Returning Favours Quotes

I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.

You know what I am going to say. I love you. What other men may mean when they use that expression, I cannot tell; what I mean is, that I am under the influence of some tremendous attraction which I have resisted in vain, and which overmasters me. You could draw me to fire, you could draw me to water, you could draw me to the gallows, you could draw me to any death, you could draw me to anything I have most avoided, you could draw me to any exposure and disgrace. This and the confusion of my thoughts, so that I am fit for nothing, is what I mean by your being the ruin of me. But if you would return a favourable answer to my offer of myself in marringe, you could draw me to any good - every good - with equal force.

O powerful goodness! Bountiful Father! Merciful Guide! Increase in me that wisdom which discovers my truest interest. Strengthen my resolution to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favours to me.

Well he should get over himself. He tried to get me burned at the stake in Brit History yesterday. Here I am minding my own business like a good little girl, and out of the blue Tucker raises his hand and accuses me of being a witch" "sounds like something Tucker would do" admits wendy. "Everybody had to vote on it. I barely escaped with my nuns life. Obviously I'll have to return the favour.

YOU SAVED MY LIFE WHEN YOU CLAIMED ME, KITTEN. AND YOU'VE SAVED IT EVERYDAY SINCE. IT HAS TAKEN THOUSANDS OF YEARS, BUT THANK YOU FOR FINALLY GIVING ME THE CHANCE TO RETURN THE FAVOUR. ETERNALLY YOURS, NIYX

Babe, tell me right now you aren’t fuckin’ with me.” “I’m kind of fucking with you in the hopes that you’ll return the favour,” I replied.

I hated feeling like I was using him for my own pleasure, but I knew he wouldn't let me return the favour...if this was the only way I could provide comfort to him and chase away his nightmares, then so be it. Selfless, I know. Mother-friggin-Teresa, right here.

A warrior of light respects the main teaching of the I Ching: 'To persevere is favourable.' He knows that perseverance is not the same thing as insistence. There are times when battles go on longer than necessary, draining him of strength and enthusiasm. At such moments, the warrior thinks: 'A prolonged war finally destroys the victors too.' Then he withdraws his forces from the battlefield and allows himself a respite. He perseveres in his desire, but knows he must wait for the best moment to attack. A warrior always returns to the fray. He never does so out of stubbornness, but because he has noticed a change in the weather.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

The most famous lenders in nature are vampire bats. These bats congregate in the thousands inside caves, and every night fly out to look for prey. When they find a sleeping bird or careless mammal, they make a small incision in its skin, and suck its blood. But not all vampire bats find a victim every night. In order to cope with the uncertainty of their life, the vampires loan blood to each other. A vampire that fails to find prey will come home and ask a more fortunate friend to regurgitate some stolen blood. Vampires remember very well to whom they loaned blood, so at a later date if the friend returns home hungry, he will approach his debtor, who will reciprocate the favour. However, unlike human bankers, vampires never charge interest.

When you favour a woman, she will want to return the favour in so many means, but its better to rupidiate such offerings.

Lucien Knight was a walking, talking hang up, a beautiful mass of contradictions. He'd been single-minded in his mission to free her from her marriage and it was time to return the favour.

Now that I have made this catalogue of swindles and perversions, let me give another example of the kind of writing that they lead to. This time it must of its nature be an imaginary one. I am going to translate a passage of good English into modern English of the worst sort. Here is a well-known verse from Ecclesiastes: I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. Here it is in modern English: Objective considerations of contemporary phenomena compel the conclusion that success or failure in competitive activities exhibits no tendency to be commensurate with innate capacity, but that a considerable element of the unpredictable must invariably be taken into account.

Only saints have infinite capacity of gratitude, Normal people have limited capacity, If you are doing so much favour to someone that they won’t be able to return it, it may make them feel guilty, not grateful.

There was no question now who sat at the right hand of the King. It was the Queen, who walked through the great hall wearing deepest crimson and gold with her head high and a little smile on her lips. She did not flaunt her return to favour. She took it as she had taken her eclipse: as the nature of royal marriage. Now that her star was risen again she walked as proudly as she had ever done when in shadow.

For these reasons they should not hesitate to exchange peace for war. If wise men remain quiet, while they are not injured, brave men abandon peace for war when they are injured, returning to an understanding on a favourable opportunity: in fact, they are neither intoxicated by their success in war, nor disposed to take an injury for the sake of the delightful tranquility of peace. Indeed, to falter for the sake of such delights is, if you remain inactive, the quickest way of losing the sweets of repose to which you cling; while to conceive extravagant pretensions from success in war is to forget how hollow is the confidence by which you are elated.

Adams dealt him so sound a Compliment over his Face with his Fist, that the Blood immediately gushed out of his Nose in a Stream. The Host being unwilling to be outdone in Courtesy, especially by a Person of Adams's Figure, returned the Favour with so much Gratitude, that the Parson's Nostrils likewise began to look a little redder than usual.

Miss Tox left her seat in a hurry, and returned to her plants; clipping among the stems and leaves, with as little favour as a barber working at so many pauper heads of hair.

Their approach to religion was to leave the gods alone, in the hope the gods would return the favour.

That was a to-do, I thought, grateful that the moment was over. Yet I found myself returning to the memory throughout the day, as a person might absently touch a favoured piece of jewelry

We don't practise generosity in order to secure gratitude, nor do we invest our gifts in the hope of a favourable return. Rather, it is nature that inclines us towards generosity. Just so, we don't seek friendship with an expectation of gain, but regard the feeling of love as its own reward.

It had occurred to me to follow her through into the next room, visitors or no visitors, and bring her back for a talk. But in the end I had decided in favour of waiting where I was for her return. Sure enough, a few minutes later, Sophie had come back into the room, but something in her manner had prevented me from speaking and she had gone out again. In fact, although during the following half-hour Sophie had entered and left the room several more times, for all my resolve to make my feelings known to her, I had returned to my newspaper with a strong sense of hurt and frustration.

his eldest daughter, who was his delight and pride, Scheherazade said to him, "Father, I have a favour to ask of you. Will you grant it to me?" "I can refuse you nothing," replied he, "that is just and reasonable." "Then listen," said Scheherazade. "I am determined to stop this barbarous practice of the Sultan's, and to deliver the girls and mothers from the awful fate that hangs over them." "It would be an excellent thing to do," returned the grand-vizir,

I give it a fifty-fifty chance of total failure. If Kai refuses to repay a debt he legitimately owes, he'll be dishonoured in front of his entire Flight. Thunderbirds always avenge their dead, honour their word, and pay their debts. Those seem to be the only laws they have." Based on what little time I'd spent with them. Marc frowned. "It's the 'legitimately owes' part that worries me." "Thus the fifty-fifty shot of failure." I stared up at the nest, watching for any sign of activity. "It all depends on whether or not I'm able to bullshit him into thinking he owes us." "The odds are always in your favour when bullshit's involved." Jace grinned, and I couldn't help returning his smile.

