Theft Stealing Quotes

There is only one sin. and that is theft... when you tell a lie, you steal someones right to the truth.

Nothing is original. Steal from anywhere that resonates with inspiration or fuels your imagination. Devour old films, new films, music, books, paintings, photographs, poems, dreams, random conversations, architecture, bridges, street signs, trees, clouds, bodies of water, light and shadows. Select only things to steal from that speak directly to your soul. If you do this, your work (and theft) will be authentic. Authenticity is invaluable; originality is non-existent. And don’t bother concealing your thievery - celebrate it if you feel like it. In any case, always remember what Jean-Luc Godard said: “It’s not where you take things from - it’s where you take them to." [MovieMaker Magazine #53 - Winter, January 22, 2004 ]

there is only one sin, only one. And that is theft. Every other sin is a variation of theft. When you kill a man, you steal a life... you steal his wife's right to a husband, rob his children of a ather. When you tell a lie, you steal someone's right to the truth. When you cheat, you steal the right to fairness... there is no act more wretched than stealing.

The robb'd that smiles, steals something from the thief; He robs himself that spends a bootless grief.

Good name in man and woman, dear my lord, Is the immediate jewel of their souls: Who steals my purse steals trash; ’tis something, nothing; ’twas mine, ’tis his, and has been slave to thousands; But he that filches from me my good name Robs me of that which not enriches him, And makes me poor indeed.

Don't steal - the government hates competition!

The man who was once starved may revenge himself upon the world not by stealing just once, or by stealing only what he needs, but by taking from the world an endless toll in payment of something irreplaceable, which is the lost faith.

Hermes smiled. "I knew a boy once ... oh, younger than you by far. A mere baby, really." Here we go again, George said. Always talking about himself. Quiet! Martha snapped. Do you want to get set on vibrate? Hermes ignored them. "One night, when this boy's mother wasn't watching, he sneaked out of their cave and stole some cattle that belonged to Apollo." "Did he get blasted to tiny pieces?" I asked. "Hmm ... no. Actually, everything turned out quite well. To make up for his theft, the boy gave Apollo an instrument he'd invented-a lyre. Apollo was so enchanted with the music that he forgot all about being angry." So what's the moral?" "The moral?" Hermes asked. "Goodness, you act like it's a fable. It's a true story. Does truth have a moral?" "Um ..." "How about this: stealing is not always bad?" "I don't think my mom would like that moral." Rats are delicious, suggested George. What does that have to do with the story? Martha demanded. Nothing, George said. But I'm hungry. "I've got it," Hermes said. "Young people don't always do what they're told, but if they can pull it off and do something wonderful, sometimes they escape punishment. How's that?

The thief, as will become apparent, was a special type of thief. This thief was an artist of theft. Other thieves merely stole everything that was not nailed down, but this thief stole the nails as well.

A lie is an act of theft. It steals people's faith and makes them resent themselves

Do you know why a vandal is worse than a thief?" asked the man on the right, in a soft growl. "A thief steals a treasure from its owner. A vandal steals it from the world.

Stealing swords,” Royce muttered mostly to himself. “Okay, let’s take a look at this tower. The sooner I see it, the sooner I can start cursing.

But there are some things, child, that you should steal. That you must steal, if you have enough love and courage in your heart. You must snatch freedom from the hands of the tyrant. You must spirit away innocent lives before they are destroyed. You must hide secret and sacred places.

If you want to steal my heart, you must realize it's not a one-time heist. This theft will take every minute of the rest of your life.

He helped the Librarian up. There was a red glow in the ape's eyes. It had tried to steal his books. This was probably the best proof any wizard could require that the trolleys were brainless.

99% of all addicts are liars and thieves. This might sound unfair and even close-minded, but it's the truth. There are some exceptions to the rules, but they are incredibly rare. Most people are no match for their addictions. They will be driven to do things they would normally never have considered all in the name of getting high. Sad, but true. So if you're thinking of trying drugs, keep in mind that all the people you will be dealing with are likely to steal from you and lie to you at your own expense.

There is only one sin, only one. And that is theft. Every other sin is a variation of theft... When you kill a man, you steal a life. You steal his wife's right to a husband, rob his children of a father. When you tell a lie, you steal someone's right to the truth. When you cheat, you steal the right to fairness.

It's always easier to take something than work for it...

Give a man a fish, and you feed him for a day. Teach a man to fish, and you feed him for a lifetime. Steal a fish from one guy and give it to another--and keep doing that on a daily basis--and you'll make the first guy pissed off, but you'll make the second guy lazy and dependent on you. Then you can tell the second guy that the first guy is greedy for wanting to keep the fish he caught. Then the second guy will cheer for you to steal more fish. Then you can prohibit anyone from fishing without getting permission from you. Then you can expand the racket, stealing fish from more people and buying the loyalty of others. Then you can get the recipients of the stolen fish to act as your hired thugs. Then you can ... well, you know the rest.

