunts ceased their talking and turned toward her. No Qorin in existence misses a joke. Especially not a Dashdelgar joke. He is our patron god of obfuscating stupidity. So what if it was being told in Hokkaran? Most of us understood Ricetongue, even if we did not speak it. Except Temurin. She said she’d learn it when Hokkarans learned Qorin, which was a fair point. “But Dashdelgar hunts in winter, and he took with him only four arrows. After a whole day out in the cold, he fails to hit anything. So he fills his belly with kumaq and makes his way back to his ger.” You listened. Your brows scrunched like caterpillars above your eyes, but you listened. “He finds his wife with another man—not his brother either!” A chorus of laughs. You blinked at me. “Qorin marriages are different,” I whispered. “Sometimes brothers share wives.” You swallowed and licked your lips. I could hear you thinking that you were not in Hokkaro anymore. “They do not notice him, but this is not out of the ordinary; Dashdelgar is a small man, and he shares his ger with his entire family. His wife and the other man keep right on going. Dashdelgar watches them, infuriated. But he sees that there is another skin of kumaq and so he drinks it.” I was going to have to explain a lot of things to you because of this joke. Hokkarans don’t speak of lewd matters, but it is not uncommon for such things to happen in the ger, in full view of the adults. “It is then Dashdelgar notices three important things. One: he is drunk. Two: the ger is empty, except for the couple. And, three: this is not his ger.” There it is. Everyone breaks down laughing. Even you spare a chuckle.

Differences between the relatively promiscuous Ache and the relatively monogamous Hiwi also illuminate the cultural variability of human sexual strategies. The different ratios of males to females in these two cultures may be the critical factor in eliciting a different sexual strategy. Among the Ache, there are approximately one and a half women for every man. Among the Hiwi, there are more men than women, although precise numbers are not available. The prevalence of available Ache women creates sexual opportunities for Ache men not experienced by Hiwi men. Ache men seize these opportunities, as evidenced by the high frequency of mate switching and casual affairs. Ache men can pursue a temporary sexual strategy more successfully than Hiwi men can. Hiwi women are better able than Ache women to secure a high investment from men, who must provide resources to attract and retain a mate.19 The cultural shifts witnessed today, such as the hookup culture on college campuses and in large urban settings and the rise of casual sex and online dating apps such as Tinder, probably reflect shifts in mating strategies as a function of a perceived or real sex ratio imbalance. One key cultural variable centers on the presumptive mating system, especially monogamy and polygamy. Some Islamic cultures permit men to marry up to four wives, as specified in the Qur’an. In parts of Utah and Texas in the United States, some fundamentalist Mormon groups place no formal limits on the number of wives a man can marry, and a few marry more than a dozen. Even presumptively monogamous cultures are often effectively polygynous, with some men having multiple mates through serial marriage or affair partners. The more polygynous the culture, the more some men will be inclined to pursue high-risk tactics in an effort to gain status, resources, and mates, either in the current life or in aspirational notions of life after death. Just as mating is a key cause of violence among nonhuman animals from elk to elephant seals, mating and violence are inexorably linked in our own species. Evolved mating strategies are influenced by, and implemented within, these key cultural contexts

Vienna's reputation as a city of luxury, merrymaking and indulgence actually lies much further in the past, in the time of the Babenbergs at whose courts the Minnesinger were prestigious guests, similar to publicity-seeking pop stars of today. the half-censorious, half-envious comments of foreigners often reflect the ambivalence that so many have felt about a city that was both seductive and dangerous. Such was indeed how Grillparzer described the city he loved and hated in his "Farewell to Vienna"(1843) though he had more in mind than simply the temptations of the flesh. But if Vienna was insidiously threatening under its hedonistic surface for a Grillparzer, others have simply regarded it as cheerfully, even shamelessly, immoral. 'lhe humanist scholar Enea Silvio Piccolomini, private secretary to Friedrich III and subsequently elected Pope Pius II, expressed his astonishment at the sexual freedom of the Viennese in a letter to a fellow humanist in Basel written in 1450: "'lhe number of whores is very great, and wives seem disinclined to confine their affections to a single man; knights frequently visit the wives of burghers. 'lhe men put out some wine for them and leave the house. Many girls marry without the permission of their fathers and widows don't observe the year of mourning." 'the local equivalent of the Roman cicisbeo is an enduring feature of Viennese society, and the present author remembers a respectable middle-class intellectual (now dead) who habitually went on holiday with both wife and mistress in tow. Irregular liaisons are celebrated in a Viennese joke about two men who meet for the first time at a party. By way of conversation one says to the other: "You see those two attractive ladies chatting to each other over there? Well, the brunette is my wife and the blonde is my mistress." "that's funny," says his new friend; "I was just about to say the same thing, only the other way round." In Biedermeier Vienna (1815-48), menages d trois seem not to have been uncommon, since the gallant who became a friend of the family was officially known as the Hausfreund. 'the ambiguous status of such a Hausfreund features in a Wienerlied written in 1856 by the usually non-risque Johann Baptist Moser. It con-terns a certain Herr von Hecht, who is evidently a very good friend of the family of the narrator. 'lhe first six lines of the song innocently praise the latter's wife, who is so delightful and companionable that "his sky is always blue"; but the next six relate how she imported a "friend", Herr von Hecht, and did so "immediately after the wedding". This friend loves the children so much "they could be his own." And indeed, the younger one looks remarkably like Herr von Hecht, who has promised that the boy will inherit from him, "which can't be bad, eh?" the faux-naivete with which this apparently commonplace situation is described seems to have delighted Moser's public-the song was immensely popular then and is still sung today.

