Unlikely Angel Quotes

You're just worried they'll hire a male instructor and he'll be hotter than you." Jace's eyebrows went up. "Hotter than me?" "It could happen," Clary said, "You know, theoretically." "Theoretically the planet could suddenly crack in half, leaving me on one side and you on the other, forever and tragically parted, but I'm not worried about that either. Some things," Jace said, with his customary crooked smile, "are just too unlikely to dwell upon.

Every empire, however, tells itself and the world that it is unlike all other empires, that its mission is not to plunder and control but to educate and liberate." (Los Angeles Times, July 20, 2003)

So you really cant think of anyone else who might want to kill you?"asked Jace. "Unlike in your case there arent actually all that many people who dislike me."said Simon.

with his customary crooked smile, “are just too unlikely to dwell upon.

Throughout life you will meet one person who is unlike any other. This person is one you could forever talk to. They understand you in a way that no one else does or even could. This person is your soul mate, your best friend. Don’t ever let them go, for they’re your guardian angel sent from heaven above

No one would blow up their entire country in the hope that a few angels might be in the air when you did it. It's just not responsible nuke behavior." "Unlike nuclear cow missiles," says Dum. "Exactly.

Unlike features of a landscape like trees and mountains, people have feet. They move to places where opportunities are best, and they soon invite their friends and relatives to join them.

I miss having a villain. Whether we realize it or not, most of us define ourselves by opposing rather than by favoring something or someone. To put it another way, it is easier to react than to act. Nothing arouses a passion for dogma more than a good antagonist. And the more unlikely the better.

He calls me Josephine. He says I'm an angel, a saint, his good lucky star. I know I'm no angel, but in truth I have begun to like this Josephine he sees. She is intelligent; she amuses; she is pleasing. She is grace and charm and heart. Unlike Rose; scared, haunted and needy. Unlike Rose with her sad life.

A dread filled me, a dread unlike any I had ever felt. Not the terror of God, or his angels, but the sickly fear of man.

And in that unlikely moment, as she held his dagger poised high, ready to strike, Royce Westmoreland thought she was the most magnificent creature he'd ever beheld; a wild, beautiful, enraged angel of retribution, her chest rising and falling with fury as she courageously confronted an enemy who towered over her.

If Los Angeles is a woman reclining billboard model and the San Fernando Valley is her teenybopper sister, then New York is their cousin. Her hair is dyed autumn red or aubergine or Egyptian henna, depending on her mood. Her skin is pale as frost and she wears beautiful Jil Sander suits and Prada pumps on which she walks faster than a speeding taxi (when it is caught in rush hour, that is). Her lips are some unlikely shade of copper or violet, courtesy of her local MAC drag queen makeup consultant. She is always carrying bags of clothes, bouquets of roses, take-out Chinese containers, or bagels. Museum tags fill her pockets and purses, along with perfume samples and invitations to art gallery openings. When she is walking to work, to ward off bums or psychos, her face resembles the Statue of Liberty, but at home in her candlelit, dove-colored apartment, the stony look fades away and she smiles like the sterling roses she has brought for herself to make up for the fact that she is single and her feet are sore.

He took a deep breath. “We came here to train, and we should train. If we just spend all the time we’re supposed to be training making out instead, they’ll quit letting me help train you at all.” “Aren’t they supposed to be hiring someone else to train me full-time anyway?” “Yes,” he said, getting up and pulling her to her feet along with him, “and I’m worried that if you get into the habit of making out with your instructors, you’ll wind up making out with him, too.” “Don’t be sexist. They could find me a female instructor.” “In that case you have my permission to make out with her, as long as I can watch.” “Nice.” Clary grinned, bending down to fold up the blanket they’d brought to sit on. “You’re just worried they’ll hire a male instructor and he’ll be hotter than you.” Jace’s eyebrows went up. “Hotter than me?” “It could happen,” Clary said. “You know, theoretically.” “Theoretically the planet could suddenly crack in half, leaving me on one side and you on the other side, forever and tragically parted, but I’m not worried about that, either. Some things,” Jace said, with his customary crooked smile, “are just too unlikely to dwell upon.

Unlike Rosa, I can see no divine purpose behind the tangle of this existence, no ordering hand. It is all a mystery, or more accurately, a mess. There are no heroes or villains, no saviors or demons or angels. Only those who have died and those of us who, for whatever reason, have survived. None of this will keep me from believing in God. I believe in Him, I just don't know that I will ever have faith in Him.

I began to see the world the way it is, instead the way I wanted it to be.

Do you know why I believe in the novel? It’s a democratic shout. Anybody can write a great novel, one great novel, almost any amateur off the street. I believe this, George. Some nameless drudge, some desperado with barely a nurtured dream can sit down and find his voice and luck out and do it. Something so angelic it makes your jaw hang open. The spray of talent, the spray of ideas. One thing unlike another, one voice unlike the next. Ambiguities, contradictions, whispers, hints. And this is what you want to destroy.

I’ve been absent from you too long. I miss you so badly and yet this being apart makes me realise you’re not simply the faithful man who loves me so astonishingly well, but an angel, sent for some unfathomable reason to look out for me. I should have realised this truth years ago because you are so extraordinary, so unlike other men, so unlike me, this weak, vain, faithless creature you have been so intent on saving from himself. I should have realised from the first moment I saw you in that trench, when I fell so badly in love with you and hoped you wouldn’t notice. Or perhaps not then, but later, when you saved my life so often just by lending me courage when I was half-mad from fear. How much courage you had to spare – I will never forget. But angels are courageous, aren’t they? I should know. I have never understood why I deserved such grace. I don’t have your faith, Patrick, or your love of God. I am uncertain and afraid, I wish you were with me now, not just in spirit, as I know you are and always have been, but here in body. I need to cower behind you, because if God is real He might be kinder knowing you loved me. If angels need to pray, pray for me.

Whether we realize it or not, most of us define ourselves by opposing rather than by favoring something or someone. To put it another way, it is easier to react than to act. Nothing arouses a passion for dogma more than a good antagonist. And the more unlikely, the better. … It’s difficult to hate an idea. … It’s much easier to hate someone with a recognizable face whom we can blame for everything that makes us feel uncomfortable. It doesn’t have to be an individual character. It could be a nation, a race, a group … anything.

Its half a dozen legs, divided into segments – either four or five, it was difficult to count them - had an elegance of movement that Lily found enthralling. As though choreographed to a beat mimicking the thumping in her breast, the precise spasmodic jerks of their several bends made her think of Madonna dancing to Vogue. They had the faultless coordination of intertwining cutlery in the hands of a hungry magician – or of the Queen eating dinner alone. This rush of ridiculous analogies caused Lily to laugh with delight, loudly, now without the slightest fear that the fly might be disturbed, because this fly was unlike other flies, and Lily knew that it would know not to feel under threat.

I am not sure whether I can make you understand it. It was something more than a prudent desire to avoid creatures alien in kind, very powerful, and very intelligent. The truth was that all I heard about them served to connect two things which one's mind tends to keep separate, and that connecting gave one sort of a shock. We tend to think about non-human intelligences in two distinct categories which we label "scientific" and "supernatural" respectively. We think, in one mood, of Mr. Wells' Martians (very unlike the real Malacandrians, by the bye), or his Selenites. In quite a different mood we let our minds loose on the possibility of angels, ghosts, fairies, and the like. But the very moment we are compelled to recognise a creature in either class as real, the distinction begins to get blurred: and when it is a creature like an eldil the distinction vanishes altogether. These things were not animals-to that extent one had to classify them with the second group; but they had some kind of material vehicle whose presence could (in principle) be scientifically verified. To that extent they belonged to the first group. The distinction between natural and supernatural, in fact, broke down; and when it had done so, one realised how great a comfort it had been-how it had eased the burden of intolerable strangeness which this universe imposes on us by dividing it into two halves and encouraging the mind never to think of both in the same context.

Since violence is largely a male pastime, cultures that empower women tend to move away from the glorification of violence and are less likely to breed dangerous subcultures of rootless young men. The forces of cosmopolitanism such as literacy, mobility, and mass media can prompt people to take the perspective of people unlike themselves and to expand their circle of sympathy to embrace them. Finally, an intensifying application of knowledge and rationality to human affairs—the escalator of reason—can force people to recognize the futility of cycles of violence, to ramp down the privileging of their own interests over others’, and to reframe violence as a problem to be solved rather than a contest to be won.