False encouragement is a kind of theft: it steals time, energy, and motivation a person could put toward some other purpose.

The moment her hymen was plucked from her body in the wilderness, Her soul was taken from sanity.

Immature poets imitate; mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different. The good poet welds his theft into a whole of feeling which is unique, utterly different from that from which it was torn.

Living creatures, if nothing else, have the right to life. It is their only truly precious possession, and the stealing of life is a wicked theft

If theft is advantageous to everyone who succeeds at it, and adultery is a good strategy, at least for males, for increasing presence in the gene pool, why do we feel they are wrong? Shouldn't the only morality that evolution produces be the kind Bill Clinton had - being sorry you got caught?

Men kill for many reasons, they steal but for one-greed.

It was a little like stealing. It was exactly like stealing. It was, in fact, stealing. But there was no law against it because no one knew the crime existed, so is it really stealing if what’s stolen isn’t missed? And is it stealing if you’re stealing from thieves? Anyway, all property is theft, except mine.

There were people who’d steal money from people. Fair enough. That was just theft. But there were people who, with one easy word, would steal the humanity from people. That was something else.

If you steal from one person is Theft, and if you steal from Lots of people is Research

But obviously if there was no concept of ownership there’d be no concept of stealing, would there? As long as there’s one starving child in the world, all property is theft.

A man who will steal for me will steal from me." Theodore Roosevelt, dismissing on the spot one of his best cowhands who was about to claim for his boss an unmarked animal.

One of the surest tests of the superiority or inferiority of a poet is the way in which a poet borrows. Immature poets imitate mature poets steal bad poets deface what they take and good poets make it into something better or at least something different. The good poet welds his theft into a whole of feeling which is unique utterly different than that from which it is torn the bad poet throws it into something which has no cohesion. A good poet will usually borrow from authors remote in time or alien in language or diverse in interest.

But who would build the roads if there were no government? You mean to tell me that 300 million people in this country and 7 billion people on the planet would just sit around in their houses and think “Gee, I’d like to go visit Fred, but I can't because there isn’t a flat thing outside for me to drive on, and I don’t know how to build it and the other 300 million or 7 billion people can’t possibly do it because there aren’t any politicians and tax collectors. If they were here then we could do it. If they were here to boss us around and steal our money and really inefficiently build the flat places, then we would be set. Then I would be comfortable and confident that I could get places. But I can’t go to Fred’s house or the market because we can’t possibly build a flat space from A to B. We can make these really small devices that enable us to contact people from all over the word that fits in our pockets; we can make machines that we drive around in, but no, we can’t possibly build a flat space.

Government should never be able to do anything you can't do. If you can't steal from your neighbor, you can't send the government to steal for you.

Art is theft.

As Pablo Picasso (no slouch at theft himself) put it, “Good artists borrow. Great artists steal.

Great teachers had great personalities and that the greatest teachers had outrageous personalities. I did not like decorum or rectitude in a classroom; I preferred a highly oxygenated atmosphere, a climate of intemperance, rhetoric, and feverish melodrama. And I wanted my teachers to make me smart. A great teacher is my adversary, my conqueror, commissioned to chastise me. He leaves me tame and grateful for the new language he has purloined from other kings whose granaries are filled and whose libraries are famous. He tells me that teaching is the art of theft: of knowing what to steal and from whom. Bad teachers do not touch me; the great ones never leave me. They ride with me during all my days, and I pass on to others what they have imparted to me. I exchange their handy gifts with strangers on trains, and I pretend the gifts are mine. I steal from the great teachers. And the truly wonderful thing about them is they would applaud my theft, laugh at the thought of it, realizing they had taught me their larcenous skills well.

There were people who’d steal money from people. Fair enough. That was just theft. But there were people who, with one easy word, would steal the humanity from people. That was something else.

If you plagiarize others' techniques, you steal their emotions and tell your spectators a lie with your work. Works as such equal zero.

It seems to me that you and I were made for each other. I am your best friend’s best friend and we both have a taste for stealing other people’s jewellery.

…Select only things to steal from that speak directly to your soul. If you do this, your work (and theft) will be authentic.

The state, I call it, where all are poison-drinkers, the good and the bad: the state, where all lose themselves, the good and the bad: the state, where the slow suicide of all — is called "life." Just see these superfluous ones! They steal the works of the inventors and the treasures of the wise. Culture, they call their theft — and everything becometh sickness and trouble unto them! Just see these superfluous ones! Sick are they always; they vomit their bile and call it a newspaper. They devour one another, and cannot even digest themselves.

