Nobody In Particular Book Quotes

When the web started, I used to get really grumpy with people because they put my poems up. They put my stories up. They put my stuff up on the web. I had this belief, which was completely erroneous, that if people put your stuff up on the web and you didn’t tell them to take it down, you would lose your copyright, which actually, is simply not true. And I also got very grumpy because I felt like they were pirating my stuff, that it was bad. And then I started to notice that two things seemed much more significant. One of which was… places where I was being pirated, particularly Russia where people were translating my stuff into Russian and spreading around into the world, I was selling more and more books. People were discovering me through being pirated. Then they were going out and buying the real books, and when a new book would come out in Russia, it would sell more and more copies. I thought this was fascinating, and I tried a few experiments. Some of them are quite hard, you know, persuading my publisher for example to take one of my books and put it out for free. We took “American Gods,” a book that was still selling and selling very well, and for a month they put it up completely free on their website. You could read it and you could download it. What happened was sales of my books, through independent bookstores, because that’s all we were measuring it through, went up the following month three hundred percent. I started to realize that actually, you’re not losing books. You’re not losing sales by having stuff out there. When I give a big talk now on these kinds of subjects and people say, “Well, what about the sales that I’m losing through having stuff copied, through having stuff floating out there?” I started asking audiences to just raise their hands for one question. Which is, I’d say, “Okay, do you have a favorite author?” They’d say, “Yes.” and I’d say, “Good. What I want is for everybody who discovered their favorite author by being lent a book, put up your hands.” And then, “Anybody who discovered your favorite author by walking into a bookstore and buying a book raise your hands.” And it’s probably about five, ten percent of the people who actually discovered an author who’s their favorite author, who is the person who they buy everything of. They buy the hardbacks and they treasure the fact that they got this author. Very few of them bought the book. They were lent it. They were given it. They did not pay for it, and that’s how they found their favorite author. And I thought, “You know, that’s really all this is. It’s people lending books. And you can’t look on that as a loss of sale. It’s not a lost sale, nobody who would have bought your book is not buying it because they can find it for free.” What you’re actually doing is advertising. You’re reaching more people, you’re raising awareness. Understanding that gave me a whole new idea of the shape of copyright and of what the web was doing. Because the biggest thing the web is doing is allowing people to hear things. Allowing people to read things. Allowing people to see things that they would never have otherwise seen. And I think, basically, that’s an incredibly good thing.

As a human, I'd never been best at anything... Obviously I could be counted out of anything athletic. Not artistic or musical, no particular talents to brag of. Nobody ever gave away a trophy for reading books. After eighteen years of mediocrity, I was pretty used to being average. I realized now that I'd long ago given up any aspirations of shining at anything.

