Sin City Quotes

Some tourists think Amsterdam is a city of sin, but in truth it is a city of freedom. And in freedom, most people find sin.

Black for hunting through the night For death and mourning the color's white Gold for a bride in her wedding gown And red to call the enchantment down White silk when our bodies burn Blue banners when the lost return Flame for the birth of a Nephilim And to wash away our sins. Gray for the knowledge best untold Bone for those who don't grow old Saffron lights the victory march Green to mend our broken hearts Silver for the demon towers And bronze to summon wicked powers -Shadowhunter children's rhyme

He grinned. “I was trying to remember all the deadly sins the other day,” he said. “Greed,envy, gluttony, irony, pedantry…” “I’m pretty sure irony isn’t a deadly sin.” “I’m pretty sure it is.” “Lust,” she said. “Lust is a deadly sin.” “And spanking.” “I think that falls under lust.” “I think it should have its own category,” said Jace. “Greed, envy, gluttony, irony, pedantry, lust, and spanking.

After the bitching I'd done to Abe about going to remote, crappy places, I should have been excited about the prospect of going to Sin City.

Down there - he said - are people who will follow any dragon, worship any god, ignore any inequity. All out of a kind of humdrum, everyday badness. Not the really high, creative loathsomeness of the great sinners, but a sort of mass-produced darkness of the soul. Sin, you might say, without a trace of originality. They accept evil not because they say yes, but because they don't say no.

DWIGHT: Stay smart. Stay cool. It's time to prove to you're friends that you're worth a damn. Sometimes that means dying. Sometimes it means killing a whole lot of people.

She doesn't quite chop his head off. She makes a Pez dispenser out of him.

Over the city lies the sweet, rotting odor of yesterday's unrecollected sins.

Worth dying for. Worth killing for. Worth going to hell for. Amen.

This place hums to the tune of debauchery. This city is filthy and deep in the thrall of unending sin, so saturated with the kiss of decadence that the sky threatens to buckle and crush all those living vivaciously beneath it in punishment.

Hell’s waking up every goddamn day and not even knowing why you’re here.

What a tremendous sin impatience is, he thinks. It blinds us to the moment before us, and it is only when that moment has passed that we look back and see it was full of treasures.

The fire, baby. It'll burn us both. There's no place in this world for our kind of fire. My warrior woman. My valkyrie. You'll always be mine. Always. And never.

After the thing went off, after it was a sure thing that America could wipe out a city with just one bomb, a scientist turned to Father and said, 'Science has now known sin.' And do you know what Father said? He said, 'What is sin?

Leave the fireworks for those who cast no spark of their own.

Hello, I'm Shellie's new boyfriend and I'm out of my mind. If you so much as talk to her or even think her name, I'll cut you in ways that'll make you useless to a woman.

Because salvation is by grace through faith, I believe that among the countless number of people standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands (see Revelation 7:9), I shall see the prostitute from the Kit-Kat Ranch in Carson City, Nevada, who tearfully told me that she could find no other employment to support her two-year-old son. I shall see the woman who had an abortion and is haunted by guilt and remorse but did the best she could faced with grueling alternatives; the businessman besieged with debt who sold his integrity in a series of desperate transactions; the insecure clergyman addicted to being liked, who never challenged his people from the pulpit and longed for unconditional love; the sexually abused teen molested by his father and now selling his body on the street, who, as he falls asleep each night after his last 'trick', whispers the name of the unknown God he learned about in Sunday school. 'But how?' we ask. Then the voice says, 'They have washed their robes and have made them white in the blood of the Lamb.' There they are. There *we* are - the multitude who so wanted to be faithful, who at times got defeated, soiled by life, and bested by trials, wearing the bloodied garments of life's tribulations, but through it all clung to faith. My friends, if this is not good news to you, you have never understood the gospel of grace.

When you got a condition, it's bad to forget your medicine.

I’ll stare the bastard in the face as he screams to God, and I’ll laugh harder when he whimpers like a baby. And when his eyes go dead, the hell I send him to will seem like heaven after what I’ve done to him.

Deadly little Miho. She won't let you feel a thing unless she wants you to. She twists the blade. He feels it.

Lust," she said. "Lust is a deadly sin." "And spanking." "I think that falls under lust." "I think it should have its own category." said Jace

He that becomes protector of sin shall surely become its prisoner.

Pride is the beginning of sin. And what is pride but the craving for undue exaltation? And this is undue exaltation - when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself.

I'll make it. I won't die. I've got too much I have to do to let myself die.

Kabul had become a city of ghosts for me. A city of harelipped ghosts. America was different. America was a river, roaring along, unmindful of the past. I could wade into this river, let my sins drown to the bottom, let the waters carry me someplace far. Someplace with no ghosts, no memories, and no sins.

I check the list. Rubber tubing, gas, saw, gloves, cuffs, razor wire, hatchet, Gladys, and my mitts.

For a prohibition always increases an illicit desire so long as the love of and joy in holiness is too weak to conquer the inclination to sin...

I take his weapons away from him. Both of them.

Nancy's got a guardian angel. Seven feet plus of muscle and mayhem that goes by the name of Marv.

Sure I can.

