Seven Arrows Quotes

Uncle," she said. "Let me explain what will happen the instant one of your men makes a move toward me. Let's say, for instance, one of your archers lets an arrow fly. You've not come to many of my practices, Uncle. You haven't seen me dodge arrows; but your archers have. If one or your archers releases an arrow, I'll drop to the floor. The arrow will doubtless hit one of your guards. The sword and the dagger of that guard will be in my hands before anyone in the room has time to realize what's happened. A fight will break out with the guards; but only seven or eight of them can surround me at once, Uncle, and seven or eight is nothing to me. As I kill the guards I'll take their daggers and begin throwing them into the hearts of your archers, who of course will have no sighting on me once the brawl with the guards has broken out. I'll get out of the room alive, Uncle, but most of the rest of you will be dead. Of course, this is only what will happen if I wait for one of your men to make a move. I could move first. I could attack a guard, steal his dagger, and hurl it into your chest this instant.

You won't get much with only ten men," Will said, in a reasonable tone of voice. Gundar snorted angrily. "Ten? I've got twenty-seven men behind me!" There was an angry growl of assent from his men-although Ulf didn't join in, Gundar noticed. This time, when the Ranger spoke, there was no trace of the pleasant, reasonable tone. Instead, the voice was hard and cold. "You haven't reached the castle yet," Will said. "I've got twenty-three arrows in my quiver still, and a further dozen in my packsaddle. And you've got several kilometers to go-all within bowshot of the trees there. Bad shot as I am, I should be able to account for more than half your men. Then you'll be facing the garrison with just ten men.

You must be a rich man," she said. "Not much of a warrior, though. You keep letting me sneak up on you." You don't surprise me," he said. "The Plains Indians had women who rode their horses eighteen hours a day. They could shoot seven arrows consecutively, have them all in the air at the same time. They were the best light cavalry in the world." Just my luck," she said. "An educated Indian." Yeah," he said. "Reservation University." They both laughed at the old joke. Every Indian is an alumnus. Where you from?" she asked. Wellpinit," he said. "I'm a Spokane." I should've known. You got those fisherman's hands." Ain't no salmon left in our river. Just a school bus and a few hundred basketballs." What the hell you talking about?" Our basketball team drives into the river and drowns every year," he said. "It's a tradition." She laughed. "You're just a storyteller, ain't you?" I'm just telling you things before they happen," he said. "The same things sons and daughters will tell your mothers and fathers." Do you ever answer a question straight?" Depends on the question," he said. Do you want to be my powwow paradise?

The Arrow" I THOUGHT of your beauty, and this arrow, Made out of a wild thought, is in my marrow. There's no man may look upon her, no man, As when newly grown to be a woman, Tall and noble but with face and bosom Delicate in colour as apple blossom. This beauty's kinder, yet for a reason I could weep that the old is out of season.

I grin and ask him something I've always wanted to ask. "Why do you always stare at my nose?" He glances at it for a second before whispering, "Because you've got freckles on it. Thirteen, to be exact. And seven under your eyes.

the first archer lets his arrow fly, soaring over the crowd and hitting it's mark in a shower of sparks. The bonfire ignites in an eruption of yellow flame. Then second chime follows. the second archer sends his arrow into the yellow flames, and they become a clear sky-blue. A third chime with a third arrow. and the flames are a warm bright pink. Flames the color of a ripe pumpkin follow the fourth arrow. A fifth, and the flames are scarlet-red. A sixth brings a deeper, sparkling crimson. Seven, and the fire is soaked in a color like an incandescent wine. Eight, and the flames are shimmering violet. Nine, and violet shift to indigo. A tenth chime, a tenth arrow, and the bonfire turns deepest midnight blue.

