Sorting Ceremony Quotes

When you drop a glass or a plate to the ground it makes a long crashing sound. When a window shatters, a table leg breaks, or when a picture falls off the wall it makes a noise. But as for your heart, when that breaks, it's completely silent. You would think as it's so important it would make the loudest noise in the whole world, or even have some sort of ceremonious sound like the gong of a cymbal or the ringing of a bell. But it's silent and you almost wish there was a noise to distract you from the pain.

I can't believe it's actually happening. This is independent adulthood, this is what it feels like. Shouldn't there be some sort of ritual? In certain remote African tribes there'd be some incredible four day rites of passage ceremony involving tattooing and potent hallucinogenic drugs extracted from tree-frogs, and village elders smearing my body with monkey blood, but here,rites of passage is all about three new pairs of pants and stuffing your duvet in a bin-liner.

ceremony is essential to humans: It's a circle that we draw around important events to separate the momentous from the ordinary. And ritual is a sort of magical safety harness that guides us from one stage of our lives into the next, making sure we don't stumble or lose ourselves along the way. Ceremony and ritual march us carefully right through the center of our deepest fears about change…

I have known you for an entire year now, Lord Waxillium,” Steris said. “I can accept you for who you are, but I am under no illusions. Something will happen at our wedding. A villain will burst in, guns firing. Or we’ll discover explosives in the altar. Or Father Bin will inexplicably turn out to be an old enemy and attempt to murder you instead of performing the ceremony. It will happen. I’m merely trying to prepare for it.” “You’re serious, aren’t you?” Wax asked, smiling. “You’re actually thinking of inviting one of my enemies so you can plan for a disruption.” “I’ve sorted them by threat level and ease of access,” Steris said, shuffling through her papers.

That popular fable of the sot who was picked up dead drunk in the street, carried to the duke's house, washed and dressed and laid in the duke's bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact, that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason, and finds himself a true prince.

From their perspective, however, torture might make a sort of cockeyed sense if it was ritualistic, part of a ceremony that this fraternity of the demented required of themselves when they murdered one of their own.

That popular fable of the sot who was picked up dead drunk in the street, carried to the duke's house, washed and dressed and laid in the duke's bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason and finds himself a true prince.

These are the times that try men's souls. It's never pleasant to be caught in the machinery when a favourite comes unstitched, and in the case of this particular dashed animal, one had come to look on the running of the race as a pure formality, a sort of quaint, old-world ceremony to be gone through before one sauntered up to the bookie and collected.

What I really devoured . . . was the truculence of my hosts' language: the syntax may have been brutally sloppy, but it was oh so warm in its juvenile authenticity. I feasted on their words, yes, the words flowing at that get-together of country brothers, the sort of words that, at times, delight one much more than the pleasures of the flesh. Words: repositories for singular realities which they transform into moments in an anthology, magicians that change the face of reality by adorning it with the right to become memorable, to be placed in a library of memories. Life exists only by virtue of the osmosis of words and facts, where the former encase the latter in ceremonial dress.

He showed the fineness of his nature by being kinder to me after that misunderstanding than before. Nay, the very incident which, by my theory, must in some degree estrange me and him, changed, indeed, somewhat our relations; but not in the sense I painfully anticipated. An invisible, but a cold something, very slight, very transparent, but very chill: a sort of screen of ice had hitherto, all through our two lives, glazed the medium through which we exchanged intercourse. Those few warm words, though only warm with anger, breathed on that frail frost-work of reserve; about this time, it gave note of dissolution. I think from that day, so long as we continued friends, he never in discourse stood on topics of ceremony with me.

There is a sort of melancholy pleasure to be had out of a funeral, with its pomp and ceremony, but I shrank from a death-bed.

In February 62, Seneca came up against an unalterable reality. Nero ceased to listen to his old tutor, he shunned his company, encouraged slander of him at court and appointed a bloodthirsty praetorian prefect, Ofonius Tigellinus, to assist him in indulging his taste for random murder and sexual cruelty. Virgins were taken off the streets of Rome and brought to the emperor’s chambers. Senators’ wives were forced to participate in orgies, and saw their husbands killed in front of them. Nero roamed the city at night disguised as an ordinary citizen and slashed the throats of passers-by in back alleys. He fell in love with a young boy who he wished could have been a girl, and so he castrated him and went through a mock wedding ceremony. Romans wryly joked that their lives would have been more tolerable if Nero’s father Domitius had married that sort of a woman. Knowing he was in extreme danger, Seneca attempted to withdraw from court and remain quietly in his villa outside Rome. Twice he offered his resignation; twice Nero refused, embracing him tightly and swearing that he would rather die than harm his beloved tutor. Nothing in Seneca’s experience could allow him to believe such promises.

I'm trying to tell MiSSSisss WaSShington about our ceremony for Father. But it takes time to match every noun and verb, sort all the tenses, remember all the articles, set the tone for every s. MiSSSisss WaSShington says if every learner waits to speak perfectly, no one would learn a new language. Being stubborn won't make you fluent. Practicing will! The more mistakes you make, the more you'll learn not to. They laugh.

And the day we bargained about the betrothal, and you told me I had something you wanted very badly, what you wanted to do with me…was this?” “Among other things,” he agreed, tenderly brushing his knuckles over her flushed cheek. “If I had known all this,” she said with a rueful smile, “I’m certain I would have asked for additional concessions.” That startled him-the thought that she would have tried to drive a harder bargain if she’d realized exactly how much and what sort of power she really held. “What kind of additional concessions?” he asked, his face carefully expressionless. She put her cheek against his shoulder, her arms curving around him. “A shorter betrothal,” she whispered. “A shorter courtship, and a shorter ceremony.” A fresh surge of tenderness and profound pride swept through him at her sweetness and her candor, and he wrapped his arms tightly, protectively around her, smiling with joyous contentment. He had realized within minutes of meeting her that she was rare; he had known within hours that she was everything he wanted. Passionate and gentle, intelligent, sensitive, and witty. He loved all of her qualities, but he hadn’t discovered the one he particularly admired until much later, and that was her courage. He was so proud of the courage that had enabled he to repeatedly confront adversity and adversaries-even when the adversary was him.

He then bespattered the youth with abundance of that language which passes between country gentleman who embrace opposite sides of the question; with frequent applications to him to salute that part which is generally introduced into all controversies that arise among the lower orders of the English gentry at horse-races, cock-matches, and other public places. Allusions to this part are likewise often made for the sake of jest. And here, I believe, the wit is generally misunderstood. In reality, it lies in desiring another to kiss you a-- for having just before threatened ti kick his; for I have observed very accurately, that no one ever desires you to kick that which belongs to himself, nor offers to kiss this part in another. It may likewise seem surprizing that in the many thousand kind invitations of this sort, which every one who hath conversed with country gentlemen must have heard, no one, I believe, hath ever seen a single instance where the desire hath been complied with; - a great instance of their want of politeness; for in town nothing can be more common than for the finest gentlemen to perform this ceremony every day to their superiors, without having that favour once requested of them.

Of course, competition is part of the mix -it's a race, after all- but for most of the people participating triathlon the competitive aspect is less important than the sense of a triathlon as a sort of ceremony by which we can affirm this shared bond

If all this is correct, baptism does not confer on us a status that marks us off from everybody else. To be able to say, ‘I’m baptized’ is not to claim an extra dignity, let alone a sort of privilege that keeps you separate from and superior to the rest of the human race, but to claim a new level of solidarity with other people. It is to accept that to be a Christian is to be affected – you might even say contaminated – by the mess of humanity. This is very paradoxical. Baptism is a ceremony in which we are washed, cleansed and re-created. It is also a ceremony in which we are pushed into the middle of a human situation that may hurt us, and that will not leave us untouched or unsullied. And the gathering of baptized people is therefore not a convocation of those who are privileged, elite and separate, but of those who have accepted what it means to be in the heart of a needy, contaminated, messy world. To put it another way, you don’t go down into the waters of the Jordan without stirring up a great deal of mud!

In Norway, you may select any individual around the table and skaal him or her in a small private ceremony. You first lift your glass high and call out the name. ‘Bestemama!’ you say. ‘Skaal, Bestemama!’ She will then lift her own glass and hold it up high. At the same time your own eyes meet hers, and you must keep looking deep into her eyes as you sip your drink. After you have both done this, you raise your glasses high up again in a sort of silent final salute, and only then does each person look away and set down his glass.

The one who gives birth to you, the one who gets your Upanayan (Sacred Thread) ceremony performed, the one who gives you education, the one who gives you food and the one who protects you from all sort of dangers – these five persons deserve the status of your father

Look at the thousands of flocks and herds, the thousands of human ceremonies, every sort of voyage in storm or calm, the range of creation, combination, and extinction. Consider too the lives once lived by others long before you, the lives that will be lived after you, the lives lived now among foreign tribes; and how many have never even heard your name, how many will very soon forget it, how many may praise you now but quickly turn to blame. Reflect that neither memory nor fame, nor anything else at all, has any importance worth thinking of.

The appeal of reading, she thought, lay in its indifference: there was something undeferring about literature. Books did not care who was reading them or whether one read them or not. All readers were equal, herself included. Literature, she thought, is a commonwealth; letters a republic. Actually she had heard this phrase, the republic of letters, used before, at graduation ceremonies, honorary degrees and the like, though without knowing quite what it meant. At that time talk of a republic of any sort she had thought mildly insulting and in her actual presence tactless to say the least. It was only now she understood what it meant. Books did not defer. All readers were equal and this took her back to the beginning of her life. As a girl, one of her greatest thrills had been on VE night when she and her sister had slipped out of the gates and mingled unrecognised with the crowds. There was something of that, she felt, to reading. It was anonymous; it was shared; it was common. And she who had led a life apart now found that she craved it. Here in these pages and between these covers she could go unrecognised.

