Trumpet Fight Quotes

Why do you not fight when there is still breath and blood within you? Why do you not trumpet and flail?

Trumpets don’t sound like saxophones anymore. Think about that next time you try to farm some ducks inside a can of jazz.

Back when I was a regular mortal kid, I didn’t know much about combat. I had some murky ideas that armies would line up, blow trumpets, and then march forward to kill one another in an orderly fashion. If I thought about Viking combat at all, I would envision some dude yelling SHIELD WALL! and a bunch of hairy blond guys calmly forming ranks and merging their shields into some cool geometric pattern like a polyhedron or a Power Ranger Megazord. Actual battle was nothing like that. At least, not any version I’d ever been in. It was more like a cross between interpretive dance, lucha libre wrestling, and a daytime talk show fight.

If the moderns really want a simple religion of love, they must look for it in the Athanasian Creed. The truth is that the trumpet of true Christianity, the challenge of the charities and simplicities of Bethlehem or Christmas Day never rang out more arrestingly and unmistakably than in the defiance of Athanasius to the cold compromise of the Arians. It was emphatically he who really was fighting for a God of Love against a God of colourless and remote cosmic control; the God of the stoics and the agnostics. It was emphatically he who was fighting for the Holy Child against the grey deity of the Pharisees and the Sadducees. He was fighting for that very balance of beautiful interdependence and intimacy, in the very Trinity of the Divine Nature, that draws our hearts to the Trinity of the Holy Family. His dogma, if the phrase be not misunderstood, turns even God into a Holy Family.

Ignorance has never been the problem. The problem was and continues to be unexamined confidence in western civilization and the unwarranted certainty of Christianity. And arrogance. Perhaps it is unfair to judge the past by the present, but it is also necessary. If nothing else, an examination of the past—and of the present, for that matter—can be instructive. It shows us that there is little shelter and little gain for Native peoples in doing nothing. So long as we possess one element of sovereignty, so long as we possess one parcel of land, North America will come for us, and the question we have to face is how badly we wish to continue to pursue the concepts of sovereignty and self-determination. How important is it for us to maintain protected communal homelands? Are our traditions and languages worth the cost of carrying on the fight? Certainly the easier and more expedient option is simply to step away from who we are and who we wish to be, sell what we have for cash, and sink into the stewpot of North America. With the rest of the bones. No matter how you frame Native history, the one inescapable constant is that Native people in North America have lost much. We’ve given away a great deal, we’ve had a great deal taken from us, and, if we are not careful, we will continue to lose parts of ourselves—as Indians, as Cree, as Blackfoot, as Navajo, as Inuit—with each generation. But this need not happen. Native cultures aren’t static. They’re dynamic, adaptive, and flexible, and for many of us, the modern variations of older tribal traditions continue to provide order, satisfaction, identity, and value in our lives. More than that, in the five hundred years of European occupation, Native cultures have already proven themselves to be remarkably tenacious and resilient. Okay. That was heroic and uncomfortably inspirational, wasn’t it? Poignant, even. You can almost hear the trumpets and the violins. And that kind of romance is not what we need. It serves no one, and the cost to maintain it is too high. So, let’s agree that Indians are not special. We’re not … mystical. I’m fine with that. Yes, a great many Native people have a long-standing relationship with the natural world. But that relationship is equally available to non-Natives, should they choose to embrace it. The fact of Native existence is that we live modern lives informed by traditional values and contemporary realities and that we wish to live those lives on our terms.

I was not angry since I came to France Until this instant. Take a trumpet, herald; Ride thou unto the horsemen on yon hill: If they will fight with us, bid them come down, Or void the field; they do offend our sight: If they’ll do neither, we will come to them, And make them skirr away, as swift as stones Enforced from the old Assyrian slings: Besides, we’ll cut the throats of those we have, And not a man of them that we shall take Shall taste our mercy. Go and tell them so.

Our world was a battleground on which good and evil clashed, and many of the combatants on the dark side were known to everyone. Terrorists, dictators, politicians who were merchants of lies and hate, crooked businessmen in league with them, power-mad bureaucrats, corrupted policemen, embezzlers, street thugs, rapists, and their ilk waged part of the war, and their actions were what made the evening news so colorful and depressing. But those fighting in that dark army had their secret schemes, too, intentions and desires and goals that would make their public villainy seem almost innocent by comparison. They were assisted by other politicians who concealed their hatred and envy, by judges who secretly had no respect for the law, by clergymen who in private worshipped nothing but money or the tender bodies of children, by celebrities who trumpeted their concern for the common man while in their off-screen lives assiduously hobnobbing with and advancing the interests of the elite of elites.… The war unseen by most people was one of clandestine militias, unincorporated businesses, unchartered organizations, philosophical movements that could not survive fresh air and sunlight, secretive coalitions of lunatics who didn’t recognize their own lunacy, nature cults and science cults and religious cults.