Did you, like, google me or something?” She frowned. “I don’t know that word.” “You looked me up,” he said. “Almost like you had some interest in me.” She wrinkled her nose. “I have an interest in not making you a new set of clothes every other day. I have an interest in you not smelling so bad and walking around my island in smouldering rags.” “Oh, yeah.” Leo grinned. “You’re really warming up to me.” Her face got even redder. “You are the most insufferable person I have ever met! I was only returning a favour. You fixed my fountain.” “That?” Leo laughed. The problem had been so simple he’d almost forgotten about it. One of the bronze satyrs had been turned sideways and the water pressure was off, so it started making an annoying ticking sound, jiggling up and down and spewing water over the rim of the pool. He’d pulled out a couple of tools and fixed it in about two minutes. “That was no big deal. I don’t like it when things don’t work right.” “And the curtains across the cave entrance?” “The rod wasn’t level.” “And my gardening tools?” “Look, I just sharpened the shears. Cutting vines with a dull blade is dangerous. And the pruners needed to be oiled at the hinge, and—” “Oh, yeah,” Calypso said, in a pretty good imitation of his voice. “You’re really warming up to me.

...I do not think that it is right for a man to appeal to the jury or to get himself acquitted by doing so; he ought to inform them of the facts and convince them by argument. The jury does not sit to dispense justice as a favour, but to decide where justice lies; and the oath which they have sworn is not to show favour at their own discretion, but to return a just and lawful verdict... Therefore you must not expect me, gentlemen, to behave towards you in a way which I consider neither reputable nor moral nor consistent with my religious duty.

Whilst writing all this, I have had in my mind a woman, whose strong and serious mind would not have failed to support me in these contentions. I lost her thirty years ago [I was a child then]--nevertheless, ever living in my memory, she follows me from age to age. She suffered with me in my poverty, and was not allowed to share my better fortune. When young, I made her sad, and now I cannot console her. I know not even where her bones are: I was too poor then to buy earth to bury her! And yet I owe her much. I feel deeply that I am the son of woman. Every instant, in my ideas and words [not to mention my features and gestures], I find again my mother in myself. It is my mother's blood which gives me the sympathy I feel for bygone ages, and the tender remembrance of all those who are now no more. What return then could I, who am myself advancing towards old age, make her for the many things I owe her? One, for which she would have thanked me--this protest in favour of women and mothers.

O powerful Goodness! bountiful Father! merciful Guide! Increase in me that wisdom which discovers my truest interest. Strengthen my resolutions to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favours to me.

Nature does not, in the long run, favour life. If Nature is all that exists—in other words, if there is no God and no life of some quite different sort somewhere outside Nature—then all stories will end in the same way: in a universe from which all life is banished without possibility of return.

What is the harm in returning to the point whence you came? He will live badly who does not know how to die well. So we must first strip off the value we set on this thing and reckon the breath of life as something cheap. To quote Cicero, we hate gladiators if they are keen to save their life by any means; we favour them if they openly show contempt for it.

Respect is not an obligation nor a favour, it takes a bigger person to give or show some whether it is returned or not.

Shove your fingers into my nose hole again, and I’ll return the favour by shoving my own into any holes you have,” he warned with a growl.

Just as the body is shaped for movement, the mind is shaped for poetry. Rhythm and rhyme aid recall. Poems are always rhythmic but not always rhyming. In the same way that melody became rather suspect in twentieth-century classical music – atonal fractures being the mark of seriousness – so Modernism re-branded rhyme as pastoral, lovesick, feminine, superficial. Fine for kids and tea-towels, not fine for the muscular combative voice of the urban poet. It has taken a long time for rhyme to return to favour. Rap, and the rise of performance poetry, has been part of that return.

Silvester, being satisfied, returned home; but in the evening of the same day he reflected on his avarice, and on the holiness and the fervour of St Francis. That night also he saw St Francis in a vision, and it seemed to him as if a golden cross came out of his mouth, which reached up to heaven and extended to the extreme east and west. After this vision he gave all he possessed to the poor, for the love of God, and made himself a Brother Minor. He became so holy, and was favoured with such special graces, that he spake with the Lord as a friend speaks with a friend, of which St Francis was often a witness, as we shall see further on.

Sell Things by the Tariff of Courtesy. You oblige people most that way. The bid of an interested buyer will never equal the return gift of an honourable recipient of a favour. Courtesy does not really make presents, but really lays men under obligation, and generosity is the great obligation. To a right-minded man nothing costs more dear that what is given him: you sell it him twice and for two prices: one for the value, one for the

To return to the general analysis of the Rosicrucian outlook. Magic was a dominating factor, working as a mathematics-mechanics in the lower world, as celestial mathematics in the celestial world, and as angelic conjuration in the supercelestial world. One cannot leave out the angels in this world view, however much it may have been advancing towards the scientific revolution. The religious outlook is bound up with the idea that penetration has been made into higher angelic spheres in which all religions were seen as one; and it is the angels who are believed to illuminate man's intellectual activities. In the earlier Renaissance, the magi had been careful to use only the forms of magic operating in the elemental or celestial spheres, using talismans and various rituals to draw down favourable influences from the stars. The magic of a bold operator like Dee, aims beyond the stars, aims at doing the supercelestial mathematical magic, the angel-conjuring magic. Dee firmly believed that he had gained contact with good angels from whom he learned advancement in knowledge. This sense of close contact with angels or spiritual beings is the hallmark of the Rosicrucian. It is this which infuses his technology, however practical and successful and entirely rational in its new understanding of mathematical techniques, with an unearthly air, and makes him suspect as possibly in contact, not with angels, but with devils.

For my own Part, when I am employed in serving others, I do not look upon myself as conferring Favours, but as paying Debts. In my Travels, and since my Settlement, I have received much Kindness from Men, to whom I shall never have any Opportunity of making the least direct Return. And numberless Mercies from God, who is infinitely above being benefited by our Services. Those Kindnesses from Men, I can therefore only Return on their Fellow Men; and I can only shew my Gratitude for these mercies from God, by a readiness to help his other Children and my Brethren. For I do not think that Thanks and Compliments, tho’ repeated weekly, can discharge our real Obligations to each other, and much less those to our Creator.

Miss Bennet, I shall be completely blunt and honest and beg your pardon if I cross a line in some manner; however, I sense you are requesting a candid response.” He paused, awaiting her favour until she nodded. “I feel drawn to you in a way I do not totally understand, yet there it is. I have never felt so inclined towards another. What this connection bodes for the future, I do not know. You are pretty, intelligent, honest, proper, and many other fine qualities I believe I could list without hesitation. I think it entirely probable you and I would be perfect for each other. It is my intention to discover if this is possible. I do not wish to trifle with your emotions, nor do I wish to have my own sensibilities manipulated; therefore, if you cannot imagine even the remotest chance of returning affection, tell me now and I shall abide by your pleasure. On the other hand, if you sense, even vaguely, a returned interest in me, then let us proceed with willing minds and hearts.

He was moderately truthful towards men, but to women lied like a Cretan—a system of ethics above all others calculated to win popularity at the first flush of admission into lively society; and the possibility of the favour gained being transitory had reference only to the future. He

We prefer when you walk around instead of through us. We like to be left in peace while we're eating and performing our courtship rituals. We ask only for the same rights as you: we just want to live our lives, make a place for ourselves, room to shit and room sleep, room to raise our children. Don't poison us just because we make a mess. You make a mess, too. There's enough of everything to go round if we all stick to our fair share. Leave us be and there'll be no trouble. Be kind to us and we'll return the favour when the time for favours comes. Until then, peace be with you.