One, the search for the fang-free dragon taught me that fear and intimidation might not be the best way to train dragons. Two, the sword: that sometimes best is second-best. Three, the shield: that sometimes freedom must be fought for. Four, the ticking-thing: that when you fight for your friend, you are also fighting for yourself. Five, the ruby heart’s stone: that love never dies. Six, the arrow from the land-that-does-not-exist: that you must make things right in the Old World before you go looking for the New, and sometimes the things that you are looking for are right at home. Seven, the key-that-opens-all-locks: that accidents happen for a reason. Eight, the Throne: that power can corrupt. Nine, the Crown: that you have to keep on trying even though you are beaten before you even star. And Ten, the dragon Jewel," finished Hiccup. "You need to know what it is to be a slave, before you can be a King.

At ten seconds before the hour, they raise their bows and aim the flaming arrows at the waiting well of curling iron. As the clock begins to chime near the gates, the first archer lets his arrow fly, soaring over the crowd and hitting its mark in a shower of sparks. The bonfire ignites in an eruption of yellow flame. Then the second chime follows, the second archer sends his arrow into the yellow flames, and they become a clear sky-blue. A third chime with a third arrow, and the flames are a warm bright pink. Flames the color of a ripe pumpkin follow the fourth arrow. A fifth, and the flames are scarlet-red. A sixth brings a deeper, sparkling crimson. Seven, and the fire is soaked in a color like incandescent wine. Eight, and the flames are shimmering violet. Nine, and the violet shifts to indigo. A tenth chime, a tenth arrow, and the bonfire turns deepest midnight blue. On the penultimate chime, the dancing flames change from blue to black, and for a moment, it is difficult to discount the fire from its cauldron. And on the final strike, the dark flames are replaced with a blinding white, a shower of sparks falling like snowflakes around it. Huge curls of dense white smoke swirl up into the night sky.

One, the search for the fang-free dragon taught me that fear and intimidation might not be the best way to train dragons. "Two, the sword: that sometimes best is second-best. "Three, the shield: that sometimes freedom must be fought for. "Four, the ticking-thing: that when you fight for your friend, you are also fighting for yourself. "Five, the ruby heart’s stone: that love never dies. "Six, the arrow from the land-that-does-not-exist: that you must make things right in the Old World before you go looking for the New, and sometimes the things that you are looking for are right at home. "Seven, the key-that-opens-all-locks: that accidents happen for a reason. "Eight, the Throne: that power can corrupt. "Nine, the Crown: that you have to keep on trying even though you are beaten before you even star. "And Ten, the dragon Jewel," finished Hiccup. "You need to know what it is to be a slave, before you can be a King.

...and also celebrate the Skill of the Scythians in that Art, who sent once to Darius King of Persia an Embassador that made him a present of a Bird, a Frog, a Mouse, and five Arrows, without speaking one word; and being ask'd what those Presents meant, and if he had Commission to say any thing, answer'd that he had not; Which puzzl'd and gravell'd Darius very much; till Gobrias, one of the seven Captains that had kil'd the Magi explain'd it, saying to Darius, By these Gifts and Offerings the Scythians silently tell you, that except the Persians like Birds fly up to Heaven, like Mice hide themselves near the Centre of the Earth, or like Frogs dive to the very bottom of Ponds and Lakes, they shall be destroyed by the Power and Arrows of the Scythians.

My mom tries to comfort me by saying that girls like Heather Campbell tend to peak early in life and then quickly fade. That's why she looks so much better than everyone now. But by the time I go to my ten-year reunion, I'll be way prettier than she is. To which I always reply with the same statement, "I don't want to be pretty in ten years. I want to be pretty now." Because what good is it to me now that I might or might not be drop-dead gorgeous when I'm twenty-seven? It's not like I can go to school every day with a big cardboard sign around my neck that says, "Trust me, in ten years, I'll look like this." And then an arrow pointing to a picture of a supermodel.

Guillaume Belibaste, the last Cathar recorded to have burned at the stake in 1321, is said to have prophesied that “at the end of seven hundred years the laurel would again turn green,”114 implying that the principles of “the true Christianity” would return to the world’s attention.

Fear has killed more men than all the swords and arrows ever made.