The Last Hero The wind blew out from Bergen from the dawning to the day, There was a wreck of trees and fall of towers a score of miles away, And drifted like a livid leaf I go before its tide, Spewed out of house and stable, beggared of flag and bride. The heavens are bowed about my head, shouting like seraph wars, With rains that might put out the sun and clean the sky of stars, Rains like the fall of ruined seas from secret worlds above, The roaring of the rains of God none but the lonely love. Feast in my hall, O foemen, and eat and drink and drain, You never loved the sun in heaven as I have loved the rain. The chance of battle changes -- so may all battle be; I stole my lady bride from them, they stole her back from me. I rent her from her red-roofed hall, I rode and saw arise, More lovely than the living flowers the hatred in her eyes. She never loved me, never bent, never was less divine; The sunset never loved me, the wind was never mine. Was it all nothing that she stood imperial in duresse? Silence itself made softer with the sweeping of her dress. O you who drain the cup of life, O you who wear the crown, You never loved a woman's smile as I have loved her frown. The wind blew out from Bergen to the dawning of the day, They ride and run with fifty spears to break and bar my way, I shall not die alone, alone, but kin to all the powers, As merry as the ancient sun and fighting like the flowers. How white their steel, how bright their eyes! I love each laughing knave, Cry high and bid him welcome to the banquet of the brave. Yea, I will bless them as they bend and love them where they lie, When on their skulls the sword I swing falls shattering from the sky. The hour when death is like a light and blood is like a rose, -- You never loved your friends, my friends, as I shall love my foes. Know you what earth shall lose to-night, what rich uncounted loans, What heavy gold of tales untold you bury with my bones? My loves in deep dim meadows, my ships that rode at ease, Ruffling the purple plumage of strange and secret seas. To see this fair earth as it is to me alone was given, The blow that breaks my brow to-night shall break the dome of heaven. The skies I saw, the trees I saw after no eyes shall see, To-night I die the death of God; the stars shall die with me; One sound shall sunder all the spears and break the trumpet's breath: You never laughed in all your life as I shall laugh in death.

Then it was horn time. Time for the big solo. Sonny lifted the trumpet - One! Two! - He got it into sight - Three! We all stopped dead. I mean we stopped. That wasn't Sonny's horn. This one was dented-in and beat-up and the tip-end was nicked. It didn't shine, not a bit. Lux leaned over-you could have fit a coffee cup into his mouth. "Jesus God," he said. "Am I seeing right?" I looked close and said: "Man, I hope not." But why kid? We'd seen that trumpet a million times. It was Spoof's. Rose-Ann was trembling. Just like me, she remembered how we'd buried the horn with Spoof. And she remembered how quiet it had been in Sonny's room last night... I started to think real hophead thoughts, like - where did Sonny get hold of a shovel that late? and how could he expect a horn to play that's been under the ground for two years? and - That blast got into our ears like long knives. Spoof's own trademark! Sonny looked caught, like he didn't know what to do at first, like he was hypnotized, scared, almighty scared. But as the sound came out, rolling out, sharp and clean and clear - new-trumpet sound - his expression changed. His eyes changed: they danced a little and opened wide. Then he closed them, and blew that horn. Lord God of the Fishes, how he blew it! How he loved it and caressed it and pushed it up, higher and higher and higher. High C? Bottom of the barrel. He took off, and he walked all over the rules and stamped them flat. The melody got lost, first off. Everything got lost, then, while that horn flew. It wasn't only jazz; it was the heart of jazz, and the insides, pulled out with the roots and held up for everybody to see; it was blues that told the story of all the lonely cats and all the ugly whores who ever lived, blues that spoke up for the loser lamping sunshine out of iron-gray bars and every hop head hooked and gone, for the bindlestiffs and the city slicers, for the country boys in Georgia shacks and the High Yellow hipsters in Chicago slums and the bootblacks on the corners and the fruits in New Orleans, a blues that spoke for all the lonely, sad and anxious downers who could never speak themselves... And then, when it had said all this, it stopped and there was a quiet so quiet that Sonny could have shouted: 'It's okay, Spoof. It's all right now. You get it said, all of it - I'll help you. God, Spoof, you showed me how, you planned it - I'll do my best!' And he laid back his head and fastened the horn and pulled in air and blew some more. Not sad, now, not blues - but not anything else you could call by a name. Except... jazz. It was Jazz. Hate blew out of that horn, then. Hate and fury and mad and fight, like screams and snarls, like little razors shooting at you, millions of them, cutting, cutting deep... And Sonny only stopping to wipe his lip and whisper in the silent room full of people: 'You're saying it, Spoof! You are!' God Almighty Himself must have heard that trumpet, then; slapping and hitting and hurting with notes that don't exist and never existed. Man! Life took a real beating! Life got groined and sliced and belly-punched and the horn, it didn't stop until everything had all spilled out, every bit of the hate and mad that's built up in a man's heart. ("Black Country")

But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad. "Drink," he says, "for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace." So he stands offering us the cup in his hand. And at the high altar of Christianity stands another figure, in whose hand also is the cup of the vine. "Drink" he says "for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where.