There you are!” he shouted at them. “Father has half the castle turned out looking for you.” “Us?” Hadrian asked. “Yes.” Fanen nodded. “He wants to see the two thieves in his chambers right away.” “You didn’t steal the silver or anything, did you, Royce?” Hadrian asked. “I would bet it has more to do with your flirting with Lenare this afternoon and threatening Mauvin just to show off,” Royce retorted. “That was your fault,” Hadrian said, jabbing his finger at him.

There’s just so much I could be stealing right now if I didn’t have social obligations with the man who tried to poison me earlier in the week. And if it weren’t for the curse. And, I suppose, the law, though really we all know my concern for that is cosmetic at best.

It would be an instructive exercise for the skeptical reader to try to frame a definition of taxation which does not also include theft. Like the robber, the State demands money at the equivalent of gunpoint; if the taxpayer refuses to pay, his assets are seized by force, and if he should resist such depredation, he will be arrested or shot if he should continue to resist.

Fear is a thief because fear robs you before you even begin.

Stolen oranges also have Vitamin C. Likewise, a stolen salmon, too, has omega-3 fatty acids.

Having no applicable skills, in any possible area whatsoever, effectively makes me the master of redundancy. But that info is obsolete, like my insults dictionary, which I stole.

I owe your mother much more than money. I’m not trying to stop you from stealing from me, I’m trying to help you to stop stealing . . . from all stores, from your family, from yourself.

We were two of a kind, the only difference being that he was reverential before all the traditional word magic, and I would steal it if I could. He came to the tradition as a pilgrim, I as a pickpocket.

Theft is the one unforgivable sin, the one common denominator of all sins. When you kill a man, you steal a life. You steal his wife's right to a husband, rob his children of a father. When you tell a lie, you steal someone's right to the truth. When you cheat, you steal the right to fairness. There is no act more wretched then stealing.

The firm of Strange had not been built on softness; what you stole from it, you were welcome to keep.

Have you ever seen an anthill?" he said at last. "A machine of tiny marchers. Too much motion, you cannot make out the aims in it. But take something away from that anthill – a stone, a leaf, a dead caterpillar – and the ants scurry. You see which ones you have sabotaged, which ones are disturbed and scuttling to prop something in its place. That is what I do. That is kleptomancy. Divination by theft. Find something that is important, something on which you suspect many plans rely, and remove it. Then sit and watch. That’s why stealing you will help, even if you know nothing. Right now, the people who want to use you and the people who want you dead will be in a race to find you before the other does. People in a hurry often show their hand by mistake.

I'm going to steal you," he confessed again. "I'm going to steal you and make you mine." "It's not theft if I allow it," she whispered. Silly girl; of course it was. But it wouldn't stop him.

Now, no matter what the mullah teaches, there is only one sin, only one. And that is theft. Every other sin is a variation of theft. Do you understand that? When you kill a man, you steal a life. You steal his wife's right to a husband, rob his children of a father. When you tell a lie, you steal someone's right to the truth. When you cheat, you steal the right to fairness. Do you see?

We're plotting to steal time itself from you.... We're going to spike it to the floor as it slips by. And just as you come over to see why it's so still, we'll pull it out from under you--and send you spinning off around the galaxy's edge. We're planning to pluck all the best stars out of the sky and stuff them in our pockets... so that when we meet you once again and thrust our hands deep inside to hide our embarrassment, our fingertips will smart on them, as if they were desert grains, caught down in the seams, and we'll smile at you on your way to a glory that, for all our stellar thefts, we shall never be able to duplicate.

Gathering your own reference materials, sketches and using your own imagination is going to help you grow as an artist far more than stealing someone else's work.

Thieves always count their change!

Pro-taxation shills complain about the "need" to steal money in order to support the "greater good". What greater good? The shills' good pet projects, of course.

You can steal someone's Art, But not their Heart. You can immitate them, But you can never be like them. You can hurt them, But you cannot kill their will to love again. You can leave, But your space will always be filled by someone better than you.

The father of sin was theft; every one of the Ten Commandments boiled down to “Thou shalt not steal.” Murder was the theft of a life, adultery the theft of a wife, covetousness the secret, slinking theft that took place in the cave of the heart. Blasphemy was the theft of God’s name, swiped from the House of the Lord and sent out to walk the streets like a strutting whore.

The idea that the government has services or goods that they can pass on is a complete farce. Governments have nothing. They can’t create anything, they never have. All they can do is steal from one group and give it to another at the destruction of the principles of freedom, and we ought to challenge that concept.