Look down from above on the countless gatherings and countless ceremonies, and every sort of voyage in storm and calm, and the disputes between those being born, living together, and dying. Think also of the life that was lived by others long ago, and that will be lived after you, and that is being lived now in other countries; think of how many don’t know your name at all, how many will quickly forget it, how many who – perhaps praising you now – will soon be finding fault. Realize that being remembered has no value, nor does your reputation, nor anything else at all. Marcus Aurelius, Meditations 9.30

The moment I picked up that box I could tell by the pricking in my fingers that I held some great secret in my hands. She gave it me and made me promise that as soon as she was dead I would burn it, unopened, with certain ceremonies. That promise I did not keep.” “Well, then, it was jolly rotten of you,” said Digory. “Rotten?” said Uncle Andrew with a puzzled look. “Oh, I see. You mean that little boys ought to keep their promises. Very true: most right and proper, I’m sure, and I’m very glad you have been taught to do it. But of course you must understand that rules of that sort, however excellent they may be for little boys—and servants—and women—and even people in general, can’t possibly be expected to apply to profound students and great thinkers and sages. No, Digory. Men like me, who possess hidden wisdom, are freed from common rules just as we are cut off from common pleasures. Ours, my boy, is a high and lonely destiny.

On the switchboard of my memory two pair of gloves have crossed wires - those leather gloves of Omi's and a pair of white ceremonial gloves. I never seem to be able to decide which memory might be real, which false. Perhaps the leather gloves were more in harmony with his coarse features. And yet again, precisely because of his coarse features, perhaps it was the white pair which became him more. Coarse features - even though I use the words, actually such a description is nothing more than that of the impression created by the ordinary face of one lone young man mixed in among boys. Unrivaled though his build was, in height he was by no means the tallest among us. The pretentious uniform our school required, resembling a naval officer's, could scarely hang well on our still-immature bodies, and Omi alone filled his with a sensation of solid weight and a sort of sexuality. Surely I was not the only one who looked with envious and loving eyes at the muscles of his shoulder and chest, that sort of muscle which can be spied out even beneath a blue-serge uniform. Something like a secret feeling of superiority was always hovering about his face. Perhaps it was that sort of feeling which blazes higher and higher the more one's pride is hurt. It seemed that, for Omi, such misfortunes as failures in examinations and expulsions were the symbols of a frustrated will. The will to what? I imagined vaguely that it must be some purpose toward which his 'evil genius' was driving him. And i was certain that even he did not yet know the full purport of this vast conspiracy against him.

Black Rook in Rainy Weather On the stiff twig up there Hunches a wet black rook Arranging and rearranging its feathers in the rain. I do not expect a miracle Or an accident To set the sight on fire In my eye, nor seek Any more in the desultory weather some design, But let spotted leaves fall as they fall, Without ceremony, or portent. Although, I admit, I desire, Occasionally, some backtalk From the mute sky, I can't honestly complain; A certain minor light may still Lean incandescent Out of the kitchen table or chair As if a celestial burning took Possession of the most obtuse objects now and then -- Thus hallowing an interval Otherwise inconsequent By bestowing largesse, honor, One might say love. At any rate, I now walk Wary (for it could happen Even in this dull, ruinous landscape); skeptical, Yet politic; ignorant Of whatever angel may choose to flare Suddenly at my elbow. I only know that a rook Ordering its black feathers can so shine As to seize my senses, haul My eyelids up, and grant A brief respite from fear Of total neutrality. With luck, Trekking stubborn through this season Of fatigue, I shall Patch together a content Of sorts. Miracles occur, If you dare to call those spasmodic Tricks of radiance miracles. The wait's begun again, The long wait for the angel, For that rare, random descent.

The failure of Hellenism has been, largely, a matter of organization. Rome never tried to impose any sort of worship upon the countries it conquered and civilized; in fact, quite the contrary, Rome was eclectic. All religions were given an equal opportunity and even Isis—after some resistance—was worshipped at Rome. As a result we have a hundred important gods and a dozen mysteries. Certain rites are—or were—supported by the state because they involved the genius of Rome. But no attempt was ever made to coordinate the worship of Zeus on the Capitol with, let us say, the Vestals who kept the sacred fire in the old forum. As time passed our rites became, and one must admit it bluntly, merely form, a reassuring reminder of the great age of the city, a token gesture to the old gods who were thought to have founded and guided Rome from a village by the Tiber to world empire. Yet from the beginning, there were always those who mocked. A senator of the old Republic once asked an auger how he was able to get through a ceremony of divination without laughing. I am not so light-minded, though I concede that many of our rites have lost their meaning over the centuries; witness those temples at Rome where certain verses learned by rote are chanted year in and year out, yet no one, including the priests, knows what they mean, for they are in the early language of the Etruscans, long since forgotten. As the religious forms of the state became more and more rigid and perfunctory, the people were drawn to the mystery cults, many of them Asiatic in origin. At Eleusis or in the various caves of Mithras, they were able to get a vision of what this life can be, as well as a foretaste of the one that follows. There are, then, three sorts of religious experiences. The ancient rites, which are essentially propitiatory. The mysteries, which purge the soul and allow us to glimpse eternity. And philosophy, which attempts to define not only the material world but to suggest practical ways to the good life, as well as attempting to synthesize (as Iamblichos does so beautifully) all true religion in a single comprehensive system.

9. Your Photo Album Many people have a photo album. In it they keep memories of the happiest of times. There may be a photo of them playing by the beach when they were very young. There may be the picture with their proud parents at their graduation ceremony. There will be many shots of their wedding that captures their love at one of its highest points. And there will be holiday snapshots too. But you will never find in your album any photographs of miserable moments of your life. Absent is the photo of you outside the principal’s office at school. Missing is any photo of you studying hard late into the night for your exams. No one that I know has a picture of their divorce in their album, nor one of them in a hospital bed terribly sick, nor stuck in busy traffic on the way to work on a Monday morning! Such depressing shots never find their way into anyone’s photo album. Yet there is another photo album that we keep in our heads called our memory. In that album, we include so many negative photographs. There you find so many snapshots of insulting arguments, many pictures of the times when you were so badly let down, and several montages of the occasions where you were treated cruelly. There are surprisingly few photos in that album of happy moments. This is crazy! So let’s do a purge of the photo album in our head. Delete the uninspiring memories. Trash them. They do not belong in this album. In their place, put the same sort of memories that you have in a real photo album. Paste in the happiness of when you made up with your partner, when there was that unexpected moment of real kindness, or whenever the clouds parted and the sun shone with extraordinary beauty. Keep those photos in your memory. Then when you have a few spare moments, you will find yourself turning its pages with a smile, or even with laughter.

It is difficult, indeed impossible, to fit the presidency into the simple categories of consensual or majoritarian. One obstacle to straightforward classification is the president’s combination of roles. Most notably, whereas in the other older democracies the roles of prime minister and ceremonial head of state are separated, in our system they are blended, not only constitutionally but also in popular expectations. We expect our president to serve both as chief executive and as a sort of ceremonial, dignified, American-style elected monarch and moral exemplar.

The world, with its commonsensical viewpoint, thinks their lifestyle is peculiar. And it would be hard to argue with anyone who labeled them eccentrics and oddballs. But there’s something we share, not something as exaggerated as solidarity, perhaps, but at least a warm emotion, like a vague, faintly colored mist over a late-spring peak. Of course, competition is part of the mix -it's a race, after all- but for most of the people participating triathlon the competitive aspect is less important than the sense of a triathlon as a sort of ceremony by which we can affirm this shared bond.

Let’s just run through this again, shall we?” said the Demon King. He leaned back in his throne. “You happened to find the Tezumen one day and decided, I think I recall your words correctly, that they were ‘a bunch of Stone-Age no-hopers sitting around in a swamp being no trouble to anyone,’ am I right? Whereupon you entered the mind of one of their high priests—I believe at that time they worshipped a small stick—drove him insane and inspired the tribes to unite, terrorize their neighbors and bring forth upon the continent a new nation dedicated to the proposition that all men should be taken to the top of ceremonial pyramids and be chopped up with stone knives.” The King pulled his notes toward him. “Oh yes, some of them were also to be flayed alive,” he added. Quezovercoatl shuffled his feet. “Whereupon,” said the King, “they immediately engaged in a prolonged war with just about everyone else, bringing death and destruction to thousands of moderately blameless people, ekcetra, ekcetra. Now, look, this sort of thing has got to stop.” Quezovercoatl swayed back a bit. “It was only, you know, a hobby,” said the imp. “I thought, you know, it was the right thing, sort of thing. Death and destruction and that.” “You did, did you?” said the King. “Thousands of more-or-less innocent people dying? Straight out of our hands,” he snapped his fingers, “just like that. Straight off to their happy hunting ground or whatever. That’s the trouble with you people. You don’t think of the Big Picture. I mean, look at the Tezumen. Gloomy, unimaginative, obsessive…by now they could have invented a whole bureaucracy and taxation system that could have turned the minds of the continent to slag. Instead of which, they’re just a bunch of second-rate axe-murderers. What a waste.

Without the aid of sacred ceremony or costume, her feelings had turned this man, only a few years older than herself, into a priest, a sort of trust less rare than the fidelity that guards it. Young reverence for one who is also young is the most coercive of all: there is the same level of temptation, and the higher motive is believed in as a fuller force--not suspected to be a mere residue from weary experience. But the coercion is often stronger on the one who takes the reverence. Those who trust us educate us. And perhaps in that ideal consecration of Gwendolen's, some education was being prepared for Deronda.