The first thing you notice about New Orleans are the burying grounds - the cemeteries - and they're a cold proposition, one of the best things there are here. Going by, you try to be as quiet as possible, better to let them sleep. Greek, Roman, sepulchres- palatial mausoleums made to order, phantomesque, signs and symbols of hidden decay - ghosts of women and men who have sinned and who've died and are now living in tombs. The past doesn't pass away so quickly here. You could be dead for a long time. The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of those places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's here. Somebody is always sinking. Everyone seems to be from some very old Southern families. Either that or a foreigner. I like the way it is. There are a lot of places I like, but I like New Orleans better. There's a thousand different angles at any moment. At any time you could run into a ritual honoring some vaguely known queen. Bluebloods, titled persons like crazy drunks, lean weakly against the walls and drag themselves through the gutter. Even they seem to have insights you might want to listen to. No action seems inappropriate here. The city is one very long poem. Gardens full of pansies, pink petunias, opiates. Flower-bedecked shrines, white myrtles, bougainvillea and purple oleander stimulate your senses, make you feel cool and clear inside. Everything in New Orleans is a good idea. Bijou temple-type cottages and lyric cathedrals side by side. Houses and mansions, structures of wild grace. Italianate, Gothic, Romanesque, Greek Revival standing in a long line in the rain. Roman Catholic art. Sweeping front porches, turrets, cast-iron balconies, colonnades- 30-foot columns, gloriously beautiful- double pitched roofs, all the architecture of the whole wide world and it doesn't move. All that and a town square where public executions took place. In New Orleans you could almost see other dimensions. There's only one day at a time here, then it's tonight and then tomorrow will be today again. Chronic melancholia hanging from the trees. You never get tired of it. After a while you start to feel like a ghost from one of the tombs, like you're in a wax museum below crimson clouds. Spirit empire. Wealthy empire. One of Napoleon's generals, Lallemaud, was said to have come here to check it out, looking for a place for his commander to seek refuge after Waterloo. He scouted around and left, said that here the devil is damned, just like everybody else, only worse. The devil comes here and sighs. New Orleans. Exquisite, old-fashioned. A great place to live vicariously. Nothing makes any difference and you never feel hurt, a great place to really hit on things. Somebody puts something in front of you here and you might as well drink it. Great place to be intimate or do nothing. A place to come and hope you'll get smart - to feed pigeons looking for handouts

Buddy, I don't mean to poke my nose in where it don't belong, but that there is a dame to kill for. Why'd you let her go?

She smells like angels ought to smell, the perfect woman... the Goddess. Goldie. She says her name is Goldie.

Winter was gray and mean upon the city and every night was a package of cold bleak hours, like the hours in a cell that had no door.

Well-lit streets discourage sin, but don't overdo it.

Dames. Sometimes all they got to do is let it out and a few buckets later there's no way you'd ever know.

You want to go somewhere?' he asked. 'Like now? its late.' 'isn't las vegas the city that never sleeps?' 'i think that's new york.' 'right. this is sin city.

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

Miho. You're an angel. You're a saint. You're a blessing from above. You're Mother Theresa. You're God.

An old man dies, a young woman lives. Fair trade.

An amusing city, Chicago, any way you look at it. I'm afraid we are in for the time of our lives.

I love the rain. It helps me think.

Я в последний раз набираю полные легкие ночного воздуха и тут же выдыхаю его в дымное месиво, сдобренное запахами пота, пойла, крови и рвоты. Знакомый аромат.

As the floods of God Wash away sin city They say it was written In the page of the Lord But I was looking For that great jazz note That destroyed The walls of Jericho The winds of fear Whip away the sickness The messages on the tablet Was valium As the planets form That golden cross Lord I'll see you on The holy cross roads After all this time To believe in Jesus After all those drugs I thought I was Him After all my lying And a-crying And my suffering I ain't good enough I ain't clean enough To be Him The tribal wars Burning up the homeland The fuel of evil Is raining from the sky The sea of lava Flowing down the mountain The time will sleep Us sinners by Holy rollers roll Give generously now Pass the hubcap please Thank you Lord

Тишина трескается и рассыпается. Раздается гул восьмицилиндрового движка - утробный, словно рык льва. Выйди прямо на свет, как порядочный гражданин. Старайся дышать ровно. Пальцы нащупывают в кармане холодную тяжелую вещицу. Надеюсь, доставать ее не придется.

Scapegoating worked in practice while it still had religious powers behind it. You loaded the sins of the city on to the goat’s back and drove it out, and the city was cleansed. It worked because everyone knew how to read the ritual, including the gods. Then the gods died, and all of a sudden you had to cleanse the city without divine help. Real actions were demanded instead of symbolism. The censor was born, in the Roman sense. Watchfulness became the watchword: the watchfulness of all over all. Purgation was replaced by the purge.

We want villains. We look for them everywhere. People to pin our misfortunate on. Whose sins and flaws are responsible for all the suffering we see. We want a world where the real monstrosity lies in wicked individuals. Instead of being a fundamental facet of human society, of the human heart. Stories prime us to search for villains. Because villains can be punished. Villains can be stopped. But villains are oversimplifications.

Most people think that nobody should make a fuss until it’s their own comfort at stake, at which point they will bring the roof down shrieking about it.

The fire, baby. It'll burn us both. There's no place in this world for our kind of fire. My warrior woman. My valkyrie. You'll always be mine. Always. And never.”.

Marv's a guy you've got to be careful around. He doesn't mean any harm, but he causes plenty.

The girls all know the score. No escape. No surrender. No mercy. We got to kill every last rat bastard one of them, every last one. Not for revenge. Not because they deserve it. not because it'll make the world a better place. We need a heap of bloody bodies so when the mob boss, Wallenquist, looks over his charts of profits and losses, he'll see what it cost him to mess with the girls of Old Town.