Manda and Sara are annoying because their whole belief system is in opposition to my own. They live by a Grand Theft Auto morality, by which lying, whoring, and stealing scores innumerable points.

Now let us consider theft. From the standpoint of the wealthy, this is, of course, an horrendous crime. But, laying partiality aside, let us ask ourselves as republicans: shall we, upholding the principle that all men are equal, brand as wrong an act whose effect is to accomplish a more equal distribution of wealth? Theft furthers economic equilibrium: one never hears of the rich stealing from the poor, thereby aggravating the economic imbalance; only of the poor stealing from the rich, thereby correcting it. What possibly be wrong with that?

Severe and terrible punishments are enacted for theft, when it would be much better to enable every man to earn his own living, instead of being driven to the awful necessity of stealing and then dying for it.

Hertzfeld recalled that Gates just sat there coolly, looking at Steve in the eye, before hurling back, in his squeaky voice, what became a classic zinger. "Well, Steve, I think there's more than one way of looking at it, I think it's more like we both had this rich neighbor named Xerox and I broke into his house to steal the TV set and found out that you had already stolen it.

For it is too extreme and cruel a punishment for theft, and yet not sufficient to restrain men from theft. For simple theft is not so great an offense that it ought to be punished with death. Neither is there any punishment that is so horrible that it can keep men from stealing who have no other craft whereby to get their living.

Deep sorrow does not come because one has violated a law, but only if one knows he has broken off the relationship with Divine Love. But there is yet another element required for regeneration, the element of repentance and reparation. Repentance is a rather dry-eyed affair; tears flow in sorrow, but sweat pours out in repentance. It is not enough to tell God we are sorry and then forget all about it. If we broke a neighbor's window, we would not only apologize but also would go to the trouble of putting in a new pane. Since all sin disturbs the equilibrium and balance of justice and love, there must be a restoration involving toil and effort. To see why this must be, suppose that every time a person did wrong he was told to drive a nail into the wall of his living room and every time that he was forgiven he was told to pull it out. The holes would still remain after the forgiveness. Thus every sin after being forgiven leaves “holes” or “wounds” in our human nature, and the filling up of these holes is done by penance, a thief who steals a watch can be forgiven for the theft, but only if he returns the watch.

I’ve earned the right to steal a little makeup. Scientists have confirmed that humanity is highly suggestible. If I intend to escape the jaws of consumerism, I have some hard choices ahead. I won’t say that the Devil is behind this, but Gretchen goes to Catholic school, she says the Devil can show up anywhere, and we wouldn’t even recognize him. Last week Gretchen told me, watch carefully to see how one thing connects to another.

You’re back,” she said. “I’m leaving again.” “To steal more grain from a captured country estate?” His smile was perfectly mischievous. “Rebels must eat.” “And I suppose you use my horse in these battles and thefts of yours.” “He’s happy to support a good cause.

Having a Constitutional political party is a little like telling a car-jacker, "You're not allowed to do what you're doing! And if you don't stop it right now, we are going to ask you to order yourself to be nice! And if that doesn't work, we are going to try to elect a new car-jacker, who we hope will tell himself not to steal our cars! ... But at least we're not like those silly utopian anarchist kooks out there who refuse to work within the system for change! Those crazy people say there should be NO car-jackers at all!

Steal from everyone and copy no one.

Some kleptomaniacs do not steal things only; they also, while some only, steal lovers.

I'm afraid that Jesus coming as a thief, he might be hanged this time, instead of the crucifixion. Theft is prohibited. Even God doesn't like thieves.

Vimes closed his eyes, and thought about cigar smoke and flowing drink and laconic voices. There were people who’d steal money from people. Fair enough. That was just theft. But there were people who, with one easy word, would steal the humanity from people. That was something else.

Suppose a boy steals an apple From the tray at the grocery store, And they all begin to call him a thief, The editor, minister, judge, and all the people – «A thief», «a thief», «a thief», wherever he goes. And he can't get work, and he can't get bread Without stealing it, why the boy will steal. It's the way people regard the theft of an apple That makes the boy what he is.

There is only one sin, only one, and that is theft. Every other sin is a variation of theft. When you kill a man, you steal a life. You steal his wife's right of a husband, you rob his children of a father. When you lie you steal someone's right to truth. When you cheat, you steal the right to fairness. There is no more wretched act than stealing. A man who takes what is not his to take, be it life or a loaf of naan, I spit on such a man. And if I ever cross paths with him, God help him.

Steal from anywhere that resonates with inspiration or fuels your imagination. Devour old films, new films, music, books, paintings, photographs, poems, dreams, random conversations, architecture, bridges, street signs, trees, clouds, bodies of water, light and shadows. Select only things to steal from that speak directly to your soul. If you do this, your work (and theft) will be authentic.