Things do change and, unlike the Middle East and the traffic in Los Angeles, sometimes they can even get better.

when we take an action, we’re accepting responsibility for that action.

Unlike the more gimmicky theories of the crime decline, massive imprisonment is almost certain to lower crime rates because the mechanism by which it operates has so few moving parts.

I never sleep. Like the dolphin and the spiny anteater, I don't experience REM. Unlike the dreamless mammals, I'm a construct. I am a living program inside a vast network of electronic impulses known as the LINK. In that datastream I've uncovered the meaning of another kind of dreaming--that of a fond hope or aspiration, a yearning, a desire, or a passion. This much I have. When I dream, I dream of Mecca.

Somehow my guys always survived, although not entirely unscathed. Unlike normal humans with one guardian angel attending, God appears to assign each PJ a team of guardian angels—concrete evidence of His infinite wisdom.

In the Carolinas they say "hill people" are different from "flatlands people," and as a native Kentuckian with more mountain than flatlands blood, I'm inclined to agree. This was one of the theories I'd been nursing all the way from San Francisco. Unlike Porterville or Hollister, Bass Lake was a mountain community ... and if the old Appalachian pattern held, the people would be much slower to anger or panic, but absolutely without reason or mercy once the fat was in the fire. Like the Angels, they would tend to fall back in an emergency on their own native sense of justice -- which bears only a primitive resemblance to anything written in law books. I thought the mountain types would be far more tolerant of the Angels' noisy showboating, but -- compared to their flatlands cousins -- much quicker to retaliate in kind at the first evidence of physical insult or abuse.

One of the dangers of “self-determination” is that there is really no such thing as a “nation” in the sense of an ethnocultural group that coincides with a patch of real estate. Unlike features of a landscape like trees and mountains, people have feet.

The typical undergraduate microeconomics textbook describes cases where markets are unlikely to produce efficient outcomes. These textbooks often claim that, in principle, government intervention could solve the market failure. However, these textbooks also assume that government both (1) has full information about how to solve the problem and (2) has the good faith to use its power to solve the problem. It is as if the textbooks say omniscient angels can intervene to solve market failures. Thus, when undergraduate textbooks recommend government intervention, they mean intervention by idealized governments, not necessarily by real governments. In the real world, libertarians believe, sometimes the best response to serious market failure is just to suck it up and live with it.

But no one who has not wrestled with Communism as a philosophy, and Communists as political opponents, can really understand the values of Western democracy. The Devil once lived in Heaven, and those who have not met him are unlikely to recognize an angel when they see one.

Ariel's cure is a nostrum that tastes of moss and sunsets, scratching my throat like swallowed earth. It sits in the core of me like ice, a steady coolth radiating outwards, soothing my fever; soothing me. I stare up at the painted angels overhead and wonder how unlike them I must be, that I can leave my father and husband to think me dead.

I've been thinking about what it means to bear witness. The past ten years I've been bearing witness to death, bearing witness to women I love, and bearing witness to the [nuclear] testing going on in the Nevada desert. I've been bearing witness to bombing runs on the edge of the Cabeza Prieta Wildlife Refuge, bearing witness to the burning of yew trees and their healing secrets in slash piles in the Pacific Northwest and thinking this is not so unlike the burning of witches, who also held knowledge of heading within their bones. I've been bearing witness to traplines of coyotes being poisoned by the Animal Damage Control. And I've been bearing witness to beauty, beauty that strikes a chord so deep you can't stop the tears from flowing. At places as astonishing as Mono Lake, where I've stood knee-deep in salt-water to watch the fresh water of Lee Vining Creek flow over the top like water on vinegar....It's the space of angels. I've been bearing witness to dancing grouse on their leks up at Malheur in Oregon. Bearing witness to both the beauty and pain of our world is a task that I want to be part of. As a writer, this is my work. By bearing witness, the story that is told can provide a healing ground. Through the art of language, the art of story, alchemy can occur. And if we choose to turn our backs, we've walked away from what it means to be human.

If Los Angeles is a woman reclining billboard model and the San Fernando Valley is her teenybopper sister, then New York is their cousin. Her hair is dyed autumn or aubergine or Egyptian henna, depending on her mood. Her skin is pale as frost and she wears beautiful Jil Sander suits and Prada pumps on which she walks faster than a speeding taxi (when it is caught in rush hour, that is). Her lips are some unlikely shade of copper or violet, courtesy of her local MAC drag queen makeup consultant.

Thomas heard the stamping of hooves of horses, a shout of warning, and the Institute carriage came crashing through the Portal barely remaining on all four of its wheels as it came. Balios and Xanthos looked very pleased with themselves as the carriage spun in midair and landed, with a jarring thud, at the foot of the steps. Magnus Bane was in the driver’s seat, wearing a dramatic white opera scarf and holding the reins in his right hand. He looked even more pleased with himself than the horses. “I wondered if it was possible to ride a carriage through a Portal,” he said, jumping down from the seat. “As it turns out, it is. Delightful.” The carriage doors opened, and rather unsteadily, Will, Lucie, and a boy Thomas didn’t know clambered out. Lucie waved at Thomas before leaning against the side of the carriage; she was looking rather green about the gills. Will went around the carriage to unstrap the luggage, while the unfamiliar boy—tall and slender, with straight black hair and a pretty face—put a hand on Lucie’s shoulder. Which was surprising—it was an intimate gesture, one that would be considered impolite unless the boy and girl in question were friends or relatives, or had an understanding between them. It seemed, however, unlikely that Lucie could have an understanding with someone Thomas had never seen before. He rather bristled at the thought, in an older-brother way—James didn’t seem to be here, so someone had to do the bristling for him. “I told you it would work!” Will cried in Magnus’s direction. Magnus was busy magicking the unfastened baggage to the top of the steps, blue sparks darting like fireflies from his gloved fingertips. “We should have done that on the way out!” “You did not say it would work,” Magnus said. “You said, as I recall, ‘By the Angel, he’s going to kill us all.’ “Never,” said Will. “My faith in you is unshakable, Magnus. Which is good,” he added, rocking back and forth a little, “because the rest of me feels quite shaken indeed.

In their book Warrior Lovers, an analysis of erotic fiction by women, the psychologist Catherine Salmon and the anthropologist Donald Symons wrote, "To encounter erotica designed to appeal to the other sex is to gaze into the psychological abyss that separates the sexes.... The contrasts between romance novels and porn videos are so numerous and profound that they can make one marvel that men and women ever get together at all, much less stay together and successfully rear children." Since the point of erotica is to offer the consumer sexual experiences without having to compromise with the demands of the other sex, it is a window into each sex's unalloyed desires. ... Men fantasize about copulating with bodies; women fantasize about making love to people. Rape is not exactly a normal part of male sexuality, but it is made possible by the fact that male desire can be indiscriminate in its choice of a sexual partner and indifferent to the partner's inner life--indeed, "object" can be a more fitting term than "partner." The difference in the sexes' conception of sex translates into a difference in how they perceive the harm of sexual aggression. ... The sexual abyss offers a complementary explanation of the callous treatment of rape victims in traditional legal and moral codes. It may come from more than the ruthless exercise of power by males over females; it may also come from a parochial inability of men to conceive of a mind unlike theirs, a mind that finds the prospect of abrupt, unsolicited sex with a stranger to be repugnant rather than appealing. A society in which men work side by side with women, and are forced to take their interests into account while justifying their own, is a society in which this thick-headed incuriosity is less likely to remain intact. The sexual abyss also helps to explain the politically correct ideology of rape. ... In the case of rape, the correct belief is that rape has nothing to do with sex and only to do with power. As (Susan) Brownmiller put it, "From prehistoric times to the present, I believe, rape has played a critical function. It is nothing more or less than a conscious process of intimidation by which all men keep all women in a state of fear." ... Brownmiller wrote that she adapted the theory from the ideas of an old communist professor of hers, and it does fit the Marxist conception that all human behavior is to be explained as a struggle for power between groups. But if I may be permitted an ad feminam suggestion, the theory that rape has nothing to do with sex may be more plausible to a gender to whom a desire for impersonal sex with an unwilling stranger is too bizarre to contemplate. Common sense never gets in the way of a sacred custom that has accompanied a decline of violence, and today rape centers unanimously insist that "rape or sexual assault is not an act of sex or lust--it's about aggression, power, and humiliation, using sex as the weapon. The rapist's goal is domination." (To which the journalist Heather MacDonald replies: "The guys who push themselves on women at keggers are after one thing only, and it's not reinstatement of the patriarchy.")