I owe her a favour. She saved my life. I need to return the favour. She saved my life and the lives of my family by giving me her power. Doing that got her arrested. Now, she’s going to be executed. I’m not a punk who can sit back and do nothing while somebody is going to die for his sake.” - Ichigo Kurosaki

The intense view of these manifold contradictions and imperfections in human reason has so wrought upon me, and heated my brain, that I am ready to reject all belief and reasoning, and can look upon no opinion even as more probable or likely than another. Where am I, or what? From what causes do I derive my existence, and to what condition shall I return? Whose favour shall I court, and whose anger must I dread? What beings surround me? and on whom have, I any influence, or who have any influence on me? I am confounded with all these questions, and begin to fancy myself in the most deplorable condition imaginable, invironed with the deepest darkness, and utterly deprived of the use of every member and faculty. Most fortunately it happens, that since reason is incapable of dispelling these clouds, nature herself suffices to that purpose, and cures me of this philosophical melancholy and delirium, either by relaxing this bent of mind, or by some avocation, and lively impression of my senses, which obliterate all these chimeras. I dine, I play a game of backgammon, I converse, and am merry with my friends; and when after three or four hours' amusement, I would return to these speculations, they appear so cold, and strained, and ridiculous, that I cannot find in my heart to enter into them any farther.

At the moment when, ordinarily, there was still an hour to be lived through before meal-time sounded, we would all know that in a few seconds we should see the endives make their precocious appearance, followed by the special favour of an omelette, an unmerited steak. The return of this asymmetrical Saturday was one of those petty occurrences, intra-mural, localised, almost civic, which, in uneventful lives and stable orders of society, create a kind of national unity, and become the favourite theme for conversation, for pleasantries, for anecdotes which can be embroidered as the narrator pleases; it would have provided a nucleus, ready-made, for a legendary cycle, if any of us had had the epic mind.

Thus engaged, with her right elbow supported by her left hand, Madame Defarge said nothing when her lord came in, but coughed just one grain of cough. This, in combination with the lifting of her darkly defined eyebrows over her toothpick by the breadth of a line, suggested to her husband that he would do well to look round the shop among the customers, for any new customer who had dropped in while he stepped over the way. The wine-shop keeper accordingly rolled his eyes about, until they rested upon an elderly gentleman and a young lady, who were seated in a corner. Other company were there: two playing cards, two playing dominoes, three standing by the counter lengthening out a short supply of wine. As he passed behind the counter, he took notice that the elderly gentleman said in a look to the young lady, "This is our man." "What the devil do you do in that galley there?" said Monsieur Defarge to himself; "I don't know you." But, he feigned not to notice the two strangers, and fell into discourse with the triumvirate of customers who were drinking at the counter. "How goes it, Jacques?" said one of these three to Monsieur Defarge. "Is all the spilt wine swallowed?" "Every drop, Jacques," answered Monsieur Defarge. When this interchange of Christian name was effected, Madame Defarge, picking her teeth with her toothpick, coughed another grain of cough, and raised her eyebrows by the breadth of another line. "It is not often," said the second of the three, addressing Monsieur Defarge, "that many of these miserable beasts know the taste of wine, or of anything but black bread and death. Is it not so, Jacques?" "It is so, Jacques," Monsieur Defarge returned. At this second interchange of the Christian name, Madame Defarge, still using her toothpick with profound composure, coughed another grain of cough, and raised her eyebrows by the breadth of another line. The last of the three now said his say, as he put down his empty drinking vessel and smacked his lips. "Ah! So much the worse! A bitter taste it is that such poor cattle always have in their mouths, and hard lives they live, Jacques. Am I right, Jacques?" "You are right, Jacques," was the response of Monsieur Defarge. This third interchange of the Christian name was completed at the moment when Madame Defarge put her toothpick by, kept her eyebrows up, and slightly rustled in her seat. "Hold then! True!" muttered her husband. "Gentlemen--my wife!" The three customers pulled off their hats to Madame Defarge, with three flourishes. She acknowledged their homage by bending her head, and giving them a quick look. Then she glanced in a casual manner round the wine-shop, took up her knitting with great apparent calmness and repose of spirit, and became absorbed in it. "Gentlemen," said her husband, who had kept his bright eye observantly upon her, "good day. The chamber, furnished bachelor- fashion, that you wished to see, and were inquiring for when I stepped out, is on the fifth floor. The doorway of the staircase gives on the little courtyard close to the left here," pointing with his hand, "near to the window of my establishment. But, now that I remember, one of you has already been there, and can show the way. Gentlemen, adieu!" They paid for their wine, and left the place. The eyes of Monsieur Defarge were studying his wife at her knitting when the elderly gentleman advanced from his corner, and begged the favour of a word. "Willingly, sir," said Monsieur Defarge, and quietly stepped with him to the door. Their conference was very short, but very decided. Almost at the first word, Monsieur Defarge started and became deeply attentive. It had not lasted a minute, when he nodded and went out. The gentleman then beckoned to the young lady, and they, too, went out. Madame Defarge knitted with nimble fingers and steady eyebrows, and saw nothing.

In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

mercenary now, is that it? Being paid to kill people?” “This is a special favour,” the Warlock replied. “When it is over, when I am told my services are no longer required, I will return home.” “What are you getting out of this? What is Dragonclaw doing for you in return? Or maybe it’s not Dragonclaw. Maybe it’s the Necromancers as a whole. What do they want?” “I can’t see the point of telling you, seeing as how you will be dead soon.” “What do you know of the Passage?” Skulduggery asked. The Warlock shook his head. “I don’t know what that is, and we have talked enough.” His hand bubbled and boiled, and

In 1945, Churchill admitted privately, ‘The biggest blunder of my life was the return to the Gold Standard.’131 The almost total unanimity of the financial experts in favour of it, when set alongside the views of the admirals about the convoy system, and those of the generals about how to fight both the Boer War and Great War, led Churchill seriously to doubt the wisdom of experts. His willingness to attack the views of the entire Establishment over appeasement might not have been so complete had he not seen its experts proved wrong time and again, and had he not, in the case of the Gold Standard, been forced to take ultimate responsibility.

The most famous lenders in nature are vampire bats. These bats congregate in the thousands inside caves, and every night fly out to look for prey. When they find a sleeping bird or careless mammal, they make a small incision in its skin, and suck its blood. But not all vampire bats find a victim every night. In order to cope with the uncertainty of their life, the vampires loan blood to each other. A vampire that fails to find prey will come home and ask a more fortunate friend to regurgitate some stolen blood. Vampires remember very well to whom they loaned blood, so at a later date if the friend returns home hungry, he will approach his debtor, who will reciprocate the favour.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

Thus the ancient Jews believed that if they suffered from drought, or if King Nebuchadnezzar of Babylonia invaded Judaea and exiled its people, surely these were divine punishments for their own sins. And if King Cyrus of Persia defeated the Babylonians and allowed the Jewish exiles to return home and rebuild Jerusalem, God in his mercy must have heard their remorseful prayers. The Bible doesn’t recognise the possibility that perhaps the drought resulted from a volcanic eruption in the Philippines, that Nebuchadnezzar invaded in pursuit of Babylonian commercial interests and that King Cyrus had his own political reasons to favour the Jews. The Bible accordingly shows no interest whatsoever in understanding the global ecology, the Babylonian economy or the Persian political system.