Hopefully not another employee stealing credit cards, Brooke mused. Or any sort of headache-inducing “oops moment,” like the time one of the restaurant managers called to ask if he could fire a line cook after discovering that the man was a convicted murderer. “Jeez. How’d you learn that?” Brooke had asked. “He made a joke to one of the waiters about honing his cooking skills in prison. The waiter asked what he’d been serving time for, and he said, ‘Murder.’” “I bet that put an end to the conversation real fast. And yes, you can fire him,” Brooke had said. “Obviously, he lied on his employment application.” All of Sterling’s employees, regardless of job position, were required to answer whether they’d ever been convicted of a crime involving “violence, deceit, or theft.” Pretty safe to say that murder qualified. Ten minutes later, the manager had called her back. “Um . . . what if he didn’t exactly lie? I just double-checked his application, and as it turns out, he did check the box for having been convicted of a crime.” Brooke had paused at that. “And then the next question, where we ask what crime he’d been convicted for, what did he write?” “Uh . . . ‘second-degree murder.’” “I see. Just a crazy suggestion here, Cory, but you might want to start reading these applications a little more closely before making employment offers.” “Please don’t fire me.

[W]hen the modern mythmaker, the writer of literary fairy tales, dares to touch the old magic and try to make it work in new ways, it must be done with the surest of touches. It is, perhaps, a kind of artistic thievery, this stealing of old characters, settings, the accoutrements of magic. But then, in a sense, there is an element of theft in all art; even the most imaginative artist borrows and reconstructs the archetypes when delving into the human heart. That is not to say that using a familiar character from folklore in the hopes of shoring up a weak narrative will work. That makes little sense. Unless the image, character, or situation borrowed speaks to the author’s condition, as cryptically and oracularly as a dream, folklore is best left untapped.

Have you really stolen a car?" "I have really stolen many cars before." "Could you steal my car?" "Your midrange car with no theft protection devices that you keep unlocked in your garage that is also unlocked?" Marcos snorted in disbelief. "Yes, I could steal it.

Berlin is here to mix everything with everything, man… I steal from anywhere that resonates with inspiration or fuels my imagination… because my work and my theft are authentic as long as something speaks directly to my soul. It's not where I take things from – it's where I take them to.

Immature poets imitate; mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different. The good poet welds his theft into a whole of feeling which is unique, utterly different from that from which it was torn.” —T. S. Eliot

I know that my grandmother certainly did nothing to warrant my mother stealing all of her jewelry that my grandfather had given her as gifts over the years, just so she could peddle it for heroin on the street. Those were precious metals and gems that could never be replaced, and each one had a story behind it. A love story between my grandparents, that my mother flushed down a proverbial toilet so that she could shoot up, throw up and pass out.

John Locke, called the Father of Liberalism, made the argument that the individual instead of the community was the foundation of society. He believed that government existed by the consent of the governed, not by divine right. But the reason government is necessary is to defend private property, to keep people from stealing from each other. This idea appealed to the wealthy for an obvious reason: they wanted to keep their wealth. From the perspective of the poor, things look decidedly different. The rich are able to accumulate wealth by taking the labor of the poor and by turning the commons into privately owned commodities; therefore, defending the accumulation of wealth in a system that has no other moral constraints is in effect defending theft, not protecting against it.

The ring which you are holding, my friend, is identical to that one. I had it cut according to the model of the king's ring, and damascened in Spain. The original is still in the Escorial; it would have been pleasant to steal it, for I easily acquire the instincts of a thief when I am in a museum, and I always find objects which have a history - especially a tragic history - uniquely attractive. I am not an Englishman for nothing - but that which is easily enough accomplished in France is not at all practical in Spain: the museums there are very secure.

There are general laws current in the world as to morality. 'Thou shalt not steal,' for instance. That has “necessarily been current as a law through all nations. But the first man you meet in the street will have ideas about theft so different from yours, that, if you knew them as you know your own, you would say that this law and yours were not even founded on the same principle.

How is one statute against murder or rape or theft different from any other?” I said, though my mind had careened into a hundred different questions. “They are different in that they come from a god who says we are to show honor of him by honoring others. And so as we feed our hungry neighbor and do not steal from him we honor not our neighbor, but the image of the One who fashioned him. You say our god has no face. This is not true. Yaweh’s face is before us in every person we see, as we are made in his image. Living people who require more kindness and adoration than any idol.