Jesus Christ also made wine, not a medicine, but a sacrament. But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad. "Drink," he says, "for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace." So he stands offering us the cup in his hand. And at the high altar of Christianity stands another figure, in whose hand also is the cup of the vine. "Drink" he says "for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where.

Married to a naval commander who happened to be Benjamin Franklin’s great-great-grandson, Wainwright prayed to the graven image of Lafayette, since neither the president nor Congress seemed to be listening. “We, the women of the United States,” she told the bronze Lafayette, “denied the liberty which you helped to gain, and for which we have asked in vain for sixty years, turn to you to plead for us. Speak, Lafayette, dead these hundred years but still living in the hearts of the American people.” She beseeched the inanimate Frenchman, “Let that outstretched hand of yours pointing to the White House recall to him”—President Wilson—“his words and promises, his trumpet call for all of us, to see that the world is made safe for democracy. As our army now in France spoke to you there, saying here we are to help your country fight for liberty, will you not speak here and now for us, a little band with no army, no power but justice and right, no strength but in our Constitution and in the Declaration of Independence; and win a great victory again in this country by giving us the opportunity we ask—to be heard through the Susan B. Anthony amendment.” She then echoed the words uttered by the American officer in Paris on July 4, 1917. “Lafayette,” she said, “we are here!

When a man is a fair way and sees all life open in front of him, he seems to himself to make a very important figure in the world. His horse whinnies to him; the trumpets blow and the girls look out of windows as he rides into town before his company; he receives many assurances of trust and regard - sometimes by express in a letter - sometimes face to face, with persons of great consequence falling on his neck. It is not wonderful if his head is turned for a time. But once he is dead, were he as brave as Hercules or as wise as Solomon, he is soon forgotten. It is not ten years since my father fell, with many other knights around him, in a very fierce encounter, and I do not think any of them, nor so much as the name of the fight, is now remembered. No, no, madam, the nearer you come to it, you see that death is a dark and dusty corner, where a man gets into his tomb and has the door shut after him till the Judgement Day. I have few friends just now, and once I am dead I shall have none.

When a man is in a fair way and sees all life open in front of him, he seems to himself to make a very important figure in the world. His horse whinnies to him; the trumpets blow and the girls look out of windows as he rides into town before his company; he receives many assurances of trust and regard - sometimes by express in a letter - sometimes face to face, with persons of great consequence falling on his neck. It is not wonderful if his head is turned for a time. But once he is dead, were he as brave as Hercules or as wise as Solomon, he is soon forgotten. It is not ten years since my father fell, with many other knights around him, in a very fierce encounter, and I do not think that any of them, nor so much as the name of the fight, is now remembered. No, no, madam, the nearer you come to it, you see that death is a dark and dusty corner, where a man gets into his tomb and has the door shut after him till the judgment day. I have a few friends just now, and once I am dead I shall have none.

You might wonder how this hurts taxpayers, especially if you’re a liberal and you think these nonprofits fight for worthy causes. So here’s the kicker: that $11 billion meant for consumer relief? Not only did a lot of it go to Democratic-favored nonprofits instead, but it ended up being much less than $11 billion. That’s because the DOJ offered banks a huge discount whenever they “donated” that money to those nonprofits. Most of the settlements gave banks double or triple credit toward their fine for every dollar they donated to these nonprofits—for instance, a Bank of America $1.15 million “donation” to the National Urban League counted as $2.6 million toward meeting its settlement obligation, and every $1.5 million to La Raza counted as $3.5 million of consumer relief. This is so mind-boggling that it’s worth summing up: after the financial crisis, the Obama DOJ slammed big banks with massive fines so it could trumpet that it was sending tons of relief to consumers. Then it told banks they could pay less than half that much if they donated the money to Obama’s favorite nonprofits instead. And being fond of money, the banks took the DOJ up on the offer. Now that’s a great quid pro quo—the DOJ gets to look good, the banks get to keep most of their money, and the liberal nonprofits get lots of funding.