You gave everything, Rhys. You went through that hell for us, for fifty years.' He'd never addressed it- not fully. 'You think I don't know what happened? I know, Rhys. We all do. And we know you did it to save us, spare us.' He shook his head, sunlight glinting off that dark, winged helmet. 'Let us return the favour. Let us repay the debt.' 'There is no debt to repay.' Rhys's voice broke. The sound of it cracked my heart. Cassian's own voice broke as he said, 'I never got to repay your mother- for her kindness. Let me do it this way. Let me buy you time.' 'I can't.' I wasn't sure if in the entire history of Illyria, there had ever been such a discussion.' 'You can,' Cassian said gently. 'You can, Rhys.' He gave a lazy grin. 'Save some of the glory for the rest of us.' 'Cassian-

We'll all be jokers, in the pack, Just go harder, in attack. Dealing's fun, so hurry back, Enjoy the game, avoid the flak." But one by one the card players at their fateful table were taken away. The cards were last used when the platoon was down to just four soldiers. [...] They were spooked by their cards, not at all liking how the hands fell as they played the game called 'Advance. "Slow down a bit" kien suggested. "If we leave this game unfinished heaven will grant favours, keeping us alive to return and finish the game. So slow down and we'll survive this battle and continue the game later. " "You're cunning" said Thanh grinning. "But heaven is not stupid. You can't cheat him. If you play only half the game the old chap up there will send for all four of us and we'll torment each other.

If you have ever seen a severed hand or foot, or a head cut off and lying some way away from the rest of the body- analogous is what someone does to himself, as far as he can, when he will not accept his lot and severs himself from society or does some unsocial act. Suppose you have made yourself an outcast from the unity of nature- you were born a part of it, but now you have cut yourself off. Yet here lies the paradox- that it is open to you to rejoin that unity. No other part has this privilege from god, to come together again once it has been separated and cut away. Just consider the grace of god's favour to man. He has put it in a man's power not to be broken off from the Whole in the first place, and also, if he has broken off, to return and grow back again, resuming his role as a member. p77

Scientists have provided the imperial project with practical knowledge, ideological justification and technological gadgets. Without this contribution it is highly questionable whether Europeans could have conquered the world. The conquerors returned the favour by providing scientists with information and protection, supporting all kinds of strange and fascinating projects and spreading the scientific way of thinking to the far corners of the earth. Without imperial support, it is doubtful whether modern science would have progressed very far. There are very few scientific disciplines that did not begin their lives as servants to imperial growth and that do not owe a large proportion of their discoveries, collections, buildings and scholarships to the generous help of army officers, navy captains and imperial governors.

Economists have always been haunted by the spectre of ‘diminishing returns’. Ricardo had famously seen ‘diminishing returns’ in agriculture leading to a progressive fall in the rate of profit, a progressive shift of the terms of trade between manufacturing and agriculture in favour of the latter and the eventual denouement of a stationary state where further growth became impossible. Even Keynes in the aforementioned work saw ‘diminishing returns’ in food production as undermining the Eldorado even if the war had not done so. And yet none of these fears have come true. The terms of trade between manufacturing and agriculture have shown a secular tendency to shift against, rather than in favour of, the latter; and while the growth rate under capitalism has come down of late, this has nothing to do with any fall in the profit rate caused by ‘diminishing returns’. Likewise, the advanced capitalist world has no difficulty to this day in meeting its food requirements, belying the fears of Keynes. How then do we explain this contrast between fears and reality?

To get her out of my bride’s way, who might otherwise walk over her rather too emphatically? There’s sense in the suggestion; not a doubt of it. Adèle, as you say, must go to school; and you, of course, must march straight to—the devil?” “I hope not, sir; but I must seek another situation somewhere.” “In course!” he exclaimed, with a twang of voice and a distortion of features equally fantastic and ludicrous. He looked at me some minutes. “And old Madam Reed, or the Misses, her daughters, will be solicited by you to seek a place, I suppose?” “No, sir; I am not on such terms with my relatives as would justify me in asking favours of them—but I shall advertise.” “You shall walk up the pyramids of Egypt!” he growled. “At your peril you advertise! I wish I had only offered you a sovereign instead of ten pounds. Give me back nine pounds, Jane; I’ve a use for it.” “And so have I, sir,” I returned, putting my hands and my purse behind me. “I could not spare the money on any account.” “Little niggard!” said he, “refusing me a pecuniary request! Give me five pounds, Jane.” “Not five shillings, sir; nor five pence.” “Just let me look at the cash.” “No, sir; you are not to be trusted.

In the early stages of the state, taxes are light in their incidence, but fetch in a large revenue; in the later stages the incidence of taxation increases while the aggregate revenue falls off. Now where taxes and imposts are light, private individuals are encouraged to engage actively in business; enterprise develops, because business men feel it worth their while, in view of the small share of their profits which they have to give up in the form of taxation. And as business prospers the number of taxes increases and the total yield of taxation grows. As time passes and kings succeed each other, they lose their tribal habits in favour of more civilized ones. Their needs and exigencies grow.... owing to the luxury in which they have been brought up. Hence they impose fresh taxes on their subjects -farmers, peasants, and others subject to taxation; sharply raise the rate of old taxes to increase their yield; and impose sales taxes and octrois, as we shall describe later. These increases grow with the spread of luxurious habits in the state, and the consequent growth in needs and public expenditure, until taxation burdens the subjects and deprives them of their gains. People get accustomed to this high level of taxation, because the increases have come about gradually, without anyone’s being aware of who exactly it was who raised the rates of the old taxes or imposed the new ones. But the effects on business of this rise in taxation make themselves felt. For business men are soon discouraged by the comparison of their profits with the burden of their taxes, and between their output and their net profits. Consequently production falls off, and with it the yield of taxation. The rulers may, mistakenly, try to remedy this decrease in the yield of taxation by raising the rate of the taxes; hence taxes and imposts reach a level which leaves no profits to business men, owing to high costs of production, heavy burden of taxation, and inadequate net profits. This process of higher tax rates and lower yields (caused by the government’s belief that higher rates result in higher returns) may go on until production begins to decline owing to the despair of business men, and to affect population. The main injury of this process is felt by the state, just as the main benefit of better business conditions is enjoyed by it. From this you must understand that the most important factor making for business prosperity is to lighten as much as possible the burden of taxation on business men, in order to encourage enterprise by giving assurance of greater profits.

I knew that the whole stupid family were in a combination to do my business for me. I told thee that they were all working for me, like so many underground moles; and still more blind than the moles are said to be, unknowing that they did so. I myself, the director of their principal motions; which falling in with the malice of their little hearts, they took to be all their own. Did I say my joy was perfect?-Oh no- It receives some abatement from my disgusted pride. For how can I endure to think that I owe more to her relation's persecutions than to her favour for me? -Or even, as far as I know, to her preference of me to another man? But let me not indulge this thought. Were I to do so, it might cost my charmer dear- Let me rejoice that she has passed the Rubicon: that she cannot return: that, as I have ordered it, the flight will appear to the implacables to be altogether with her own consent: and that if I doubt her love, I can put her to trials as mortifying to her niceness, as glorious to my pride- For, let me tell thee, dearly as I love her, if I thought there was but the shadow of a doubt in her mind whether she preferred me to any man living, I would show her no mercy. Take care!- Take care, oh beloved of my soul: for jealous is the heart in which love has erected a temple to thee.