Magic?" What did magic have to do with breaking into someone's store and stealing their stuff? "Don't you get it?" Peter said. "You're free now. You don't have to live by their rules anymore." Peter pointed into the inky blackness of the basement. "The darkness is calling. A little danger, a little risk. Feel your heart race, listen to it. That's the sound of being alive. It's your time, Nick. Your one chance to have fun before it's all stolen by them, the adults, with their cruelty and endless rules, their can't-do-this, and can't-do-that's, their have-tos, and better-dos, their little boxes and cages all designed to break your spirit, to kill your magic.

In his book The African Slave Trade, Basil Davidson contrasts law and in the Congo in the early 16th century with law in Portugal and England. In those European countries, where the idea of private property was becoming powerful, theft was punishable brutally. In England, even as late as 1740, a child could be hanged for stealing a rag of cotton. But in the Congo, communal life persisted. The idea of private property was a strange one, and thefts were punished with fines or various degrees of servitude. A Congolese leader told of the Portuguese legal codes asked a Portuguese once, teasingly, 'What is the penalty in Portugal for anyone who puts his feet on the ground?

Proudhon (Weitling too) thinks he is telling the worst about property when he calls it theft (vol.) Passing quite over the embarrassing ques­tion, what well-founded objection could be made against theft, we only ask: Is the concept 'theft' at all possible unless one allows validity to the concept 'property'? How can one steal if property is not already extant? What belongs to no one cannot be stolen; the water that one draws out of the sea he does not steal. Accordingly property is not theft, but a theft becomes possible only through property. Weitling has to come to this too, as he does regard everything as the property of all: if something is 'the property of all' then indeed the individual who appropriates it to himself steals.

But I found signs of their trespass: a burned patch planted with a fistful of grain, a tree felled or stripped of fruit, a deer strung up in a snare. I never saw a poacher. They were too cunning, and for cause: the foresters would take a man's hands and eyes and leave him to the mercy of the wolves for such an offense. It was bad enough to steal the king's game, but snares were an abomnination. The gods abhor weapons that leave the hand, coward' weapons such as javelins, bows and arrows, slings. No man or beast should die by such means.

Now, no matter what the mullah teaches, there is only one sin, only one. And that is theft. Every other sin is a variation of theft. When you kill a man, you steal a life, you steal his wife's right to a husband, rob his children of a father. When you tell a lie, you steal someone's right to the truth. When you cheat, you steal the right to fairness. There is no act more wretched than stealing. A man who takes what's not his to take, be it a life or a loaf of naan - I spit on such a man. If there’s a God out there, then I would hope he has more important things to attend to than my drinking scotch or eating pork.

[T]he power of enclosing land and owning property was brought into the creation by your ancestors by the sword; which first did murder their fellow creatures, men, and after plunder or steal away their land, and left this land successively to you, their children. And therefore, though you did not kill or thieve, yet you hold that cursed thing in your hand by the power of the sword; and so you justify the wicked deeds of your fathers, and that sin of your father shall be visited upon the head of you and your children to the third and fourth generation, and longer too, till your bloody and thieving power be rooted out of the land.

The door to the kitchen yard was open. A few snowflakes swirled into the hallway and vanished. Maybe now. Maybe now was the moment when she would flee. Kestrel took another step. Her heartbeat trembled in her throat. Then the door sang wide on its hinges, light flooded the hallway, and Arin walked in. She bit back a gasp. He, too, was surprised to see her. He straightened suddenly under the weight of the grain sack over his shoulder. Quick as thought, his eyes went to the open door. He set down the sack and locked the door behind him. “You’re back,” she said. “I’m leaving again.” “To steal more grain from a captured country estate?” His smile was perfectly mischievous. “Rebels must eat.” “And I suppose you use my horse in these battles and thefts of yours.” “He’s happy to support a good cause.” Kestrel huffed and would have turned to wend her way back through the workrooms, but he said, “Would you like to see him? Javelin?” She stood still. “He misses you,” said Arin. She said yes. After Arin had stacked his final load of grain in the pantry and given her his coat, they walked out into the kitchen yard and crossed its slate flagstones to reach the grounds and the stables.