MY FIRST ASSIGNMENT AFTER BEING ORDAINED as a pastor almost finished me. I was called to be the assistant pastor in a large and affluent suburban church. I was glad to be part of such an obviously winning organization. After I had been there a short time, a few people came to me and asked that I lead them in a Bible study. “Of course,” I said, “there is nothing I would rather do.” We met on Monday evenings. There weren’t many—eight or nine men and women—but even so that was triple the two or three that Jesus defined as a quorum. They were eager and attentive; I was full of enthusiasm. After a few weeks the senior pastor, my boss, asked me what I was doing on Monday evenings. I told him. He asked me how many people were there. I told him. He told me that I would have to stop. “Why?” I asked. “It is not cost-effective. That is too few people to spend your time on.” I was told then how I should spend my time. I was introduced to the principles of successful church administration: crowds are important, individuals are expendable; the positive must always be accented, the negative must be suppressed. Don’t expect too much of people—your job is to make them feel good about themselves and about the church. Don’t talk too much about abstractions like God and sin—deal with practical issues. We had an elaborate music program, expensively and brilliantly executed. The sermons were seven minutes long and of the sort that Father Taylor (the sailor-preacher in Boston who was the model for Father Mapple in Melville’s Moby Dick) complained of in the transcendentalists of the last century: that a person could no more be converted listening to sermons like that than get intoxicated drinking skim milk.[2] It was soon apparent that I didn’t fit. I had supposed that I was there to be a pastor: to proclaim and interpret Scripture, to guide people into a life of prayer, to encourage faith, to represent the mercy and forgiveness of Christ at special times of need, to train people to live as disciples in their families, in their communities and in their work. In fact I had been hired to help run a church and do it as efficiently as possible: to be a cheerleader to this dynamic organization, to recruit members, to lend the dignity of my office to certain ceremonial occasions, to promote the image of a prestigious religious institution. I got out of there as quickly as I could decently manage it. At the time I thought I had just been unlucky. Later I came to realize that what I experienced was not at all uncommon.

Considered in the abstract the boxing ring is an altar of sorts, one of those legendary spaces where the laws of a nation are suspended: inside the ropes, during an officially regulated three-minute round, a man may be killed at his opponents hands but he cannot be legally murdered. Boxing inhabits a sacred space predating civilization; or, to use D.H. Lawrence's phrase, before God was love. If it suggests a savage ceremony or a rite of atonement it also suggests the futility of such gestures. For what possible atonement is the fight waged if it must shortly be waged again... and again? The boxing match is the very image, the more terrifying for being so stylized, of mankind's collective aggression; its ongoing historical madness.

In fifteenth-century France, for example, one out of every four days of the year was an official holiday of some sort, usually dedicated to a mix of religious ceremonies and more or less unsanctioned carryings-on. Weddings, wakes, and other gatherings furnished additional opportunities for conviviality and carousing. Then there were the various local ceremonial occasions, such as the day honoring a village's patron saint or the anniversary of a church's founding ... So, despite the reputation of what are commonly called "the Middle Ages" as a time of misery and fear, the period from the thirteenth to the fifteenth century can be seen - at least in comparison to the puritanical times that followed - as one long outdoor party, punctuated by bouts of hard labor.

Qualities such as honesty, determination, and a cheerful acceptance of stress, which can all be identified through probing questionnaires and interviews, may be more important to the company in the long run than one's college grade-point average or years of "related experience." Every business is only as good as the people it brings into the organization. The corporate trainer should feel his job is the most important in the company, because it is. Exalt seniority-publicly, shamelessly, and with enough fanfare to raise goosebumps on the flesh of the most cynical spectator. And, after the ceremony, there should be some sort of permanent display so that employees passing by are continuously reminded of their own achievements and the achievements of others. The manager must freely share his expertise-not only about company procedures and products and services but also with regard to the supervisory skills he has worked so hard to acquire. If his attitude is, "Let them go out and get their own MBAs," the personnel under his authority will never have the full benefit of his experience. Without it, they will perform at a lower standard than is possible, jeopardizing the manager's own success. Should a CEO proclaim that there is no higher calling than being an employee of his organization? Perhaps not-for fear of being misunderstood-but it's certainly all right to think it. In fact, a CEO who does not feel this way should look for another company to manage-one that actually does contribute toward a better life for all. Every corporate leader should communicate to his workforce that its efforts are important and that employees should be very proud of what they do-for the company, for themselves, and, literally, for the world. If any employee is embarrassed to tell his friends what he does for a living, there has been a failure of leadership at his workplace. Loyalty is not demanded; it is created. Why can't a CEO put out his own suggested reading list to reinforce the corporate vision and core values? An attractive display at every employee lounge of books to be freely borrowed, or purchased, will generate interest and participation. Of course, the program has to be purely voluntary, but many employees will wish to be conversant with the material others are talking about. The books will be another point of contact between individuals, who might find themselves conversing on topics other than the weekend football games. By simply distributing the list and displaying the books prominently, the CEO will set into motion a chain of events that can greatly benefit the workplace. For a very cost-effective investment, management will have yet another way to strengthen the corporate message. The very existence of many companies hangs not on the decisions of their visionary CEOs and energetic managers but on the behavior of its receptionists, retail clerks, delivery drivers, and service personnel. The manager must put himself and his people through progressively challenging courage-building experiences. He must make these a mandatory group experience, and he must lead the way. People who have confronted the fear of public speaking, and have learned to master it, find that their new confidence manifests itself in every other facet of the professional and personal lives. Managers who hold weekly meetings in which everyone takes on progressively more difficult speaking or presentation assignments will see personalities revolutionized before their eyes. Command from a forward position, which means from the thick of it. No soldier will ever be inspired to advance into a hail of bullets by orders phoned in on the radio from the safety of a remote command post; he is inspired to follow the officer in front of him. It is much more effective to get your personnel to follow you than to push them forward from behind a desk. The more important the mission, the more important it is to be at the front.

Grom greets him with a smile full of nausea. "I'm not ready for this, little brother," he confesses. "Sure you are," Galen laughs, slapping his brother's back. Grom shakes his head. "It feels like...like I'm betraying her. Nalia." Galen stiffens. Oh. He doesn't feel qualified to talk Grom out of this kind of mood. "I'm sure she would understand," he offers. Grom studies him thoughtfully. "I'd like to think she would. But you didn't know Nalia. She had an amazing temper." He chuckles. "I keep looking over my shoulder, expecting to see her ready to bludgeon me with something for mating with someone else." Galen frowns, unsure of what to say. Grom chuckles. "I'm joking, of course." Then he shrugs. "Well, half joking, anyway. I swear I've been sensing her lately, Galen. It feels so real. It takes all I've got not to follow the pulse. Do you think I'm losing my mind?" Galen shakes his head out of obligation. Secretly though, he thinks he might be. "I'm sure you're just feeling guilty. Er...not that you have a reason to feel guilty. Uh, it's just natural that you feel that way before your mating ceremony. Nerves and all." Galen runs a hand through his hair. "I'm sorry. I'm not very good at this sort of thing." "What sort of thing? Being mature?" Grom smirks. "Funny." "Maybe you should spend some more time on land, then come back and talk to me. Being on land ages you, you know. Might do you some good." Galen snorts. Now you tell me. "I heard." Out of nowhere, Grom grabs Galen's face and wrestles him into a hold. Galen hates it when he does this. "Let me see that cute little face of yours, minnow. Yep, just like I thought. Your eyes are turning blue. How much time have you been spending on land? Please tell me you're not head over fin for a human?" Then he laughs and releases him just as suddenly. Galen stares at him. "What do you mean?" "I was just teasing, minnow. Giving you a hard time." "I know but...why did you say my eyes are turning blue? What does that have to go with the humans?" Grom waves a dismissive hand at him. "Forget it. I think you might be more uptight than me right now. I said I was just kidding.

One of the things that most tormented him indeed in this recent existence was a perpetual pricking sense of the contrast between this small world of his ancestral possessions and traditions, with all its ceremonial and feudal usage, and the great rushing world outside it of action and of thought. Do what he would, he could not un-king himself within the limits of the Maxwell estate. To the people living upon it he was the man of most importance within their ken, was inevitably their potentate and earthly providence. He confessed that there was a real need of him, if he did his duty. But on this need the class-practice of generations had built up a deference, a sharpness of class-distinction, which any modern must find more and more irksome in proportion to his modernness. What was in Aldous's mind, as he stood with drawn brows looking out over the view which showed him most of his domain, was a sort of hot impatience of being made day by day, in a hundred foolish ways, to play at greatness. Yet, as we know, he was no democrat by conviction, had no comforting faith in what seemed to him the rule of a multitudinous ignorance. Still every sane man of to-day knows, at any rate, that the world has taken the road of democracy, and that the key to the future, for good or ill, lies not in the revolts and speculations of the cultivated few, but in the men and movements that can seize the many. Aldous's temper was despondently critical towards the majority of these, perhaps; he had, constitutionally, little of that poet's sympathy with the crowd, as such, which had given Hallin his power. But, at any rate, they filled the human stage—these men and movements—and his mind as a beholder. Beside the great world-spectacle perpetually in his eye and thought, the small old-world pomps and feudalisms of his own existence had a way of looking ridiculous to him. He constantly felt himself absurd. It was ludicrously clear to him, for instance, that in this kingdom he had inherited it would be thought a huge condescension on his part if he were to ask the secretary of a trades union to dine with him at the Court. Whereas, in his own honest opinion, the secretary had a far more important and interesting post in the universe than he.