In India we have two different systems. One we call history; history takes note of the facts. Another we call purana, mythology; it takes note of the truth. We have not written histories about Buddha, Mahavira or Krishna, no. That would have been dragging something immensely beautiful into the muddy unconsciousness of humanity. We have not written histories about these people, we have written myths. What is a myth? A myth is a parable, a parable that only points to the moon but says nothing about it—a finger pointing to the moon, an indication, an arrow, saying nothing.

Then tell me,” I said, “O, Wise Arrow, most dear to all manner of trees, how do we get to the Cave of Trophonius? And how do Meg and I survive?” The arrow’s fletching rippled. THOU SHALT TAKE A CAR. “That’s it?” LEAVEST THOU WELL BEFORE DAWN. ’TIS A COUNTER-COMMUTE, AYE, BUT THERE SHALL BE CONSTRUCTION ON HIGHWAY THIRTY-SEVEN. EXPECTEST THOU TO TRAVEL ONE HOUR AND FORTY-TWO MINUTES. I narrowed my eyes. “Are you somehow…checking Google Maps?” A long pause. OF COURSE NOT. FIE UPON YOU. AS FOR HOW THOU SHALT SURVIVE, ASK ME THIS ANON, WHEN THOU REACHEST THY DESTINATION. “Meaning you need time to research the Cave of Trophonius on Wikipedia?” I SHALL SAY NO MORE TO YOU, BASE VILLAIN! THOU ART NOT WORTHY OF MY SAGE ADVICE! “I’m not worthy?” I picked up the arrow and shook it. “You’re no help at all, you useless piece of—!” “Apollo?” Calypso stood in the doorway.

The Suriel's stained teeth clacked against each other. 'If you wish to speed your mate's healing, in addition to your blood, a pink-flowered weed sprouts by the river. Make him chew it.' I fired my arrow at the snare before I finished hearing its words. The trap sprang free. And the word clicked through me. Mate. 'What did you say?' The Suriel rose to its full height, towering over me even from across the clearing. I had not realised that despite the bone, it was muscled- powerful. 'If you wish to...' The Suriel paused, and grinned, showing nearly all of those brown, thick teeth. 'You did not know, then.' 'Say it,' I gritted out. 'The High Lord of the Night Court is your mate.' I wasn't entirely breathing. 'Interesting,' the Suriel said. Mate. Mate. Mate. Rhysand was my mate. Not lover, not husband, but more than that. A bond so deep, so permanent that it was honoured above all others. Rare, cherished. Not Tamlin's mate. Rhysand's. I was jealous, and pissed off... You're mine. The words slipped out of me, low and twisted, 'Does he know?' The Suriel clenched the robes of its new cloak in its bone-fingers. 'Yes.' 'For a long while?' 'Yes. Since-' 'No. He can tell me- I want to hear it from his lips.' The Suriel cocked its head. 'You are- you are feeling too much, too fast. I cannot read it.' 'How can I possibly be his mate?' Mates were equals- matched, at least in some ways. 'He is the most powerful High Lord to ever walk this earth. You are... new. You are made of all seven High Lords. Unlike anything. Are you two not similar in that? Are you not matched?' Mate. And he knew- he'd known. I glanced toward the river, as if I could see all the way to the cave, to where Rhysand slept. When I looked back at the Suriel, it was gone.

9“Then those who dwell in the cities of Israel will go out and  p make fires of the weapons and burn them, shields and bucklers, bow and arrows,  q clubs [2] and spears; and they will make fires of them for seven years, 10so that they will not need to take wood out of the field or cut down any out of the forests, for  p they will make their fires of the weapons.  r They will seize the spoil of those who despoiled them, and plunder those who plundered them, declares the Lord GOD.