At first, Old Madam Cheng was not very optimistic about Cheng Yujin’s marriage. When two calm and rational people were put together, no one would take the initiative to show emotions to the other. It was better to put a charming and innocent woman next to the Crown Prince, who surely would please him more. After all, men didn’t like women who were too smart. Like Huo Changyuan and Cheng Yumo, one was a formidable man, and the other was an innocent woman who knew nothing of the world. The man was the absolute authority, and the woman was relying wholeheartedly on the man, which was doing good for their relationship. But who would have thought that the final result would be quite different? Facts proved that smart people could live well anywhere. Two smart people put together only ended up twice as good. The so-called excellent men did not like smart and capable wives was merely a self-comfort of stupid people.

3David and his men and their families settled there with Achish at Gath. David brought his two wives along with him—Ahinoam from Jezreel and Abigail, Nabal’s widow from Carmel.

I’ll tell you, Captain Madsen. His father will probably have been at home roughly every other year, and never stayed more than a few months at a time. So when it’s the boy’s turn to go to sea at the age of fourteen, he’ll have seen his father seven times. One and a half years in total, at the most. You call Marstal a sailors’ town, but do you know what I call it? I call it a town of wives. It’s the women who live here. The men are just visiting. Have you ever looked at the face of a twos year-old lad, toddling down the street holding his father’s hand? He looks up at his dad, and it’s all too clear what’s going on inside his little head. He’s asking himself, Who is this man? And just when he’s got used to this man he’s just met, the man is off again. Two years later it’s the same story all over again. The boy’s four, and even his happiest memories of his father have faded. And the father has to reacquaint himself with a boy he hardly knows too. Two years is an eternity in a child’s life, Captain Madsen. And what sort of a life is it?

Voltaire was so engrossed in the struggle against ecclesiastical tyranny that during the later decades of his life he was compelled almost to withdraw from the war on political corruption and oppression. “Politics is not in my line: I have always confined myself to doing my little best to make men less foolish and more honorable.” He knew how complex a matter political philosophy can become, and he shed his certainties as he grew. “I am tired of all these people who govern states from the recesses of their garrets”;95 “these legislators who rule the world at two cents a sheet; . . . unable to govern their wives or their households they take great pleasure in regulating the universe.”96 It is impossible to settle these matters with simple and general formulae, or by dividing all people into fools and knaves on the one hand, and on the other, ourselves. “Truth has not the name of a party”; and he writes to Vauvenargues: “It is the duty of a man like you to have preferences, but not exclusions.”97

A young British lieutenant remembered the scene emotionally. “The gang was to be sold in families,” he wrote. “The Negroes, with their wives and little ones, were standing huddled together in a crowd behind the platform on which each family was exposed for sale in turn, according to a printed program.” Many of the slaves “seemed indifferent, and a stout Negress or two looked, occasionally, even defiant; but there were several mothers with their babies at their breasts (and even black innocence and helplessness are pretty and interesting) sobbing bitterly.” He continued: “The auctioneer explained the conditions of sale to the company, and stated that all the niggers were to be considered sound, unless anything was said to the contrary.

wives should submit  f in everything to their husbands. 25[†] g Husbands, love your wives, as Christ loved the church and  h gave himself up for her, 26[†]that he might sanctify her, having cleansed her by  i the washing of water  j with the word, 27so  k that he might present the church to himself in splendor,  l without spot or wrinkle or any such thing, that she might be holy and without blemish. [1] 28[†]In the same way  m husbands should love their wives as their own bodies. He who loves his wife loves himself. 29For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30because  n we are members of his body. 31[†] o “Therefore a man shall leave his father and mother and hold fast to his wife, and  p the two shall become one flesh.” 32[†]This mystery is profound, and I am saying that it refers to Christ and the church. 33However,  q let each one of you love his wife as himself, and let the wife see that she  r respects her husband.

Husbands and wives are designed to complement each other. When the man is weak, his wife is strong; when she stumbles, he is there to pick her up. Life is easier when two hearts and minds are committed to working together to face the challenges of the day.