fron wikipedia: http://sv.wikipedia.org/wiki/Azita_Gh... Azita Ghahreman föddes i Iran. Efter att ha utbildat sig till lärare studerade hon språk, litteratur och mytologi. Hon har haft uppdrag i FN och arbetat för organisationen ”läkare utan gränser”.Sedan 2006 bor hon i Malmö. Hon är medlem i Författarcentrum syd. Författarskap [redigera] Azita Ghahreman debuterade som poet 1990. Hennes första bok Avazhaaye havva (Evas sånger) blev mycket uppmärksammad i iranska media. Tandishaaye paeezi (höstens skulpturer) kom ut 1996. Den tredje diktsamlingen Faramooshi aine sadei daarad (glömskan har en enkel ceremoni) 2002 blev nominerad till årets bästa diktsamling och fick bra kritik i iransk press. Hennes dikter är översatta till franska, holländska, engelska, tyska, arabiska, makedonska, kinesiska,albanska, danska och svenska. Förutom i Iran har hon haft föredrag och poesiuppläsningar i Sverige, Holland, Tyskland, Makedonien, Albanien, England och Frankrike. Analys av författarskapet [redigera] Dikterna handlar om människans möte med det ofrånkomliga och det som uppstår i varje kontakt med tingen och skeenden runtomkring oss. I hennes tidigare dikter finns spår av sorg över en förlorad barndom i ett religiöst land, som sätter många förbud. I senare dikter ser man en mognare hållning till världen och språket. Här upptäcker poeten människans begränsningar och försöker komma underfund med ångestens drivande kraft. Genom skapandet försöker hon göra sig fri från förutbestämda, förutfattade meningar om rätt och fel. I de dikter som har skrivits efter 2000 märks en lekfull poet som behärskar orden, språket och historien. Filosofiska och mytologiska studier gör sig påminda som en sorts nyupptäckt av språket och ett nytt sätt att se på världen. Poeten möter en bitter verklighet med en känsla av ironi och filosofisk beundran över stora och små händelser. Det vore fel att betrakta Ghahreman som en politisk poet. Hennes dikter kan betecknas som universella, samtidigt som de karakteriserar en iransk kvinnas liv och öde. I de senare dikterna finns dikter av erotisk karaktär. Det är få iranska kvinnor som har vågat skriva erotiska dikter så öppet och starkt. Hennes dikter ingår i en tusenårig tradition av persisk litteratur. Bibliografi

When you drop a glass or a plate to the ground it makes a loud crashing sound. When a window shatters a table leg breaks or when a picture falls off the wall it makes a noise. But as for your heart when that breaks it's completely silent. You would think as it's so important, it would make the loudest noise in the whole world or even have some sort of ceremonious sound like the gong of a cymbal or the ringing of a bell. But it's silent and you almost wish there was a noise to distract you from the pain. If there is a noise it's internal. It screams and no one can hear it but you. It screams so loud your ears ring and your head aches. It trashes around in your chest like a great white shark caught in the sea, it roars like a mother bear whose cub has been taken. That is what it looks like and that is what it sounds like a trashing panicking trapped great big beast roaring like a prisoner to its own emotions. But that is the thing about love - no one is untouchable. It's as wild as that, as raw as an open flesh wound exposed to salty water, but when it breaks, it's silent. You're just screaming on the inside and no one can hear it.

In Mrs. Dimble’s hands the task of airing the little house and making the bed for Ivy Maggs and her jailbird husband became something between a game and a ritual. It woke in Jane vague memories of helping at Christmas or Easter decorations in church when she had been a small child. But it also suggested to her literary memory all sorts of things out of sixteenth-century epithalamiums: age-old superstitions, jokes, and sentimentalities about bridal beds and marriage bowers, with omens at the threshold and fairies upon the hearth. It was an atmosphere extraordinarily alien to that in which she had grown up. A few weeks ago she would have disliked it. Was there not something absurd about that stiff, twinkling archaic world—the mixture of prudery and sensuality, the stylised ardours of the groom and the conventional bashfulness of the bride, the religious sanction, the permitted salacities of Fescennine song, and the suggestion that everyone except the principals might be expected to be rather tipsy? How had the human race ever come to imprison in such a ceremony the most unceremonious thing in the world? But she was no longer sure of her reaction.

My dwelling was small, and I could hardly entertain an echo in it; but it seemed larger for being a single apartment and remote from neighbors. All the attractions of a house were concentrated in one room; it was kitchen, chamber, parlor, and keeping-room; and whatever satisfaction parent or child, master or servant, derive from living in a house, I enjoyed it all. Cato says, the master of a family (patremfamilias) must have in his rustic villa "cellam oleariam, vinariam, dolia multa, uti lubeat caritatem expectare, et rei, et virtuti, et gloriae erit," that is, "an oil and wine cellar, many casks, so that it may be pleasant to expect hard times; it will be for his advantage, and virtue, and glory." I had in my cellar a firkin of potatoes, about two quarts of peas with the weevil in them, and on my shelf a little rice, a jug of molasses, and of rye and Indian meal a peck each. I sometimes dream of a larger and more populous house, standing in a golden age, of enduring materials, and without gingerbread work, which shall still consist of only one room, a vast, rude, substantial, primitive hall, without ceiling or plastering, with bare rafters and purlins supporting a sort of lower heaven over one's head—useful to keep off rain and snow, where the king and queen posts stand out to receive your homage, when you have done reverence to the prostrate Saturn of an older dynasty on stepping over the sill; a cavernous house, wherein you must reach up a torch upon a pole to see the roof; where some may live in the fireplace, some in the recess of a window, and some on settles, some at one end of the hall, some at another, and some aloft on rafters with the spiders, if they choose; a house which you have got into when you have opened the outside door, and the ceremony is over; where the weary traveller may wash, and eat, and converse, and sleep, without further journey; such a shelter as you would be glad to reach in a tempestuous night, containing all the essentials of a house, and nothing for house-keeping; where you can see all the treasures of the house at one view, and everything hangs upon its peg, that a man should use; at once kitchen, pantry, parlor, chamber, storehouse, and garret; where you can see so necessary a thing, as a barrel or a ladder, so convenient a thing as a cupboard, and hear the pot boil, and pay your respects to the fire that cooks your dinner, and the oven that bakes your bread, and the necessary furniture and utensils are the chief ornaments; where the washing is not put out, nor the fire, nor the mistress, and perhaps you are sometimes requested to move from off the trap-door, when the cook would descend into the cellar, and so learn whether the ground is solid or hollow beneath you without stamping. A house whose inside is as open and manifest as a bird's nest, and you cannot go in at the front door and out at the back without seeing some of its inhabitants; where to be a guest is to be presented with the freedom of the house, and not to be carefully excluded from seven eighths of it, shut up in a particular cell, and told to make yourself at home there—in solitary confinement. Nowadays the host does not admit you to his hearth, but has got the mason to build one for yourself somewhere in his alley, and hospitality is the art of keeping you at the greatest distance. There is as much secrecy about the cooking as if he had a design to poison you. I am aware that I have been on many a man's premises, and might have been legally ordered off, but I am not aware that I have been in many men's houses. I might visit in my old clothes a king and queen who lived simply in such a house as I have described, if I were going their way; but backing out of a modern palace will be all that I shall desire to learn, if ever I am caught in one.

I know you prefer the other wedding dress but didn’t wear it, because you want it to stay ours. I know you hate that we’re dancing in front of a crowd right now. I know you’re hoping a storm will interrupt the ceremony, so it can all be over.” He leaned in even farther. “I know you have nightmares every night, and it kills me—kills me—that I’m not there to hold you through them, the way I was before. So, instead I send whatever I can. Your favorite foods. Your favorite flowers. I know you’ve killed dozens of people who should have rotted in our prisons long ago, and I know why you do it. To keep the beast within at bay. To funnel your anger and skills into something that maybe looks sort of like good.” Her breath hiked. How could he know that? He must have felt her jolt of surprise, because he pressed his forehead to hers. “I know that, because you and me, we are the same shade, Hearteater. I knew it the day you stabbed me through the chest while our lips were still locked. I knew it when you looked at me with such hatred, such fury, but never fear . . . not even knowing who I was, and what I had done.” His lips brushed across her cheek. She wasn’t sure she was breathing. “I knew it when you gave up your life for mine, because for you . . . only for you . . . I would do the same.

Obviously the most enduring way to make this commitment is through marriage. Yet because sexual liberals deny the differences between the sexes, their explanations of why there are marriages and why marriage is needed and desired ignore the central truth of marriage: that it is built on sex roles. Pressed to explain the institution, they respond vaguely that human beings want "structure" or desire "intimacy." But however desirable in marriage, these values are not essential causes or explanations of it. In many cultures, the wife and husband share very few one-to-one intimacies. Ties with others of the same sex--or even the opposite sex--often offer deeper companionship. The most intimate connections are between mothers and their children. In all societies, male groups provide men with some of their most emotionally gratifying associations. Indeed, intimacy can deter or undermine wedlock. In the kibbutz, for example, where unrelated boys and girls are brought up together and achieve a profound degree of companionate feeling, they never marry members of the same child-rearing group. In the many cultures where marriages are arranged, the desire for intimacy is subversive of marriage. Similarly, man's "innate need for structure" can be satisfied in hundreds of forms of organization. The need for structure may explain all of them or none of them, but it does not tell us why, of all possible arrangements, marriage is the one most prevalent. It does not tell us why, in most societies, marriage alone is consecrated in a religious ceremony and entails a permanent commitment. As most anthropologists see it, however, the reason is simple. The very essence of marriage, Bronislaw Malinowski wrote, is not structure and intimacy; it is "parenthood and above all maternity." The male role in marriage, as Margaret Mead maintained, "in every known human society, is to provide for women and children." In order to marry, in fact, Malinowski says that almost every human society first requires the man "to prove his capacity to maintain the woman." Marriage is not simply a ratification of an existing love. It is the conversion of that love into a biological and social continuity. . . . Regardless of what reasons particular couples may give for getting married, the deeper evolutionary and sexual propensities explain the persistence of the institution. All sorts of superficial variations--from homosexual marriage to companionate partnership--may be played on the primal themes of human life. But the themes remain. The natural fulfillment of love is a child; the fantasies and projects of the childless couple may well be considered as surrogate children.