At first I didn’t think I was going to be able to make it on the outside at all. I’ve described prison society as a scaled-down model of your outside world, but I had no idea of how fast things moved on the outside; the raw speed people move at. They even talk faster. And louder. It was the toughest adjustment I’ve ever had to make, and I haven’t finished making it yet . . . not by a long way. Women, for instance. After hardly knowing that they were half of the human race for forty years, I was suddenly working in a store filled with them. Old women, pregnant women wearing tee-shirts with arrows pointing downward and a printed motto reading BABY HERE, skinny women with their nipples poking out at their shirts—a woman wearing something like that when I went in would have gotten arrested and then had a sanity hearing—women of every shape and size. I found myself going around with a semi-hard almost all the time and cursing myself for being a dirty old man. Going to the bathroom, that was another thing. When I had to go (and the urge always came on me at twenty-five past the hour), I had to fight the almost overwhelming need to check it with my boss. Knowing that was something I could just go and do in this too-bright outside world was one thing; adjusting my inner self to that knowledge after all those years of checking it with the nearest screwhead or facing two days in solitary for the oversight . . . that was something else. My boss didn’t like me. He was a young guy, twenty-six or -seven, and I could see that I sort of disgusted him,

Biblia pamoja na historia vinatwambia kuwa mitume kumi na wawili wa Yesu Kristo waliamua kufa kinyama kama mfalme wao alivyokufa, kwa sababu walikataa kukana imani yao juu ya Yesu Kristo. Mathayo alikufa kwa ajili ya Ukristo nchini Ethiopia kwa jeraha lililotokana na kisu kikali, Marko akavutwa na farasi katika mitaa ya Alexandria nchini Misri mpaka akafa, kwa sababu alikataa kukana jina la Yesu Kristo. Luka alinyongwa nchini Ugiriki kwa sababu ya kuhubiri Injili ya Yesu Kristo katika nchi ambapo watu hawakumtambua Yesu. Yohana alichemshwa katika pipa la mafuta ya moto katika kipindi cha mateso makubwa ya Wakristo nchini Roma, lakini kimiujiza akaponea chupuchupu, kabla ya kufungwa katika gereza la kisiwa cha Patmo (Ugiriki) ambapo ndipo alipoandika kitabu cha Ufunuo. Mtume Yohana baadaye aliachiwa huru na kurudi Uturuki, ambapo alimtumikia Bwana kama Askofu wa Edessa. Alikufa kwa uzee, akiwa mtume pekee aliyekufa kwa amani. Petro alisulubiwa kichwa chini miguu juu katika msalaba wa umbo la X kulingana na desturi za kikanisa za kipindi hicho, kwa sababu aliwaambia maadui zake ya kuwa alijisikia vibaya kufa kama alivyokufa mfalme wake Yesu Kristo. Yakobo ndugu yake na Yesu (Yakobo Mkubwa), kiongozi wa kanisa mjini Yerusalemu, alirushwa kutoka juu ya mnara wa kusini-mashariki wa hekalu aliloliongoza la Hekalu Takatifu (zaidi ya futi mia moja kwenda chini) na baadaye kupigwa kwa virungu mpaka akafa, alipokataa kukana imani yake juu ya Yesu Kristo. Yakobo mwana wa Zebedayo (Yakobo Mdogo) alikuwa mvuvi kabla Yesu Kristo hajamwita kuwa mchungaji wa Injili yake. Kama kiongozi wa kanisa hatimaye, Yakobo aliuwawa kwa kukatwa kichwa mjini Yerusalemu. Afisa wa Kirumi aliyemlinda Yakobo alishangaa sana jinsi Yakobo alivyolinda imani yake siku kesi yake iliposomwa. Baadaye afisa huyo alimsogelea Yakobo katika eneo la mauti. Nafsi yake ilipomsuta, alijitoa hatiani mbele ya hakimu kwa kumkubali Yesu Kristo kama kiongozi wa maisha yake; halafu akapiga magoti pembeni kwa Yakobo, ili na yeye akatwe kichwa kama mfuasi wa Yesu Kristo. Bartholomayo, ambaye pia alijulikana kama Nathanali, alikuwa mmisionari huko Asia. Alimshuhudia Yesu mfalme wa wafalme katika Uturuki ya leo. Bartholomayo aliteswa kwa sababu ya mahubiri yake huko Armenia, ambako inasemekana aliuwawa kwa kuchapwa bakora mbele ya halaiki ya watu iliyomdhihaki. Andrea alisulubiwa katika msalaba wa X huko Patras nchini Ugiriki. Baada ya kuchapwa bakora kinyama na walinzi saba, alifungwa mwili mzima kwenye msalaba ili ateseke zaidi. Wafuasi wake waliokuwepo katika eneo la tukio waliripoti ya kuwa, alipokuwa akipelekwa msalabani, Andrea aliusalimia msalaba huo kwa maneno yafuatayo: "Nimekuwa nikitamani sana na nimekuwa nikiitegemea sana saa hii ya furaha. Msalaba uliwekwa wakfu na Mwenyezi Mungu baada ya mwili wa Yesu Kristo kuning’inizwa juu yake." Aliendelea kuwahubiria maadui zake kwa siku mbili zaidi, akiwa msalabani, mpaka akaishiwa na nguvu na kuaga dunia. Tomaso alichomwa mkuki nchini India katika mojawapo ya safari zake za kimisionari akiwa na lengo la kuanzisha kanisa la Yesu Kristo katika bara la India. Mathiya alichaguliwa na mitume kuchukua nafasi ya Yuda Iskarioti, baada ya kifo cha Yuda katika dimbwi la damu nchini India. Taarifa kuhusiana na maisha na kifo cha Mathiya zinachanganya na hazijulikani sawasawa. Lakini ipo imani kwamba Mathiya alipigwa mawe na Wayahudi huko Yerusalemu, kisha akauwawa kwa kukatwa kichwa. Yuda Tadei, ndugu yake na Yesu, aliuwawa kwa mishale alipokataa kukana imani yake juu ya Yesu Kristo. Mitume walikuwa na imani kubwa kwa sababu walishuhudia ufufuo wa Yesu Kristo, na miujiza mingine. Biblia ni kiwanda cha imani. Tunapaswa kuiamini Biblia kama mitume walivyomwamini Yesu Kristo, kwa sababu Biblia iliandikwa na mitume.