A change in direction was required. The story you finished was perhaps never the one you began. Yes! He would take charge of his life anew, binding his breaking selves together. Those changes in himself that he sought, he himself would initiate and make them. No more of this miasmic, absent drift. How had he ever persuaded himself that his money-mad burg would rescue him all by itself, this Gotham in which Jokers and Penguins were running riot with no Batman (or even Robin) to frustrate their schemes, this Metropolis built of Kryptonite in which no Superman dared set foot, where wealth was mistaken for riches and the joy of possession for happiness, where people lived such polished lives that the great rough truths of raw existence had been rubbed and buffed away, and in which human souls had wandered so separately for so long that they barely remembered how to touch; this city whose fabled electricity powered the electric fences that were being erected between men and men, and men and women, too? Rome did not fall because her armies weakened but because Romans forgot what being Roman meant. Might this new Rome actually be more provincial than its provinces; might these new Romans have forgotten what and how to value, or had they never known? Were all empires so undeserving, or was this one particularly crass? Was nobody in all this bustling endeavor and material plenitude engaged, any longer, on the deep quarry-work of the mind and heart? O Dream-America, was civilization's quest to end in obesity and trivia, at Roy Rogers and Planet Hollywood, in USA Today and on E!; or in million-dollar-game-show greed or fly-on-the-wall voyeurism; or in the eternal confessional booth of Ricki and Oprah and Jerry, whose guests murdered each other after the show; or in a spurt of gross-out dumb-and-dumber comedies designed for young people who sat in darkness howling their ignorance at the silver screen; or even at the unattainable tables of Jean-Georges Vongerichten and Alain Ducasse? What of the search for the hidden keys that unlock the doors of exaltation? Who demolished the City on the Hill and put in its place a row of electric chairs, those dealers in death's democracy, where everyone, the innocent, the mentally deficient, the guilty, could come to die side by side? Who paved Paradise and put up a parking lot? Who settled for George W. Gush's boredom and Al Bore's gush? Who let Charlton Heston out of his cage and then asked why children were getting shot? What, America, of the Grail? O ye Yankee Galahads, ye Hoosier Lancelots, O Parsifals of the stockyards, what of the Table Round? He felt a flood bursting in him and did not hold back. Yes, it had seduced him, America; yes, its brilliance aroused him, and its vast potency too, and he was compromised by this seduction. What he opposed in it he must also attack in himself. It made him want what it promised and eternally withheld. Everyone was an American now, or at least Americanized: Indians, Uzbeks, Japanese, Lilliputians, all. America was the world's playing field, its rule book, umpire, and ball. Even anti-Americanism was Americanism in disguise, conceding, as it did, that America was the only game in town and the matter of America the only business at hand; and so, like everyone, Malik Solanka now walked its high corridors cap in hand, a supplicant at its feast; but that did not mean he could not look it in the eye. Arthur had fallen, Excalibur was lost and dark Mordred was king. Beside him on the throne of Camelot sat the queen, his sister, the witch Morgan le Fay.

In elven society caring for the children is considered a task for the menfolk,” said Elliot, sighing and wondering why nobody else ever bothered to read a book. “Of course it is,” said Serene. “The woman goes through the physically taxing and bloody experience of childbirth. A woman’s experience of blood and pain is, naturally, what makes womenkind particularly suited for the battlefield. Whereas men are the softer sex, squeamish about blood in the main. I know it’s the same for human men, Luke was extremely disinclined to discuss my first experience of a woman’s menses.

When I look through Bob, the actual stories between his mottled covers may have been written by others, but they belong to me now. Nobody else on the planet has read this particular series of books in this exact order and been affected in precisely this way. Each of us could say the same about our respective reading trajectories. Even if we don’t keep a physical Book of Books, we all hold our books somewhere inside us and live by them. They become our stories.

The Battle of Good and Evil Polytheism gave birth not merely to monotheist religions, but also to dualistic ones. Dualistic religions espouse the existence of two opposing powers: good and evil. Unlike monotheism, dualism believes that evil is an independent power, neither created by the good God, nor subordinate to it. Dualism explains that the entire universe is a battleground between these two forces, and that everything that happens in the world is part of the struggle. Dualism is a very attractive world view because it has a short and simple answer to the famous Problem of Evil, one of the fundamental concerns of human thought. ‘Why is there evil in the world? Why is there suffering? Why do bad things happen to good people?’ Monotheists have to practise intellectual gymnastics to explain how an all-knowing, all-powerful and perfectly good God allows so much suffering in the world. One well-known explanation is that this is God’s way of allowing for human free will. Were there no evil, humans could not choose between good and evil, and hence there would be no free will. This, however, is a non-intuitive answer that immediately raises a host of new questions. Freedom of will allows humans to choose evil. Many indeed choose evil and, according to the standard monotheist account, this choice must bring divine punishment in its wake. If God knew in advance that a particular person would use her free will to choose evil, and that as a result she would be punished for this by eternal tortures in hell, why did God create her? Theologians have written countless books to answer such questions. Some find the answers convincing. Some don’t. What’s undeniable is that monotheists have a hard time dealing with the Problem of Evil. For dualists, it’s easy to explain evil. Bad things happen even to good people because the world is not governed single-handedly by a good God. There is an independent evil power loose in the world. The evil power does bad things. Dualism has its own drawbacks. While solving the Problem of Evil, it is unnerved by the Problem of Order. If the world was created by a single God, it’s clear why it is such an orderly place, where everything obeys the same laws. But if Good and Evil battle for control of the world, who enforces the laws governing this cosmic war? Two rival states can fight one another because both obey the same laws of physics. A missile launched from Pakistan can hit targets in India because gravity works the same way in both countries. When Good and Evil fight, what common laws do they obey, and who decreed these laws? So, monotheism explains order, but is mystified by evil. Dualism explains evil, but is puzzled by order. There is one logical way of solving the riddle: to argue that there is a single omnipotent God who created the entire universe – and He’s evil. But nobody in history has had the stomach for such a belief. Dualistic

It just took so much effort to get anything done without machinery, particularly since nobody really knew how to do a lot of the necessary things by hand. There were descriptions in books, but they always turned out to be maddeningly incomplete and/or no substitute for the knowledge experience built into your muscles and nerves.