The fair awakened America to beauty and as such was a necessary passage that laid the foundation for men like Frank Lloyd Wright and Ludwig Mies van der Rohe. For Burnham personally the fair had been an unqualified triumph. It allowed him to fulfill his pledge to his parents to become the greatest architect in America, for certainly in his day he had become so. During the fair an event occurred whose significance to Burnham was missed by all but his closest friends: Both Harvard and Yale granted him honorary master’s degrees in recognition of his achievement in building the fair. The ceremonies occurred on the same day. He attended Harvard’s. For him the awards were a form of redemption. His past failure to gain admission to both universities—the denial of his “right beginning”—had haunted him throughout his life. Even years after receiving the awards, as he lobbied Harvard to grant provisional admission to his son Daniel, whose own performance on the entry exams was far from stellar, Burnham wrote, “He needs to know that he is a winner, and, as soon as he does, he will show his real quality, as I have been able to do. It is the keenest regret of my life that someone did not follow me up at Cambridge … and let the authorities know what I could do.” Burnham had shown them himself, in Chicago, through the hardest sort of work. He bristled at the persistent belief that John Root deserved most of the credit for the beauty of the fair. “What was done up to the time of his death was the faintest suggestion of a plan,” he said. “The impression concerning his part has been gradually built up by a few people, close friends of his and mostly women, who naturally after the Fair proved beautiful desired to more broadly identify his memory with it.

Let’s just run through this again, shall we?” said the Demon King. He leaned back in his throne. “You happened to find the Tezumen one day and decided, I think I recall your words correctly, that they were ‘a bunch of Stone-Age no-hopers sitting around in a swamp being no trouble to anyone,’ am I right? Whereupon you entered the mind of one of their high priests—I believe at that time they worshipped a small stick—drove him insane and inspired the tribes to unite, terrorize their neighbors and bring forth upon the continent a new nation dedicated to the proposition that all men should be taken to the top of ceremonial pyramids and be chopped up with stone knives.” The King pulled his notes toward him. “Oh yes, some of them were also to be flayed alive,” he added. Quezovercoatl shuffled his feet. “Whereupon,” said the King, “they immediately engaged in a prolonged war with just about everyone else, bringing death and destruction to thousands of moderately blameless people, ekcetra, ekcetra. Now, look, this sort of thing has got to stop.” Quezovercoatl swayed back a bit. “It was only, you know, a hobby,” said the imp. “I thought, you know, it was the right thing, sort of thing. Death and destruction and that.” “You did, did you?” said the King. “Thousands of more-or-less innocent people dying? Straight out of our hands,” he snapped his fingers, “just like that. Straight off to their happy hunting ground or whatever. That’s the trouble with you people. You don’t think of the Big Picture. I mean, look at the Tezumen. Gloomy, unimaginative, obsessive…by now they could have invented a whole bureaucracy and taxation system that could have turned the minds of the continent to slag. Instead of which, they’re just a bunch of second-rate axe-murderers. What a waste. Quezovercoatl squirmed. The King swiveled the throne back and forth a bit. “Now, I want you to go straight back down there and tell them you’re sorry,” he said. “Pardon?” “Tell them you’ve changed your mind. Tell them that what you really wanted them to do was strive day and night to improve the lot of their fellow men. It’ll be a winner.

When a little of his strength returned he moved onto his side, taking her with him, still a part of her. Her hair spilled over his naked chest like a rumpled satin waterfall, and he lifted a shaking hand to smooth it off her face, feeling humbled and blessed by her sweetness and unselfish ardor. Several minutes later Elizabeth stirred in his arms, and he tipped her chin up so that he could gaze into her eyes. “Have I ever told you that you are magnificent? She started to shake her head, then suddenly remembered that he had told her she was magnificent once before, and the recollection brought poignant tears to her eyes. “You did say that to me,” she amended, brushing her fingers over his smooth shoulder because she couldn’t seem to stop touching him. “You told me that when we were together-“ “In the woodcutter’s cottage,” he finished for her, recalling the occasion as well. In reply she had chided him for acting as if he also thought Charise Dumont was magnificent, Ian remembered, regretting all the time they had lost since then…the days and nights she could have been in his arms as she was now. “Do you know how I spent the rest of the afternoon after you left the cottage?” he asked softly. When she shook her head, he said with a wry smile, “I spent it pleasurably contemplating tonight. At the time, of course, I didn’t realize tonight was years away.” He paused to draw the sheet up over her back so she wouldn’t be chilled, then he continued in the same quiet voice, “I wanted you so badly that day that I actually ached while I watched you fasten that shirt you were wearing. Although,” he added dryly, “that particular condition, brought on by that particular cause, has become my normal state for the last four weeks, so I’m quite used to it now. I wonder if I’ll miss it,” he teased. “What do you mean?” Elizabeth asked, realizing that he was perfectly serious despite his light tone. “The agony of unfulfilled desire,” he explained, brushing a kiss on her forehead, “brought on by wanting you.” “Wanting me?” she burst out, rearing up so abruptly that she nearly overturned him as she leaned up on an elbow, absently clutching the sheet to her breasts. “Is this-what we’ve just done, I mean-“ “The Scots think of it as making love,” he interrupted gently. “Unlike most English,” he added with flat scorn, “who prefer to regard it as ‘performing one’s marital duty.’” “Yes,” Elizabeth said absently, her mind on his earlier remark about wanting her until it caused him physical pain, “but is this what you meant all those times you’ve said you wanted me?” His sensual lips quirked in a half smile. “Yes.” A rosy blush stained her smooth cheeks, and despite her effort to sound severe, her eyes were lit with laughter. “And the day we bargained about the betrothal, and you told me I had something you wanted very badly, what you wanted to do with me…was this?” “Among other things,” he agreed, tenderly brushing his knuckles over her flushed cheek. “If I had known all this,” she said with a rueful smile, “I’m certain I would have asked for additional concessions.” That startled him-the thought that she would have tried to drive a harder bargain if she’d realized exactly how much and what sort of power she really held. “What kind of additional concessions?” he asked, his face carefully expressionless. She put her cheek against his shoulder, her arms curving around him. “A shorter betrothal,” she whispered. “A shorter courtship, and a shorter ceremony.

The basic order for sorting komono is as follows: 1. CDs, DVDs 2. Skin care products 3. Makeup 4. Accessories 5. Valuables (passports, credit cards, etc.) 6. Electrical equipment and appliances (digital cameras, electric cords, anything that seems vaguely “electric”) 7. Household equipment (stationery and writing materials, sewing kits, etc.) 8. Household supplies (expendables like medicine, detergents, tissues, etc.) 9. Kitchen goods/food supplies (spatulas, pots, blenders, etc.) 10. Other (spare change, figurines, etc.) (If you have many items related to a particular interest or hobby, such as ski equipment or tea ceremony articles, treat these as a single subcategory.)

When a warrior had enough feathers to make a war bonnet, he invited a few of his friends to his tepee. After enjoying a meal and smoking the pipe, they ceremoniously laid out the feathers and sorted them according to size. As each feather was being prepared, the story of the deed performed by the warrior in earning it was retold. Then the feather was fastened in its place on the war bonnet.

But, in special, we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Kirk, the civil magistrate, and consciences of men; all his tyrannous laws made upon indifferent things against our Christian liberty; his erroneous doctrine against the sufficiency of the written Word, the perfection of the law, the office of Christ, and His blessed evangel; his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments without the word of God; his cruel judgment against infants departing without the sacrament; his absolute necessity of baptism; his blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men; his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the Word; his cruelty against the innocent divorced; his devilish mass; his blasphemous priesthood; his profane sacrifice for sins of the dead and the quick; his canonization of men; calling upon angels or saints departed, worshipping of imagery, relics, and crosses; dedicating of kirks, altars, days; vows to creatures; his purgatory, prayers for the dead; praying or speaking in a strange language, with his processions, and blasphemous litany, and multitude of advocates or mediators; his manifold orders, auricular confession; his desperate and uncertain repentance; his general and doubtsome faith; his satisfactions of men for their sins; his justification by works, opus operatum, works of supererogation, merits, pardons, peregrinations, and stations; his holy water, baptizing of bells, conjuring of spirits, crossing, sayning, anointing, conjuring, hallowing of God's good creatures, with the superstitious opinion joined therewith; his worldly monarchy, and wicked hierarchy; his three solemn vows, with all his shavellings of sundry sorts; his erroneous and bloody decrees made at Trent, with all the subscribers or approvers of that cruel and bloody band, conjured against the Kirk of God. And finally, we detest all his vain allegories, rites, signs, and traditions brought in the Kirk, without or against the word of God, and doctrine of this true reformed Kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: promising and swearing, by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this Kirk, and shall defend the same, according to our vocation and power, all the days of our lives; under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgment.

Jesus as the chief master of ceremonies—much like some sort of talk show host who’s here to interview those lucky people who have made it big with God, and the show is interspersed with some upbeat worship music to keep the audience (that’s us) from thinking too much about the awful people in the world who are killing and raping and cheating and making such a mess of things that there is really nothing left for them but the Battle of Armageddon.