since the Supreme Court decisions such as the Mallory decision way back in nineteen fifty-seven …” Silence. I didn’t like that silence. “And Mapp versus Ohio.… Preston versus U.S.…” I could hear him breathing. Breathing heavily, it sounded like. Getting a little faster. I went on, slowing a bit, “Gideon versus Wainwright? And we can’t forget the Escobedo case, can we?” He’d stopped breathing. That was bad. “And then there’s that little beauty, Miranda versus Arizona … Sam? Sam, I’m merely showing you I had the law clearly in mind, what’s left of it.” I laughed lightly again. “I mean, what’s left of the law, not my mind. Sam?” Finally, he spoke. His voice seemed to come from a great distance. “You didn’t arrest them. Nobody arrested them. You merely ran them through with bows and arrows, beat upon them, shot them, coerced and threatened them, set fire to the countryside—the flames were seen from the corner of Hollywood and Vine!—entered illegally, probably raped the housekeeper—” “I did burn up four automobiles, now you remind me. But, Sam, everything’s swell—

Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail. (Luke 22:31–32) Our faith is the center of the target God aims at when He tests us, and if any gift escapes untested, it certainly will not be our faith. There is nothing that pierces faith to its very marrow—to find whether or not it is the faith of those who are immortal—like shooting the arrow of the feeling of being deserted into it. And only genuine faith will escape unharmed from the midst of the battle after having been stripped of its armor of earthly enjoyment and after having endured the circumstances coming against it that the powerful hand of God has allowed. Faith must be tested, and the sense of feeling deserted is “the furnace heated seven times hotter than usual” (Dan. 3:19) into which it may be thrown. Blessed is the person who endures such an ordeal! Charles H. Spurgeon Paul said, “I have kept the faith” (2 Tim. 4:7), but his head was removed! They cut it off, but they could not touch his faith. This great apostle to the Gentiles rejoiced in three things: he had “fought the good fight,” he had “finished the race,” and he had “kept the faith.” So what was the value of everything else? The apostle Paul had won the race and gained the ultimate prize—he had won not only the admiration of those on earth today but also the admiration of heaven. So why do we not live as if it pays to lose “all things . . . that [we] may gain Christ” (Phil. 3:8)? Why are we not as loyal to the truth as Paul was? It is because our math is different—he counted in a different way than we do. What we count as gain, he counted as loss. If we desire to ultimately wear the same crown, we must have his faith and live it.