One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.’ Empty Maps

Moi, moreover, made full use of his control of government machinery to obtain funds, harass the opposition and manipulate the results. The delimitation of constituencies was skewed heavily to favour Kanu strongholds in the North Eastern, Rift Valley and Coast provinces. The number of voters needed to return a single seat in opposition strongholds in some cases was four times higher than in Kanu strongholds. Whereas the North Eastern province, with 1.79 per cent of the electorate, had ten seats, Nairobi province with 8.53 per cent had only eight seats; whereas Coast province with 8.37 per cent of the electorate had twenty seats, Central province with 15.51 per cent had only twenty-five seats. The average size of a secure Kanu constituency was only 28,350 voters, while seats in opposition areas were on average 84 per cent larger with 52,169 voters. The registration process was also manipulated. The government cut short the period allowed for voter registration and delayed the issuing of identity cards needed by young potential voters, effectively disenfranchising at least 1 million people. Opposition areas were under-registered. The highest figures for registration were in the Rift Valley. The independence of the Electoral Commission was also suspect. The man Moi appointed to head it was a former judge who had been declared bankrupt two years previously and removed from the bench for improper conduct.

When one looks at the all-prevailing schizophrenia of democratic societies, the lies that have to be told for vote-catching purposes, the silence about major issues, the distortions of the press, it is tempting to believe that in totalitarian countries there is less humbug, more facing of the facts. There, at least, the ruling groups are not dependent on popular favour and can utter the truth crudely and brutally. Goering could say ‘Guns before butter’, while his democratic opposite numbers had to wrap the same sentiment up in hundreds of hypocritical words. Actually, however, the avoidance of reality is much the same everywhere, and has much the same consequences. The Russian people were taught for years that they were better off than everybody else, and propaganda posters showed Russian families sitting down to an abundant meal while the proletariat of other countries starved in the gutter. Meanwhile the workers in the western countries were so much better off than those of the U.S.S.R. that non-contact between Soviet citizens and outsiders had to be a guiding principle of policy. Then, as a result of the war, millions of ordinary Russians penetrated far into Europe, and when they return home the original avoidance of reality will inevitably be paid for in frictions of various kinds. The Germans and the Japanese lost the war quite largely because their rulers were unable to see facts which were plain to any dispassionate eye. To see what is in front of one's nose needs a constant struggle.

In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story–or legend–describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story –or legend –describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.’ Empty Maps

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise. 229 Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers. 230 And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding. 231 Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God’s revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything. 232 When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

How long will a man lie i’th earth ere he rot ? Clow. Fayth if a be not rotten before a die, as we haue many pockie corſes, that will ſcarce hold the laying in, a will laſt you ſom eyght yeere, or nine yeere. A Tanner will laſt you nine yeere. Ham. Why he more then another ? Clow. Why ſir, his hide is ſo tand with his trade, that a will keepe out water a great while ; & your water is a ſore decayer of your whorſon dead body, heer's a ſcull now hath lyen you i'th earth 23. yeeres. Ham. Whoſe was it ? Clow. A whorſon mad fellowes it was, whoſe do you think it was ? Ham. Nay I know not. Clow. A peſtilence on him for a madde rogue, a pourd a flagon of Reniſh on my head once ; this ſame skull ſir, was ſir Yoricks skull, the Kings Iester. Ham. This ? Clow. Een that. Ham. Alas poore Yorick, I knew him Horatio, a fellow of infinite ieſt, of moſt excellent fancie, hee hath bore me on his backe a thouſand times, and now how abhorred in my imagination it is: my gorge riſes at it. Heere hung thoſe lyppes that I haue kiſt I know not howe oft, where be your gibes now ? your gamboles, your ſongs, your flaſhes of merriment, that were wont to ſet the table on a roare, not one now to mocke your owne grinning, quite chapfalne. Now get you to my Ladies table, & tell her, let her paint an inch thicke, to this favour ſhe must come, make her laugh at that. Hora. What's that my Lord ? Ham. Dooſt thou thinke Alexander lookt a this faſhion i'th earth ? Hora. Een ſo. Ham. And ſmelt ſo pah. Hora. Een ſo my Lord. Ham. To what baſe vſes wee may returne Horatio ? Why may not imagination trace the noble duſt of Alexander, till a find it ſtopping a bunghole ? Hor. Twere to conſider too curiouſly to confider ſo. Ham. No faith, not a iot, but to follow him thether with modeſty enough, and likelyhood to leade it. Alexander dyed, Alexander was buried, Alexander returneth to duſt, the duſt is earth , of earth vvee make Lome & why of that Lome whereto he was conuerted, might they not ſtoppe a Beare-barrell ? Imperious Ceſar dead, and turn'd to Clay, Might ſtoppe a hole, to keepe the wind away. O that that earth which kept the world in awe, Should patch a wall t'expell the waters flaw. But ſoft, but ſoft awhile, here comes the King, The Queen, the Courtiers, who is this they follow? And with ſuch maimed rites ? this doth betoken, The corſe they follow, did with deſprat hand Foredoo it owne life, twas of ſome eſtate, Couch we a while and marke.

Some find it hard to write emotively. I've had some people say to me that they simply cannot. There are two ways to try and achieve it, to either draw upon your own lives experiences or pushing your imagination into those circumstances and feeling how your heart reacts. When I write emotively much of it comes from my own experiences and thoughts. But for some things it is not because I have experienced every emotion in my short life time already. It means I am able to imagine in my mind a given situation and feel how my heart reacts to those thoughts. Forcing myself deep into the moment of fantasy and not fearing how I feel. Some writers rely on this skill, not picturing it in their mind they are feeling it as though with their own heart even though the situation is not one they have found themselves to have been in. I believe I struggle with this, I challenge myself in some of my stories and writing that I do but I find myself favouring writing about what I know, what I have felt in my own life, love being most favoured but also excitement, worry, fear and of course sorrow. Many people will be happy to write about joy and happiness but would never write of their fears and weaknesses, feeling that for others to see you so exposed in a raw state of emotion adds to the agony of the original event you are writing about. Especially those who want to be seen as strong all the time, they worry that so show any emotion other than strength of positivity is weakness. This façade is very telling, it reminds us that we only see the parts of people that they want us to see. I'm quite happy with a little motivational post, but no one, no human is able to be positive every moment of every day. It makes me think that behind closed doors these strong motivational people have their quiet moments and keep the sadness to themselves, which is a little sad for me, because they choose to maybe be alone when those around them would want to support them in return for all the motivation they bring. There are many who will understand that the support they can give is not to make you bounce back and be happy, but to simply sit down by your side and keep you company, making sure you're not alone in your darkness, not forcing you out from it too soon. The other frustration is that persistent insistence that we must all be happy everyday, all the time and if we're not there's something wrong with us which of course is nonsense. Whenever I read something of sadness, filled with grief and sorrow I feel a beautiful moment of honesty revealed by an individual. That they are offering their vulnerability to the world, that I have something connect to. That I am not the only one who has found themselves collapsed to my knees crying in a shower at 3am. That I, like them, am human after all.