So there is more to their stance than a wistful yearning for acceptance in a world they never made. Their real motivation is an instinctive certainty as to what the score really is. They are out of the ballgame and they know it. Unlike the campus rebels, who with a minimum amount of effort will emerge from their struggle with a validated ticket to status, the outlaw motorcyclist views the future with the baleful eye of a man with no upward mobility at all. In a world increasingly geared to specialists, technicians and fantastically complicated machinery, the Hell’s Angels are obvious losers and it bugs them. But instead of submitting quietly to their collective fate, they have made it the basis of a full-time social vendetta. They don’t expect to win anything, but on the other hand, they have nothing to lose. If

Today the campaign for world government lives on mainly among kooks and science fiction fans. One problem is that a functioning government relies on a degree of mutual trust and shared values among the people it governs which is unlikely to exist across the entire globe. Another is that a world government would have no alternatives from which it could learn better governance, or to which its disgruntled citizens could emigrate, and hence it would have no natural checks against stagnation and arrogance. And the United Nations is unlikely to morph into a government that anyone would want to be governed by. The Security Council is hamstrung by the veto power that the great powers insisted on before ceding it any authority, and the General Assembly is more of a soapbox for despots than a parliament of the world’s people. In

So it came to pass that humans are forever conflicted by their prehistory of multilevel selection. They are suspended in unstable and constantly changing positions between the two extreme forces that created us. We are unlikely to yield completely to either force as the ideal solution to our social and political turmoil. To give in completely to the instinctual urgings born from individual selection would be to dissolve society. At the opposite extreme, to surrender to the urgings born from group selection would turn us into angelic robots--the outsized equivalent of ants. The external conflict is not God's test of humanity. It is not a machination of Satan. It is just the way things worked out. The conflict might be the only way in the entire Universe that human-level intelligence and social organization can evolve. We will find a way eventually to live with our inborn turmoil, and perhaps find pleasure in viewing it as the primary source of our creativity.

In the eighth American-educational grade, Bruce Green fell dreadfully in love with a classmate who had the unlikely name of Mildred Bonk. The name was unlikely because if ever an eighth-grader looked like a Daphne Christianson or a Kimberly St.-Simone or something like that, it was Mildred Bonk. She was the kind of fatally pretty and nubile wraithlike figure who glides through the sweaty junior-high corridors of every nocturnal emitter’s dreamscape. Hair that Green had heard described by an over-wrought teacher as ‘flaxen’; a body which the fickle angel of puberty — the same angel who didn’t even seem to know Bruce Green’s zip code — had visited, kissed, and already left, back in sixth; legs which not even orange Keds with purple-glitter-encrusted laces could make unserious. Shy, iridescent, coltish, pelvically anfractuous, amply busted, given to diffident movements of hand brushing flaxen hair from front of dear creamy forehead, movements which drove Bruce Green up a private tree. A vision in a sun-dress and silly shoes. Mildred L. Bonk.

As Mrs. Armiger drew near, the fountain clerk put my sundae in front of me. “Here you are,” he said. “I made this one especially for you, Andrew. Plenty of chocolate sauce and whipped cream--just the way you like it.” Glad Andrew and I had at least one thing in common, I scooped up a big spoonful of ice cream. My mouth was watering for chocolate, but before I had a chance to taste it, Mrs. Armiger pounced on me. “How wonderful to see you up and about, dear boy. I was just plain worried to death when I heard you’d come down with diphtheria.” Her perfume hung around me in a cloud so dense I could hardly breathe. “Yes, ma’am,” I stammered, trying hard not to cough. “Thank you, ma’am.” Laying a plump hand on my shoulder, Mrs. Armiger smiled. “Why, Andrew, I believe a touch of the dark angel’s wings has improved your manners.” Theo gave me one of the sharp little kicks he specialized in. Blowing through his straw, he made loud bubbling sounds in his drink. He expected me to do something outrageous too. They all did--the whole family was watching, waiting for me to mortify them. I could almost hear Mama holding her breath. I knew Andrew would never have sat as still as a stone, ears burning with embarrassment, but, unlike him, I couldn’t think what to do or say. “That’s a very rude noise, Theodore,” Mrs. Armiger said. Mama snatched Theo’s glass. “If you want to finish your phosphate, apologize to Mrs. Armiger.” Without looking at anyone, Theo mumbled, “I’m sorry.” Mama wasn’t satisfied. “Sorry for what, Theodore Aloysius?” Theo kept his head down. Trying not to giggle, he said, “I’m sorry for making a rude noise, Mrs. Armiger.” Mama gave him his phosphate. “That’s better.” Theo kicked me again, harder this time. From the way he was scowling, I guessed he was mad that he’d gotten into trouble and I hadn’t.

So who else?” “Who else what?” With his mouth full, he says, “Who else got letters?” “Um, that’s really private.” I shake my head at him, like Wow, how rude. “What? I’m just curious.” Peter dips another fry into my little ramekin of ketchup. Smirking, he says, “Come on, don’t be shy. You can tell me. I know I’m number one, obviously. But I want to hear who else made the cut.” He’s practically flexing, he’s so sure of himself. Fine, if he wants to know so bad, I’ll tell him. “Josh, you--” “Obviously.” “Kenny.” Peter snorts. “Kenny? Who’s he?” I prop my elbows up on the table and rest my chin on my hands. “A boy I met at church camp. He was the best swimmer of the whole boys’ side. He saved a drowning kid once. He swam out to the middle of the lake before the lifeguards even noticed anything was wrong.” “So what’d he say when he got the letter?” “Nothing. It was sent back return to sender.” “Okay, who’s next?” I take a bite of sandwich. “Lucas Krapf.” “He’s gay,” Peter says. “He’s not gay!” “Dude, quit dreaming. The kid is gay. He wore an ascot to school yesterday.” “I’m sure he was wearing it ironically. Besides, wearing an ascot doesn’t make someone gay.” I give him a look like Wow, so homophobic. “Hey, don’t give me that look,” he objects. “My favorite uncle’s gay as hell. I bet you fifty bucks that if I showed my uncle Eddie a picture of Lucas, he’d confirm it in half a second.” “Just because Lucas appreciates fashion, that doesn’t make him gay.” Peter opens his mouth to argue but I lift up a hand to quiet him. “All it means is he’s more of a city guy in the midst of all this…this boring suburbia. I bet you he ends up going to NYU or some other place in New York. He could be a TV actor. He’s got that look, you know. Svelte with fine-boned features. Very sensitive features. He looks like…like an angel.” “So what did Angel Boy say about the letter, then?” “Nothing…I’m sure because he’s a gentleman and didn’t want to embarrass me by bringing it up.” I give him a meaningful look. Unlike some people is what I’m saying with my eyes. Peter rolls his eyes. “All right, all right. Whatever, I don’t care.

For a start, most books like this, rich in such expensive pigments, had been made for palaces or cathedrals. But a haggadah is used only at home. The word is from the Hebrew root ngd, “to tell,” and it comes from the biblical command that instructs parents to tell their children the story of the Exodus. This “telling” varies widely, and over the centuries each Jewish community has developed its own variations on this home-based celebration. But no one knew why this haggadah was illustrated with numerous miniature paintings, at a time when most Jews considered figurative art a violation of the commandments. It was unlikely that a Jew would have been in a position to learn the skilled painting techniques evinced here. The style was not unlike the work of Christian illuminators. And yet, most of the miniatures illustrated biblical scenes as interpreted in the Midrash, or Jewish biblical exegesis. I turned the parchment and suddenly found myself gazing at the illustration that had provoked more scholarly speculation than all the others. It was a domestic scene. A family of Jews—Spanish, by their dress—sits at a Passover meal. We see the ritual foods, the matzoh to commemorate the unleavened bread that the Hebrews baked in haste on the night before they fled Egypt, a shank bone to remember the lamb’s blood on the doorposts that had caused the angel of death to “pass over” Jewish homes. The father, reclining as per custom, to show that he is a free man and not a slave, sips wine from a golden goblet as his small son, beside him, raises a cup. The mother sits serenely in the fine gown and jeweled headdress of the day. Probably the scene is a portrait of the family who commissioned this particular haggadah. But there is another woman at the table, ebony-skinned and saffron-robed, holding a piece of matzoh. Too finely dressed to be a servant, and fully participating in the Jewish rite, the identity of that African woman in saffron has perplexed the book’s scholars for a century. Slowly, deliberately, I examined and made notes on the condition of each page. Each time I turned a parchment, I checked and adjusted the position of the supporting forms. Never stress the book—the conservator’s chief commandment. But the people who had owned this book had known unbearable stress: pogrom, Inquisition, exile, genocide, war.