The bartender is Irish. Jumped a student visa about ten years ago but nothing for him to worry about. The cook, though, is Mexican. Some poor bastard at ten dollars an hour—and probably has to wash the dishes, too. La Migra take notice of his immigration status—they catch sight of his bowl cut on the way home to Queens and he’ll have a problem. He looks different than the Irish and the Canadians—and he’s got Lou Dobbs calling specifically for his head every night on the radio. (You notice, by the way, that you never hear Dobbs wringing his hands over our border to the North. Maybe the “white” in Great White North makes that particular “alien superhighway” more palatable.) The cook at the Irish bar, meanwhile, has the added difficulty of predators waiting by the subway exit for him (and any other Mexican cooks or dishwashers) when he comes home on Friday payday. He’s invariably cashed his check at a check-cashing store; he’s relatively small—and is unlikely to call the cops. The perfect victim. The guy serving my drinks, on the other hand, as most English-speaking illegal aliens, has been smartly gaming the system for years, a time-honored process everybody at the INS is fully familiar with: a couple of continuing education classes now and again (while working off the books) to get those student visas. Extensions. A work visa. A “farm” visa. Weekend across the border and repeat. Articulate, well-connected friends—the type of guys who own, for instance, lots of Irish bars—who can write letters of support lauding your invaluable and “specialized” skills, unavailable from homegrown bartenders. And nobody’s looking anyway. But I digress…

From a very early age Edison became used to doing things for himself, by necessity. His family was poor, and by the age of twelve he had to earn money to help his parents. He sold newspapers on trains, and traveling around his native Michigan for his job, he developed an ardent curiosity about everything he saw. He wanted to know how things worked—machines, gadgets, anything with moving parts. With no schools or teachers in his life, he turned to books, particularly anything he could find on science. He began to conduct his own experiments in the basement of his family home, and he taught himself how to take apart and fix any kind of watch. At the age of fifteen he apprenticed as a telegraph operator, then spent years traveling across the country plying his trade. He had no chance for a formal education, and nobody crossed his path who could serve as a teacher or mentor. And so in lieu of that, in every city he spent time in, he frequented the public library. One book that crossed his path played a decisive role in his life: Michael Faraday’s two-volume Experimental Researches in Electricity. This book became for Edison what The Improvement of the Mind had been for Faraday. It gave him a systematic approach to science and a program for how to educate himself in the field that now obsessed him—electricity. He could follow the experiments laid out by the great Master of the field and absorb as well his philosophical approach to science. For the rest of his life, Faraday would remain his role model. Through books, experiments, and practical experience at various jobs, Edison gave himself a rigorous education that lasted about ten years, up until the time he became an inventor. What made this successful was his relentless desire to learn through whatever crossed his path, as well as his self-discipline. He had developed the habit of overcoming his lack of an organized education by sheer determination and persistence. He worked harder than anyone else. Because he was a consummate outsider and his mind had not been indoctrinated in any school of thought, he brought a fresh perspective to every problem he tackled. He turned his lack of formal direction into an advantage. If you are forced onto this path, you must follow Edison’s example by developing extreme self-reliance. Under these circumstances, you become your own teacher and mentor. You push yourself to learn from every possible source. You read more books than those who have a formal education, developing this into a lifelong habit. As much as possible, you try to apply your knowledge in some form of experiment or practice. You find for yourself second-degree mentors in the form of public figures who can serve as role models. Reading and reflecting on their experiences, you can gain some guidance. You try to make their ideas come to life, internalizing their voice. As someone self-taught, you will maintain a pristine vision, completely distilled through your own experiences—giving you a distinctive power and path to mastery.