They killed everyone in the camps. The whole world was dying there. Not only Jews. Even a black woman. Not gypsy. Not African. American like you, Mrs. Clara. They said she was a dancer and could play any instrument. Said she could line up shoes from many countries and hop from one pair to the next, performing the dances of the world. They said the Queen of Denmark honored her with a gold trumpet. But she was there, in hell with the rest of us. A woman like you. Many years ago. A lifetime ago. Young then as you would have been. And beautiful. As I believe you must have been, Mrs. Clara. Yes. Before America entered the war. Already camps had begun devouring people. All kinds of people. Yet she was rare. Only woman like her I saw until I came here, to this country, this city. And she saved my life. Poor thing. I was just a boy. Thirteen years old. The guards were beating me. I did not know why. Why? They didn't need a why. They just beat. And sometimes the beating ended in death because there was no reason to stop, just as there was no reason to begin. A boy. But I'd seen it many times. In the camp long enough to forget why I was alive, why anyone would want to live for long. They were hurting me, beating the life out of me but I was not surprised, expected no explanation. I remember curling up as I had seen a dog once cowering from the blows of a rolled newspaper. In the old country lifetimes ago. A boy in my village staring at a dog curled and rolling on its back in the dust outside a baker's shop and our baker in his white apron and tall white hat striking this mutt again and again. I didn't know what mischief this dog had done. I didn't understand why the fat man with flour on his apron was whipping it unmercifully. I simply saw it and hated the man, felt sorry for the animal, but already the child in me understood it could be no other way so I rolled and curled myself against the blows as I'd remembered the spotted dog in the dusty village street because that's the way it had to be. Then a woman's voice in a language I did not comprehend reached me. A woman angry, screeching. I heard her before I saw her. She must have been screaming at them to stop. She must have decided it was better to risk dying than watch the guards pound a boy to death. First I heard her voice, then she rushed in, fell on me, wrapped herself around me. The guards shouted at her. One tried to snatch her away. She wouldn't let go of me and they began to beat her too. I heard the thud of clubs on her back, felt her shudder each time a blow was struck. She fought to her feet, dragging me with her. Shielding me as we stumbled and slammed into a wall. My head was buried in her smock. In the smell of her, the smell of dust, of blood. I was surprised how tiny she was, barely my size, but strong, very strong. Her fingers dug into my shoulders, squeezing, gripping hard enough to hurt me if I hadn't been past the point of feeling pain. Her hands were strong, her legs alive and warm, churning, churning as she pressed me against herself, into her. Somehow she'd pulled me up and back to the barracks wall, propping herself, supporting me, sheltering me. Then she screamed at them in this language I use now but did not know one word of then, cursing them, I'm sure, in her mother tongue, a stream of spit and sputtering sounds as if she could build a wall of words they could not cross. The kapos hesitated, astounded by what she'd dared. Was this black one a madwoman, a witch? Then they tore me from her grasp, pushed me down and I crumpled there in the stinking mud of the compound. One more kick, a numbing, blinding smash that took my breath away. Blood flooded my eyes. I lost consciousness. Last I saw of her she was still fighting, slim, beautiful legs kicking at them as they dragged and punched her across the yard. You say she was colored? Yes. Yes. A dark angel who fell from the sky and saved me.

retorted. ‘For we fight to liberate our liege lord from the influences currently clouding his judgement.’ He paused. ‘Do we not?’ ‘Aye . . . we do,’ the villager replied. The officer, seemingly satisfied with Archer’s display of loyalty, reached out to the left and handed his helmet to one of the two trumpeters that rode with

Roaring he swept back over the town. A hail of dark arrows leaped up and snapped and rattled on his scales and jewels, and their shafts fell back kindled by his breath burning and hissing into the lake. No fireworks you ever imagined equalled the sights that night. At the twanging of the bows and the shrilling of the trumpets the dragon’s wrath blazed to its height, till he was blind and mad with it. No one had dared to give battle to him for many an age; nor would they have dared now, if it had not been for the grim-voiced man (Bard was his name), who ran to and fro cheering on the archers and urging the Master to order them to fight to the last arrow.

When you hear them sound a long blast on the trumpets, have all the people give a loud shout; then the wall of the city will collapse and the people will go up, every man straight in. (Joshua 6:5) The “loud shout” of steadfast faith is the exact opposite of the groans of wavering faith and the complaints of discouraged hearts. Of all “the secret[s] of the Lord” (Ps. 25:14 KJV), I do not believe there are any more valuable than the secret of this “loud shout” of faith. “The Lord said to Joshua, ‘See, I have delivered Jericho into your hands, along with its king and its fighting men’ ” (Josh. 6:2). He did not say, “I will deliver” but “I have delivered.” The victory already belonged to the children of Israel, and now they were called to take possession of it. But the big question still remaining was how. It looked impossible, but the Lord had a plan.