Often we are told, and rightly so, that we can know God by knowing ourselves, for we are made in His image. We are not base, it is said, but divine. Yet this, perhaps, is saying too much. For even in our baseness—in our excrement—we might discern the work of our Creator. All things come from God, Crivano says. Even shit can be sublimed. But should it be? Tristão fixes Crivano with a fierce glare. Then he steps to the windows, and with a smooth sudden motion slings the chamberpot’s contents into the canal below. The liquid strikes the surface with a weak slap. Should it be sublimed? Tristão says. Should it be transcended? When we seek to do this, is our desire truly to know God? Or is it to know that God truly is as we always have imagined him: the perfect distillate of our corrupt selves? So—we are made in the image of God. Have we considered what this might mean? Innumerable are the egos in man, Paracelsus writes, and in him are angels and devils, heaven and hell. Perhaps God too is like this. Pure and impure. Is it so difficult to imagine? A God of flesh and bone? A God that shits? His voice chokes off, as if overwhelmed by some passion: rage, sorrow, Crivano can’t guess which. Tristão drifts away, toward his own approaching form in the mirror-talisman; the image of his torso gradually fills the glass. With the silver window eclipsed the room seems to grow smaller; Crivano shuffles his feet to keep his balance. I want to know, Tristão says, how God is unlike us. I want to know how our eyes become traitors. To know what they refuse to see. I no longer seek to transcend, nor even to understand. I want only to dirty my hands. To smell. To feel. Like a child who plays with mud. I believe the key is here— His fingers brush the flat glass before him; they’re met by fingers from the opposite side. —but not in the way that others have said. The Nolan warned us of this. Do you remember? He said the image in the mirror is like the image in a dream: only fools and infants mistake it for the true likeness of the world, but likewise it is foolish to ignore what it shows us. Therein lies the danger. Do we look upon these reflections without delusion, like bold Actaeon? Or, like Narcissus, do we see only what we wish to see? How can we be certain? With love in our hearts, we creep toward each shining surface, but we are all haunted, always, by ourselves.

Islam tells us that on the unappealable Day of Judgment, all who have perpetrated images of living things will reawaken with their works, and will be ordered to blow life into them, and they will fail, and they and their works will be cast into the fires of punishment. As a child, I knew that horror of the spectral duplication or multiplication of reality, but mine would come as I stood before large mirrors. As soon as it began to grow dark outside, the constant, infallible functioning of mirrors, the way they followed my every movement, their cosmic pantomime, would seem eerie to me. One of my insistent pleas to God and my guardian angel was that I not dream of mirrors; I recall clearly that I would keep one eye on them uneasily. I feared sometimes that they would begin to veer off from reality; other times, that I would see my face in them disfigured by strange misfortunes. I have learned that this horror is monstrously abroad in the world again. The story is quite simple, and terribly unpleasant. In 1927, I met a grave young woman, first by telephone (because Julia began as a voice without a name or face) and then on a corner at nightfall. Her eyes were alarmingly large, her hair jet black and straight, her figure severe. She was the granddaughter and greatgranddaughter of Federalists, as I was the grandson and great-grandson of Unitarians,* but that ancient discord between our lineages was, for us, a bond, a fuller possession of our homeland. She lived with her family in a big run-down high-ceiling'd house, in the resentment and savorlessness of genteel poverty. In the afternoons— only very rarely at night—we would go out walking through her neighbor-hood, which was Balvanera.* We would stroll along beside the high blank wall of the railway yard; once we walked down Sarmien to all the way to the cleared grounds of the Parque Centenario.*Between us there was neither love itself nor the fiction of love; I sensed in her an intensity that was utterly unlike the intensity of eroticism, and I feared it. In order to forge an intimacy with women, one often tells them about true or apocryphal things that happened in one's youth; I must have told her at some point about my horror of mirrors, and so in 1928 I must have planted the hallucination that was to flower in 1931. Now I have just learned that she has gone insane, and that in her room all the mirrors are covered, because she sees my reflection in them— usurping her own—and she trembles and cannot speak, and says that I am magically following her, watching her, stalking her. What dreadful bondage, the bondage of my face—or one of my former faces. Its odious fate makes me odious as well, but I don't care anymore.

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.

I’d known him just ten days, and it had just left his mouth in an unexpected whisper. It had been purely instinctive, it seemed--something entirely unplanned. He clearly hadn’t planned to say those words to me that night; that wasn’t the way he operated. He was a man who had a thought and acted on it immediately, as evidenced by his sweet, whispery phone calls right after our dates. He spent no time at all calculating moves; he had better things to do with his time. When we held each other on that chilly spring night and his feelings had come rushing to the surface, he’d felt no need to slap a filter over his mouth. It had come out in a breath: I love you. It was as if he had to say it, in the same way air has to escape a person’s longs. It was involuntary. Necessary. Natural. But as beautiful and warm a moment as it was, I froze on the spot. Once I realized it had been real--that he’d actually said the words--it seemed too late to respond; the window had closed, the shutters had clapped shut. I responded in the only way my cowardice would allow: by holding him tighter, burying my face deeper into his neck, feeling equal parts stupid and awkward. What is your problem? I asked myself. I was in the midst of what was possibly the most romantic, emotionally charged moment of my life, in the embrace of a man who embodied not only everything I’d ever understood about the textbook definition of lust, but everything I’d ever dreamed about in a man. He was a specimen--tall, strong, masculine, quiet. But it was much more than that. He was honest. Real. And affectionate and accessible, quite unlike J and most of the men I’d casually dated since I’d returned home from Los Angeles months earlier. I was in a foreign land. I didn’t know what to do. I love you. He’d said it. And I knew his words had been sincere. I knew, because I felt it, too, even though I couldn’t say it. Marlboro Man continued to hold me tightly on that patio chair, undeterred by my silence, likely resting easily in the knowledge that at least he’d been able to say what he felt. “I’d better go home,” I whispered, suddenly feeling pulled away by some imaginary force. Marlboro Man nodded, helping me to my feet. Holding hands, we walked around his house to my car, where we stopped for a final hug and a kiss or two. Or eight. “Thanks for having me over,” I managed. Man, I was smooth. “Any time,” he replied, locking his arms around my waist during the final kiss. This was the stuff that dreams were made of. I was glad my eyes were closed, because they were rolled all the way into the back of my head. It wouldn’t have been an attractive sight. He opened the door to my car, and I climbed inside. As I backed out of his driveway, he walked toward his front door and turned around, giving me his characteristic wave in his characteristic Wranglers. Driving away, I felt strange, flushed, tingly. Burdened. Confused. Tortured. Thirty minutes into my drive home, he called. I’d almost grown to need it. “Hey,” he said. His voice. Help me. “Oh, hi,” I replied, pretending to be surprised. Even though I wasn’t. “Hey, I…,” Marlboro Man began. “I really don’t want you to go.” I giggled. How cute. “Well…I’m already halfway home!” I replied, a playful lilt to my voice. A long pause followed. Then, his voice serious, he continued, “That’s not what I’m talking about.

I don’t know what sort of savagery your ‘barbarian’ people instilled, but christening yourself war-like seems the height of narcissistic delusion. Let me enlighten you on the citizenry of planet Earth. We are a vicious sort, akin to the walking zoological abnormalities you slaughtered. However, human ruthlessness is not concealed beneath fluffy white fur; we are crafted of skin, sinews, bone, and guile. Express and admirable are we not; in action, how unlike the angels. Ignoble are we in our reason and insatiable in our lust. Steering this starship and hurtling it into the sun would be a more pleasant form of torture than being eviscerated while acclimating yourself to our ways.

Think about medieval times, Danny, like when this castle was built. People were constantly seeing ghosts, having visions—they thought Christ was sitting with them at the dinner table, they thought angels and devils were flying around. We don't see those things anymore. Why? Was all that stuff happening before and then it stopped? Unlikely. Was everyone nuts in medieval times? Doubtful. But their imaginations were more active. Their inner lives were rich and weird.