He drew maps of Bulgaria in the dust, enormous as it had been more than five centuries ago, before the Turks had taken over our land. He’d draw a circle around the North and say “This is called Moesia. This is where we live, free at last, thanks to the Russian brothers.” Then he’d circle the South. “This is Thrace. It stayed part of the Turkish empire for seven years after the North was freed, but now we are one, united. And this,” he’d say and circle farther south, “is Macedonia. Home to Bulgarians, but still under the fez.” He’d brush fingers along the lines and watch the circles for a long time, put arrows where he thought the Russians should invade and crosses where battles should be waged. Then he’d spit in the dust and draw the rest of Europe and circle it, and circle Africa and Asia. “One day, siné, all these continents will be Bulgarian again. And maybe the seas.

Kahnawake August 1704 Temperature 75 degrees By summer, Kahnawake children had stopped wearing clothing. Mercy could not get over the sight of hundreds of naked children playing tag, or hide-and-seek, or competing in footraces. The boys--naked!--went into the woods to shoot squirrels and rabbits and partridge. They used bow and arrow, since their fathers did not like them using guns yet. Even the six- and seven-year-olds had excellent aim. Joseph didn’t go entirely bare, being a little too old, but wore a breechclout, a small square of deerskin in back and another square in front, laced on a slender cord. The boys played constantly. They were stalking, shooting, running, chasing, aiming, fishing, swimming--they never sat down. The men, however, mainly rested. They liked to smoke and talk, and when they were showing a son or nephew or captive how to feather an arrow or find ducks, they did it slowly and sometimes forgot about it in the middle. A Puritan must rise before dawn and never take his ease. Puritans believed in working hard. But for an Indian man, working hard was something to do for an hour or a week. After he killed the moose or fought the battle, an Indian took his ease. Hunting men and animals were dangerous; he deserved rest afterward, and besides, he had to prepare himself to do it again. A Deerfield man didn’t risk much plowing a field. A Kahnawake man risked everything going into a cave to rouse a sleeping bear.

Try this exercise: Turn a piece of paper horizontally, and on the left hand side write down a task you’re forced to perform at work that feels devoid of meaning. Then ask yourself: What is the purpose of this task? What will it accomplish? Draw an arrow to the right and write this answer down. If what you wrote still seems unimportant, ask yourself again: What does this result lead to? Draw another arrow and write this down. Keep going until you get to a result that is meaningful to you. In this way, you can connect every small thing you do to the larger picture, to a goal that keeps you motivated and energized.

When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished at how much he had learned in seven years. — Mark Twain

Remember when I said I was a bit scattered? It wasn’t just when it came to jobs. I had a slew of strange ex-boyfriends, too. There was George, who liked to wear my underwear . . . everyday. Not just to prance around in—he wore them under his Levi’s at work. As a construction worker. That didn’t go over well with his co-workers once they found out. He works at Jamba Juice now. I don’t think anyone cares about what kind of underwear he wears at Jamba Juice. Then there was Curtis. He had an irrational fear of El Caminos. Yes, the car. He just hated them so much that he became really fearful of seeing one. He’d say, “I don’t understand, is it a car or a truck?” The confusion would bring him to tears. When we were walking on the street together, I had to lead him like a blind person because he didn’t want to open his eyes and spot an El Camino. If he did, it would completely ruin his day. He would cry out, “There’s another one. Why, God?” And then he would have to blink seven times and say four Hail Marys facing in a southerly direction. I don’t know what happened to Curtis. He’s probably in his house playing video games and collecting disability. After Curtis came Randall, who will never be forgotten. He was an expert sign spinner. You know those people who stand on the corner spinning signs? Randall had made a career of it. He was proud and protective of his title as best spinner in LA. I met him when he was spinning signs for Jesus Christ Bail Bonds on Fifth Street. He was skillfully flipping a giant arrow that said, “Let God Free You!” and his enthusiasm struck me. I smiled at him from the turn lane. He set the sign down, waved me over, and asked for my phone number. We started dating immediately. He called himself an Arrow Advertising executive when people would ask what he did for a living. He could spin, kick, and toss that sign like it weighed nothing. But when he’d put his bright-red Beats by Dre headphones on, he could break, krump, jerk, turf, float, pop, lock, crip-walk, and b-boy around that six-foot arrow like nobody’s business. He was the best around and I really liked him, but he dumped me for Alicia, who worked at Liberty Tax in the same strip mall. She would stand on the opposite corner, wearing a Statue of Liberty outfit, and dance to the National Anthem. They were destined for each other. After Randall was Paul. Ugh, Paul. That, I will admit, was completely my fault.