Then there was the bhaiyyani next door, who Santosh started fucking two days after she got her first period and has been fucking steadily for five years, with the threat: “If you don’t allow me to fuck you I’ll kill you.” He climbs into her window when her drunk father is away, or passed out, and rapes her. There is nothing gentle about sexuality in the slum; it is furtive and feral. Once, a group of boys was spying on a couple asleep near the door of their room; the man had a hand on one of his wife’s breasts. Santosh reached in through the opening for the letterbox and started squeezing the wife’s other breast; she slept on, thinking that her husband was squeezing both. When she felt the extra pressure on one, she woke up and screamed but was too afraid to tell her husband what had happened. Much of what a woman in the slum puts up with she endures silently, because, as Sunil points out, “How can she tell the world what has been done to her?” They go after women who are vulnerable: the very young, the children or wives of drunkards, or women not right in the head. When their men discover what’s being done to them, they too most often keep it quiet. Who would want the world to know? What does it say about their manliness, that they were unable to protect their women? I

The Bechuanan know not the story of the Zungu of old. Remember him, my people; he caught a lion’s whelp and thought that, if he fed it with the milk of his cows, he would in due course possess a useful mastiff to help him in hunting valuable specimens of wild beats. The cub grew up apparently tame and meek, just like an ordinary domestic puppy; but one day Zungu came home and found, what? It had eaten his children, chewed up two of his wives and, in destroying it, he himself narrowly escaped being mauled. So, if Tauana and his gang of brigands imagine that they shall have rain and plenty under the protection of these marauding wizards from the sea, they will gather some sense before long. ‘Shaka served us just as treacherously. Where is Shaka’s dynasty now? Extinguished, by the very Boers who poisoned my wives and are pursuing us today. The Bechuana are fools to think that these unnatural Kiwas (white men) will return their so-called friendship with honest friendship. Together they are laughing at my misery. Let them rejoice; they need all the laughter they can have today for when their deliverers begin to dose them with the same bitter medicine they prepared for me; when the Kiwas rob them of their cattle, their children and their lands, they will weep their eyes out of their sockets and get left with only their empty throats to squeal in vain for mercy. ‘They will despoil them of the very lands they have rendered unsafe for us; they will entice the Bechuana youths to war and the chase, only to use them as pack-oxen; yea, they will refuse to share with them the spoils of victory. ‘They will turn Becuana women into beasts of burden to drag their loaded wagons to their granaries, while their own bullocks are fattening on their hillside and pining for exercise. They will use the whiplash on the bare skins of women to accelerate their paces and quicken their activities: they shall take Bechuana women to wife and, with them, bread a race of half man and half goblin, and they will deny them their legitimate lobolo. With their cries unheeded, these Bechuana will waste away in helpless fury till the gnome of offspring of such miscegenation rise up against their cruel sires; by that time their mucus will blend with their tears past their chins down to their heels. Then shall come our turn to laugh. [178 – 189]

I admit I was stupid. Oh, mija, you don’t know what I’d give to start over.” He leaned toward her and said, “If I had a woman like you in my life, I think I would know what I had.” She laughed at him. “Good God, you’re so obvious. You’re coming on to me!” Some habits die so hard, he thought. But he was close enough to smell her sweet perfume and it addled his brain a little bit. “Dios, no! I wouldn’t dare! I’m admiring you, that’s all.” “Well, you can stop admiring me—I’m never getting within a hundred miles of another one of you.” “Another one of—me?” “You’ve been through two wives and a million other women. Not exactly a good résumé, Mike.” He leaned back on his hands and smiled at her. “For a little while, I thought you liked me.” She lifted her eyebrows. “I’m not about to be tricked by a flirtatious man.” He shrugged. “If you are, it will be kept in confidence, Brie,” he said, smiling at her. “This