May 1 Insight Not Emotion I have to lead my life in faith, without seeing Him. 2 Corinthians 5:7 (moffatt) For a time we are conscious of God’s attentions, then, when God begins to use us in His enterprises, we take on a pathetic look and talk of the trials and the difficulties, and all the time God is trying to make us do our duty as obscure people. None of us would be obscure spiritually if we could help it. Can we do our duty when God has shut up heaven? Some of us always want to be illuminated saints with golden haloes and the flush of inspiration, and to have the saints of God dealing with us all the time. A gilt-edged saint is no good, he is abnormal, unfit for daily life, and altogether unlike God. We are here as men and women, not as half-fledged angels, to do the work of the world, and to do it with an infinitely greater power to stand the turmoil because we have been born from above (rv mg). If we try to re-introduce the rare moments of inspiration, it is a sign that it is not God we want. We are making a fetish of the moments when God did come and speak, and insisting that He must do it again; whereas what God wants us to do is to walk by faith. How many of us have laid ourselves by, as it were, and said—“I cannot do any more until God appears to me.” He never will, and without any inspiration, without any sudden touch of God, we will have to get up. Then comes the surprise—“Why, He was there all the time, and I never knew it!” Never live for the rare moments, they are surprises. God will give us touches of inspiration when He sees we are not in danger of being led away by them. We must never make our moments of inspiration our standard; our standard is our duty.

Many of these ex-Communists came to agree with the British editor of The God That Failed that “no one who has not wrestled with Communism as a philosophy and Communists as political opponents can really understand the value of Western democracy. The Devil once lived in Heaven, and those who have not met him are unlikely to recognize an angel when they see one.”98 This self-image helps to explain the sense of mission and self-righteousness exhibited by so many ex-Communists.

A Christian can be oppressed by demons, though the demonization reaching the level of possession seems unlikely because a Christian has the armor of God to at least some extent. And a Christian also has the authority to cast a demon out, should any break through their guard. Another guard against demonization in a Christian is to pray daily, confessing their sins, and asking for forgiveness of sins and cleansing from all unrighteousness.

You probably popped open this tome hoping to find some kick-butt battles, some pithy wisecracks, some unlikely but oh-so-possible end-of-the-world scenario, only to find me up a tree, wallowing in self-pity.

the way I feel about you is unlike anything I could’ve ever imagined, Angel.

By our seventh anniversary, we had five kids and weren’t done yet. Raven was blessed with easy pregnancies and could run around until the moment of delivery. Oh, and did those deliveries become legend. When River was born, the whole crew was laughing their asses off in the waiting room because of Raven’s profanity-laced rants. Our twins came two years later. During their deliveries, a drinking game started with the crew and club guys. Every time Raven screamed a cuss word, Tucker told the guys at the bar and they’d take a shot of whiskey. Half of the guys were wasted by the time Savannah was born. As Avery joined her sister, the other half of the bar was just as drunk off their asses. The obstetrician nearly begged Raven to use pain meds. She refused of course. No one was telling her what to do. For Maverick’s birth, the hospital moved Raven to a room at the end of the hall and kept the other laboring mothers as far away as possible. Another change the third time around was how Raven refused to allow the club guys free fun based on her laboring pains. To play the drinking game, they had to donate a hundred dollars into the kids’ college fund. We figured at least one of our kids would want to do the education thing. The guys donated the money and got ready for Raven to let loose. In her laboring room, she even allowed a mic connected to overhead speakers at the bar. Despite knowing they were all listening, my woman didn’t disappoint. One particular favorite was motherfucking crustacean cunt. When Maverick’s head crowded, she also sounded a little bit like a graboid from Tremors. Hell, I think she did that on purpose because we’d watched the movie the night before. Raven was a born entertainer. That night, we added a few thousand dollars to the kids’ college fund, the guys had a blast getting wasted to Raven’s profanity, and I welcomed my second son. Unlike his angelic brother, Maverick peed on me an hour after birth. I knew that boy was going to be a handful.

Here the Lord says, “Let us make man in our image.” Some argue that the “us” in this passage refers to the Trinity, but it is unlikely that the Old Testament author, traditionally identified as Moses, had the Trinity in mind. The revelation that God is Triune was not clearly revealed until the New Testament. It is therefore wrong to apply this New Testament understanding to an Old Testament text. (See anachronistic.) The most ancient and most probable interpretation is that the Lord was speaking to angels. This tells us that the imago Dei is something we share in common with the angels and gives us our first hint as to what the concept means. Throughout

Many contend that “us” refers to God and the angels. This interpretation, though ancient, seems unlikely on two accounts. First, if the author intended readers to understand that angels were included in the “us” of Genesis 1:26, one would expect some previous allusion to angels in the creation account. Angels are never mentioned. Indeed, the suggestion that angels have a role in creation breaks the pattern of this chapter, which repeatedly emphasizes that God alone is the Creator of the world. Second,

I am quite certain that I will be able to placate your mother. And as for the other thing, you need not worry about it.” Angelica looked up, curious about his change in tone. “Why not?” “I am unable to give you children,” he said gruffly, avoiding her gaze to stare at his boots. “I am very sorry, Angel.” “That is quite all right with me,” Angelica said, momentarily forgetting her intentions to escape marrying him. “Unlike most females, I never really gave motherhood much thought except for being outraged on behalf of those women who are subject to a husband’s wrath if they fail to provide a male heir, especially since so many die in the effort. I would much rather avoid the whole ordeal.” His features relaxed in obvious relief. “I had feared such news would disappoint you.” The

Vergil waited no longer. He took Boris’s sword and plunged it into his chest. Boris went limp gently, as if he were drifting into a nap. Vergil held on to the sword for a second, and then pulled it out of the fallen angel, clutching it with fervor. Sadly, I realized that this wouldn’t be the last time great force would have to be used against my fellow angels. I had no words for the rest of them in the Fellowship Hall. My optimism was very low and I saw no sign of the situation getting better. God’s angelic host was divided. My friends, scattered. Lucifer’s army was intimidating and many of his soldiers were dispersed among us, ready to strike at our most vulnerable moments. I myself was unsure how we were going to succeed. But one thing I did know - we all needed to pray. Unlike Lucifer, I needed God in my life.

And the humans? Unlike the angels, or their cast-offs, the demons, the humans had something to them—true depth, true life—a soul. You never did figure out what happens to them after they die.

Real Fact about Angles: Angels are material but ethereal (Latif), more ethereal than the gaseous phase of matter. They are Nurani( Luminous, Spiritual). They are alive. They have reason ( ). Evils peculiar to human beings do not exist of angles. They can take any shape. As gases turn into liquid and solid and take any shape when becoming solid, likewise angles can form beautiful shapes, Angles are not souls that have parted from the bodies of great men. Christians presume that the angles are such spirits. Unlike energy and power, they are not immaterial. Some ancient philosophers supposed so. all of them are called Malaika "Malak" (angel) means 'envoy, messenger' or 'power.' Angles were created before all other living creatures. Therefore, we were commanded to believe in them before believing in the heavenly books, which come before belief in prophets; and in the Holly Quran the names of these tenets of belief are given in thes succession. Belief in angles has to be as follows: angels are creatures of Allahu Talal (God). They are not His Partners, nor are they His daughters as disbelievers and polytheists suppose. They Obey His Commands (God's Commands) and never commit sins or disobey the commands. They are neither male or Female. They are do not get married. They do not have children. They have life; that is, they are alive. When Allah (the God) announced the He was going to create human beings, angels asked, "Ya Rabbi! (Oh God) Are You going to create creatures who will corrupt the world and shed blood?" Such questions, called Dhella, from angles do not changes the fact the they are innocent. Of all creatures, angels are the most plentiful. No one but Allah (the God) knows their number. There is no empty space in the skies where angels do not worship. Every place in the skies is occupied by angels in Ruku (blowing during Namaz) " a kind of worship or pray" or in the Sujda (Prostrating) " a kind of worship or pray to God". In the skies, on the earth, in grass, on stars, in every living and lifeless creature, in every rain-drop, plant leaf, atom molecule, in every reaction, motion, in everything, angels have duties. They carry out Allahu Tala's (the God) commands everywhere. They are intermediaries between Allahu tala (The God) and creatures. Some of them are the commanders of other angels. Some of them brought messages to Prophets among human beings. Some angels bring good thoughts, called "Ilham" (inspiration), to the human heart. Some others are unaware of all human beings and creatures and have lost consciousness upon feeling Allah Tala's (The God) beauty. Each of theses angels stays in a certain place and connot leave its place. Some angels have two wings and some have four or more. Angels belonging in Paradise stay in Paradise. Their superior is Ridwan. Angels of Hell, Zabanis carry out in Hell what they are commanded. The fire of Hell does not harm them, as the sea is not harmful to fish. There are nineteen leading Zabanis. Their chief Is Malik. For each human being, there are four angels who record all their good and bad acts. Two of them come at night and the other two come during the day. They are called Kiram Katibin or angels or Hafaza. There is another scholarly report stating that the on one’s right side is superior to the one on the left and records the good deeds. The one on the left writes down the evil deeds. There are angels who will torment disbelievers and disobedient Muslims in their graves, and angels who will ask questions in graves. The questioning angles are called Munkar and Nakir. Angels who will question Muslims are also Called mubashshir and Bashir. At the first sound of the “Sur”, all angels except the Hamalat al-Arsh and the four archangel’s will be annihilated. Then the Hamalat al-Arsh and then the four archangels will be annihilated. At the second sound all angels will be annihilated after all the living creatures, as they were created before all.