Displaced Person’s Song If you see a train this evening, Far away, against the sky, Lie down in your woolen blanket, Sleep and let the train go by. Trains have called us, every midnight, From a thousand miles away, Trains that pass through empty cities, Trains that have no place to stay. No one drives the locomotive, No one tends the staring light, Trains have never needed riders, Trains belong to bitter night. Railway stations stand deserted, Rights-of-way lie clear and cold, What we left them, trains inherit, Trains go on, and we grow old. Let them cry like cheated lovers, Let their cries find only wind, Trains are meant for night and ruin, And we are meant for song and sin.

Justin Lazarus was without question a disgraceful fraud, but as his lips moved in silent prayer, Nathaniel could not help the thought that he looked like a glorious fuck.

For it is one thing to fall into sin, another to form the habit of sinning.

The city defeated him. It refused to be bent into shape; it stayed a willful, sprawling, sinful place. It even told him as much. When he walked through the gutted wreck of old Saint Paul's, he tripped and fell over a piece of rubble -- a tombstone. When he got to his feet and dusted himself down he saw that it read, in Latin, 'Resurgam' -- 'I Will Rise Again.

What a tremendous sin impatience is, he thinks. It blinds us to the moment before us, and it is only when that moment has passed that we look back, and see it was full of treasures.

La novia de alguien -dijo-. La hermana de alguien, la hija de alguien. Todas esas cosas que nunca antes supe que era, y todavía sigo sin saber realmente qué soy. -No es ésa siempre la cuestión? -repusó Luke. [pp. 92]

New York is Babylon : Brooklyn is the truly Holy City. New York is the city of envy, office work, and hustle; Brooklyn is the region of homes and happiness…. There is no hope for New Yorkers, for their glory in Their skyscraping sins; but in Brooklyn there is the wisdom of the lowly.

The City is free of sin The snow has given it absolution A man who slips A horse that falls Oh no, the city is in a nightgown

It didn’t matter what cards you were dealt. The City of Sin was a game, and the only way to win was to stack the cards in your favor.

She could suck a human's soul empty in fifteen seconds but opening jars was sometimes beyond her.

Most people think Marv is crazy, but I don't believe that. I'm no shrink and I'm not saying I've got Marv all figured out or anything, but "crazy" just doesn't explain him. Not to me. Sometimes I think he's retarded, a big, brutal kid who never learned the ground rules about how people are supposed to act around each other. But that doesn't have the right ring to it either. No, it's more like there's nothing wrong with Marv, nothing at all--except that he had the rotten luck of being born at the wrong time in history. He'd have been okay if he'd been born a couple of thousand years ago. He'd be right at home on some ancient battlefield, swinging an ax into somebody's face. Or in a roman arena, taking a sword to other gladiators like him. They'd have tossed him girls like Nancy, back then.

Now yes, yes, creation sometimes screams a confusing message—fear, pain, grief. Fire burns, rivers flood, winds go hurricane, the earth shudders so hard it levels cities. But you must remember—this was not so in Eden. Mankind fell, surrendering this earth to the evil one. St. Paul says that creation groans for the day of its restoration (see Rom. 8:18–22), making it clear that everything is not as it was meant to be. People come to terrible conclusions when they assume this world is exactly as God intended. (An assumption that has wrought havoc in the sciences.) The earth is broken. Which only makes the beauty that does flow so generously that much more astounding. And reassuring.

Она пожирает каждого. Целиком. Когда ради выгоды. Когда просто так. Был один священник - она довела его до самоубийства. Еще был скульптор, настоящий гений, - статуя Авы стала его последним шедевром. После этого он сошел с ума. Ты не можешь причинить ей вред, мертвец. Не можешь остановить ее. Она - богиня. Она бессмертна.

Город Грехов тает в зеркале заднего вида, жалкий и потасканный, как усталая шлюха в ожидании рассвета и одиночества. Я смотрю на часы на приборной доске. До конца ночи еще достаточно времени, чтобы успеть подобраться к дому под покровом темноты. Уже хорошо. Видит бог, мне необходимо любое преимущество, даже самое ничтожное.

Our City has a rich history, even though many tourists are only wanting to see the Red Light District. Some tourists think Amsterdam is a city of sin, but in truth it is a city of freedom. And in freedom, most peopke find sin. - taxi driver

In her mind the U.S. was nothing more and nothing less than a país overrun by gangsters, putas, and no-accounts. Its cities swarmed with machines and industry, as thick with sinvergüencería as Santo Domingo was with heat, a cuco shod in iron, exhaling fumes, with the glittering promise of coin deep in the cold lightless shaft of its eyes.

A providence is shaping our ends; a plan is developing in our lives; a supremely wise and loving Being is making all things work together for good. In the sequel of our life's story, we shall see that there was a meaning and necessity in all the previous incidents, except those that were the result of our own folly and sin, and that even these have been made to contribute to the final result. Trust Him, child of God: He is leading you by a right way to the celestial city of habitation; and as from the terrace of eternity you review the path by which you came from the morning-land of childhood, you will confess that He has done all things well.

Quisiera- dijo, sin mirarla a ella sino al suelo- poder decir lo adecuado, hacer lo adecuado, para que fuera más fácil para ti. Sea lo que sea que quieras de mí, quiero hacerlo. Quiero estar aquí para ti de cualquier forma que sea la mejor para ti, Clary.

You have no idea. I had them contained here for a while. Unfortunately, they escaped.” – Sin ‘That figured, and it was just like he feared. Suck City Limits was looming in the headlights. He should have known better than to take a detour from Normality.’ – Sundown

I saw cities, and roads of marvelous construction. I saw cruelty and greed, but I've seen them here too. I saw a people live a life that was strange in many ways, but also much the same as anywhere else." "Then why are they so cruel?" There was an earnestness to the girl's face, an honest desire to know. "Cruelty is in all of us," he said. "But they made it a virtue.