All girls love the idea of Almack’s. They spend the majority of their early years envisioning exactly what their first evening there will be like. They go all starry-eyed about the ruddy place, imagining just who will be the first man to steal their hearts.” “Not these girls,” piped in Ella. “I, for one, have no interest at all in having my heart stolen,” Alex interjected, ire rising. Gavin leaned back in his chair and studied the trio of girls, taking note of Alex’s rising temper. “To be honest, Nick, I’d be surprised to hear these three speaking of having their hearts stolen…with an attitude like this…I’m guessing this lot is much more interested in who will be the first man to have his heart stolen—they don’t seem the wall-flower type.” Alex exploded in irritation. “Why is it that men believe that all women care to think about is the trappings of romance and love? You really don’t consider the possibility that there’s anything more to us, do you?” The boys looked at each other and turned to the girls with expressions that clearly articulated the answer to her question—rendering words unnecessary. “Fools,” Alex mumbled under her breath. “In actual fact, gentlemen, I think we’d all much prefer to steer clear of heart stealing of any kind, victim or perpetrator,” Alex continued. “Of course, you lot wouldn’t understand that. You’re never going to be forced into dancing with some namby-pamby so your mothers can feel better about your marriage prospects.” Will snorted in laughter. “Spoken like someone who has never been to a ball with our mother. I promise you, Alex, as difficult as she can be with you, she’s just as impossible with us. The duchess wants a wedding…any wedding will do.” Gavin joined in. “I second that. Last season our mothers aligned against me—I thought for sure I was done for. I danced scores of quadrilles with any number of desperate young ladies before I realized it would be smart for me to beg off attending balls altogether.” His tone turned thoughtful. “I had planned on doing the same this year…but seeing Alex take London by storm just might be entertaining enough to drag me to a society gathering or two.” “Be careful what you ask for, Blackmoor,” Nick interjected. “It is I who has been forced to play partner to her during her dancing lessons. She’s not the most graceful of ladies.” “Nor the lightest. Mind your toes, chap.” Kit, as usual, delivered his barb with an impish grin thrown in the direction of an increasingly irritated Alex. With a chuckle, Will interjected, “Ah, well, as brothers, we can rest easy from the fate of Alex’s clumsiness. We’ll never have to dance with her again. Wednesday evening, she shall be loosed upon the men of London. I’m sure someone in the mix won’t mind partnering her.” With an exasperated groan, Alex leveled her gaze at the men in the room. “Well, I console myself with this: No matter who I end up having to dance with, he can’t be more boorish than you three oafs. Lord save your future wives.

Unable to stand another minute in the house with Angelina, the disapproving looks of his daughters and the chance that his dead first wife might show up at his door, Buckmaster drove into Beartooth to the Range Rider. The bar was empty this time of day, which suited him just fine. Clete poured him a Scotch and said," Haven't seen you for a while." He figured everyone in town already knew about Sarah. "I've never needed a drink more badly than I do right now. I'm sure you heard I now have two wives." "I wouldn't wish that on any man...

Some Pharisees came to Jesus, testing Him and asking, “Is it lawful for a man to divorce his wife for any reason at all?” 4And He answered and said, “Have you not read that He who created them from the beginning MADE THEM MALE AND FEMALE, 5and said, ‘FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND MOTHER AND BE JOINED TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH’? 6So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” 7They *said to Him, “Why then did Moses command to GIVE HER A CERTIFICATE OF DIVORCE AND SEND her AWAY?” 8He *said to them, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. 9And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.

The Bible Is Full of Hypocrites It’s not just modern people who struggle to live consistently with what they believe. The Bible reveals again and again the timeless tension of humanity grappling with hypocrisy. Moses, the prophet of Israel, doubted God and resisted God’s call on his life. Abraham and Isaac, two of the three great patriarchs of Israel, both put their wives in harm’s way in order to protect themselves. Jacob, the third great patriarch, was a liar. Joseph, who would later save Israel from ruin, arrogantly taunted his brothers. David, the man after God’s own heart and author of most of the Psalms, committed adultery and murder. Solomon, the son of David and the wisest king of his time, was a womanizer. Rahab, a hero of the faith who protected and hid the Israelite spies, was a prostitute. Many of the great kings such as Asa and Hezekiah, who “did right in the eyes of the LORD,”[8] flirted with idolatry and finished poorly. That’s just the Old Testament. I can allow my hypocrisy to be brought into the light by God and others. In the New Testament, we also see plenty of hypocrisy. Thomas initially refused to believe that Jesus rose from the dead. Paul admitted to “all kinds of covetousness.”[9] Peter had an abrasive personality. Peter and Barnabas fell into old patterns of elitism and exclusion, retreating relationally from their Gentile brothers and sisters. The Corinthian church, affectionately referred to by Paul as “saints” and daughters and sons of the Father, also bore some rotten fruit. They judged one another, created major divisions over minor doctrines, committed adultery, filed lawsuits against one another, had more divorces than healthy marriages, paraded their “Christian liberty” before those with a sensitive conscience, and slighted the poor, disadvantaged, and disabled in their midst.

A man with a knife making threats.” “Ooooh. Big bad man with big bad knife.” Stan Jessup, two ex-wives, six kids, short temper.