I think of country radio like a great lover. You were great to me, you bought me a lot of nice things and then you dumped my ass for younger women.

What makes Chinatown so uniquely disturbing as an American metaphor is that it is so unlike the whiteness of Ahab’s whale or the greenness of Gatsby’s light. However illusory, these are totems of aspiration, of possibility. Futility and fate, by contrast, are concepts that defy the capitalist’s dream of agency and advancement, the (graying) Protestant work ethic that assured pre-Watergate Americans that life was linear, not cyclical, and the game wasn’t rigged against them. It is no wonder, then, that Towne’s metaphor should borrow its desolation from Polanski, a European. “The American has not yet assimilated psychologically the disappearance of his own geographical frontier,” wrote the philosopher William Barrett in 1962. “His spiritual horizon is still the limitless play of human possibilities, and as yet he has not lived through the crucial experience of human finitude.” A decade after this writing, that spiritual horizon reached its finitude in Vietnam and Watergate, and symbolically in Los Angeles, the geographic end of America. As Towne foresaw, the only place left to go was up—up to The Sting, to “Happy Days,” Bogdanovich’s At Long Last Love, to “a mix of nostalgia and parody,” Kael wrote, the mass denial of the terrible truths Gittes was powerless to undo.

She seemed sad and wise beyond her years. All the giddy experimentation with sex, recreational drugs, and revolutionary politics that was still approaching its zenith in countercultural America was ancient, unhappy history to her. Actually, her mother was still in the midst of it—her main boyfriend at the time was a Black Panther on the run from the law—but Caryn, at sixteen, was over it. She was living in West Los Angeles with her mother and little sister, in modest circumstances, going to a public high school. She collected ceramic pigs and loved Laura Nyro, the rapturous singer-songwriter. She was deeply interested in literature and art, but couldn’t be bothered with bullshit like school exams. Unlike me, she wasn’t hedging her bets, wasn’t keeping up her grades to keep her college options open. She was the smartest person I knew—worldly, funny, unspeakably beautiful. She didn’t seem to have any plans. So I picked her up and took her with me, very much on my headstrong terms. I overheard, early on, a remark by one of her old Free School friends. They still considered themselves the hippest, most wised-up kids in L.A., and the question was what had become of their foxy, foulmouthed comrade Caryn Davidson. She had run off, it was reported, “with some surfer.” To them, this was a fate so unlikely and inane, there was nothing else to say. Caryn did have one motive that was her own for agreeing to come to Maui. Her father was reportedly there. Sam had been an aerospace engineer before LSD came into his life. He had left his job and family and, with no explanation beyond his own spiritual search, stopped calling or writing. But the word on the coconut wireless was that he was dividing his time between a Zen Buddhist monastery on the north coast of Maui and a state mental hospital nearby. I was not above mentioning the possibility that Caryn might find him if we moved to the island.

I met Damiel’s eyes. “Doesn’t it bother you that you’re being told which person you can marry, and you’re just supposed to smile and go through with it?” His shoulders rose in a nonchalant shrug. “Unlike my previous betrothed, I am fairly confident that you won’t try to kill me. That’s more than I can say for most everyone else out there.

it is solved in a very curious way indeed, for this solution is saying, in effect, that what really happened is what is not narrated by any of these Gospels: for none of them mentions two angels! This way of interpreting the texts does so by imagining a new text that is unlike any of the others, so reconcile the four to one another. Anyone is certainly free to construct their own Gospel if they want to, but that’s probably not the best way to interpret the Gospels that we already have. (Ehrman 2014, pp. 134–135)

The fifth account was the Gospel of John, the very last one, written more than sixty years after Jesus’s death. In this one, Jesus does describe himself as a god—on par with his father. When it was written, Romans had started calling their emperors gods, which could explain why the anonymous author had Jesus ascribing this status to himself. Regardless, had Jesus ever claimed to be on par with God, or to be the Son of God, this would have been the most important statement he ever made. If he had made this claim, many scholars find it highly unlikely that none of the four other written sources—earlier sources—would have contained a single mention of it.” Sage paused once again. “To be fair, highly unlikely doesn’t mean impossible,” it continued. “And even if Jesus never did claim to be a god, this doesn’t mean he wasn’t. Or didn’t become one. Many have interpreted the scripture to suggest that Jesus was either a human or angel on Earth, and that because of his service, his sacrifice, God rewarded him by exalting him to the level of a god. But only after his death.

The howl, Doc, not the silence of the lambs, the howl stays with me, I hear it, I scream, I raise my arms to the sky, I try, Doc, I try to defend myself, to protect my soul. Auntie Badeea used to say that jackals have howled at the innocent moon for aeons because they mourn the fact that they are not eternal, that when Death with his pale eyes comes for them they will be no more, unlike us who climb up Jacob's ladder to Heaven in God's embrace or fall to Satan's fiery Hell. I don't think so, Doc, I disagree. Jackals howl because we don't. The howl has been traveling for thousands of years, from the beginning of time, when Adam and Eve tasted the fruit and Satan triumphed and his son, Death, was born, when loss became our intimate, across deserts and seas the howl moves, loaded with dust and grime and brine, searching for souls to remind them to grieve, but we pay little attention, always avoiding, always moving forward, our souls filled with termite holes that the howl passes through, only whistling. Lost we are, so the jackals and coyotes, the wolves red and gray, howl for us, howl at the baby-faced moon.

The following story is a little different from the usual stories concerning gold…. In 1599, Don Francisco Manzo de Contreras was sent to Cuba as King Phillip II’s Chief Justice, with a directive to stop the smuggling of gold and other valuables. He settled in the town of Remedios in Villa Clara Province, near the northern coast seaport town of Caibarién, and over time, he became very wealthy doing exactly what he had been sent to stop! He filled his chests with gold bullion, but the heavy, bulky gold is not something that can easily be taken with you! In 1776, his heirs were three Catholic nuns, who had stashed six chests of gold into the walls of the Santa Clara Convent. Being afraid of pirates, they commissioned their nephew Joseph Manzo de Contreras to take the gold across the Atlantic to be deposited in the Bank of England in London. Being an obedient nephew, according to him, he took the gold to England and followed his aunts’ instructions to the letter. Many years later, the half-forgotten fortune was handed down to Angel Contreras, who claimed that his great-grandfather, Joseph Manzo, once had a receipt for it. The receipt was handed down through the family and when his uncle took possession of this valuable paper, he hid it, attempting to protect the family treasure. Ultimately, he was murdered when he refused to tell the thieves where it was. Unfortunately, the receipt is now lost, and although the family has searched high and low for it, it has never been found. Angel lived in Majagua, Cuba, where his family worked at a candy factory. He claimed they looked everywhere for it, but the receipt was definitely gone! With almost six decades of communistic control, the family decided to lay low and do nothing more to find it. They feared that the State would take whatever inheritance was rightfully theirs, and they probably would be right. Some of the Manzo family have since left Cuba and now live in Florida. They staged protests at the British Consulate in Miami, accusing the Queen of having reached a deal with the Cuban government. They stated that what should have been their money, was sent to Fidel Castro. During these demonstrations, nine members of the family were arrested for causing disturbances but not much else came of their claim. The Bank of England stated that the story of lost gold is just a myth, and that they have no record of it. Although this is the sad ending to the story for now, the family is continuing with their claim. However without a receipt, it seems unlikely that they have much of a case! "They put him in a madhouse," Angel said, "and then they killed him. All for greed... they wanted the money." Angel Contreras, referring to what had happened to his uncle….