Nobody can communicate to another all that he knows, because much of the information he can make use of he himself will elicit only in the process of making plans for action. Such information will be evoked as he works upon the particular task he has undertaken in the conditions in which he finds himself, such as the relative scarcity of various materials to which he has access. Only thus can the individual find out what to look for, and what helps him to do this in the market is the responses others make to what they find in their own environments

Why do we like being Irish? Partly because It gives us a hold on the sentimental English As members of a world that never was, Baptised with fairy water; And partly because Ireland is small enough To be still thought of with a family feeling, And because the waves are rough That split her from a more commercial culture; And because one feels that here at least one can Do local work which is not at the world's mercy And that on this tiny stage with luck a man Might see the end of one particular action. It is self-deception of course; There is no immunity in this island either; A cart that is drawn by somebody else's horse And carrying goods to somebody else's market. The bombs in the turnip sack, the sniper from the roof, Griffith, Connolly, Collins, where have they brought us? Ourselves alone! Let the round tower stand aloof In a world of bursting mortar! Let the school-children fumble their sums In a half-dead language; Let the censor be busy on the books; pull down the Georgian slums; Let the games be played in Gaelic. Let them grow beet-sugar; let them build A factory in every hamlet; Let them pigeon-hole the souls of the killed Into sheep and goats, patriots and traitors. And the North, where I was a boy, Is still the North, veneered with the grime of Glasgow, Thousands of men whom nobody will employ Standing at the corners, coughing.

I hope you'll make mistakes. If you make mistakes, it means you're out there doing something. I escaped from school as soon as I could, when the prospect of four more years of enforced learning before I could become the writer I wanted to be, seemed stifling. I got out into the world, I wrote, and I became a better writer the more I wrote, and I wrote some more, and nobody ever seemed to mind that I was making it all up as I went along. They just read what I wrote and they paid me for it or they didn't. The nearest thing I had, was a list I made when I was about 15, of everything I wanted to do. I wanted to write an adult novel, a children's book, a comic, a movie, record an audio-book, write an episode of Doctor Who, and so on. I didn't have a career, I just did the next thing on the list. When you start out in the arts, you have no idea what you're doing. This is great. People who know what they're doing, know the rules, and they know what is possible and what is impossible. You do not, and you should not. The rules on what is possible and impossible in the arts, were made by people who had not tested the bounds of the possible, by going beyond them, and you can. If you don't know it's impossible, it's easier to do, and because nobody's done it before, they haven't made up rules to stop anyone doing that particular thing again. That's much harder than it sounds, and sometimes, in the end, so much easier than you might imagine, because normally, there are things you have to do before you can get to the place you want to be. When you start out, you have to deal with the problems of failure. You need to be thick-skinned. The things I did because I was excited and wanted to see them exist in reality have never let me down, and I've never regretted the time I spent on any of them. If you have an idea of what you want to make, what you were put here to do, then just go and do that, whether you're a musician or a photographer, a fine artist, or a cartoonist, a writer, a dancer, singer, a designer, whatever you do, you have one thing that's unique, you have the ability to make art. For me, for so many of the people I've known, that's been a lifesaver the ultimate lifesaver. It gets you through good times, and it gets you through the other ones. The one thing that you have, that nobody else has, is you! Your voice, your mind, your story, your vision. So write and draw, and build, and play, and dance and live, as only you can. Do what only you can do best, make good art.

I should say the first thing of all would be to get a grammar. Your grammar is - "She had intended saying "awful," but she amended it to "is not particularly good." He flushed and sweated. "I know I must talk a lot of slang an' words you don't understand. But then they're the only words I know - how to speak. I've got other words in my mind, picked 'em up from books, but I can't pronounce 'em, so I don't use 'em." "It isn't what you say, so much as how you say it. You don't mind my being frank, do you? I don't want to hurt you." "No, no," he cried, while he secretly blessed her for her kindness. "Fire away. I've got to know, an' I'd sooner know from you than anybody else." "Well, then, you say, 'You was'; it should be, 'You were.' You say 'I seen' for 'I saw.' You use the double negative - " "What's the double negative?" he demanded; then added humbly, "You see, I don't even understand your explanations." "I'm afraid I didn't explain that," she smiled. "A double negative is - let me see - well, you say, 'never helped nobody.' 'Never' is a negative. 'Nobody' is another negative. It is a rule that two negatives make a positive. 'Never helped nobody' means that, not helping nobody, they must have helped somebody.