Today was a day to face that very temptation. A family who had become dear friends had left the church with no warning or explanation. Not even good bye. When they were missing on that first Sunday, we didn’t realize that they had removed themselves from our church. We thought maybe someone was sick or an alarm clock didn’t go off or something simple. If it had been something serious, they would have called us, of course. We had done so much for them and with them. We rejoiced when they rejoiced, we cried when they cried, we prayed with them, we prayed for them, we loved them and felt as if they loved us in return. Of course, one Sunday turned to two, and then three. I mentioned to Michael that I had called and left a message. He told me that he had the same thought as well. He had left a message and sent a card. We felt sad as the realization sank in: they had left the church. People don’t know how to leave a church, and many pastors don’t take such a loss graciously. In all our determinations about pastoring, we had considered the possibility of losing members, but this family was the first. It was time for a lesson for all of us, and I felt the Lord tugging at my spirit. I was to take the first step. Sunday afternoon, Michael taking a nap, kids playing games in their room... Now was as good a time as any. I got into my car and headed toward their house. Suddenly nervous, I sat in the driveway for a minute at first. What was I doing here again? Pastor’s wives don’t do this. I had been around pastor’s wives all my life. Since sensing my call to full time ministry at eighteen, I had been paying close attention to them, and I had never seen one of them do this. I got my words together. I needed an eloquent prayer for such a moment as this one: “Lord, help” (okay, so it wasn’t eloquent). I remembered a verse in Jeremiah: “I, the LORD, search the heart, I test the mind, Even to give every man according to his ways, According to the fruit of his doings” (17:10). The Lord knew my heart, and He understood. In this situation, I knew that I had opened myself up to Him. In this situation, I knew that my heart was pure before Him. All of a sudden, my courage returned. I opened the car door and willed myself toward the front porch. As I walked up the driveway, I also thought about Paul’s warning which I had read earlier that morning: “they failed to reach their goal... because their minds were fixed on what they achieved instead of what they believed” (Romans 9:31-32). This family was not my achievement; they were the Lord’s creation. What I believed was that I had been right in opening my heart to them. What I believed was that Michael and I had been faithful to the Lord and that we had helped this family while they were in our flock. I had not failed to reach my goal thus far, and I felt determined not to fail now. This front porch was not unfamiliar to me. I had been here before on many occasions, with my husband and children. Happy times: dinners, cook-outs, birthdays, engagement announcements, births.... Sad times as well: teenaged child rebelling, financial struggles, hospital stays or even death .... We had been invited to share heartache and joy alike. No, “invited” is the wrong word. We were needed. We were family, and family comes together at such times. This afternoon, however, was different. I was standing on this familiar front porch for a reason that had never brought me here before: I came to say good bye. On this front porch, I knocked on the door. This family had been with us for years, and we had been with them. Remembering how this family had helped and blessed our congregation, I quietly smiled. Remembering how they had enriched our personal lives with their friendship and encouragement, I could feel the tears burning behind my eyes. We would miss them. Remembering all that we had done for them, I wondered how they could leave with no word or even warning. Just stopped coming. Just

You look as if you’ve just lost your best friend.” Eve took a place beside Jenny on this observation, which leavened Jenny’s sense of desolation with a spike of resentment. “With all my family around me, how could I possibly be in want of companionship?” Eve watched their mutual siblings stepping through a minuet while their brother Valentine held forth at the piano. “The same way I can long to dance while the minuet plays all around me.” Marriage had settled Eve, and impending motherhood had only honed her already formidable instincts. “You’re admiring your husband, Lady Deene, even when you can’t dance with him.” “He’s promised me a waltz, though Valentine will probably find one to play at the speed of a dirge.” She fell silent for a moment as the dancers one-two-three’d around the space created by the music room and an adjoining parlor. “You would make a wonderful mother, Jenny.” The worst pain was not in the words Eve offered, but the combination of pleading and pity with which she offered them. “Becoming a mother usually contemplates becoming a wife first, and I’ve no wish to wed some man for the sole purpose of bearing his babies.” Not the sole purpose… As the dancers twirled and smiled, it occurred to Jenny that Victor had made her promise not to stop painting, but he hadn’t said anything specific about eschewing motherhood. Had he? Another pause in the conversation, while the music played on. Eve, however, was notably tenacious, so Jenny waited for the next salvo, and Eve did not disappoint. “You look at Bernward the way I look at Deene, the way Maggie looks at Benjamin, the way—” “Louisa looks at Joseph, I suppose.” And Sophie at her baron too, of course. They needn’t start on how the Windham brothers regarded their respective wives. “Louisa’s gaze is a touch more voracious. I was going to say, the way Mama looks at Papa.” Ouch. Ouch, indeed. The duke and duchess turned down the room with the grace of a more elegant age, and yet, their gazes spoke volumes about the sheer pleasure of sharing a dance. Jenny stated the obvious as matter-of-factly as possible. “Their Graces dance beautifully.” Eve’s feet were propped on a hassock. She wiggled her toes in time with the music, the left and right foot partnering each other. “Bernward also dances quite well.” Elijah was dancing with Valentine’s lady, Ellen’s preferred partner being ensconced at the keyboard, as usual. “Bernward is dancing carefully, lest Valentine take exception.” Eve twitched her skirts. “Bernward is dancing with one eye on you, you ninnyhammer, and with the certain knowledge that all three of our brothers are waiting for him to come over here and get you to stand up with him. How many more times do you think you can check on the punch bowl between sets without Bernward taking insult?” Check

Who comes to writers’ conferences?” you ask. A random sample of twenty students will contain six recent divorcées, three wives in middle life, five schoolteachers of no particular age or sex, two foxy grandmas, one sweet old widower with true tales to tell about railroading in Idaho, one real writer, one not merely angry but absolutely furious young man, and one physician with forty years’ worth of privileged information that he wants to sell to the movies for a blue million.