How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination. Churches are rooted in common religious myths. Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees.

It breathes in. It slinks closer. Its first breath transforms into a cold breeze, hurtling into the streets and brushing the ankles of those unfortunate enough to be stumbling home during the devil’s hour. This place hums to the tune of debauchery. This city is filthy and deep in the thrall of unending sin, so saturated with the kiss of decadence that the sky threatens to buckle and crush all those living vivaciously beneath it in punishment.

...The Devil would not have begun by an open and obvious sin to tempt man into doing something which God had forbidden, had not man already begun to seek satisfaction in himself and, consequently, to take pleasure in the words: 'You shall be as Gods.' The promise of these words, however, would much more truly have come to pass if, by obedience, Adam and Eve had kept close to the ultimate and true Source of their being and had not, by pride imagined that they were themselves the source of their being. For, created gods are gods not in virtue of their own being but by a participation in the being of the true God. For, whoever seeks to be more than he is becomes less, and while he aspires to be self-sufficing he retires from Him who is truly sufficient for him.

Will said you came from a long way to live here - were you in Idris?’ He raised his eyebrows. ‘You know of Idris?’ ‘Or did you come from anther institute? They’re in all the big cities, aren’t they? And why to London -‘ He interrupted her, bemused. ‘You ask a lot of questions, don’t you?’ ‘My brother always says curiosity is my besetting sin.’ ‘As sins go, it isn’t the word one.’ He sat down on the steamer trunk at the foot of the bed, and regarded her with a curious gravity. ‘So go ahead; ask me whatever you want.I can’t sleep anyway, and distractions are welcome.

¿Un diario sin dibujos míos en él?¿Dónde están las tórridas fantasías?¡Las cubiertas de novelas románticas?El... -¿Realmente todas las chicas que conoces se enamoran de ti? -preguntó ella en voz baja. La pregunta pareció bajarle los humos, como un alfiles pinchando un globo. -No es amor -contestó él, tras una pausa-. Al menos... -Podrías intentar no ser tan encantador todo el tiempo -indicó Clary-. Sería un alivio para todos. [pp. 219]

Sin is to a nature what blindness is to an eye. The blindness is an evil or defect which is a witness to the fact that the eye was created to see the light and, hence, the very lack of sight is the proof that the eye was meant...to be the one particularly capable of seeing the light. Were it not for this capacity, there would be no reason to think of blindness as a misfortune.

Redemption is not just about being saved *from* the consequences of sin, it is also about being saved *to* something- to resume the task for which we were originally created. And what was that task? In Genesis, God gives what we might call the first job description: "Be fruitful and multiply, and fill the earth and subdue it." "Be fruitful and multiply", means to develop the social world: build families, churches, cities, governments, laws. The second phrase, "subdue the earth" means to harness the natural world: plant crops, build bridges, design computers, compose music. This passage is sometimes called the "cultural mandate" because it tells us that our original purpose was to create cultures and build civilizations- nothing less.

Is that you, Sergeant Angua?" said a voice in the gloom. A lantern was open, and lit the approaching face of Constable Visit. As he drew near, she could just make out the thick wad of pamphlets under his other arm. "Hello, Washpot," she said. "What's up?" "...looks like a twist of lemon..." said a damp voice from the shadows. "Mister Vimes sent me to search the bars of iniquity and low places of sin for you," said Visit. "And the literature?" said Angua. "By the way, the words "nothing personal" could have so easily been added to that last sentence.

Who is most wretched in this dolorous place? I think myself; yet I would rather be My miserable self than He, than He Who formed such creatures to His own disgrace. The vilest thing must be less vile than Thou From whom it had its being, God and Lord! Creator of all woe and sin! abhorred Malignant and implacable! I vow That not for all Thy power furled and unfurled, For all the temples to Thy glory built, Would I assume the ignominious guilt Of having made such men in such a world. As if a Being, God or Fiend, could reign, At once so wicked, foolish and insane, As to produce men when He might refrain! The world rolls round for ever like a mill; It grinds out death and life and good and ill; It has no purpose, heart or mind or will. While air of Space and Time's full river flow The mill must blindly whirl unresting so: It may be wearing out, but who can know? Man might know one thing were his sight less dim; That it whirls not to suit his petty whim, That it is quite indifferent to him. Nay, does it treat him harshly as he saith? It grinds him some slow years of bitter breath, Then grinds him back into eternal death.

But this we affirm, this we maintain, this we every way pronounce to be right, that no man ought to inflict on himself voluntary death, for this is to escape the ills of time by plunging into those of eternity; that no man ought to do so on account of another man's sins, for this were to escape a guilt which could not pollute him, by incurring great guilt of his own; that no man ought to do so on account of his own past sins, for he has all the more need of this life that these sins may be healed by repentance; that no man should put an end to this life to obtain that better life we look for after death, for those who die by their own hand have no better life after death.

It was nothing to her, that an innocent man was to die for the sins of his forefathers; she saw, not him, but them. It was nothing to her, that his wife was to be made a widow and his daughter an orphan; that was insufficient punishment, because they were her natural enemies and her prey, and as such had no right to live. To appeal to her, was made hopeless by her having no sense of pity, even for herself. If she had been laid low in the streets, in any of the many encounters in which she had been engaged, she would not have pitied herself; nor, if she had been ordered to the axe to-morrow, would she have gone to it with any softer feeling than a fierce desire to change places with the man who sent her there.