Some of the groupies who had been visiting Richard in Los Angeles now began to go to San Francisco to see him. Doreen was unhappy with all the competition she had. She’d complain to him that they were taking visiting time away from her, but Richard enjoyed all the female attention. Never before had he had so much female admiration—and he reveled in it, thrived upon it. Cindy, unlike Doreen, didn’t mind Richard’s other visitors, as long as none of them bothered her. But there was one woman Cindy and Doreen came to refer to as “the bimbo,” who did, in fact, start getting aggressive with both Cindy and Doreen. The Bimbo, a heavy-set, well-built belligerent blonde with frizzy hair, and a big nose, began to challenge Cindy and Doreen when she ran into them at the jail. “He’s mine. Stay away from him or I’ll break your face,” she’d say regularly. Cindy stood up to her, telling her to fuck off, but Doreen did not have Cindy’s combative nature and would take the Bimbo’s threats, taunts, and admonitions. The Bimbo began regularly to step on Doreen’s toes and call her “Dogreen.” It got to the point that Doreen began asking the jail guards to walk her to her car, she was so afraid of the Bimbo. Doreen again complained to Richard, but he didn’t stop the Bimbo from coming to the jail. Several of the Ramirez women would bring phallic-shaped vegetables with them on their visits and would sexually excite themselves with the vegetables while Ramirez watched. For many of these women Richard Ramirez was a turn-on.

What happened in 1970 in Los Angeles was the worst economic episode I’ve ever had to fight through. Unlike the post–Cold War Recession, we did not have the waves of in-migration from Mexico, nor were drug sales as great. I believe the underground economy was a silent savior of Los Angeles during 1990–94. The Kent State Massacre and the Pentagon Papers scandal didn’t help the 1970 scene. Furthermore, things didn’t get better in the early 1970s. The sharp recession of 1970 was followed by a sudden inflation caused by Vietnam spending. Nixon “slammed the gold window shut.” From 1945 to 1971, the U.S., under the Bretton Woods Agreement, had agreed to back its currency to a limited extent with gold at $35 per ounce. Other nations’ central banks were withdrawing our gold so fast that Nixon had to renege on the promise. This was followed in 1973 by the end of fixed currency exchange rates. The dollar plummeted. Traveling to the wine country of France in the summer of 1973, I was unable to cash American Express dollar-denominated traveler’s checks. Inflation jumped with the 1973 Energy Crisis. Nixon imposed wage and price controls. Then Watergate, accompanied by the Dow Jones hitting bottom in 1974. Three Initiatives to Turn the Tide Against all this, Trader Joe’s mounted three initiatives. In chronological order: We launched the Fearless Flyer early in 1970. We broke the price of imported wines in late 1970 thanks to a loophole in the Fair Trade law. Most importantly, in 1971, we married the health food store to the Good Time Charley party store, which had been the 1967–70 version of Trader Joe’s. Together these three elements comprised the second version of Trader Joe’s, Whole Earth Harry.

That’s the criticism: people turn to the occult because they either (a) don’t want to deal with the real horrors of the world and have the privilege of turning away from it, unlike the oppressed who have no choice but to face reality, or (b) are losers who can’t hack it in industrialized civilization and so choose to play Dungeons & Dragons instead. Western post-Enlightenment civilization defines itself as being rationalist and therefore against magic, but all cultures have magical practices, including our own. Christianity is full of magical practices, and the language of economics is permeated by spirits and invisible hands. Magic is everywhere; it’s just that the central power figures of a culture get to determine whose magic is considered “real” and whose is just considered embarrassing. Further, magic is not just a practice of the privileged; otherwise only the privileged would practice it, and that just isn’t the case, as you can see by visiting the fetish markets of Togo, the witch markets of Brazil, or any botanica in Los Angeles.

unlikely. Sperm (from the male) would be likened to a missile which is carrying a warhead.

Nevertheless, it also means that someone would be passing on. One day later, we were married at the small red brick church, which she went to as a young girl. It was the day at last; it was here; there she was walking down the aisle. With the flower pedals, everywhere. I remember seeing the angel oak trees with their leaves blowing in the breeze; it was the perfect heartwarming day. As I walked into the church. At that time, there were daisy and lily flowers all over the place on the floor, with the colors of white and pink in her bouquet, and some were even in her lovely hair, around the white lace veil, and of course next to the glittery silver princess tiara, which she wore. However, there was no one to give her away, but right before the ceremony, this older gentleman walked up to Kristen, he could barely stand or speak, yet he got up on his own two feet, he was very weak, he said that he was living with lung cancer. Yet he said- ‘I’ll do it for the little lady.’ That gentleman’s name was Greg; he said that he knew Nevaeh, and he knew Kristen’s mom, from way back when, so we both said okay, we all thought that was sweet of him to do. We said our vows, ‘I take you, to be my soul mate, to love what I know of you, and trusting what I do not yet know.’ ‘To love and hold and to grow old, as one soul. To get to be with you all the days of my life. While falling even more in love with you every day, as we pray. To keep you in my life.’ ‘I promise to love, and cherish you through whatever life may bring our way, as we become- us!’ We both quoted a remarkable saying by an astonishing person. ‘Love it is like the cupid's arrow, that hits at the most unlikely times. We chose to be as one forever and ever to never- ever forget that bond… now and forever!’ (We all said –Amen! in the house of the Lord.) You may kiss the bride! Brandon- and I did! Kristen- The kiss was magnificent and sweet. Then we walked out of the church together off into the sunset. Nevaeh- I am glad that I got to be there to see them be married!

That was not all. When the Jamaican government wanted to buy the country’s oil refinery from an Exxon subsidiary, Marc Rich + Co lent it the money. The trading company even helped to fund Jamaica’s team at the 1984 Olympics in Los Angeles, and paid for it to send a bobsled team to participate in the 1988 Winter Olympics – whose unlikely journey to the Games was chronicled in the Disney film Cool Runnings.15

Where to touch? The worst of the waxy spikes were stuck from waist to groin. She swiped at his hip, managed to knock off a few. She made a wider sweep on his outer thigh, and cleared a few more. Her hand over his zipper. Shook. Cade was still picking needles off his abdomen. He widened his stance. "Don't be shy." There was challenge in his tone. He was getting even with her. She'd forced him to replace the bulbs. His request for her to remove the prickles seemed a fair exchange. Her heart gave an unfamiliar flutter. Her stomach knotted. They presently stood between the tall box of headstones and a privacy hedge. They weren't visible from the road. She decided to pick off the needles individually instead of making a palm-wide sweep. There'd be less touching. In her hurry, her knuckles bumped his sex. He sucked air. Enlarged. The tab on the zipper slid down an inch. He made the adjustment. "Good enough." He pushed her hand away. She sighed her relief. He twisted, struggled with the prickles on his back, stretching to brush those between his shoulder blades. Frustrated by those he couldn't reach, he snagged the hem on his T-shirt and tugged it over his head. Shook it out. Grace's eyes rounded and her mouth went dry. Her had a magnificent chest. Broad and bare, his chest tempted her. Her fingers itched to touch him. Even for a second. This was so unlike her. The need to satisfy her curiosity outweighed the consequences. She went with the urge. She traced his flat stomach and six-pack abs. His jeans hung low. Sharp hip bones, man dents, and sexy lick lines. The man was sculpted. Cade clutched his shirt to his thigh. Stood still. She felt his gaze on her, but couldn't meet his eyes. Not after she flattened her hand over his abdomen, and his heat suffused her palm. His stomach contracted. Her fingers flexed. She scratched him. He groaned.