I don't think much of you yet—I wish I could—though you do go talking and lecturing up and down the country to crowded audiences, and are busy with all sorts of philanthropic intellectualism, and circulating libraries and museums, and Heaven only knows what besides, and try to make us think, through newspaper reports, that you are, even as we, of the working classes. But bless your hearts, we “ain't so green,” though lots of us of all sorts toady you enough certainly, and try to make you think so. I'll tell you what to do now: instead of all this trumpeting and fuss, which is only the old parliamentary-majority dodge over again, just you go, each of you (you've plenty of time for it, if you'll only give up t'other line), and quietly make three or four friends—real friends—among us. You'll find a little trouble in getting at the right sort, because such birds don't come lightly to your lure; but found they may be. Take, say, two out of the professions, lawyer, parson, doctor—which you will; one out of trade; and three or four out of the working classes—tailors, engineers, carpenters, engravers. There's plenty of choice. Let them be men of your own ages, mind, and ask them to your homes; introduce them to your wives and sisters, and get introduced to theirs; give them good dinners, and talk to them about what is really at the bottom of your hearts; and box, and run, and row with them, when you have a chance. Do all this honestly as man to man, and by the time you come to ride old John, you'll be able to do something more than sit on his back, and may feel his mouth with some stronger bridle than a red-tape one. Ah, if you only would! But you have got too far out of the right rut, I fear. Too much over-civilization, and the deceitfulness of riches. It is easier for a camel to go through the eye of a needle. More's the pity. I never came across but two of you who could value a man wholly and solely for what was in him—who thought themselves verily and indeed of the same flesh and blood as John Jones the attorney's clerk, and Bill Smith the costermonger, and could act as if they thought so.

That same summer another hunt was arranged for four special guests: his sisters May and Helen and General Augur's two daughters. Twenty-nine years later, in her book Last of the Great Scouts, Helen Cody Wetmore told the story of the hunt. "A gay party it was," she wrote. "For men, there were a number of officers ... and Dr. Frank Powell ... for women, the wives of two of the officers, the daughters of General Augur, May, and myself." Buffalo Bill was away from the post at the time and was unaware of the outing that had been planned.

Those on the far right I came to know felt two things. First, they felt the deep story was true. Second, they felt that liberals were saying it was not true, and that they themselves were not feeling the right feelings. Blacks and women who were beneficiaries of affirmative action, immigrants, refugees, and public employees were not really stealing their place in line, liberals said. So don’t feel resentful. Obama’s help to these groups was not really a betrayal, liberals said. The success of those who cut ahead was not really at the expense of white men and their wives. In other words, the far right felt that the deep story was their real story and that there was a false PC cover-up of that story. They felt scorned. “People think we’re not good people if we don’t feel sorry for blacks and immigrants and Syrian refugees,” one man told me. “But I am a good person and I don’t feel sorry for them.

Also, in Genesis 2:24, it states, “This explains why a man leaves his father and mother and is joined to his wife, and the two are united into one.” This verse emphasizes the oneness of two spouses. God’s ideal intention for marriage was for the two spouses to be united into “one,” but if the husband is being united with multiple wives, then that would mean that he would be unable to become “one” with any of the women, since his mind is divided between his multiple wives instead of being fully dedicated and united to a single wife.