Even if I could write the book I want to write nobody would take it - I know my compatriots only too well. Even if I could begin again it would be no use, because fundamentally I have no desire to work and no desire to become a usefull member of society. I sit there staring at the house across the way. It seems not only ugly and senseless, like all the other houses on the street, but from staring at it so intently, it has suddenly become absurd. The idea of constructing a place of shelter in that particular way strikes as absolutely insane. The city itself strikes me as a piece of the highest insanity, everything about it, sewers, elevated lines, slot machines, newspapers, telephones, cops, doorknobs, flophouses, screens, toilet paper, everything. Everything could just as well not be and not only nothing lost but a whole universe gained. I look at the people brushing by me to see if by chance one of them might agree with me. Supposing I intercepted one of them and just asked him a simple question. Supposing I just said to him suddenly: "Why do you go on living the way you do?" He would probably call a cop. I ask myself - does anyone ever talk to himself the way I do? I ask myself if there isn't something wrong with me. The only conclusion I can come to is that I am different.

In Shelley’s time at university, she had contributed a regular book review to the English department’s student magazine, and whenever she had run out of time before the deadline, or whenever the book in question had been too difficult or too politically contentious for her to know how to describe her own response to it not only truthfully, but responsibly as well, she had always taken refuge in excessive praise. People were always quick to criticise an act of criticism, and anybody could dismiss as lazy what professed to be lukewarm, but nobody tended to ask any questions of a gush. Even people who’d despised whatever book she happened to be praising never quarrelled with her if she really, truly rhapsodised about it; they simply wrote her off as a person with poor taste and stopped engaging with her critically, and that was that. The stakes had never been particularly high, of course; but even so, she still felt pained sometimes when she leafed through the back issues of the magazine and saw that all her most lavishly complimentary reviews had been of books whose authors frightened her, books she never finished, or books she’d been too cowardly to admit she didn’t understand. With typical self-deprecation, she had been sure that she was quite alone in giving rein to this particular form of intellectual dishonesty, and so she had been surprised, several years into her time at Birnam Wood, to realise that one of the clearest signs that Mira was practising deception of some kind was when she began agreeing with everything that Shelley said.

About the “Direct Path” (直通の位の事) ◎ Jikitsū-no-kurai (“direct path”) is the soul of combat.15 All the teachings I have outlined above are like parts of the human body.16 Nothing more is needed. They must never be neglected. Depending on the situation, there are times when some techniques will not be suitable, but nothing will work without them [in your repertoire]. For example, the eyes, ears, nose, tongue, hands and feet are what our bodies are comprised of. If one of these things is missing, then we are incomplete. The sword techniques that I have conveyed must all be committed to memory and used intuitively. Without the soul and spirit of the “direct path,” they amount to random madness. In all the techniques, be sure to seize the initiative and take the attack to the enemy. This will enable you to identify target areas. You must then determine what techniques or guards will be effective and what are not viable in a particular situation. Gauge how to close the distance, then commit with single-minded resolve to follow through to your mark (star) and attack without deviating. For example, even if you have to deflect the whole world, the flight of your sword must not diverge from its path. Purge yourself of fear. When you know the moment for that one [direct and decisive] strike of jikitsū, let the power surge through you to deliver the cut. It is no different when you enter the opponent’s space to arrest him. Advance rapidly, thinking of nothing other than grabbing hold of him. The further in you get, the better. Without the mind of “direct path,” your swords will be lifeless. Even this and discover what it means. Even retreat counts as a loss. When we speak of the “interior” (deepest principles), nothing is deeper than this. When we talk of the gateway (fundamental principles), nothing is more fundamental than this. The great monk Kūkai17 traveled deep into the mountain when planning to construct a monastery in the innermost reaches of Mount Kōya. Thinking it was still not far enough, he continued walking further, but eventually came across dwellings again. He said, “The further I entered, the closer I came to human habitation; I had looked too far in.”18 The interior is not the interior. The gate is not the gate. There are no special, secret interior teachings to look for if the great wisdom of combat strategy surges through your sinews and veins. Just make sure that nobody to your front or back can ever get the better of you. This cannot be conveyed with words and letters.