I used to have a cat, an old fighting tom, who sprang through the open window by my bed and pummeled my chest, barely sheathing his claws. I’ve been bloodied and mauled, wrung, dazzled, drawn. I taste salt on my lips in the early morning; I surprise my eyes in the mirror and they are ashes, or fiery sprouts, and I gape appalled or full of breath. The planet whirls along and dreaming. Power broods, spins, and lurches down. The planet and the power meet with a shock. They fuse and tumble, lightning, ground fire; they part, mute, submitting, and touch again with hiss and cry. The tree with the lights in it buzzes into flame and the cast-rock mountains ring. Emerson saw it. “I dreamed that I floated at will in the great Ether, and I saw this world floating also not far off, but diminished to the size of an apple. Then an angel took it in his hand and brought it to me and said, ‘This must thou eat.’ And I ate the world.” All of it. All of it intricate, speckled, gnawed, fringed, and free. Israel’s priests offered the wave breast and the heave shoulder together, freely, in full knowledge, for thanksgiving. They waved, they heaved, and neither gesture was whole without the other, and both meant a wide-eyed and keen-eyed thanks. Go your way, eat the fat, and drink the sweet, said the bell. A sixteenth-century alchemist wrote of the philosopher’s stone, “One finds it in the open country, in the village and in the town. It is in everything which God created. Maids throw it on the street. Children play with it.” The giant water bug ate the world. And like Billy Bray, I go my way, and my left foot says “Glory,” and my right foot says “Amen”: in and out of Shadow Creek, upstream and down, exultant, in a daze, dancing, to the twin silver trumpets of praise.

Said, This Misery Must End I SAID, This misery must end: Shall I, that am a man and know that sky and wind are yet my friend, sit huddled under any blow? so speaking left the dismal room and stept into the mother-night all fill’d with sacred quickening gloom where the few stars burn’d low and bright, and darkling on my darkling hill heard thro’ the beaches’ sullen boom heroic note of living will rung trumpet-clear against the fight; so stood and heard, and rais’d my eyes erect, that they might drink of space, and took the night upon my face, till time and trouble fell away and all my soul sprang up to feel as one among the stars that reel in rhyme on their rejoicing way, breaking the elder dark, nor stay but speed beyond each trammelling gyre, till time and sorrow fall away and night be wither’d up, and fire consume the sickness of desire.

Joshua did not raise his head as he listened to the word of the Lord. “See, I have delivered Jericho into your hands along with its king and its fighting men. March around the city once with all the armed men. Do this for six days. Have seven priests carry trumpets of rams’ horns in front of the ark. On the seventh day, march around the city seven times, with the priests blowing the trumpets. When you hear them sound a long blast on the trumpets, have all the people give a loud shout; then the wall of the city will collapse and the people will go up, every man straight in.” Joshua waited for the man to go on, but there was a silence almost as thick as rock.

Because legitimacy comes from fighting for what’s right, politicians who compromise for the sake of interest or power have sold their souls and lost their legitimacy. For amateurs, justice means not a transactional outcome but fidelity to an abstract ideal, like the public interest. They are suspicious of compromise, loyalty, insiders, inducements, deals. Being amateurs, they typically have jobs outside of politics or enter the political fray only temporarily, a fact which they will trumpet as a source of disinterest and political chastity. (In New York, Wilson notes, anti-Tammany reformers in the 1950s were heavily drawn from Protestant and Jewish middle-class young professionals.) Not being repeat players, they can afford to play single hands for high stakes, and they cannot easily be held accountable for losing.

One smiles often when reading incidents in their labors. A string of packhorses is so driven as to break up a congregation, and a fire-engine is brought out and played over the throng to achieve the same purpose. Hand-bells, old kettles, marrowbones and cleavers, trumpets, drums, and entire bands of music were engaged to drown the Preachers' voices. In one case the parish bull was let loose, and in others dogs were set to fight. The preachers needed to have faces set like flints, and so indeed they had. John Furz says,: "As soon as I began to preach, a man came straight forward, and presented a gun at my face; swearing that he would blow my brains out, if I spake another word. However, I continued speaking, and he continued swearing, sometimes putting the muzzle of the gun to my mouth, sometimes against my ear. While we were singing the last hymn, he got behind me, fired the gun, and burned off part of my hair." After this, my brethren, We ought never to speak of petty interruptions or annoyances. The proximity of a blunderbuss in the hands of a son of Belial is not very conducive to collected thought and clear utterance, but the experience of Furz was probably no worse than that of John Nelson, who coolly says, "But when I was in the middle of my discourse, one at the outside of the congregation threw a stone, which cut me on the head: however, that made the people give -greater attention, especially when they saw the blood run down my face; so that all was quiet till I had done, and was Singing a hymn.