O [Roman] people be ashamed; be ashamed of your lives. Almost no cities are free of evil dens, are altogether free of impurities, except the cities in which the barbarians have begun to live... Let nobody think otherwise, the vices of our bad lives have alone conquered us... The Goths lie, but are chaste, the Franks lie, but are but are generous, the Saxons are savage in cruelty...but are admirable in chastity...what hope can there be [for the Romans] when the barbarians are more pure [than they]?" -Salvian

My Lady, you certainly tell me about wonderful constancy, strength and virtue and firmness of women, so can one say the same thing about men? (...) Response [by Lady Rectitude]: "Fair sweet friend, have you not yet heard the saying that the fool sees well enough a small cut in the face of his neighbour, but he disregards the great gaping one above his own eye? I will show you the great contradiction in what the men say about the changeability and inconstancy of women. It is true that they all generally insist that women are very frail [= fickle] by nature. And since they accuse women of frailty, one would suppose that they themselves take care to maintain a reputation for constancy, or at the very least, that the women are indeed less so than they are themselves. And yet, it is obvious that they demand of women greater constancy than they themselves have, for they who claim to be of this strong and noble condition cannot refrain from a whole number of very great defects and sins, and not out of ignorance, either, but out of pure malice, knowing well how badly they are misbehaving. But all this they excuse in themselves and say that it is in the nature of man to sin, yet if it so happens that any women stray into any misdeed (of which they themselves are the cause by their great power and longhandedness), then it's suddenly all frailty and inconstancy, they claim. But it seems to me that since they do call women frail, they should not support that frailty, and not ascribe to them as a great crime what in themselves they merely consider a little defect.

For a person accustomed to the multi ethnic commotion of Los Angeles, Vancouver, New York, or even Denver, walking across the BYU campus can be a jarring experience. One sees no graffiti, not a speck of litter. More than 99 percent of the thirty thousand students are white. Each of the young Mormons one encounters is astonishingly well groomed and neatly dressed. Beards, tattoos, and pierced ears (or other body parts) are strictly forbidden for men. Immodest attire and more than a single piercing per ear are forbidden among women. Smoking, using profane language, and drinking alcohol or even coffee are likewise banned. Heeding the dictum "Cougars don't cut corners," students keep to the sidewalks as they hurry to make it to class on time; nobody would think of attempting to shave a few precious seconds by treading on the manicured grass. Everyone is cheerful, friendly, and unfailingly polite. Most non-Mormons think of Salt Lake City as the geographic heart of Mormonism, but in fact half the population of Salt Lake is Gentile, and many Mormons regard the city as a sinful, iniquitous place that's been corrupted by outsiders. To the Saints themselves, the true Mormon heartland is here in Provo and surrounding Utah County--the site of chaste little towns like Highland, American Fork, Orem, Payson and Salem--where the population is nearly 90 percent LDS. The Sabbath is taken seriously in these parts. Almost all businesses close on Sundays, as do public swimming pools, even on the hottest days of the summer months. This part of the state is demographically notable in other aspects, as well. The LDS Church forbids abortions, frowns on contraception, and teaches that Mormon couples have a sacred duty to give birth to as many children as they can support--which goes a long way toward explaining why Utah County has the highest birth rate in the United States; it is higher, in fact, than the birth rate in Bangladesh. This also happens to be the most Republican county in the most Republican state in the nation. Not coincidentally, Utah County is a stronghold not only of Mormonism but also Mormon Fundamentalism.

Many people, after spending a long weekend being stealthily seduced by this grand dame of the South, mistakenly think that they have gotten to know her: they believe (in error) that after a long stroll amongst the rustling palmettoes and gas lamps, a couple of sumptuous meals, and a tour or two, that they have discovered everything there is to know about this seemingly genteel, elegant city. But like any great seductress, Charleston presents a careful veneer of half-truths and outright fabrications, and it lets you, the intended conquest, fill in many of the blanks. Seduction, after all, is not true love, nor is it a gentle act. She whispers stories spun from sugar about pirates and patriots and rebels, about plantations and traditions and manners and yes, even ghosts; but the entire time she is guarded about the real story. Few tourists ever hear the truth, because at the dark heart of Charleston is a winding tale of violence, tragedy and, most of all, sin.

Greed is not a defect in the gold that is desired but in the man who loves it perversely by falling from justice which he ought to esteem as incomparably superior to gold; nor is lust a defect in bodies which are beautiful and pleasing: it is a sin in the soul of the one who loves corporal pleasures perversely, that is, by abandoning that temperance which joins us in spiritual and unblemishable union with realities far more beautiful and pleasing; nor is boastfulness a blemish in words of praise: it is a failing in the soul of one who is so perversely in love with other peoples' applause that he despises the voice of his own conscience; nor is pride a vice in the one who delegates power, still less a flaw in the power itself: it is a passion in the soul of the one who loves his own power so perversely as to condemn the authority of one who is still more powerful.

According to Scripture, it was not man's flesh that fell into sin, but the whole man. The doctrine of total depravity means that the extent of the Fall is total, that every aspect of man's being is tainted by sin, and that the root of it is the 'heart' of man, in his mind, nature and being. To seek refuge in the spirit to escape from the flesh is to seek sanctity in the capitol of sin, for it was and is man's desire to be as God, to be his own god, determining good and evil for himself, which is the essence of original sin (Gen. 3:5). The ascetic quest thus took refuge in sin from sin! It flew from the suburbs of temptation into the central city of sin and was then bewildered to find the enemy there.