For the first time in the history of the Federal Republic of Germany, the task of subjecting the colonial legacy to reappraisal has even been adopted as an element of government policy: the programme of the fourth Merkel government states that ‘it is part of the fundamental democratic consensus in Germany that the Nazi reign of terror, the SED dictatorship and Germany’s colonial history need to be reappraised and come to terms with’. Despite this, the debate is concentrated on a narrow range of topics: for example, war crimes and genocide, and whether particular objects in museums were legally acquired. That colonialism in itself was structurally criminal gets lost sight of. For it is indeed the case that not merely were crimes committed under colonialism, as is generally conceded, but rather that colonialism itself is criminal. There is a distinct lack of awareness of this. A favourite method of approaching the issue is to draw up a balance sheet: aspects of colonialism that are considered to have been positive – the ‘civilizatory achievements’ – are set off against the excessively violent episodes. In this way, war crimes are transformed into exceptional events: the genocide committed against the Herero and Nama, for example, is above all laid at the door of the commanding general, Lothar von Trotha. This is alarmingly reminiscent of the strategy with which German colonial offcials sought to justify particularly brutal events in German South West Africa, as is depicted in my book. The blame always lay only with individuals; nobody called the racist colonial system itself into question. Pointing the finger at individuals who bore a particular degree of blame serves to push the structurally racist and structurally criminal nature of colonialism into the background.

I'd finally healed enough from the aforementioned buttock injury that sitting was no longer painful, so I was enjoying the experience as much as possible. You don't realize how many times you're required to sit in any given day until you've been stabbed in the rear. And because injuries to that particular region are inherently hilarious, nobody gives you any sympathy. It's a lose-lose situation all around.

Patrick Jephson As the first and only private secretary to Diana during her life, Patrick Jephson was one of the closest people to the Princess throughout her international charity and diplomatic career. He is also a notable broadcaster and journalist and has contributed to many major British newspapers, including the Times, the Observer, and the Daily Mail. His writing credits include Shadows of a Princess and Portraits of a Princess: Travels with Diana, and several of his books have been international bestsellers. As a nation, the British like to remember things, especially things that make them feel special. Trying to forget Diana is a tall order--and not just for those of us who knew her well. What happened to her during those sixteen years was drama on a Shakespearean scale--just think of love, betrayal, sacrifice, beauty, and death. The curtain may have come down on the tragedy ten years ago. But our farewell to Diana is not yet complete. It probably never will be. It’s a memory that is renewed each time we see a photograph of her sons. William in particular carries the blessing (or the burden) of Diana’s camera-friendly looks. Her DNA in our future heads of state is now an ineradicable biological fact. Time may fade that reality. But nobody can deny it.

This book is about work, and nobody ever worked harder than these two, or at a higher standard, while connectiong with so many people for so long.

Some scholars argue that the future success of humans as a species relies on returning to cooperative breeding and alloparenting. The way modern societies are structured, though, does not make such a transition easy. One advantage of returning to a more alloparenting lifestyle is it releases the burden of parenting on single individuals. There are many single parents, most commonly single mothers, living with significant stressors and systemic prejudices that make parenting extremely difficult. Alloparenting also enables children to receive warmth and care from other adults, which is particularly important if their own parents are the source of threat or dysfunction. In alloparenting communities, the patients I see today who had nobody to turn to when they were upset a child would have had a grandmother or an uncle to run to so that they could receive some form of external regulation in the form of warmth and care. That's not to say alloparenting resolves everything, but it affords parents the support and connection that so many are desperately wanting, as evidenced by the number of parenting books being sold. The books are meant to fill the gap, but a page can't touch you, or say, 'You're doing great.' Hearing those words from somebody you love is immeasurably more powerful than reading them in a book.