She opened the book. “Don’t,” said Arin. “Please.” But she had already seen the inscription. For Arin, it read, from Amma and Etta, with love. This was Arin’s home. This house had been his, this library his, this book his, dedicated to him by his parents, some ten years ago. Kestrel breathed slowly. Her fingers rested on the page, just below the black line of writing. She lifted her gaze to meet Irex’s smirk. Her mind chilled. She assessed the situation as her father would a battle. She knew her objective. She knew her opponent’s. She understood what she could afford to lose, and what she could not. Kestrel closed the book, set it on a table, and turned her back to Arin. “Lord Irex,” she said, her voice warm. “It is but a book.” “It is my book,” Irex said. There was a choked sound behind her. Without looking, Kestrel said in Herrani, “Do you wish to be removed from the room?” Arin’s answer was low. “No.” “Then be silent.” She smiled at Irex. In their language, she said, “This is clearly not a case of theft. Who would dare steal from you? I’m certain he meant only to look at it. You can’t blame him for being curious about the luxuries your house holds.” “He shouldn’t have even been inside the library, let alone touching its contents. Besides, there were witnesses. A judge will rule in my favor. This is my property, so I will decide the number of lashes.” “Yes, your property. Let us not forget that we are also discussing my property.” “He will be returned to you.” “So the law says, but in what condition? I am not eager to see him damaged. He holds more value than a book in a language no one has any interest in reading.” Irex’s dark eyes flicked to look behind Kestrel, then returned to her. They grew sly. “You take a decided interest in your slave’s well-being. I wonder to what lengths you will go to prevent a punishment that is rightfully mine to give.” He rested a hand on her arm. “Perhaps we can settle the matter between us.” Kestrel heard Arin inhale as he understood Irex’s suggestion. She was angry, suddenly, at the way her mind snagged on the sound of that sharp breath. She was angry at herself, for feeling vulnerable because Arin was vulnerable, and at Irex for his knowing smile. “Yes.” Kestrel decided to twist Irex’s words into something else. “This is between us, and fate.” Having uttered the formal words of a challenge to a duel, Kestrel stepped back from Irex’s touch, drew her dagger, and held it sideways at the level of her chest like a line drawn between him and her. “Kestrel,” Irex said. “That isn’t what I had in mind when I said we might solve the matter.” “I think we’ll enjoy this method more.” “A challenge.” He tsked. “I’ll let you take it back. Just this one.” “I cannot take it back.” At that, Irex drew his dagger and imitated Kestrel’s gesture. They stood still, then sheathed their blades. “I’ll even let you choose the weapons,” Irex said. “Needles. Now it is to you to choose the time and place.” “My grounds. Tomorrow, two hours from sunset. That will give me time to gather the death-price.” This gave Kestrel pause. But she nodded, and finally turned to Arin. He looked nauseated. He sagged in the senators’ grip. It seemed they weren’t restraining him, but holding him up. “You can let go,” Kestrel told the senators, and when they did, she ordered Arin to follow her. As they left the library, Arin said, “Kestrel--” “Not a word. Don’t speak until we are in the carriage.

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

One theft, however, does not make a thief . . Action which defines a man, describes his character, is action which has been repeated over and over and so has come in time to be a coherent and relatively independent mode of behavior. At first it may have been fumbling and uncertain, may have required attention, effort, will - as when first drives a car, first makes love, first robs a bank, first stands up against injustice. If one perseveres on any such course it comes in time to require less effort, less attention, begins to function smoothly; its small component behaviors become integrated within a larger pattern which has an ongoing dynamism and cohesiveness, carries its own authority. Such a mode then pervades the entire person, permeates other modes, colors other qualities, in some sense is living and operative even when the action is not being performed, or even considered. . . . Such a mode of action tends to maintain itself, to resist change. A thief is one who steals; stealing extends and reinforces the identity of a thief, which generates further thefts, which further strengthen and deepen the identity. So long as one lives, change is possible; but the longer such behavior is continued the more force and authority it acquires, the more it permeates other constant bodes, subordinates other conflicting modes; changing back becomes steadily more difficult; settling down to an honest job, living on one's earnings becomes ever more unlikely. And what is said here of stealing applies equally to courage, cowardice, creativity . . . or any other of the myriad ways of behaving, and hence of being.

While slaveowners worked vigorously to allow slaves only so much biblical teaching as to make them good, docile, submissive slaves, even the most basic moral elements of Christian truth proved revolutionary. This phenomenon arises clearly with the commandment against theft. Reading the proslavery defenses from the antebellum era, one encounters consistent references to slaves stealing and "pilfering" from their masters' stores and livestock, etc. This is always held up as evidence of their incapacity for civilization. Yet it was hardly any lack of capacity; it was resistance and restitution in their keen understanding of their masters' hypocrisy. "While white preachers repeatedly urged 'Don't steal,' slaves just as persistently denied that this commandment applied to them, since they themselves were stolen property." Former slave Josephine Howard retorted to those slaveholders who preached against theft: "[T]hen why did de white folks steal my mammy and her mammy? . . . Dat de sinfulles' stealin' dey is." A Virginian slave preached back at his master, "You white folks set the bad example of stealing—you stole us from Africa, and not content with that, if any got free here, you stole them afterward, and so we are made slaves." Former Georgian slave George Womble agreed: "Slaves were taught to steal by their masters." [...] It is no wonder that whole audiences full of slaves were known to get up and leave the preaching services of missionaries when they began to preach on stealing. They simply could not stomach the hypocrisy.