O happy age, which our first parents called the age of gold! Not because of gold, so much adored in this iron age, was then easily purchased, but because those two fatal words mine and thine, were distinctions unknown to the people of those fortunate times; for all things were in common in that holy age: men, for their sustenance, needed only lift their hands and take it from the sturdy oak, whose spreading arms liberally invited them to gather the wholesome savoury fruit; while the clear springs, and silver rivulets, with luxuriant plenty, ordered them their pure refreshing water. In hollow trees, and in the clefts of rocks, the laboring and industrious bees erected their little commonwealths, that men might reap with pleasure and with ease the the sweet and fertile harvest of their toils. The tough and strenuous cork-trees did of themselves, and without other art than their native liberality, dismiss and impart their broad light bark, which served to cover these lowly huts, propped up with rough-hewn stakes, that were first built as a shelter against the inclemencies of air. All then was union, all peace, all love and friendship in the world; as yet no rude plough-share with violence to pry into the pious bowels of our mother earth, for she, without compulsion, kindly yielded from every part of her fruitful and spacious bosom, whatever might at once satisfy, sustain, and indulge her frugal children. Then was the when innocent, beautiful young sheperdesses went tripping over the hills and vales; their lovely hairs sometimes plaited, sometimes loose and flowing, clad in no other vestment but what was necessary to cover decently what modesty would always have concealed. The Tyrian dye and the rich glossy hue of silk, martyred and dissembled into every color, which are now esteemed so fine and magnificent, were unknown to the innocent plainness of that age; arrayed in the most magnificent garbs, and all the most sumptous adornings which idleness and luxury have taught succeeding pride: lovers then expressed the passion of their souls in the unaffected language of the heart, with the native plainness and sincerity in which they were conceived, and divested of all that artificial contexture, which enervates what it labours to enforce: imposture, deceit and malice had not yet crept in and imposed themselves unbribed upon mankind in the disguise of truth and simplicity: justice, unbiased either by favour or interest, which now so fatally pervert it, was equally and impartially dispensed; nor was the judge's fancy law, for then there were neither judges nor causes to be judged: the modest maid might walk wherever she pleased alone, free from the attacks of lewd, lascivious importuners. But, in this degenerate age, fraud and a legion of ills infecting the world, no virtue can be safe, no honour be secure; while wanton desires, diffused into the hearts of men, corrupt the strictest watches, and the closest retreats; which, though as intricate and unknown as the labyrinth of Crete, are no security for chastity. Thus that primitive innocence being vanished, the opression daily prevailing, there was a necessity to oppose the torrent of violence: for which reason the order of knight-hood-errant was instituted to defend the honour of virgins, protect widows, relieve orphans, and assist all the distressed in general. Now I myself am one of this order, honest friends; and though all people are obliged by the law of nature to be kind to persons of my order; yet, since you, without knowing anything of this obligation, have so generously entertained me, I ought to pay you my utmost acknowledgment; and, accordingly, return you my most hearty thanks for the same.

Brisbane!” I exclaimed, only his mouth was on mine and the word was lost. After a long and thoroughly pleasurable moment, he lifted his head and I tried to catch my breath. His hand was still in a compromising spot and I returned the favour, smothering his groan with my lips. He was muttering something and I pulled away to hear it. “Forty-eight hours. Forty-eight hours. Forty-eight hours.” “Unless,” I began, then broke off, feeling suddenly shy. “Unless?” he prompted, his witch-black eyes glittering brilliantly in the dim light. “Unless you would like to slip upstairs now,” I murmured. “I can dismiss Morag. No one need know.” A slow smile curved his lips and he bent his head to nip my lower lip with his teeth. “Tempting, my lady. But I am engaged to play billiards with your father and your brother Benedick. They have threatened my manhood if I do not appear, and I’d rather keep that intact.” “So would I,” I said seriously. He burst out laughing and kissed me again. “Tomorrow after luncheon. The river meadow.” I nodded and he slipped out from behind Maurice, leaving me deliciously bemused. I adjusted the décolletage of my gown and waited a few seconds, then emerged. Out of the tail of my eye, I caught a glimpse of a white apron whisking around the corner. One of the maids, eavesdropping, no doubt. And I had a very good idea which.

Love those who hate you without thought of getting it in return but remember God favours and loves the man who loves even his enemies.

The wisdom of the killing of the male children in respect to Musa was in order to give him the support of the life of each of those killed for his sake because each of them was killed for being Musa. There is no ignorance, so the life of the one killed for his sake had to return to Musa. It is pure life in the natural state (fitra). The desires of the self have not soiled it; rather, it is in its natural state of "Yes (bala)." (1) Musa was the sum of the lives of those killed for being him. All that was prepared for the murdered ones in the way of the predisposition of their spirits was in Musa, peace be upon him. This is a divine favour to Musa which no one before him had.

...rain forests have waxed and waned in extent during the Quaternary, and probably in the Tertiary too, and are not the ancient and immutable bastions where life originated which populist writings still sometimes suggest. In the present Interglacial they are as extensive as they have ever been, or nearly so. At glacial maxima lowland rain forests are believed to have contracted and only to have persisted in places where conditions remained favourable for them, as patches surrounded by tropical seasonal forests, like islands set in a sea. In subsequent Interglacials, as perhumid conditions returned, the rain forests expanded out of these patches [...] Present-day lowland rain forest communities consist of plant and animal species that have survived past climatic vicissitudes or have immigrated since the climate ameliorated. Thus many species co-exist today as a result of historical chance, not because they co-evolved together. Their communities are neither immutable nor finely tuned. This point is of great importance to the ideas scientists have expressed concerning plant-animal interactions […] Those parts of the world’s tropical rain forests that are most rich in species are those that the evidence shows have been the most stable, where species have evolved and continued to accumulate with the passage of time without episodes of extinction caused by unfavourable climatic periods.

5. The Mystery of Life. Thus far we have pointed out the inevitable conflictions in life in order to prepare ourselves for an insight into the depth of life. We are far from being pessimistic, for we believe that life consists in confliction, but that confliction does not end in confliction, but in a new form of harmony. Hope comes to conflict with fear, and is often threatened with losing its hold on mind; then it renews its life and takes root still deeper than before. Peace is often disturbed with wars, but then it gains a still firmer ground than ever. Happiness is driven out of mind by melancholy, then it is re-enforced by favourable conditions and returns with double strength. Spirit is dragged down by matter from its ideal heaven, then, incited by shame, it tries a higher flight. Good is opposed by evil, then it gathers more strength and vanquishes its foe. Truth is clouded by falsehood, then it issues forth with its greater light. Liberty is endangered by tyranny, then it overthrows it with a splendid success. Manifoldness stands out boldly against unity; difference against agreement; particularity against generality; individuality against society. Manifoldness, nevertheless, instead of annihilating, enriches unity; difference, instead of destroying agreement, gives it variety; particularities, instead of putting an end to generality, increase its content; individuals, instead of breaking the harmony of society, strengthen the power of it. Thus 'Universal Life does not swallow up manifoldness nor extinguish differences, but it is the only means of bringing to its full development the detailed content of reality; in particular, it does not abolish the great oppositions of life and world, but takes them up into itself and brings them into fruitful relations with each other.' Therefore 'our life is a mysterious blending of freedom and necessity, power and limitation, caprice and law; yet these opposites are constantly seeking and finding a mutual adjustment.' 6.