Blindness is another classic castration symbol, according to Freud, and the template for the “blind prophet” goes back to the ancients, including the mythological backstory of Freud’s favorite tragedy Oedipus the King. That story is in some sense just as relevant to the tragic life of Robertson as it is to that of Freud, but in a very different way. Oedipus’s self-blinding when he realizes his own guilt links him to the blind seer Tiresias, who announces the king’s guilt at the end of the tragedy. Audiences would have known the mythological backstory of the seer and his blindness, just as they knew that of Oedipus. In his younger days, Tiresias had come upon two entwined snakes in the forest and touched them with his staff; upon doing so, he was transformed into a woman. After living as a woman for seven years, Tiresias encountered the snakes again, touched them, and was turned back into a man. Summoned to Mount Olympus to report on his experience, he revealed to Hera, in front of her husband Zeus, that (based on his extensive experience) women get much more enjoyment from sex than men do. Hera blinded him in punishment for revealing this secret, and Zeus gave him prophetic foresight in recompense. Tiresias thus reveals an ancient symbolic association between these two ideas, prophecy and sexual/gender liminality or boundary-crossing.20 The symbolism of the Sphinx, the guardian whose riddle Oedipus had to answer to become King (and thus to marry his mother), is also relevant here. Sphinxes are symbolic guardians of time,21 and not accidentally, sphinx is closely related to the word sphincter: a guardian (literally a “strangler”) designed to mainly admit the passage of things in one direction but sometimes capable of admitting other things traveling in reverse. As I hinted earlier, suggesting that the normal order of causality can be transgressed arouses similar hostile reactions from skeptical guardians of Enlightenment science that the prospect of a phallus—the ultimate “causal arrow”—moving the wrong way through a sphincter arouses in gatekeepers of patriarchal “Christian” morals. In a sense, Oedipus and Tiresias were permutations of the same basic possibility—transgression of some kind of sexual boundary, punished by symbolic castration but also (at least in Tiresias’s case) compensated with foresight. Transgressive enjoyment, which “impossibly” connects the future to the past, is thus what turns precognition into a psychoanalytic problem. As with Tiresias, the point of Oedipus’s story is not merely that he “traveled the wrong way through time” by marrying his mother and killing his father; it is that he committed these crimes and enjoyed them, and only belatedly discovered what it was that he had been enjoying. His guilt was not over his actions but over his enjoyment. Our ignorance as to our enjoyment (that is, our blindness to it) allows both the past and future to affect our lives in uncanny and seemingly “impossible” ways like the kinds of coincidences and twists of fate that seem to have characterized Robertson’s life.

They, who do not heed God’s will, like an arrow from a bow, quickly become hosts to such evil, and verily sickness of mind and body shall follow. By repentance and fasting, thy debts and sins of the past seven years are forgiven. But believe me when I tell you, eye for eye, life after life, the wages of all that you do, and all that you do not do, shall prey upon you and follow your immortal soul until it is repaid. “Therefore repent and do the will of the Lord, that His angels may serve you. He has given you every green seed-bearing herb and fruit-yielding tree, that you shall have them for meat. And He has given the milk of beasts to nourish you. But flesh and blood of slain beasts, you shall not eat.