I thought the horses would run over me, that any moment their feet would crush my back and head. Something struck me, and I fell and landed on my face; dust filled my eyes. I heard the sound of a man landing from his horse and some shuffling. Then I was in the air. I had been lifted by the man, whose hand was gripping my ribs, the other hand my legs. ... He had put me on his saddle and he tied me onto it. I felt a rope against my back, digging into my skin. He was tying me to the horse. ... Two days later I was thrown onto the ground and told that that was where I would be sleeping. I awoke to the smell of something burning. It smelled like flesh on fire... the Arab was putting a burning metal rod to my head. He was branding me. In my ear he branded the number 8, turned on its side. Moses turned to show me. It was a very rough marking, the symbol raised and purple, scarred into the flesh behind his ear. —Now you will always know who owns you, this man said to me. The pain was so intense that I passed out. I woke when I was being lifted. I was thrown on the saddle again and he tied me down again, this time tighter than before. We rode for two more days. ... It was some kind of military camp. Hundreds “of boys like me were there, all under twelve, Dinka and Nuer boys. I was put in a huge barn with all of these boys, and we were locked inside. There was no food. The barn was full of rats; everyone was being bitten by them. ... Every time there was a battle, the boys would be brought out from the barn and made to give blood. ... I was put on a horse again and we rode for many days. We stopped at a house, a very well-built house. It was the house of an important man, Captain Adil Muhammad Hassan. I learned that I was being given as a gift. Hassan was very thankful and the two of them went inside to eat. I was still tied to the horse outside. They were gone inside all evening and I stayed on the horse. ... The man had two wives, and three children, all the children very young. I thought that the kids would be decent to me, but they were crueler than their parents. The kids were taught to beat me and spit on me. “The kids especially liked to whip me. The oldest boy, when he was left alone with me, would whip me without pause. ... I squatted in the yard like a frog, and he brought his children out and told them to jump on me. They sat on my back and pretended that I was a donkey, and they laughed, and Hassan laughed. They called me a stupid donkey. And the kids fed me garbage. They said I had to eat it, so I ate it—anything they gave me. Animal fat, tea bags, rotten vegetables. ... “There was another Sudanese there, a girl named Akol. She worked in the kitchen, mostly, but she was pregnant with Hassan’s baby so his wife hated her. The wife would find Akol crying for her mother and she would scream at her, threatening to slit her throat with a knife. She called her bitch and slave and animal.

Turning the social order upside down, she had undermined the carefully orchestrated moral geography of the Puritan meetinghouse. Male dominance was unquestioned, and ranks so clearly spelled out, that no one could miss the power outlined in something so simple as a seating chart. Members and nonmembers sat apart; husbands and wives were divided; men sat on one side of the room, women on the other. Prominent men occupied the first two rows of benches: the first was reserved exclusively for magistrates, the second for the families of the minister and governor, as well as wealthy merchants. The more sons a man had, the better his pew. Age, reputation, marriage, and estate were all properly calculated before a church seat was assigned.

Many people are surprised to learn that some Yanomamo men often mistreat their wives-they beat them with pieces of firewood, shoot them with barbed arrows in a nonfatal part of their bodies, chop their arms and upper bodies with axes and machetes, press burning chunks of firewood against their bodies, and do other things that most of us would find revolting and vile... Yanomamo men are intensely jealous of their wives and always seem to be tracking them... The men seem to have the fatalistic view that an unguarded woman will invariably be seduced by some huya [young man] if left unattended for very long, and therefore the men assume the worst if their wives are out of sight and not with groups of other women.

When Clark and Daniel visited Richard in the county jail that day, he said he didn’t want to go forward with the trial and his lawyers should demand a mistrial. There was no way, he insisted, the jurors could not be influenced by the murder of a fellow juror. He pointed out that the case was not about forgery, or a stock swindle; it was about murder, and he was being tried for murder. “There’s no fucking way they won’t be affected against me!” Clark, Daniel, and Salinas agreed wholeheartedly, and they promised Richard they’d prepare a motion for mistrial. Amid a packed courtroom, Clark told the judge that the defense wanted the jury to have a period of at least a week to recuperate. If the judge wasn’t inclined to give them a week, Clark asked that the jurors be polled to see if they could still be impartial. He had been in contact with two psychiatrists, Dr. Jo ’Ellan Dimitrius and Dr. Carlo Webber, and they had both unequivocally advised him it would be wrong and improper to let this jury sit in judgment of a murder defendant without their being polled. He reminded the judge that the jurors had become “as close as siblings, husbands and wives.” Halpin didn’t agree. He didn’t want any delay and polling the jurors would just serve “to stir up their emotions.” Tynan decided to bring out the jury foreman and get his opinion about the capability of the jury to go on with an impartial deliberation. Foreman Rodriguez was summoned and Tynan queried him about the jury’s ability to move forward. Rodriguez, a mustachioed man with very black hair, said, “I feel it is somewhat tranquil, but it is—I feel that we can probably continue today.” “They all seem to be able to carry out their duties, then, as jurors?” asked the judge. “Right. Everyone appears to have it behind them.” “I am delighted to hear that,” Tynan proclaimed, an audible sigh of relief coming from him, and called for the jury to be brought out. He announced he was going to allow the trial to go forward. He looked at the defense table and said, “If there’s any objection from the defense, I’ll hear it now.” Richard leaned forward and said: “I have an objection. I think that is fucked up!” The bailiff closed in. The press, not knowing what Richard would do next, leaned forward. Daniel calmed Richard and told Tynan the defense objected strenuously to the deliberations going on with this jury.

Reading local histories is absolutely amazing. There is a man who becomes wealthy through the expedient of moving into town and marrying a local girl, taking over a local farm, and eventually moving on somewhere else to do it again. It works, when he dies, he had eleven wives and ninety three children at his funeral.