Owing to the ever-increasing pressure on space, as retailers continue to extend private label ranges, there is a risk of branded products being moved to less-optimal locations, having fewer promotional slots and facings or being delisted. Manufacturers cannot wait for this to happen before reacting; they must be proactive in making the case for their brands. While the absolute cash and margins on private labels may be higher for the retailer, the manufacturer has to shift the focus to total system profitability. Many factors favour manufacturer brands when total profitability is considered, including: Sales velocity: Shelfspace turnover is often higher for manufacturer brands. The velocity of leading manufacturer brands is often 10% higher. Profit per linear inch of shelfspace. Discounts and off-invoice allowances: Includes slotting allowances, listing fees, promotional deals, advertising and merchandising allowances, and credit for return of unsold merchandise. Promotional and advertising fees. Provision of ‘free’ logistics services: Includes transportation, warehouse and store labour, and merchandising help for the retailer. Manufacturer brands usually retail at higher-than-average prices: Even when the net margin on manufacturer brands is lower, the absolute cash profit per unit may be higher.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully meant ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

Okay,” Ryan nodded and favoured her with one of his best smiles. Liz may have been nearly twice his age, but she still recognised a fine man when she saw one. She banked down a giggle and offered him a matronly smile in return. “I’d

One of the most revealing studies of the problem concerns a bird, the blue tit. The females of this species show all of the behaviour we have just described for women. Those lucky ones paired to genetically superior males with the best territories are totally faithful. Neighbouring females, paired to genetically inferior males, take every opportunity to seek infidelity with the superior males. They sneak into the better males' territories, solicit intercourse, then return unobserved to the partner they have just cheated. On average, about a third of young birds in a nest have not been sired by their mother's partner. Actual levels range from 0 per cent in the nests of the most favoured males to about 80 per cent in the nests of the least favoured ones. A surprisingly similar pattern is found in humans. On average, about 10 per cent of children are not sired by their supposed father. Some men, however, have a higher chance of being deceived in this way than others — and it is those of low wealth and status who fare worst. Actual figures range from 1 per cent in high-status areas of Switzerland and the USA, through 5-6 per cent for moderate-status males in Britain and the USA, to 10-30 per cent for lower-status males in Britain, France and the USA.

So very often in life you will meet a man that loves favours but never offers none in return

In Africa people learn to serve each other. They live on credit balances of little favours that they give and may, one day, ask to have returned. In any country almost empty of men, ‘love thy neighbour’ is less a pious injunction than a rule for survival. If you meet one in trouble, you stop — another time he may stop for you.

Luther’s return from the cloister to the world was the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child’s play compared with that which he had to make when he returned to the world. Now came the frontal assault. The only way to follow Jesus was by living in the world. Hitherto the Christian life had been the achievement of a few choice spirits under the exceptionally favourable conditions of monasticism; now it is a duty laid on every Christian living in the world. The commandment of Jesus must be accorded perfect obedience in one’s daily vocation of life. The conflict between the life of the Christian and the life of the world was thus thrown into the sharpest possible relief.

Whenever we think of Christ we should recall the love that led him to bestow on us so many graces and favours, and also the great love God showed in giving us in Christ a pledge of his love; for love calls for love in return. Let us strive to keep this always before our eyes and to rouse ourselves to love him.

I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.

Feinstein has been a China-booster from the early 1990s, often backing pro-Beijing legislation in the Senate. Her husband has strong business links in China, which she denies have had any influence on her. In 1997 she compared the Tiananmen Square massacre to the shooting of four students at Ohio’s Kent State University in 1970, and called for a joint US–China commission on the two nations’ human rights records.35 Lowe left Feinstein’s office after the FBI warned her about him. China’s intelligence agencies also target Westerners not of Chinese heritage for information-gathering. In 2017 a long-serving State Department employee, Candace Claiborne, was indicted for accepting money and gifts from Chinese agents in exchange for diplomatic and economic information.36 She had been targeted by the MSS’s Shanghai State Security Bureau after she asked a Chinese friend to find a job in China for a family member. Claiborne maintained secret contact with MSS agents for five years, supplying them with information in return for help with her ‘financial woes’. She was sentenced to forty months in prison. In the early 1990s Britain’s MI5 wrote a protection manual for businesspeople visiting China; the advice remains relevant today: ‘Be especially alert for flattery and over-generous hospitality … [Westerners] are more likely to be the subject of long-term, low key cultivation, aimed at making “friends” … The aim of these tactics is to create a debt of obligation on the part of the target, who will eventually find it difficult to refuse inevitable requests for favours in return.

Closer to home, the Netherlands’ colonial history was evident on the country’s dining tables and restaurant menus, with Indonesian cuisine offering a rare bright spot among otherwise dire food options. It was common for family celebrations or corporate events to involve a rijsttafel (‘rice table’), a lavish banquet consisting of dozens of gelatinous Indonesian dishes displayed on a vast table. Just as no British town could be complete without an Indian curry house, most Dutch towns had at least one restaurant offering peanut soup, chicken satay and spicy noodles. Nasi goreng (fried rice) and bami goreng (fried noodles) were as well known to Dutch diners as chicken masala and naan bread were to the British. After centuries of trade with Indonesia, the Dutch had developed an abiding obsession with coffee, with an expensive coffee machine an essential feature of even the scruffiest student house. Surinamese food, which I’d never even heard of before moving to the Netherlands, was also popular. The Dutch had left their mark on the world, and the world had returned the favour.

When you’re a strong person, people just expect you to cope. When they have problems, you’re always there to support them. But somehow they don’t return the favour when you are the one who is struggling. When you need help or just someone to listen.

A Tract on Monetary Reform identified Keynes as the foremost intellectual opponent of the ‘official’ policy of returning sterling to the gold standard at the pre-war parity with the dollar. But his plea for a ‘managed’ currency found little favour. Winston Churchill, the chancellor of the exchequer, put sterling back on the gold standard at $4.86 on 20 April 1925. Keynes immediately attacked the decision in a memorable pamphlet, The Economic Consequences of Mr. Churchill.

The millionaires of the Duveen Era were all dressed up, but they really had nowhere to go. Duveen supplied a favoured few of them with a destination. The private lives of these sad tycoons were often bitter; their children and their family life disappointed them. The fathers had too much to give; the returns were often in inverse ratio to the size of the gifts. They knew that they were ruining their children and yet they didn’t know how to stop it. Their children made disastrous marriages, got killed in racing cars, had to pay blackmail to avoid scandal. But with the works of art it was different. They asked for nothing. They were rewarding. They shed their radiance, and it was a lovely, soothing light. You could take them or leave them, and when you had visitors you could bask in the admiration the pictures and sculptures excited, which was directed towards you even more subtly than towards them, as if you yourself had gathered them and, even, created them. The works of art became their children.

Lewis’s Chronicles of Narnia are about finding a master story that makes sense of all other stories—and then embracing that story with delight because of its power to give meaning and value to life. Yet Lewis’s narrative nevertheless subtly raises darker questions. Which story is the true story? Which stories are merely its shadows and echoes? And which are mere fabrications—tales spun to entrap and deceive? At an early stage in The Lion, the Witch and the Wardrobe, the four children begin to hear stories about the true origins and destiny of Narnia. Puzzled, they find they have to make decisions about which people and which stories are to be trusted. Is Narnia really the realm of the White Witch? Or is she a usurper, whose power will be broken when two Sons of Adam and two Daughters of Eve sit on the four thrones at Cair Paravel? Is Narnia really the realm of the mysterious Aslan, whose return is expected at any time? Gradually, one narrative emerges as supremely plausible—the story of Aslan. Each individual story of Narnia turns out to be part of this greater narrative. The Lion, the Witch and the Wardrobe hints at (and partially discloses) the big picture, expanded in the remainder of the Narnia series. This “grand narrative” of interlocking stories makes sense of the riddles the children see and experience around them. It allows the children to understand their experiences with a new clarity and depth, like a camera lens bringing a landscape into sharp focus. Yet Lewis did not invent this Narnian narrative. He borrowed and adapted one that he already knew well, and had found to be true and trustworthy—the Christian narrative of Creation, Fall, redemption, and final consummation. Following his late-evening conversation with Tolkien and Dyson about Christianity as the true myth in September 1931, Lewis began to grasp the explanatory and imaginative power of an incarnational faith. As we saw (page 134), Lewis came to believe in Christianity partly because of the quality of its literary vision—its ability to give a faithful and realistic account of life. Lewis was thus drawn to Christianity not so much by the arguments in its favour, but by its compelling vision of reality, which he could not ignore—and, as events proved, could not resist.