Perhaps it would only make sense to me that any changes you made in me would be useful to me!” “You will be pretty! And interesting to other dragons. And that is enough for any Elderling, let alone a human!” “Perhaps ‘pretty’ wings are enough for you, but if I must bear their weight and the inconvenience of having something growing out of my backbone, perhaps they should be useful. I have never understood why you don’t even try to use your wings. I see the other dragons stretching and working theirs. I’ve seen the silver almost lift himself from the water with his, and he began with a much more ungainly body and smaller wings than yours! You don’t try! I groom your wings and keep them clean. They’ve grown larger and stronger and you could try, but you don’t. All you do is tell me how lovely they are. And lovely they may be, but have you never considered trying to use them for what they are intended?” She could see the dragon’s fury build. She’d dared to criticize her, and Sintara could not tolerate even the implication that she was lazy or self-pitying or perhaps even just a bit…”Stupid.” Thymara said the word aloud. She had no idea what prompted her to do it. Perhaps simply to show Sintara that she’d gone too far and that her keeper would no longer be terrorized by her. How dare she put wings on her back when she could not even master the ones that had naturally on her own? The murmur of voices from the barge was growing louder. Thymara refused to even glance in that direction. She stood, her shirt clutched over her breasts, and faces the furiously spinning eyes of her dragon. Sintara was magnificent in her wrath. She lifted her head and opened her jaws wide, displaying the brightly colored poison sacs in her throat. She opened her wings wide, a reflexive display of size that the dragons often used in an attempt to remind one another of their relative sizes and strengths, and they spread like a magnificent stained-glass panels unfolding. For a moment, Thymara was dizzied by her glory and her glamour. She nearly fell to her knees before her dragon. Then she took a grip on herself and stood up to the blast of pure charisma that Sintara was radiating at her. “Yes. They are beautiful!” she shouted. “Beautiful and useless! As you are beautiful and useless!” A shudder passed over Thymara. She felt suddenly queasy and then realized what she had done. In a bizarre reaction to Sintara’s display, Thymara had spread her own wings. There were shouts of amazement from the keepers on the boat. Sintara was drawing breath. Her jaws were still wide, and Thymara stood rooted before her, watching her poison sacs swell. If the dragon chose to breathe venom on her, there would be no escape. She stood her ground, frozen with terror and fury. “Sintara!” The bellow came from Mercor. “Close your jaws and fold your wings! Do not harm your keeper for speaking truth to you!” “Fight! Fight! Fight!” Spit was trumpeting joyously. “Quiet, pest!” Ranculos roared at him. “Do not spray here! The drift will burn me! Blast your own keeper if you wish, Sintara, but spray me and I swear I will burn your wings as full of holes as rotting canvas!” This from small green Fente. The dragon reared onto her hind legs and spread her own wings in challenge. “Stop this madness!” Mercor bellowed again. “Sintara hurt not your keeper!” “She is mine, and I’ll do as I wish!” Sintara’s trumpet was a shrill whistle of anger. Despite herself, Thymara clapped her hands over her ears. Terror made her reckless. “I don’t care what you do to me! Look at what you’ve already done! You want to kill me? Go ahead, you stupid lizard. Someone else can clear the sucking insects from your eyes, take the leeches off your useless, beautiful wings. Go ahead, kill me!

CHAPTER 3 THE BHAGAVAD-GITA Arjuna's chariot had come to the front.  His banner was presided over by Hanuman.  He could now see the sons of Dhritarashtra and the vyuha set up by his grandfather.  In the deafening noise set up by the several conchs and the war drums and trumpets Arjuna, taking up his Gandiva in his hand, said: "Krishna, set my chariot right in the midst of the two contending armies.  I want to see the heroes who are arrayed against us. I want to have a good look on these men who are so eager for battle.  I want to see with whom I have to fight in this war.  I want to see all the many heroes who are so eager to please Duryodhana".