A city uninhabited is different. Different from what a "normal" observer, straggling in the dark - the occasional dark - would see. It is a universal sin among the false-animate or unimaginative to refuse to let well enough alone. Their compulsion to gather together, their pathological fear of loneliness extends on past the threshold of sleep; so that when they turn the corner, as we all must, as we all have done and do - some more than others - to find ourselves on the street... You know the street I mean, child. The street of the 20th Century, at whose far end or turning - we hope - is some sense of home or safety. But no guarantees. A street we are put at the wrong end of, for reasons best known to the agents who put us there. But a street we must walk.

On September 16,1978, there was an eclipse of the moon in Riyadh. Late one afternoon it became visible: a dark shadow moving slowly across the face of the pale moon in the darkening blue sky. There was a frantic knocking on the door.When I opened it, our neighbor asked if we were safe. He said it was the Day of Judgment, when the Quran says the sun will rise from the west and the seas will flood, when all the dead will rise and Allah's angels will weigh our sins and virtue, expediting the good to Paradise and the bad to Hell. Though it was barely twilight, the muezzin suddenly called for prayer—not one mosque calling carefully after the other, as they usually did, but all the mosques clamoring all at once, all over the city. There was shouting across the neighborhood. When I looked outside I saw people praying in the street. Now more neighbors came knocking,asking us to pardon past misdeeds. They told us children to pray for them, because children's prayers are answered most. The gates of Hell yawned open before us. We were panicked.... but the next morning, the sun was safely in its usual place, fat and implacable, and the world wasn't ending after all.

Filip was from San Jose, but his painfully good looks excused that. He was tall, six-foot-something-or-other, intensely blue eyes, chiseled features, massive package. Didn't have Prince Albert in a Can, but he did have a thick gauged one through his cock head. His name really wasn’t Filip, it was Brent, an all-American moniker about as dark and mysterious as pastel-colored bobby socks. Initially, I joked about his choice of sobriquet, changing his name to go off to the big city, transform into Mr. Big Stuff, until it dawned on me I’d done the same damn thing with my ‘Catalyst’ surname. So I shut up. He comported himself with rigid shoulders and stiff gestures, as if he had a secret. Turns out he did. Filip was married, had a wife for more than a year now, but they had some kind of crazy arrangement. Days they were a couple; evenings they were free to do as they pleased. Where’d they come up with that idea, Jerry Springer?

 “If you wanted to go back to your place, we could,” Filip suggested. “But only until dawn.” Yeah, right. An affair is an affair, the way I see it. What difference is there between 5 and 7 a.m.? Was their marriage some sort of religious fasting thing, starve until the sun sets then binge and party down? I'd never sunk my teeth into married meat, but figured it was a logical progression from my I'm Not Gay But It's Different With You saga. And if I was going to sin, I was gonna sin good. That means no peeking to see whether it’s still dark outside.

When he’d seen her standing at the stove. . . . that familiar wave of possessiveness and love had welled up in him. He felt it every time he saw her. It was jarring, foreign and…perfect. She’d filled a hole inside him he hadn’t even realized existed. Making the transition to civilian life had been the hardest thing he’d ever done. Somehow she’d made it easier, just by being herself. He couldn’t imagine his life without her. Didn’t want to. Now that he’d finally surrendered to his feelings for her and they’d crossed over from friends to lovers he knew there was no going back for him. The fact that she’d agreed to move in so quickly soothed the most primal part of him. Because he wanted a hell of a lot more from her than that. He wanted forever. It was too soon to ask the big question just yet, but by Christmas of this year, he was going to make sure a diamond ring was on her left hand ring finger. He wanted the whole world to know she belonged with him.

Notice also that there is a tie between Genesis and Revelation, the first and last books of the Bible. Genesis presents the beginning, and Revelation presents the end. Note the contrasts between the two books: In Genesis the earth was created; in Revelation the earth passes away. In Genesis was Satan’s first rebellion; in Revelation is Satan’s last rebellion. In Genesis the sun, moon, and stars were for earth’s government; in Revelation these same heavenly bodies are for earth’s judgment. In Genesis the sun was to govern the day; in Revelation there is no need of the sun. In Genesis darkness was called night; in Revelation there is “no night there” (see Rev. 21:25; 22:5). In Genesis the waters were called seas; in Revelation there is no more sea. In Genesis was the entrance of sin; in Revelation is the exodus of sin. In Genesis the curse was pronounced; in Revelation the curse is removed. In Genesis death entered; in Revelation there is no more death. In Genesis was the beginning of sorrow and suffering; in Revelation there will be no more sorrow and no more tears. In Genesis was the marriage of the first Adam; in Revelation is the marriage of the Last Adam. In Genesis we saw man’s city, Babylon, being built; in Revelation we see man’s city, Babylon, destroyed and God’s city, the New Jerusalem, brought into view. In Genesis Satan’s doom was pronounced; in Revelation Satan’s doom is executed. It is interesting that Genesis opens the Bible not only with a global view but also with a universal view—“In the beginning God created the heaven and the earth” (Gen. 1:1). And the Bible closes with another global and universal book. The Revelation shows what God is going to do with His universe and with His creatures. There is no other book quite like this.