Lady Kestrel?” said an anxious voice. Kestrel opened her eyes to see a girl dressed in a Herrani serving uniform. “Yes?” “Will you please follow me? There is a problem with your escort.” Kestrel stood. “What’s wrong?” “He has stolen something.” Kestrel rushed from the room, wishing the girl would move more quickly down the villa’s halls. There must be some mistake. Arin was intelligent, far too canny to do something so dangerous. He must know what happened to Herrani thieves. The girl led Kestrel into the library. Several men were gathered there: two senators, who held Arin by his arms, and Irex, whose expression when he saw Kestrel was gloating, as if he had just drawn a high tile in Bite and Sting. “Lady Kestrel,” he said, “what exactly did you bring into my house?” Kestrel looked at Arin, who refused to return her gaze. “He wouldn’t steal.” She heard something desperate in her voice. Irex must have, too. He smiled. “We saw him,” said one of the senators. “He was slipping that inside his shirt.” He nodded at a book that had fallen to the floor. No. The accusation couldn’t be true. No slave would risk a flogging for theft, not for a book. Kestrel steadied herself. “May I?” she asked Irex, nodding at the fallen book. He swept a hand to indicate permission. Kestrel stooped to retrieve the book, and Arin’s eyes flashed to hers. Her heart failed. His face was twisted with misery. She considered the closed, leather-bound book in her hands. She recognized the title: it was a volume of Herrani poetry, a common one. There was a copy in her library as well. Kestrel held the book, not understanding, not seeing anything worth the risk of theft--at least not here, from Irex’s library, when her own could easily serve Arin’s purposes. A suspicion whispered in her mind. She recalled Arin’s odd question in the carriage. Where are we going? His tone had been incredulous. Yet he had known their destination. Now Kestrel wondered if he had recognized something in the passing landscape that she hadn’t, and if his question had been less a question than the automatic words of someone sickened by a sudden understanding. She opened the book. “Don’t,” said Arin. “Please.” But she had already seen the inscription. For Arin, it read, from Amma and Etta, with love. This was Arin’s home. This house had been his, this library his, this book his, dedicated to him by his parents, some ten years ago.

In the Middle Ages, marriage was considered a sacrament ordained by God, and God also authorised the father to marry his children according to his wishes and interests. An extramarital affair was accordingly a brazen rebellion against both divine and parental authority. It was a mortal sin, no matter what the lovers felt and thought about it. Today people marry for love, and it is their inner feelings that give value to this bond. Hence, if the very same feelings that once drove you into the arms of one man now drive you into the arms of another, what’s wrong with that? If an extramarital affair provides an outlet for emotional and sexual desires that are not satisfied by your spouse of twenty years, and if your new lover is kind, passionate and sensitive to your needs – why not enjoy it? But wait a minute, you might say. We cannot ignore the feelings of the other concerned parties. The woman and her lover might feel wonderful in each other’s arms, but if their respective spouses find out, everybody will probably feel awful for quite some time. And if it leads to divorce, their children might carry the emotional scars for decades. Even if the affair is never discovered, hiding it involves a lot of tension, and may lead to growing feelings of alienation and resentment. The most interesting discussions in humanist ethics concern situations like extramarital affairs, when human feelings collide. What happens when the same action causes one person to feel good, and another to feel bad? How do we weigh the feelings against each other? Do the good feelings of the two lovers outweigh the bad feelings of their spouses and children? It doesn’t matter what you think about this particular question. It is far more important to understand the kind of arguments both sides deploy. Modern people have differing ideas about extramarital affairs, but no matter what their position is, they tend to justify it in the name of human feelings rather than in the name of holy scriptures and divine commandments. Humanism has taught us that something can be bad only if it causes somebody to feel bad. Murder is wrong not because some god once said, ‘Thou shalt not kill.’ Rather, murder is wrong because it causes terrible suffering to the victim, to his family members, and to his friends and acquaintances. Theft is wrong not because some ancient text says, ‘Thou shalt not steal.’ Rather, theft is wrong because when you lose your property, you feel bad about it. And if an action does not cause anyone to feel bad, there can be nothing wrong about it. If the same ancient text says that God commanded us not to make any images of either humans or animals (Exodus 20:4), but I enjoy sculpting such figures, and I don’t harm anyone in the process – then what could possibly be wrong with it? The same logic dominates current debates on homosexuality. If two adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their inner feelings. In the Middle Ages, if two men confessed to a priest that they were in love with one another, and that they never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their happiness would only have worsened the situation. Today, in contrast, if two men love one another, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.