No one in his family could remember talking about it. Must have been dreadful, they agreed. And, being Walkers, and Bushes, they didn't bring it up. It was only years later, when he got into politics and had to learn to retail bits of his life, that he ever tried to put words around the war. His first attempts, in the sixties, were mostly about the cahm-rah-deree and the spirit of the American Fighting Man. The Vietnam War was an issue then, and Bush was for it. (Most people in Texas were.) He said he learned "a lot about life" from his years in the Navy—but he never said what the lessons were. Later, when peace was in vogue, Bush said the war had "sobered" him with a grave understanding of the cost of conflict—he'd seen his buddies die. The voters could count on him not to send their sons to war, because he knew what it was. Still later, when he turned Presidential prospect, and every bit of his life had to be melted down to the coin of the realm–character–Bush had to essay more thoughts about the war, what it meant to him, how it shaped his soul. But he made an awful hash of it, trying to be jaunty. He told the story of being shot down. Then he added: "Lemme tell ya, that'll make you start to think about the separation of church and state . Finally, in a much-edited transcript of an interview with a minister whom he hired as liaison to the born-again crowd, Bush worked out a statement on faith and the war: something sound, to cover the bases. It wasn't foxhole Christianity, and he couldn't say he saw Jesus on the water—no, it was quieter than that.... But there, on the Finback, he spent his time standing watch on deck in the wee hours, silent, reflective, under the bright stars... "It was wonderful and energizing, a time to talk to God. "One of the things I realized out there all alone was how much family meant to me. Having faced death and been given another chance to live, I could see just how important those values and principles were that my parents had instilled in me, and of course how much I loved Barbara, the girl I knew I would marry…” That was not quite how he was recalled by the men of the Finback. Oh, they liked him: a real funny guy. And they gave him another nickname, Ellie. That was short for Elephant. What they recollected was Bush in the wardroom, tossing his head and emitting on command the roaring trumpeted squeal of the enraged pachyderm; it was the most uncanny imitation of an elephant. Nor were "sobered" or "reflective" words that leapt to Bar's mind when she remembered George at that time. The image she recalled was from their honeymoon, when she and George strolled the promenades, amid the elderly retirees who wintered at that Sea Island resort. All at once, George would scream "AIR RAID! AIR RAID!" and dive into the shrubs, while Bar stood alone and blushing on the path, prey to the pitying glances of the geezers who clucked about "that poor shell-shocked young man." But there was, once, a time when he talked about the war, at night, at home, to one friend, between campaigns, when he didn't have to cover any bases at all. "You know," he said, "it was the first time in my life I was ever scared. "And then, when they came and pulled me out ..." (Him, Dottie Bush's son, out of a million miles of empty ocean!) "Well." Bush trailed off, pleasantly, just shaking his head.

According to the dominant view, Christians will be “raptured” off the earth and the rest of the world will experience seven years of intense tribulation under the Antichrist. Then Jesus will come back with all his saints and fight the battle of Armageddon, culminating in a millennium of Christ’s rule on Earth. Finally, all will be judged and either go to heaven or burn in the lake of fire. The frightening part is that the first event will happen suddenly, “in the twinkling of an eye, at the last trumpet.” Anticipating the rapture can create intense anxiety for the believer who is not absolutely sure of salvation. The other metaphor in the Bible is that of the Flood in Noah’s day. In that story, people were busy making merry when they were suddenly swept away. The implication is that you must not relax. You should live in fear about being right with God at all times. Especially for a small child, this can be terrifying. Another unfortunate aspect of this end-times focus is its effect on thinking about the future. The impact on political issues, such as environmental concern and peace making, is profound. Fundamentalists are generally unmotivated to better the world because they see it as doomed. In fact, believers are often excited when war breaks out, particularly in the Middle East, because it could mean “the end” at last. For an individual, personal life planning can be negatively affected. As Cindy expressed it: I was always lonely and afraid because I believed doomsday was coming any moment that within the twinkling of an eye the world would end because Christ was coming back. I never thought about a future, or saving money, or getting an education, because I didn’t think I would reach old age.

You touch the boobs, you get the boot!” Jimboba trumpets and the call goes up around the room. After a few attempts to dissuade them, I give up and raise my arm into the air. “Go, BBBB! Let’s fight nightmare monsters and bad boob touchers!

AMANDA: Don't laugh at me, I'm serious. ELYOT [seriously]: You mustn't be serious, my dear one; it's just what they want. AMANDA: Who's they? ELYOT: All the futile moralists who try to make life unbearable. Laugh at them. Be flippant. Laugh at everything, all their sacred shibboleths. Flippancy brings out the acid in there damned sweetness and light. AMANDA: If I laugh at everything, I must laugh at us too. ELYOT: Certainly you must. We're figures of fun all right. AMANDA: How long will it last, this ludicrous, overbearing love of ours? ELYOT: Who knows? AMANDA: Shall we always want to bicker and fight? ELYOT: No, that desire will fade, along with our passion. AMANDA: Oh dear, shall we like that? ELYOT: It all depends on how well we've played. AMANDA: What happens if one of us dies? Does the one that's left still laugh? ELYOT: Yes, yes, with all his might. AMANDA [wistfully clutching his hand]: That's serious enough, isn't it? ELYOT: No, no, it isn't. Death's very laughable, such a cunning little mystery. All done with mirrors. AMANDA: Darling, I believe you're talking nonsense. ELYOT: So is everyone else in the long run. Let's be superficial and pity the poor philosophers. Let's blow trumpets and squeakers, and enjoy the party as much as we can, like very small, quite idiotic school children. Let's savour the delight of the moment. Come and kiss me darling, before your body rots, and worms pop in and out of your eye sockets. AMANDA: Elyot, worms don't pop.

Great preaching can present Jesus to the modern mind, transposing him from a world of goats, camels, fig trees, and mustard seeds to a world of crack, teenage gun fights, child abuse, stealing in high places, and education without values, keeping alive his transforming and saving power generation after generation.