Her womb from her body. Separation. Her clitoris from her vulva. Cleaving. Desire from her body. We were told that bodies rising to heaven lose their vulvas, their ovaries, wombs, that her body in resurrection becomes a male body. The Divine Image from woman, severing, immortality from the garden, exile, the golden calf split, birth, sorrow, suffering. We were told that the blood of a woman after childbirth conveys uncleanness. That if a woman's uterus is detached and falls to the ground, that she is unclean. Her body from the sacred. Spirit from flesh. We were told that if a woman has an issue and that issue in her flesh be blood, she shall be impure for seven days. The impure from the pure. The defiled from the holy. And whoever touches her, we heard, was also impure. Spirit from matter. And we were told that if our garments are stained we are unclean back to the time we can remember seeing our garments unstained, that we must rub seven substances over these stains, and immerse our soiled garments. Separation. The clean from the unclean. The decaying, the putrid, the polluted, the fetid, the eroded, waste, defecation, from the unchanging. The changing from the sacred. We heard it spoken that if a grave is plowed up in a field so that the bones of the dead are lost in the soil of the field, this soil conveys uncleanness. That if a member is severed from a corpse, this too conveys uncleanness, even an olive pit's bulk of flesh. That if marrow is left in a bone there is uncleanness. And of the place where we gathered to weep near the graveyard, we heard that planting and sowing were forbidden since our grieving may have tempted unclean flesh to the soil. And we learned that the dead body must be separated from the city. Death from the city. Wilderness from the city. Wildness from the city. The Cemetery. The Garden. The Zoological Garden. We were told that a wolf circled the walls of the city. That he ate little children. That he ate women. That he lured us away from the city with his tricks. That he was a seducer and he feasted on the flesh of the foolish, and the blood of the errant and sinful stained the snow under his jaws. The errant from the city. The ghetto. The ghetto of Jews. The ghetto of Moors. The quarter of prostitutes. The ghetto of blacks. The neighborhood of lesbians. The prison. The witch house. The underworld. The underground. The sewer. Space Divided. The inch. The foot. The mile. The boundary. The border. The nation. The promised land. The chosen ones.

There is a paradox about tribulation in Christianity. Blessed are the poor, but by judgement (i.e., social justice) and alms we are to remove poverty wherever possible. Blessed are we when persecuted, but we may avoid persecution by flying city to city, and may pray to be spared it as. Our Lord prayed in Gethsemane. But if suffering is good, ought it not to be pursued rather than avoided? I answer that suffering is not good in itself. What is good in any painful experience is for the sufferer, his submission to the will of God, and for the spectators, the compassion aroused and the acts of mercy to which it leads. In the fallen and partially redeemed universe, we may distinguish (1) the simple good descending from God, (2) the simple evil produced by rebellious creatures, and (3) the exploitation of that evil by God for His redemptive purpose, which produces (4) the complex good out of simple evil does not excuse - though by mercy it may save -- those who do simple evil. And this distinction is central. Offences must come, but woe to those whom they come; sins do cause grace to abound, but we must not make that excuse for continuing to sin. The crucifixion itself is the best, as well as the worst, of all historical events, but the role of Judas remains simply evil... For you will certainly carry out God's purpose, however you act, but it makes a difference to you whether you serve like Judas or like John.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

The root destruction of religion in the country, which throughout the twenties and thirties was one of the most important goals of the GPU-NKVD, could be realized only by mass arrests of Orthodox believers. Monks and nuns, whose black habits had been a distinctive feature of Old Russian life, were intensively rounded up on every hand, placed under arrest, and sent into exile. They arrested and sentenced active laymen. The circles kept getting bigger, as they raked in ordinary believers as well, old people and particularly women, who were the most stubborn believers of all and who, for many long years to come, would be called 'nuns' in transit prisons and in camps. True, they were supposedly being arrested and tried not for their actual faith but for openly declaring their convictions and for bringing up their children in the same spirit. As Tanya Khodkevich wrote: You can pray freely But just so God alone can hear. (She received a ten-year sentence for these verses.) A person convinced that he possessed spiritual truth was required to conceal it from his own children! In the twenties the religious education of children was classified as a political crime under Article 58-10 of the Code--in other words, counterrevolutionary propaganda! True, one was permitted to renounce one's religion at one's trial: it didn't often happen but it nonetheless did happen that the father would renounce his religion and remain at home to raise the children while the mother went to the Solovetsky Islands. (Throughout all those years women manifested great firmness in their faith.) All persons convicted of religious activity received 'tenners,' the longest term then given. (In those years, particularly in 1927, in purging the big cities for the pure society that was coming into being, they sent prostitutes to the Solovetsky Islands along with the 'nuns.' Those lovers of a sinful earthly life were given three-year sentences under a more lenient article of the Code. The conditions in prisoner transports, in transit prisons, and on the Solovetsky Islands were not of a sort to hinder them from plying their merry trade among the administrators and the convoy guards. And three years later they would return with laden suitcases to the places they had come from. Religious prisoners, however, were prohibited from ever returning to their children and their home areas.)