The most important mystery of ancient Egypt was presided over by a priesthood. That mystery concerned the annual inundation of the Nile flood plain. It was this flooding which made Egyptian agriculture, and therefore civilisation, possible. It was the centre of their society in both practical and ritual terms for many centuries; it made ancient Egypt the most stable society the world has ever seen. The Egyptian calendar itself was calculated with reference to the river, and was divided into three seasons, all of them linked to the Nile and the agricultural cycle it determined: Akhet, or the inundation, Peret, the growing season, and Shemu, the harvest. The size of the flood determined the size of the harvest: too little water and there would be famine; too much and there would be catastrophe; just the right amount and the whole country would bloom and prosper. Every detail of Egyptian life was linked to the flood: even the tax system was based on the level of the water, since it was that level which determined how prosperous the farmers were going to be in the subsequent season. The priests performed complicated rituals to divine the nature of that year’s flood and the resulting harvest. The religious elite had at their disposal a rich, emotionally satisfying mythological system; a subtle, complicated language of symbols that drew on that mythology; and a position of unchallenged power at the centre of their extraordinarily stable society, one which remained in an essentially static condition for thousands of years. But the priests were cheating, because they had something else too: they had a nilometer. This was a secret device made to measure and predict the level of flood water. It consisted of a large, permanent measuring station sited on the river, with lines and markers designed to predict the level of the annual flood. The calibrations used the water level to forecast levels of harvest from Hunger up through Suffering through to Happiness, Security and Abundance, to, in a year with too much water, Disaster. Nilometers were a – perhaps the – priestly secret. They were situated in temples where only priests were allowed access; Herodotus, who wrote the first outsider’s account of Egyptian life the fifth century BC, was told of their existence, but wasn’t allowed to see one. As late as 1810, thousands of years after the nilometers had entered use, foreigners were still forbidden access to them. Added to the accurate records of flood patters dating back centuries, the nilometer was an essential tool for control of Egypt. It had to be kept secret by the ruling class and institutions, because it was a central component of their authority. The world is full of priesthoods. The nilometer offers a good paradigm for many kinds of expertise, many varieties of religious and professional mystery. Many of the words for deliberately obfuscating nonsense come from priestly ritual: mumbo jumbo from the Mandinka word maamajomboo, a masked shamanic ceremonial dancer; hocus pocus from hoc est corpus meum in the Latin Mass. On the one hand, the elaborate language and ritual, designed to bamboozle and mystify and intimidate and add value; on the other the calculations that the pros make in private. Practitioners of almost every métier, from plumbers to chefs to nurses to teachers to police, have a gap between the way they talk to each other and they way they talk to their customers or audience. Grayson Perry is very funny on this phenomenon at work in the art world, as he described it in an interview with Brian Eno. ‘As for the language of the art world – “International Art English” – I think obfuscation was part of its purpose, to protect what in fact was probably a fairly simple philosophical point, to keep some sort of mystery around it. There was a fear that if it was made understandable, it wouldn’t seem important.

To put it in somewhat contradictory terms, true tea existed only before the advent of the tea ceremony. After the coming of tea, when deformation came to be consciously sought, common everyday beauty disappeared and unnatural manipulation began. This meant the demise of the beauty of tea. Every country, according to its historical and geographical conditions, has its own peculiar character. India is characterized by intellect, China by ready action and Japan by aesthetic perception - the three splendors of the East. Indians are adept at thinking, Chinese at acting and Japanese at appreciating art. In Europe, France is close to Japan, Judaism to China and Germany to India. In Germany, however, the intellect tends to be philosophical rather than religious. While there may be many intrinsic contradictions, I still think that there is probably no country like Japan whose people live in surroundings composed of specially chosen objects. Behind it all is undoubtedly some sort of educated taste or standard of beauty. In Korea, the number of monochrome pieces in white or black glaze is stupendous. there are no intricate designs featuring a multitude of colors. the same is true for Korean textiles, which are undyed. Everyone wears white clothing.

I am an owl of low birth in the eyes of the world because I have had no proper upbringing." All the bluster was gone from Twilight's voice; even his feathers seemed to sag a bit and he appeared slightly smaller. "I have had no First Ceremonies, no First Insect, no First Fur-on-Meat ceremony. There is much I don't know." Soren was stunned. Twilight never admitted to not knowing anything. "But there is much I do know. I know light and shadow and everything in between. I know the life pulse in the throat of a bobcat and where to slash to break the blood pump that is the cat's heart. I know mountains and deserts and the creatures who fly and those who don't, but slither or crawl or leap. I know of all sorts of claws, as well as fangs and poisons that lock the talons and freeze the wings. I know the false horizon that comes in the heat of the summer when the air is thick with dew and confuses old owls so that they go yeep and fall. And I know all this, not because I was reared in a hollow lined with the down of my mother's breast, but because I was not. I was alone within minutes of my hatching. I can be alone. It is a special talent. And I can be alone again.

People are stealing nuts and bolts out of rail plates, Miss Taggart, stealing them at night, and our stock is running out, the division storehouse is bare, what are we to do, Miss Taggart?” But a super-color-four-foot-screen television set was being erected for tourists in a People’s Park in Washington—and a super-cyclotron for the study of cosmic rays was being erected at the State Science Institute, to be completed in ten years. “The trouble with our modern world,” Dr. Robert Stadler said over the radio, at the ceremonies launching the construction of the cyclotron, “is that too many people think too much. It is the cause of all our current fears and doubts. An enlightened citizenry should abandon the superstitious worship of logic and the outmoded reliance on reason. Just as laymen leave medicine to doctors and electronics to engineers, so people who are not qualified to think should leave all thinking to the experts and have faith in the experts’ higher authority. Only experts are able to understand the discoveries of modern science, which have proved that thought is an illusion and that the mind is a myth.” “This age of misery is God’s punishment to man for the sin of relying on his mind!” snarled the triumphant voices of mystics of every sect and sort, on street corners, in rain-soaked tents, in crumbling temples. “This world ordeal is the result of man’s attempt to live by reason! This is where thinking, logic and science have brought you! And there’s to be no salvation until men realize that their mortal mind is impotent to solve their problems and go back to faith, faith in God, faith in a higher authority!

Second only to the royals in Michael’s gallery of good-for-nothings were, of course, the Tories. John Major occupied a special page in Michael’s book of bad ones. The trouble began when Suraj Paul, a staunch Labour Party backer and friend to Michael, invited him to the festivities celebrating his twenty-five years of doing business in Britain. Lord Paul had built a factory in Michael’s constituency and another one in John Major’s. A fortnight before the grand event, Lord Paul rang up Michael to say he had encountered a “terrible difficulty. I hate what I’m doing, but I’ve got to. I have to say to you that Major [then Prime Minister] had said that if you’re coming to the ceremony, he won’t come.” Michael was flabbergasted: “I hadn’t any great antagonism with Major or anything of the sort.” Of course, Michael relieved Lord Paul of his problem by not attending the event. “I’ve never told anyone. Nobody’s put it into print. But I see no reason why it shouldn’t go into the book. The pettiest thing I’ve ever heard of. Naturally I don’t think much of him on that account.

I know you’ll probably think it superstitious nonsense, Maggie, but I’m going to ask Oskan to perform…” Thirrin shrugged her shoulders as she struggled to find the right word, “something…a ceremony of some sort before we go into the trees. Something that’ll help the people believe they’re protected in some way.” “On the contrary, Madam, I agree with the idea,” Maggiore answered and smiled. “It’s wise to use everything you can to keep the citizens calm. I’ll be there chanting whatever you want and waving around as much incense as you think necessary.

What would you think about us doing the ceremony together?” “The Crying Pools ceremony?” Kami asked. “The one Lillian said was dangerous?” “Yeah,” Ash said. “I mean, we both know it’s a big decision. But it’s something to think over. It might make all the difference to the town. Look, do you want to come in?” He stepped a little aside. The night air was pulling frost-tipped fingers through Kami’s hair, but she stayed where she was. “Did Jared say that? That it was a big decision?” “And we both needed to think it through,” Ash said. “Think it through?” Kami repeated, above the sound of the wind. “Jared? Don’t you know him at all? If he sounds reasonable, or sensible, or capable of any sort of rational thought, it means he’s lying through his teeth! What did you tell him about the ceremony?” They stared at each other for a moment of horrified silence. “I told him how to do it,” 

A daughter at home resting up from her husband--who is apparently a head of some sort, one of the Berkeley Street People, a People's Park maker, a drop-out and a cop-out whose aim is to remake the world closer to the heart's desire. I know him, I have seen him a hundred times--his mouth is full of ecology, his mind is full of fumes. He brings his dog to classes, or did when he was attending classes. He eats organically grown vegetables and lives in communes and admires American Indians and takes his pleasure out of tribal ceremonials and loves the Earth and all its natural products. He thinks you can turn the clock back.

I knew the Tam were already a success by the greeting I got. The women in their canoes in the middle of the lake called out loud hellos that I heard over my engine, and a few men and children came down to the beach and gave me big floppy Tam waves. A noticeable shift from the chary welcome we’d received six weeks earlier. I cut the engine and several men came and pulled the boat to shore, and without my having to say a word two swaybacked young lads with something that looked like red berries woven in their curled hair led me up a path and down a road, past a spirit house with an enormous carved face over the entryway—a lean and angry fellow with three thick bones through his nose and a wide open mouth with many sharp teeth and a snake’s head for a tongue. It was much more skilled than the Kiona’s rudimentary depictions, the lines cleaner, the colors—red, black, green, and white—far more vivid and glossy, as if the paint were still wet. We passed several of these ceremonial houses and from the doorways men called down to my guides and they called back. They took me in one direction then, as if I wouldn’t notice, turned me around and doubled back down the same road past the same houses, the lake once again in full view. Just when I thought their only plan was to parade me round town all day, they turned a corner and stopped before a large house, freshly built, with a sort of portico in front and blue-and-white cloth curtains hanging in the windows and doorway. I laughed out loud at this English tea shop encircled by pampas grass in the middle of the Territories. A few pigs were digging around the base of the ladder. From below I heard footsteps creaking the new floor. The cloth at the windows and doors puffed in and out from the movement within. ‘Hallo the house!’ I’d heard this in an American frontier film once. I waited for someone to emerge but no one did, so I climbed up and stood on the narrow porch and knocked on one of the posts. The sound was absorbed by the voices inside, quiet, nearly whispery, but insistent, like the drone of a circling aeroplane. I stepped closer and pulled the curtain aside a few inches. I was struck first by the heat, then the smell. There were at least thirty Tam in the front room, on the floor or perched oddly on chairs, in little groups or even alone, everyone with a project in front of them. Many were children and adolescents, but

Prayer brings to us blessings which we need, and which only God can give, and which prayer can alone convey to us ... This service of prayer is not a mere rite, a ceremony through which we go, a sort of performance. Prayer is going to God for something needed and desired. Prayer is simply asking God to do for us what he has promised us he will do if we ask him ... Asking is man's part. Giving is God's part. The praying belongs to us. The answer belongs to God.