Where is the counterpart to this closed system of will, goal and interpretation? Why is the counterpart lacking? . . . Where is the other ‘one goal’? . . . But I am told it is not lacking, not only has it fought a long, successful fight with that ideal, but it has already mastered that ideal in all essentials: all our modern science is witness to that, – modern science which, as a genuine philosophy of reality, obvi- ously believes only in itself, obviously possesses the courage to be itself, the will to be itself, and has hitherto got by well enough without God, the beyond and the virtues of denial. However, I am not impressed by such noise and rabble-rousers’ claptrap: these people who trumpet reality are bad musicians, it is easy enough to hear that their voices do not come from the depths, the abyss of scientific conscience does not speak from them – for the scientific conscience today is an abyss –, the word ‘science’ is quite simply an obscenity in the traps of such trumpeters, an abuse, an indecency. 109 On the Genealogy of Morality Precisely the opposite of what they are declaring here is the truth: science today has absolutely no faith in itself, let alone in an ideal above it, – and where it is still passion, love, fire, suffering, it is not the opposite of the ascetic ideal but rather the latter’s own most recent and noble manifestation. Does that sound strange to you? . . . There are enough worthy and modest workers even amongst the scholars of today, who like their little corner and therefore, because they like being there, are occasionally somewhat pre- sumptuous in making their demand heard that people today ought to be content in general, especially with science – there being so much useful work to be done. I do not deny it: I am the last to want to spoil the pleasure of these honest workers in their craft: for I delight in their work. But the fact that nowadays people are working hard in science, and that they are contented workmen, does not at all prove that today, science as a whole has a goal, a will, an ideal, a passion of great faith. The opposite, as I said, is the case: where it is not the most recent manifestation of the ascetic ideal – there are too few noble, exceptional cases for the general judgment to be deflected – then science today is a hiding place for all kinds of ill-humour, unbelief, gnawing worms, despectio sui,113 bad conscience – it is the disquiet of the lack of ideals itself, the suffering from a lack of great love, the dis- content over enforced contentedness. Oh, what does science not conceal today! how much it is supposed to conceal, at any rate! The industry of our best scholars, their unreflective diligence, heads smoking night and day, their very mastery of their craft – how often does all that mean trying to conceal something from themselves? Science as a means of self-anaesthetic: do you know that? . . . Everyone in contact with scholars has the experience that they are sometimes wounded to the marrow by a harmless word, we anger our scholarly friends at the very moment when we want to honour them, we make them lose their temper and control simply because we were too coarse to guess who we were actually dealing with, with sufferers who do not want to admit what they are to themselves, with people drugged and dazed who fear only one thing: coming to consciousness . . .

For many years, the Democratic Party followed the populist model; that’s what many of its leaders thought democracy was all about. But beginning in the 1970s, liberalism began to change. Over the course of countless intra-party debates, the Democrats came to think of themselves not as the voice of working-class people at all but as a sort of coming together of the learned and the virtuous. They came to this understanding, ironically, at the historical moment when populism, as a generalized hostility to the establishment, was sweeping the country. From Madison Avenue to the classic rock radio station in your sad hometown, Americans were imagining themselves to be rebels against rules and tradition and authority. Even conservatives were posturing as insurgents. The only group that seemed to have trouble embracing this new mood was the Democratic Party. And so we come at last to the shabby synthesis to which this book’s many competing strands have been leading us all along: As conservatives trumpeted their uprising, liberals turned against it all. They became anti-populists.

This fight is not ours. The trumpet call is the sanctus bell that gently rings out. In that silent moment we rally to our Lord Jesus Christ, who is now present and hidden in the holy and venerable hands of the priest. Although widely spread, in that precious and spotless Host we are called together both to fight and to find peace.

Sweet Elephant of the Morning by Stewart Stafford O sweet elephant of the morning, What loud noise you make, With your leaden feet, And trumpet voice. You spray water, On your thick, dusty skin, And on anyone in proximity, To your body. Your trunk is a grey, reaching arm, And your tusks resemble curved lances, Or elongated walrus teeth, To fight off rivals. © Stewart Stafford, 2021. All rights reserved.

Then why did we sue for $50 million when the most we can get is only $1 million?” Another question with a long answer. First, it’s called making a statement. We’re angry and fighting back, and suing for $50 million sounds much more aggressive than a mere $1 million. Second, a quirk in this already screwed-up law prohibits the jurors from knowing about the $1 million cap. They can sit through a month of testimony, evaluate the evidence, deliberate thoughtfully, and return a proper verdict of, say, $5 to $10 million. Then they go home, and the next day the judge quietly reduces the verdict down to the cap. The newspaper might trumpet another big verdict, but the lawyers and judges (and insurance companies) know the truth.