DOUBLE PORTION DUE. [Deut. 21:15–17] If a man has two wives, and he loves one but not the other, and both bear him sons but the firstborn is the son of the wife he does not love, when he wills his property to his sons, he must not give the rights of the firstborn to the son of the wife he loves in preference to his actual firstborn, the son of the wife he does not love. He must acknowledge the son of his unloved wife as the firstborn by giving him a double share of all he has. That son is the first sign of his father’s strength. The right of the firstborn belongs to him.

But by now, he figured, there must be thousands of men like him, rich businessmen who over the past ten or fifteen years had divorced their old wives of two to three decades’ standing and taken on new wives, girls a whole generation younger. And what did all the experts have to say about these irresistible little morsels? Nothing! What if a man goes through all that, the separation, the divorce, all that agony, that struggle, that hellish expense, that…that…. that guilt…and one day, or one night, he wakes up and wonders, Who the hell is this in the bed next to me? Why is she here? Where did she come from? What does she want? Why won’t she leave? That they don’t tell you about.

I have seen two generations of my people die. . . . I know the difference between peace and war better than any man in my country. I am now grown old, and must die soon; my authority must descend to my brothers, Opitchapan, Opechancanough and Catatough—then to my two sisters, and then to my two daughters. I wish them to know as much as I do, and that your love to them may be like mine to you. Why will you take by force what you may have quietly by love? Why will you destroy us who supply you with food? What can you get by war? We can hide our provisions and run into the woods; then you will starve for wronging your friends. Why are you jealous of us? We are unarmed, and willing to give you what you ask, if you come in a friendly manner, and not so simple as not to know that it is much better to eat good meat, sleep comfortably, live quietly with my wives and children, laugh and be merry with the English, and trade for their copper and hatchets, than to run away from them, and to lie cold in the woods, feed on acorns, roots and such trash, and be so hunted that I can neither eat nor sleep. In these wars, my men must sit up watching, and if a twig break, they all cry out “Here comes Captain Smith!” So I must end my miserable life. Take away your guns and swords, the cause of all our jealousy, or you may all die in the same manner.

18.22. you shall not lie with a male like lying with a woman. Why is male homosexuality explicitly forbidden in the Torah but not female? Some would surmise that it is because women are controlled in a patriarchal Israelite society; and so a woman would simply have no choice but to marry a man. But this is not an adequate explanation, because there would still be opportunities for female homosexual liaisons. Some would say that the concern is the seed, which is understood to come from the male, and therefore is "wasted" in another male. But the text calls homosexuality "an offensive thing" (in older translations: "an abomination"), which certainly sounds like an abhorrence of the act, and not just a concern with the practical matter of reproduction. The reason may rather be because the Torah comes from a world in which there is polygamy. A man can have sex with his two wives simultaneously. That this is understood to be permissible is implied by the fact that the law in v. 18 above forbids it only with sisters (see the comment). Or, even if the above case means marriage and not simultaneous sex, then simultaneous sex still is not forbidden anywhere in the Torah. If simultaneous sex with one's two (or more) wives is practiced, it would be difficult to allow this while forbidding female homosexuality. (At minimum, it could require a number of laws specifying what sort of contact is permissible and under what circumstances.) In the present state of knowledge concerning homosexuality, it is difficult to justify its prohibition in the Torah. All of the movements in Judaism (and other religions) are currently contending with this issue. Its resolution ultimately must lie in the law of Deuteronomy that states that, for difficult matters of the law, people must turn to the authorities of their age, to those who are competent to judge, and those judges must decide (Deut 17:8-9). In my own view, the present understanding of the nature of homosexuality indicates that it is not an "offensive thing" (also translated "abomination") as described in this verse. The Hebrew term for "offensive thing" (tô'ēbāh) is understood to be a relative term, which varies according to human perceptions. For example, in Genesis, Joseph tells his brothers that "any shepherd is an offensive thing to Egypt" (46:34); but, obviously, it is not an offensive thing to the Israelites. In light of the evidence at present, homosexuality cannot be said to be unnatural, nor is it an illness. Its prohibition in this verse explicitly applies only so long as it is perceived to be offensive, and therefore the current state of the evidence suggests that the period in which this commandment was binding has come to an end.

Obviously, satisfaction rates vary depending on the type and brand of implant. Less obviously, satisfaction rates vary depending on which one of a man’s wives is weighing in. In a study entitled “Satisfaction with the Malleable Penile Prosthesis Among Couples from the Middle East,” some of the men—who hailed from Libya, Egypt, Sudan, Yemen, Algeria, and Saudi Arabia—had either two or three wives. Table 4, a journal table quite unlike any other, lists the men’s and women’s assessments in separate columns, and is split crosswise into sections for “3-Wives Polygamy” and “2-Wives Polygamy.” While in six of the nine polygamous couples, the men basically agreed with their wives, three couples’ assessments bespoke stormy days in the marital tent.