Do you really have to do the biting thing? I know Sophie likes you—likes you a lot. But after what she went through with the ITP, the biting is sort of a deal breaker for her.” Sylvan ran a hand through his spiky blond hair. For a moment he looked more miserable than Liv could ever remember seeing him, then his features smoothed out and he shook his head. “I’m afraid the ‘biting thing’ as you put it, is part of bonding sex for a Blood Kindred. In fact, it’s part of any kind of sex with us.” Liv shook her head. “That’s really too bad, Sylvan. In that case, I don’t know what to tell you. But…does it really matter to you? Baird told me you vowed never to take a bride. And anyway, I thought you did a cleansing ceremony to get rid of your feelings for Sophie.” He looked down. “The priestess released me of my vow and refused to perform the cleansing. She says Sophie doesn’t care for me because I haven’t given her a reason to care. But I don’t know how to do that.” “Back off a little to start with,” Liv suggested. “I mean, you’re giving her space right now and that’s good but when you do get together again, don’t go all he-man protective on her. Sophie’s not big into alpha males.” “Yes, she told me as much. She, ah, said I wasn’t her ‘type,’” Sylvan admitted. “Honestly, you’re not,” Liv said candidly. “But then, I don’t really know what is Sophie’s type. She hasn’t dated anyone seriously in so long it’s hard to say. Just…be gentle with her Sylvan. She’s been hurt before, as you know. And trust is a big issue with her. If you lose her trust, you’re going to have a very hard time rebuilding it.” He

Benedict XVI often recalled that the liturgy is not supposed to be a work of personal creativity. If we make the liturgy for ourselves, it moves away from the divine; it becomes a ridiculous, vulgar, boring theatrical game. We end up with liturgies that resemble variety shows, an amusing Sunday party at which to relax together after a week of work and cares of all sorts. Once that happens, the faithful go back home, after the celebration of the Eucharist, without having encountered God personally or having heard him in the inmost depths of their heart. What is missing is this silent, contemplative, face-to-face meeting with God that transforms us and restores our energies, which allows us to reveal him to a world that is increasingly indifferent to spiritual questions. The heart of the eucharistic mystery is the celebration of the Passion and tragic death of Christ and of his Resurrection; if this mystery is submerged in long, noisy, elaborate ceremonies, we have to fear the worst. Some Masses are so hectic that they are no different from a county fair. We have to rediscover the fact that the essence of the liturgy will eternally be characterized by care in seeking God as his sons and daughters. Finally,

Theologically Christmas Day is the greatest occasion for rejoicing offered to sinful mankind; but this aspect of it is so august and so great that the human mind refuses to contemplate it steadily, perhaps because of its own littleness, for which of course it is in no way to blame. It prefers to concentrate its attention on ceremonial observances, expressive generally of good will and festivity, such, for instance, as giving presents and eating plum-puddings. It may be said at once here that from that conventional point of view the spirit of Christmas Day at sea appears distinctly weak. The opportunities, the materials too, are lacking. Of course, the ship’s company get a plum-pudding of some sort, and when the captain appears on deck for the first time the officer of the morning watch greets him with a “Merry Christmas, sir,” in a tone only moderately effusive. Anything more would be, owing to the difference in station, not correct. Normally he may expect a return for this in the shape of a “The same to you” of a nicely graduated heartiness. He does not get it always, however.

What are you doing here, Kiernan?” I asked dully. His eyes crinkled up for a second in surprise at my tone. “I came to see you. I know it’s been too long, that I took too long, but…” Two spots of color blossomed on his cheeks, like he didn’t want to go on, but then he forged ahead. “But there were all sorts of ceremonies and things, to welcome her. Everyone was called to court. They even made sure that the Baroness of Mossfeld came,” he added with a puff of laughter and a hopeful glance at me. The holdings of Mossfeld were in the most northern reaches of Thorvaldor and the woman who held them was so eccentric that she had not been seen in court since the crowning of the king. Kiernan and I had spent many hours lying on the grass of the palace gardens, wondering exactly what she was like and what she did with herself stuck out on the boggy, sodden land that was Mossfeld. But I didn’t smile, and I saw Kiernan swallow before he continued. “Anyway, I couldn’t leave. My father, he said that it would be an insult to--to Nalia--if I left to find you while they were still welcoming her. He finally gave me permission yesterday, and I started out this morning.” “I see that. But why?” I asked. There was a tone in my voice I didn’t recognize, as two-edged and keen as a sword blade. It would cut Kiernan, yes, but it would also cut me where I held it. I didn’t care. “This,” I said, throwing my arm out to indicate the cottage and the tub of dye, “isn’t exactly what you’re used to.” He glanced to where I had gestured, blinking and off balance. I shook my head. “No. You’re all fun, all froth and silliness and jokes.” He blanched, hurt, and I almost did myself. It wasn’t true; there was more to Kiernan than that, and we both knew it. Still, I didn’t stop. “There aren’t any pretty women to kiss here, Kiernan, or games to play or pranks to set. No plays to see, no music halls to go to. There aren’t even any libraries for you to run away from.” I laughed, and it was a high, shrill sound, one I didn’t recognize. “Oh, don’t worry. It’s not just you. Look around. There’s nothing here anyone sane would want anything to do with.” “There’s you,” he said quietly. “I came here to find you. I would have gone anywhere,” he added more stridently. “To Two Copper district in Vivaskari or the boggy reaches of Mossfeld or the Nameless God’s frozen hell. You’re my friend. I came to find you.

It's the risk a society runs when it falls into the habit of responding to long term risks with short term solutions. What I've been describing here, the sort of underinvestment in infrastructure that leads to poor grades on an infrastructure report card is part of that fifth risk. What societies need instead, argues Lewis, is effective program management - all the actual boring work that needs to happen in the technologically complex world we live in. Building new facilities, with the exciting ribbon-cutting ceremonies that come with them, is a part of this work, but mostly it's having a checklist and a schedule and a cohort of trained staff who can carry out the routine inspections and maintenance of all the bridges in a region, with all of the funding and policy that entails in a program that is stable over a span of decades or longer.

Welcome to Hogwarts,’ said Professor McGonagall. ‘The start-of-term banquet will begin shortly, but before you take your seats in the Great Hall, you will be sorted into your houses. The Sorting is a very important ceremony because, while you are here, your house will be something like your family within Hogwarts. You will have classes with the rest of your house, sleep in your house dormitory and spend free time in your house common room. ‘The four houses are called Gryffindor, Hufflepuff, Ravenclaw and Slytherin. Each house has its own noble history and each has produced outstanding witches and wizards. While you are at Hogwarts, your triumphs will earn your house points, while any rule-breaking will lose house points. At the end of the year, the house with the most points is awarded the House Cup, a great honour. I hope each of you will be a credit to whichever house becomes yours. ‘The Sorting Ceremony will take place in a few minutes in front of the rest of the school. I suggest you all smarten yourselves up as much as you can while you are waiting.’ Her

He choked. “These are my two options? A frilly mating ceremony or a stale biscuit?” Her face filled with such true light, it nearly stole the breath from him. “Yes.” So Cassian laughed again, and folded her fingers around the pathetic biscuit, leaning to whisper in her ear, “We’ll make a coronation of it, Nes.” “I already have a crown,” she said. “I just want you.” His jaw tightened. Yes, they’d have to figure out what to do with the entire Dread Trove now that they possessed all three objects. How Nesta had summoned it despite the spells Helion had placed on the other two … He’d think of that another day. Along with the fact that she’d stopped Time with the Harp. And that she seemed to have some sort of connection—or understanding—with the Mother. The Mother.

Strauss finished Metamorphosen on April 12, 1945. Franklin Delano Roosevelt died the same day. Samuel Barber's Adagio for Strings, vaguely similar in tone to the music that Strauss had just composed, played on American radio. That afternoon in the ruins of Berlin, the Berlin Philharmonic presented an impeccably Hitlerish program that included Beethoven's Violin Concerto, Bruckner's Romantic Symphony, and the Immolation Scene from Götterdämmerung. After the concert, members of the Hitler Youth distributed cyanide capsules to the audience, or so the rumor went. Hitler marked his fifty-sixth birthday on April 20. Ten days later, he shot himself in the mouth. In accordance with his final instructions, the body was incinerated alongside that of Eva Braun. Hitler possibly envisaged his immolation as a reprise of that final scene of the Ring, in which Brünnhilde builds a pyre for Siegfried and rides into the flames. Or he may have hoped to reenact the love-death of Tristan—whose music, he once told his secretary, he wished to hear as he died. Walther Funk thought that Hitler had modeled the scorched-earth policy of the regime's last phase on Wagner's grand finale: "Everything had to go down in ruins with Hitler him-self, as a sort of false Götterdämmerung" Such an extravagant gesture would have fulfilled the prophecy of Walter Benjamin, who wrote that fascist humanity would "experience its own annihilation as a supreme aesthetic pleasure." But there is no evidence that the drug-addled Führer was thinking about Wagner or listening to music in the last days and hours of his life. Eyewitness reports suggest that the grim ceremony in the bombed-out Chancellery garden—two gasoline-soaked corpses burning fitfully, the one intact, the other with its skull caved in—was something other than a work of art.