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The Muslim fundamentalists in there seemed to accept he was a person of the book, even if, in their eyes, he was following an erroneous interpretation of Jesus as the Christ. Instead, they reserved their elitist disdain for the Godless majority – those people beyond rehabilitation and destined for Hell. Nevertheless, the Muslims organised themselves into thuggish gangs and made it clear their own brethren were off limits. Nobody bothered with them, whether through mutual resentment or out of respect for the unwritten code of maintaining gang autonomy – perhaps a bit of both. And maybe the ‘Mullah Boys’ saw no need to exact revenge on him because Miranda Yilmaz was a white convert and not one of their own. Most of these bearded zealots were Pakistani or Afro-Caribbean. One or two Albanians also identified with the faith, although they resented the Asians and didn’t strike Ed as particularly religious.

ON THE LAMB The title, then, seems almost comical in its inappropriateness. Lambs don't usually rank high on lists of most-admired animals. They're not particularly strong, clever, quick, or handsome. Other animals would seem more worthy. We can easily imagine Jesus, for example, as the Lion of Judah (Rev 5: 5). Lions are kingly; they're strong and agile; nobody messes with the king of beasts. But the Lion of Judah makes only a cameo appearance in the Book of Revelation. Meanwhile, the Lamb dominates, appearing no less than twenty-eight times. The Lamb rules, occupying heaven's throne (Rev 22: 3). It is the Lamb Who leads an army of hundreds of thousands of men and angels, striking fear in the hearts of the wicked (Rev 6: 15–16). This last image, of the fierce and frightening Lamb, is almost too incongruous to imagine with a straight face. Yet, for John, this matter of the Lamb is serious. The titles “Lamb” and “Lamb of God” are applied to Jesus almost exclusively in the books of the New Testament that are attributed to John: the Fourth Gospel and the Book of Revelation. Though other New Testament books (see Acts 8: 32–35; 1 Pet 1: 19) say that Jesus is like a lamb in certain respects, only John dares to call Jesus “the Lamb” (see Jn 1: 36 and throughout the Apocalypse).

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Nobody else on the planet has read this particular series of books in this exact order and been affected in precisely this way.

Polytheism gave birth not merely to monotheistic religions, but also to dualistic ones. Dualistic religions espouse the existence of two opposing powers: good and evil. Unlike monotheism, dualism believes that evil is an independent power, neither created by the good God, nor subordinate to it. Dualism explains that the entire universe is a battleground between these two forces, and that everything that happens in the world is part of the struggle. Dualism is a very attractive world view because it has a short and simple answer to the famous Problem of Evil, one of the fundamental concerns of human thought. ‘Why is there evil in the world? Why is there suffering? Why do bad things happen to good people?’ Monotheists have to practice intellectual gymnastics to explain how an all-knowing, all-powerful and perfectly good God allows so much suffering in the world. One well-known explanation is that this is God’s way of allowing for human free will. Were there no evil, humans could not choose between good and evil, and hence there would be no free will. This, however, is a non-intuitive answer that immediately raises a host of new questions. Freedom of will allows humans to choose evil. Many indeed choose evil and, according to the standard monotheist account, this choice must ring divine punishment in its wake. If God knew in advance that a particular person would use her free will to choose evil, and that as a result she would be punished for this by eternal tortures in hell, why did God create her? Theologians have written countless books to answer such questions. Some find the answers convincing. Some don’t. What’s undeniable is that monotheists have a hard time dealing with the Problem of Evil. For dualists, it’s easy to explain evil. Bad things happen even to good people, because the world is not governed single-handedly by a good God. There is an independent evil power loose in thew world. The evil power does bad things. Dualism has its own drawbacks. While solving the Problem of Evil, it is unnerved by the Problem of Order. If the world was created by a single God, it’s clear why it is such an orderly place, where everything obeys the same laws. But if Good and Evil battle for control of the world, who enforces the laws governing this cosmic war? Two rival states can fight one another because both obey the same laws of physics. A missile launched from Pakistan can hit targets in India because gravity works the same way in both countries. When Good and Evil fight, what common laws do they obey, and who decreed these laws? So monotheism explains order, but is mystified by evil. Dualism explains evil, but is puzzled by order. There is one logical way of solving the riddle: to argue that there is a single omnipotent God who created the entire universe – and He’s evil. But nobody in history has had the stomach for such a belief.

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