They, who do not heed God’s will, like an arrow from a bow, quickly become hosts to such evil, and verily sickness of mind and body shall follow. By repentance and fasting, thy debts and sins of the past seven years are forgiven. But believe me when I tell you, eye for eye, life after life, the wages of all that you do, and all that you do not do, shall prey upon you and follow your immortal soul until it is repaid. “Therefore repent and do the will of the Lord, that His angels may serve you. He has given you every green seed-bearing herb and fruit-yielding tree, that you shall have them for meat. And He has given the milk of beasts to nourish you. But flesh and blood

You younger wolves can’t spend one night without your ladies,” an elder scoffed. “I could, but I’m in love and I spent every night for seven years without her,” Connall replied honestly, “So why should I want to tonight?

I have found that those instances of wanting to yell in anger are fewer and farther between when I am intentional about daily praying arrow prayers.

In addition, sometimes publicly counting our blessings can cause inadvertent pain to others. We no more deserve our blessings than others deserve their pain. In a recent essay on Motherwell, Liz Becker writes: When we say we are blessed, when we refer to our marriages or pregnancies or children in this way, we say, whether intentionally or not, that we have been arbitrarily chosen for joy, and that all of the suffering in the world has been chosen as well. Every hashtag, every smiling angel emoji, is another tiny arrow aimed at the person who does not have these things, the couple who just failed a third round of IVF, the woman going through her fifth miscarriage, the single man or woman who has struggled through yet another breakup, the parents who have buried a child.

When I was six or seven years old, growing up in Pittsburgh, I used to take a precious penny of my own and hide it for someone else to find. It was a curious compulsion; sadly, I’ve never been seized by it since. For some reason I always “hid” the penny along the same stretch of sidewalk up the street. I would cradle it at the roots of a sycamore, say, or in a hole left by a chipped-off piece of sidewalk. Then I would take a piece of chalk, and, starting at either end of the block, draw huge arrows leading up to the penny from both directions. After I learned to write I labeled the arrows: SURPRISE AHEAD or MONEY THIS WAY. I was greatly excited, during all this arrow-drawing, at the thought of the first lucky passer-by who would receive in this way, regardless of merit, a free gift from the universe. But I never lurked about. I would go straight home and not give the matter another thought, until, some months later, I would be gripped again by the impulse to hide another penny.

He knew exactly what he wanted, he had been working over it in his mind for some seven years now... he had yet to see how much ground he had to use, but neither beauty nor splendor have need of great size. What he wanted was light, light and space, and the upward surge of stone like a growing tree from foundations to vault. No oppression, no darkness, no burden of thick, groaning columns and lowering roofs like the stony weight of guilt. He saw the shape clearly. No chevet of chapels, but a square east end, so that he could have a whole wall of invading light pouring in upon the high altar. Short, strong transepts, lofty aisles, and the clerestory tall and fully glazed above a shallow triforium. The west front with a great, deeply-cut doorway and a vast window above, set back in course on course of moulding, where the light could harp all day long on strings of stone, making even that greyer northern air shine lucid and sharp as the dazzling south. Over the west front two minor turrets, tapering to slender fingers of stone. Over the crossing the great tower, as in Normandy, binding all together, rooting all impregnably into the earth, drawing all erect with it towards heaven. In that tension was the significance of life, and next to light, this he wanted above all, the duality of flesh and spirit, manhood and godhead, the tension of man on his way to God. A noble tower, tall and tapered, its long surfaces so subtly fluted and molded that light and shadow might stroke it into a hundred changing shapes of majesty and beauty as the hours of the daylight passed. Permanence and change, diversity and oneness, in that grey-gold stone that glowed in his memory like - what was Adam's phrase?- a mine of sunshine. There is no growth nor fruitfulness but rises from these paired opposites of darkness and light, earth and heaven. My feet as roots in the earth, my forehead straining into the sun. The tower at once anchoring my church fast to the rock, and translating it into a balanced arrow of light aimed at the sky. There is no beauty where there is doubt or insecurity. A sense of unbalance is the death of art.

91:5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;