The Sorting Ceremony will take place in a few minutes in front of the rest of the school. I suggest you all smarten yourselves

I found myself unexpectedly moved, less by the memory of Cook than by the people gathered to honor him. The British were brilliant at this sort of ceremony: sincere, stoic, and understated - nothing like cynical Australians or syrupy Americans. Watching these few dozen faces lashed by freezing rain, their breath clouding as they uttered "God Save the Queen," I caught a glimpse of the grit and pride that had sustained Cook and his men, and that had once enabled this small, damp country to rule so much of the globe.

VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRUPTING DETENTION According to a report from Lady Cadence, Keefe and Sophie Foster were repeatedly caught talking during detention and earned extra punishment. 2 out of 10 One additional detention assigned. I’m not a fan of Lady Cadence’s attitude toward her position as a Foxfire Mentor. But she’s volunteered to supervise the majority of the year’s detentions. And given the punishments she’s planning (I hear today’s involved curdleroots!), I think she may be able to curtail Keefe’s behavior. —Dame Alina VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DISRUPTING STUDY HALL According to a report from Sir Rosings, Keefe was talking to Sophie Foster and Dex Dizznee—and when Sir Rosings warned them to stop, Keefe threatened to fill Sir Rosings’s desk with sparkly poop. Punishment was assigned to all three prodigies. 2 out of 10 One additional detention assigned. I suppose I should be concerned about how many detentions Keefe has accrued in his first week of sessions. But… I can’t bring myself to care. I think something is going on with Alden Vacker. His children have been absent all week and there was some sort of commotion at the Opening Ceremonies. But every time I’ve asked the Council for information, they’ve denied my request. —Dame Alina

Benedict XVI often recalled that the liturgy is not supposed to be a work of personal creativity. If we make the liturgy for ourselves, it moves away from the divine; it becomes a ridiculous, vulgar, boring theatrical game. We end up with liturgies that resemble variety shows, an amusing Sunday party at which to relax together after a week of work and cares of all sorts. Once that happens, the faithful go back home, after the celebration of the Eucharist, without having encountered God personally or having heard him in the inmost depths of their heart. What is missing is this silent, contemplative, face-to-face meeting with God that transforms us and restores our energies, which allows us to reveal him to a world that is increasingly indifferent to spiritual questions. The heart of the eucharistic mystery is the celebration of the Passion and tragic death of Christ and of his Resurrection; if this mystery is submerged in long, noisy, elaborate ceremonies, we have to fear the worst. Some Masses are so hectic that they are no different from a county fair. We have to rediscover the fact that the essence of the liturgy will eternally be characterized by care in seeking God as his sons and daughters.

By comparison, on a summer night, look at a moth lying under eaves. The fluffy antennae on her back, in a male moth, are simply receptor locations that have spread outside the body. As the sun sets, the moth is looking for a signal from a nearby female moth releasing a special molecule called a pheromone. Moths are small insects, and the amount of pheromones they will carry through the air is infinitesimal compared to the total volume of air and its enormous load of pollen, dust, water and other pheromones that animals of all sorts, including humans, secrete. One would not believe two moths could interact over any distance of any duration. But when a single molecule of pheromones arrive on the male antenna, its action is changed. He immediately homes in on the female, begins an intricate ceremony of courtship in the air, and continues with the mating act. Biologically speaking, one single molecule is the only thing that causes this complex action.

me from the president’s speech even more. In fact, it was distracting everyone in the audience as well. Jason Stern had wet his pants. The moment the president began speaking, a large wet spot had bloomed right in the crotch of Jason’s pressed khakis. Jason didn’t seem to realize what had happened, but everyone else sure did. The entire crowd was gaping at him and, more often than not, trying to restrain their laughter. The camera operators subtly shifted their lenses from the president to his son. Through it all, Jason stood by the podium with his standard smug grin, completely unaware of what was going on. I caught Erica’s eye in the crowd. Even she was trying not to laugh. She also seemed quite pleased with herself. I had no idea how she’d done this to Jason. Perhaps it involved some sort of high-tech, time-released hydration pellets. Or maybe she had smuggled in a long-range water gun and scored a direct hit. But however she’d managed it, it had worked beautifully. Jason Stern, who’d been such a relentless jerk to me, was about to become a national laughingstock. The ceremony was on live TV, and my friends were already on their phones, doubtlessly posting photos online. Many adults appeared to be doing the same thing. Including a couple of congresspeople. President Stern hadn’t noticed yet himself, although he was starting to sense that something

Our bodies have been created not only by God but also for God..We are driven today by whatever can bring our bodies the most pleasure. What can we eat, touch, watch, do listen to, or engage in to satisfy the cravings of our bodies?..in his love, gives us boundaries for our bodies: he loves us and knows what is best for us..[there are] clear and critical distinctions between different types of laws in Leviticus. Some of the laws are civil in nature, and they specifically pertain to the government of ancient Israel..Other laws are ceremonial..However, various moral laws..are explicitly reiterated in the New Testament..Jesus himself teaches that the only God-honoring alternative to marriage between a man and a woman is singleness..the Bible also prohibits all sexual looking and thinking outside of marriage between a husband and a wife..it is sinful even to look at someone who is not your husband or wife and entertain sexual thoughts about that person..it is also wrong to provoke sexual desires in others outside of marriage..God prohibits any kind of crude speech, humor, or entertainment that remotely revolves around sexual immorality..often watch movies and shows, read books and articles, and visit Internet sites that highlight, display, promote, or make light of sexual immorality..God prohibits sexual worship-- the idolization of sex and infatuation with sexual activity as a fundamental means to personal fulfillment..Don't rationalize it, and don't reason with it-- run from it. Flee it as fast as you can..We all have a sinful tendency to turn aside from God's ways to our wants. This tendency has an inevitable effect on our sexuality..every one of us is born with a bent toward sexual sin. But just because we have that bent doesn't mean we must act upon it. We live in a culture that assumes a natural explanation implies a moral obligation. If you were born with a desire, then it's essential to your nature to carry it out. This is one reason why our contemporary discussion of sexuality is wrongly framed as an issue of civil rights..Ethnic identity is a morally neutral attribute..Sexual activity is a morally chosen behavior..our sexual behavior is a moral decision, and just because we are inclined to certain behaviors does not make such behaviors right. His disposition toward a behavior does not mean justification for that behavior. "That's the way he is" doesn't mean "that's how he should act." Adultery isn't inevitable; it's immoral. This applies to all sexual behavior that deviates from God's design..We do not always choose our temptations. But we do choose our reactions to those temptations..the assumption that God's Word is subject to human judgement..Instead of obeying what God has said, we question whether God has said it..as soon as we advocate homosexual activity, we undercut biblical authority..we are undermining the integrity of the entire gospel..We take this created gift called sex and use it to question the Creator God, who gave us the gift in the first place..[Jesus] was the most fully human, fully complete person who ever lived, and he was never married. He never indulged in any sort of sexual immorality..This was not a resurrection merely of Jesus' spirit or soul but of his body..Repentance like this doesn't mean total perfection, but it does mean a new direction..in a culture that virtually equates identity with sexuality..Naturally this becomes our perception of ourselves, and we subsequently view everything in our lives through this grid..When you turn to Christ, your entire identity is changed. You are in Christ, and Christ is in you. Your identity is no longer as a heterosexual or a homosexual, an addict or an adulterer.

Mrs. Douglas could hardly do less than make a very great grievance of what was intended as a kindness. She hated a wedding; it was just the sort of thing that the world chose to make a fuss about, but which she thought the most uninteresting ceremony on earth. She did not see why she was to dress herself out in satin and blonde just to go and hear two young people make foolish promises that they never could keep. What could be more absurd than to assemble a crowd to witness a man and woman promising to love each other for the rest of their lives, when we know what human creatures are,–men so thoroughly selfish and unprincipled, women so vain and frivolous?

The dwarf halls rang to the sound of hammers, although mainly for effect. Dwarves found it hard to think without the sound of hammers, which they found soothing, so well-off dwarves in the clerical professions paid goblins to hit small ceremonial anvils, just to maintain the correct dwarvish image. The broomstick lay between two trestles. Granny Weatherwax sat on a rock outcrop while a dwarf half her height, wearing an apron that was a mass of pockets, walked around the broom and occasionally poked it. Eventually he kicked the bristles and gave a long intake of breath, a sort of reverse whistle, which is the secret sign of craftsmen across the universe and means that something expensive is about to happen. “Weellll,” he said. “I could get the apprentices in to look at this, I could. It’s an education in itself. And you say it actually managed to get airborne?” “It flew like a bird,” said Granny. The dwarf lit a pipe. “I should very much like to see that bird,” he said reflectively. “I should imagine it’s quite something to watch, a bird like that.” “Yes, but can you repair it?” said Granny. “I’m in a hurry.” The dwarf sat down, slowly and deliberately. “As for repair,” he said, “well, I don’t know about repair. Rebuild, maybe. Of course, it’s hard to get the bristles these days even if you can find people to do the proper binding, and the spells need—” “I don’t want it rebuilt, I just want it to work properly,” said Granny. “It’s an early model, you see,” the dwarf plugged on. “Very tricky, those early models. You can’t get the wood—” He was picked up bodily until his eyes were level with Granny’s. Dwarves, being magical in themselves as it were, are quite resistant to magic but her expression looked as though she was trying to weld his eyeballs to the back of his skull. “Just repair it,” she hissed. “Please?” “What, make a bodge job?” said the dwarf, his pipe clattering to the floor. “Yes.” “Patch it up, you mean? Betray my training by doing half a job?” “Yes,” said Granny. Her pupils were two little black holes. “Oh,” said the dwarf. “Right, then.

Gwen bustles me into the changing room, measures me in a brisk and businesslike way, and ceremonially pronounces me a twenty-eight A. It’s like the sorting hat in Harry Potter placing you in Hufflepuff because to be in Gryffindor you’d need to be a thirty-four B.