For example, women’s participation in the labour market has generally risen—but above all as cleaners, cashiers and nursing staff. Competition in the labour market has increased overall in the wake of increased gender and ethnic rights. The traditional sexual division of labour in the home, based on the model of the male breadwinner, has declined in favour of equal participation in the labour market (the dual-income model). However, and we shall return to this, in lower segments of the labour market both partners now earn less, so that total household income has fallen.

The problems of European auto-and steelmakers relate primarily to a fall in demand as opposed to any recent overbuilding of domestic capacity in more favourable macroeconomic conditions. Other industries have suffered from disruptive new technologies or business models which have left legacy companies struggling to cope. Flag-carrier airlines, saddled with outdated employment contracts and national champion status, have suffered greatly from the growth of unencumbered low cost carriers. The CEO of struggling SAS in Scandinavia recently bemoaned the lack of a Chapter 11 process in Europe. Perhaps he is jealous of a system which in the US has led to the anti-Darwinian outcome of the survival of the least fit!

I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. —Ecclesiastes 9:11, King James Version

Regardless of its ultimate origin, the natural morality differs from the conventional morality in that it does not consist of explicit statements which dictate behaviour in specific contexts. Instead, the natural morality is really just a set of six principles which provide a foundation for the subject to judge given situations individually. The first principle, for example, forbids harming anyone who has not harmed or threatened to harm you. The second principle justifies self-defence.[220] The third principle encourages returning favours to those who have helped you before.[221] The fourth principle encourages the strong to have consideration for the weak. The fifth principle discourages lying. Finally, the sixth principle encourages one to keep one’s word and honour agreements to which one had committed oneself.

‘Well done.’ It echoed in his bones like it had been spoken by giants, spoken by gods. Nothing could replace the glory of the Wicker King’s favour—the peace of returning from defending his honour. The phrases that ran through his mind were archaic and ridiculous and urgent and more real than anything he’d ever known. August tilted his head to brush his lips against his king’s hand, reaffirming his loyalty. The rage was gone now. It had served its purpose.

Do you know that when we speak the Word of God it moves the heart of God to act in our favour? Heaven and Earth will pass, but God’s Word will remain forever. We can trust in the surety of God’s Word. “For as the rain cometh down and the snow from heaven and returns not thither but waters the earth and makes it bring forth and bud; that it may give seed to the sower and bread to the eater; So shall my Word be that goes forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isaiah 55: 10-11). We can have confident assurance in the spoken Word of God and we can also trust in the credibility of God’s Word. God is ready to fulfill every word spoken. (Jeremiah 1: 12) We can trust in the authenticity of God’s Word. “Thy word is true from the very beginning: and every one of thy righteous judgments endures forever.” (Psalm 119: 160). “The grass withered, the flower fades: but the word of our God shall stand forever.” (Isaiah 40: 8) From creation, the Word of God remains authentic.(Adapted from: Unlocking God’s Power, Favor and Blessings in Your Life) So today, take the Word of God and speak it over your situation; believe in faith that the spoken Word, is working to bring about deliverance, healing, blessings and salvation; wait patiently for its manifestation.

To that, I say this: a few may not agree, but one of the greatest men to have walked the earth in my lifetime is Nelson Mandela. He and his people suffered tremendously under the apartheid regime, but when he took over the mantle of governing South Africa, he did not vindictively return the favour to the opposition, which would probably have sent South Africa into chaos and terminal decline. Instead he charted a way forward that started with forgiveness and inclusiveness, bringing about a smooth transition instead of possible revenge and bloodshed. Maybe some folk in cricket administration can learn something from the great man.

Never associate any evil with a group. Hate their sins, but not the people. Be generous. Keep giving and the world will return those favours manifold.

Broadly speaking, it seems that teachers help you know and understand and coaches help you practise and get better. Returning to the notion of how we are useful to our students, which do your students need most from you? The following questionnaire can help you think about this further.   Your turn 2 Underlying philosophies Grade each statement from 1 (don’t agree) to 10 (agree completely). Make a note of your answers, if you wish, to discuss with a colleague. a) Learning a language means learning words and rules. b) Learning a language means repeatedly using it. c) People learn best by noticing and working things out. d) They learn best by communicating with other people. e) Mistakes show that students have not understood the grammar properly. f) They show that they have not practised enough. g) Speaking is a conscious, cognitive process. h) Speaking is an automatic habit.   Perhaps all of these statements are true for you. Still, you may have found that you favour some more than others. Notice how a), c), e) and g) promote the idea of language as knowledge to learn, a bit like maths or music theory, whereas b), d), f) and h) reflect the side of learning that involves practising a skill, more like tennis or playing the piano. If you think that the skill side of language learning is particularly important, you will probably feel comfortable thinking of yourself as a language coach, someone whose main job is to get students practising and improving. If you see language as knowledge, the question to ask yourself is how your students can best acquire that knowledge, from you teaching it to them or from other sources of reference and input?

Who giveth us richly all things to enjoy." 1 Timothy 6:17 Our Lord Jesus is ever giving, and does not for a solitary instant withdraw his hand. As long as there is a vessel of grace not yet full to the brim, the oil shall not be stayed. He is a sun ever-shining; he is manna always falling round the camp; he is a rock in the desert, ever sending out streams of life from his smitten side; the rain of his grace is always dropping; the river of his bounty is ever-flowing, and the well-spring of his love is constantly overflowing. As the King can never die, so his grace can never fail. Daily we pluck his fruit, and daily his branches bend down to our hand with a fresh store of mercy. There are seven feast-days in his weeks, and as many as are the days, so many are the banquets in his years. Who has ever returned from his door unblessed? Who has ever risen from his table unsatisfied, or from his bosom un-emparadised? His mercies are new every morning and fresh every evening. Who can know the number of his benefits, or recount the list of his bounties? Every sand which drops from the glass of time is but the tardy follower of a myriad of mercies. The wings of our hours are covered with the silver of his kindness, and with the yellow gold of his affection. The river of time bears from the mountains of eternity the golden sands of his favour. The countless stars are but as the standard bearers of a more innumerable host of blessings. Who can count the dust of the benefits which he bestows on Jacob, or tell the number of the fourth part of his mercies towards Israel? How shall my soul extol him who daily loadeth us with benefits, and who crowneth us with loving-kindness? O that my praise could be as ceaseless as his bounty! O miserable tongue, how canst thou be silent? Wake up, I pray thee, lest I call thee no more my glory, but my shame. "Awake, psaltery and harp: I myself will awake right early.

The best time to seek a favour is when you can give something in return. The best time to expect to succeed is when you're capable of working for it.