Ode to the Beloved’s Hips" Bells are they—shaped on the eighth day—silvered percussion in the morning—are the morning. Swing switch sway. Hold the day away a little longer, a little slower, a little easy. Call to me— I wanna rock, I-I wanna rock, I-I wanna rock right now—so to them I come—struck-dumb chime-blind, tolling with a throat full of Hosanna. How many hours bowed against this Infinity of Blessed Trinity? Communion of Pelvis, Sacrum, Femur. My mouth—terrible angel, ever-lasting novena, ecstatic devourer. O, the places I have laid them, knelt and scooped the amber—fast honey—from their openness— Ah Muzen Cab’s hidden Temple of Tulúm—licked smooth the sticky of her hip—heat-thrummed ossa coxae. Lambent slave to ilium and ischium—I never tire to shake this wild hive, split with thumb the sweet- dripped comb—hot hexagonal hole—dark diamond— to its nectar-dervished queen. Meanad tongue— come-drunk hum-tranced honey-puller—for her hips, I am—strummed-song and succubus. They are the sign: hip. And the cosign: a great book— the body’s Bible opened up to its Good News Gospel. Alleluias, Ave Marías, madre mías, ay yay yays, Ay Dios míos, and hip-hip-hooray. Cult of Coccyx. Culto de cadera. Oracle of Orgasm. Rorschach’s riddle: What do I see? Hips: Innominate bone. Wish bone. Orpheus bone. Transubstantiation bone—hips of bread, wine-whet thighs. Say the word and healed I shall be: Bone butterfly. Bone wings. Bone Ferris wheel. Bone basin bone throne bone lamp. Apparition in the bone grotto—6th mystery— slick rosary bead—Déme la gracia of a decade in this garden of carmine flower. Exile me to the enormous orchard of Alcinous—spiced fruit, laden-tree—Imparadise me. Because, God, I am guilty. I am sin-frenzied and full of teeth for pear upon apple upon fig. More than all that are your hips. They are a city. They are Kingdom— Troy, the hollowed horse, an army of desire— thirty soldiers in the belly, two in the mouth. Beloved, your hips are the war. At night your legs, love, are boulevards leading me beggared and hungry to your candy house, your baroque mansion. Even when I am late and the tables have been cleared, in the kitchen of your hips, let me eat cake. O, constellation of pelvic glide—every curve, a luster, a star. More infinite still, your hips are kosmic, are universe—galactic carousel of burning comets and Big Big Bangs. Millennium Falcon, let me be your Solo. O, hot planet, let me circumambulate. O, spiral galaxy, I am coming for your dark matter. Along las calles de tus muslos I wander— follow the parade of pulse like a drum line— descend into your Plaza del Toros— hands throbbing Miura bulls, dark Isleros. Your arched hips—ay, mi torera. Down the long corridor, your wet walls lead me like a traje de luces—all glitter, glowed. I am the animal born to rush your rich red muletas—each breath, each sigh, each groan, a hooked horn of want. My mouth at your inner thigh—here I must enter you—mi pobre Manolete—press and part you like a wound— make the crowd pounding in the grandstand of your iliac crest rise up in you and cheer.

Virginity being blown down man will quicklier be blown up; marry, in blowing him down again, with the breach yourselves made you lose your city. It is not politic in the commonwealth of nature to preserve virginity. Loss of virginity is rational increase, and there was never virgin got till virginity was first lost. That you were made of is mettel to make virgins. Virginity, by being once lost may be ten times found; by being ever kept it is ever lost. ‘Tis too cold a companion. Away with ‘t! There’s little can be said in’t; ’tis against the rule of nature. To speak on the part of virginity, is to accuse your mothers; which is most infallible disobedience. He that hangs himself is a virgin; virginity murthers itself, and should be buried in highways out of all sanctified limit, as a desperate offendress against nature. Virginity breeds mites, much like a cheese; consumes itself to the very paring, and so dies with feeding his own stomach. Besides, virginity is peevish, proud, idle, made of self-love which is the most inhibited sin in the canon. Keep it not; you cannot choose but loose by’t. Out with ‘t! Within the year it will make itself two, which is a goodly increase, and the principal itself not much the worse. Away with ‘t! Tis a commodity that will lose the gloss with lying; the longer kept, the less worth: off with ’t, while ’tis vendible; answer the time of request. Virginity, like an old courtier, wears her cap out of fashion; richly suited, but unsuitable: just like the brooch and the toothpick, which wear not now. Your date is better in your pie and your porridge than in your cheek; and your virginity, your old virginity, is like one of our French withered pears: it looks ill, it eats drily. Marry, 'tis a withered pear; it was formerly better; marry, yet 'tis a withered pear! Will you anything with it?

Berlin. November 18, 1917. Sunday. I think Grosz has something demonic in him. This new Berlin art in general, Grosz, Becher, Benn, Wieland Herzfelde, is most curious. Big city art, with a tense density of impressions that appears simultaneous, brutally realistic, and at the same time fairy-tale-like, just like the big city itself, illuminating things harshly and distortedly as with searchlights and then disappearing in the glow. A highly nervous, cerebral, illusionist art, and in this respect reminiscent of the music hall and also of film, or at least of a possible, still unrealized film. An art of flashing lights with a perfume of sin and perversity like every nocturnal street in the big city. The precursors are E.T.A. Hoffmann, Breughel, Mallarmé, Seurat, Lautrec, the futurists: but in the density and organization of the overwhelming abundance of sensation, the brutal reality, the Berliners seem new to me. Perhaps one could also include Stravinsky here (Petrushka). Piled-up ornamentation each of which expresses a trivial reality but which, in their sum and through their relations to each other, has a thoroughly un-trivial impact. All round the world war rages and in the center is this nervous city in which so much presses and shoves, so many people and streets and lights and colors and interests: politics and music hall, business and yet also art, field gray, privy counselors, chansonettes, and right and left, and up and down, somewhere, very far away, the trenches, regiments storming over to attack, the dying, submarines, zeppelins, airplane squadrons, columns marching on muddy streets, Hindenburg and Ludendorff, victories; Riga, Constantinople, the Isonzo, Flanders, the Russian Revolution, America, the Anzacs and the poilus, the pacifists and the wild newspaper people. And all ending up in the half-darkened Friedrichstrasse, filled with people at night, unconquerable, never to be reached by Cossacks, Gurkhas, Chasseurs d'Afrique, Bersaglieris, and cowboys, still not yet dishonored, despite the prostitutes who pass by. If a revolution were to break out here, a powerful upheaval in this chaos, barricades on the Friedrichstrasse, or the collapse of the distant parapets, what a spark, how the mighty, inextricably complicated organism would crack, how like the Last Judgment! And yet we have experienced, have caused precisely this to happen in Liège, Brussels, Warsaw, Bucharest, even almost in Paris. That's the world war, all right.