THAT PHONE CALL to Clow was the beginning of Steve’s first big move as iCEO. Steve decided Apple needed an advertising campaign to reaffirm Apple’s old core values: creativity and the power of the individual. It needed to be something radically unlike the meek and confused product advertising that Apple had been offering consumers for years. Instead, this campaign would celebrate the company—not the company as it was that summer of 1997, but the company Steve imagined Apple should be. On the surface, it seemed an outrageous and perhaps spendthrift goal, given the company’s losses and layoffs. But Steve was insistent. And that’s why Clow made the journey north from TBWA\Chiat\Day’s offices in the Venice section of Los Angeles to Apple headquarters in Cupertino.

At times I was even irritated with Elphine, if you can believe that. I wanted her attention even more than the others’, and yet sometimes I lost patience with her. Her ideas were so unlike most people’s, and her strange kindness and pity could be inconvenient. Sometimes I hated how clearly she made me see myself. I saw her gentleness and realized how little I resembled her.

Mrs. Schnitzler, unlike my alcoholic mother, was a superstitious woman—I was told flowers must be given in odd numbers, for an even number of flowers indicated funerals. When Lola sneezed, Mrs. Schnitzler tugged Lola’s ear lest an evil spirit hear and latch on to her. To keep the evil spirits away, I was also told to step out of a house with the right foot first. There was a painful history behind this, she said, that went back to Spain’s Edict of Expulsion in 1492; during that time, many Jews left their homes with their left foot out first, and they were all either persecuted or forced to leave the country. Mrs. Schnitzler believed that this was a critical survival lesson for Jews and that their life depended on the order of the foot stepping out of the home.

Within the range of Macdonald’s accomplishments, there are sizable gaps. The largest, surely, is that, unlike Lincoln, he never appealed to people’s “better angels.” He was a doer, not a thinker, although highly intelligent and omnivorously well read. He lacked the certitudes of a moralist, instead taking human nature as he found it and turning it to his purposes.

Ask anyone in Pariva, and they would have agreed that Chiara Belmagio was the kindest, warmest girl in town. Her patience, especially, was legendary. Then again, anyone who had grown up with a sister like Ilaria Belmagio---local prima donna in both voice and demeanor---and still considered her to be their best friend had to be nothing short of an angel. Chiara was newly eighteen, having celebrated her birthday a month earlier, in June, and she was the middle child of Anna and Alberto Belmagio, beloved owners of Pariva's only bakery. In short, she had modest ability on the harpsichord, favored blackberry jam over chocolate, and loved to read outside under her family's lemon tree, where she often helped children with their arithmetic homework and nurtured nests of young doves. Like her neighbors, she knew each name and face of the 387 people in Pariva, but unlike most, she took the time to make anyone she encountered smile, even grumpy Mr. Tommaso---who was a challenge. And she took pleasure in it.

Impressionists, Cubists, and Surrealists who had stunned the world between 1870 and 1960 by entirely redefining art. VAN GOGH… SEURAT… PICASSO… MUNCH… MATISSE… MAGRITTE… KLIMT… KANDINSKY… JOHNS… HOCKNEY… GAUGUIN… DUCHAMP… DEGAS… CHAGALL… CÉZANNE… CASSATT… BRAQUE… ARP… ALBERS… This section terminated at one last architectural rib, and Langdon moved past it, finding himself in the final section of the library. The volumes here appeared to be dedicated to the group of artists that Edmond, in Langdon’s presence, liked to call “the school of boring dead white guys”—essentially, anything predating the modernist movement of the mid-nineteenth century. Unlike Edmond, it was here that Langdon felt most at home, surrounded by the Old Masters. VERMEER… VELÁZQUEZ… TITIAN… TINTORETTO… RUBENS… REMBRANDT… RAPHAEL… POUSSIN… MICHELANGELO… LIPPI… GOYA… GIOTTO… GHIRLANDAIO… EL GRECO… DÜRER… DA VINCI… COROT… CARAVAGGIO… BOTTICELLI… BOSCH… The last few feet of the final shelf were dominated by a large glass cabinet, sealed with a heavy lock. Langdon peered through the glass and saw an ancient-looking leather box inside—a protective casing for a massive antique book. The text on the outside of the box was barely legible, but Langdon could see enough to decrypt the title of the volume inside. My God, he thought, now realizing why this book had been locked away from the hands of visitors. It’s probably worth a fortune. Langdon knew there were precious few early editions of this legendary artist’s work in existence. I’m not surprised Edmond invested in this, he thought, recalling that Edmond had once referred to this British artist as “the only premodern with any imagination.” Langdon disagreed, but he could certainly understand Edmond’s special affection for this artist. They are both cut from the same cloth. Langdon crouched down and peered through the glass at the box’s gilded engraving: The Complete Works of William Blake. William Blake, Langdon mused. The Edmond Kirsch of the eighteen hundreds. Blake had been an idiosyncratic genius—a prolific luminary whose painting style was so progressive that some believed he had magically glimpsed the future in his dreams. His symbol-infused religious illustrations depicted angels, demons, Satan, God, mythical creatures, biblical themes, and a pantheon of deities from his own spiritual hallucinations

Angel was snoring softly, curled in the cramped backseat of the car. She chuckled to herself. He could fall asleep at the drop of a hat anytime and anywhere. Unlike herself, who struggled to fall asleep anywhere but in her own bed, and even then she usually awoke in the early hours of the morning—the witching hour—her mind spinning with thoughts, recriminations, and dire warnings.

H. R. “Bob” Haldeman and Richard M. Nixon were an odd couple, bound by politics and expedience yet worlds apart socially. Haldeman, an advertising agency executive in Los Angeles, was an unlikely candidate for the president’s consigliere. “Bob Haldeman would have been a superstar had he never gone to the White House,” recalls Larry Higby, who followed him from J. Walter Thompson to the White House at the age of twenty-three. Indeed, Haldeman in the early 1960s was Southern California royalty: regent of the University of California; president of the UCLA alumni association; founding chairman of the California Institute of the Arts:

The angels would still be here come the end of this world, and its destruction would not bother them. Like the ghosts, they no longer belonged to this world. Unlike the dead, they were not tethered here. They did not need the Earth intact because they were citizens of a more fantastic realm.

But the national reaction he hoped for did not materialize. Although it had received extensive and often sensational coverage in the local press, the trial’s dramatic exposés drew scant national attention. Only a single article appeared in the Washington Post and nothing in the New York Times, Wall Street Journal, or Lewis’s hometown Chicago Tribune. The Jewish Telegraphic Agency gave widespread coverage to the trial, but it was highly unlikely that anyone in power was reading its columns.

Vampires, unlike angels, do not forget any more than they forgive.

Hope were in heaven, Grace considered it very unlikely that her sister was an angel; Hope just didn’t have the temperament for that, though she would probably enjoy having wings and flying around.

Angels, I am now convinced, inhabit people temporarily, such that a person can then do a good deed for another at precisely the moment required. When that is done, the angel flits off somewhere else. Why else would they have wings? Occasionally, however, in order to achieve whatever they deem needs to be done in a timely manner, angels will occupy the most unlikely of beings, and, I suspect, derive a degree of mischievous pleasure in the process.

The global role of the United States is perhaps the ultimate chapter in that long period of European expansion which had begun in western Europe, and especially on the Atlantic seaboard, during the 15th century. Europe slowly had outgrown its homeland. Its cultural empire eventually formed a long band traversing most of the Northern Hemisphere and dipping far into the Southern. The modern hub of the peoples and ideas of European origin is now New York as much as Paris, or Los Angeles as much as London. In the history of the European peoples the city of Washington is perhaps what Constantinople — the infant city of Emperor Constantine — was to the last phase of the Roman Empire; for it is unlikely that Europeans, a century hence, will continue to stamp the world so decisively with their ideas and inventions.

The logistics of getting them around were just completely insurmountable,” said Hanson-Press. “I was really stressed every single day about getting them around.” Cue HopSkipDrive, a Los Angeles start-up that has been described as ride-hailing for children. Founded by three Angelenos who are also moms, the service chauffeurs only children ages 7 to 17. In many ways, it's similar to transport network companies such as Uber, Lyft and SideCar (Uber requires customers to be over 18). Drivers are contractors who use their own vehicles to transport passengers. All drivers undergo third-party background checks and vehicle inspections. Parents can book rides for their kids through a mobile app and pay through a cashless transaction. But there are also significant differences. Unlike Uber, whose drivers simply need to have experience behind the wheel, HopSkipDrive drivers are required to have at least five years of experience caring for children (this can mean people who are themselves parents, nannies, teachers, camp counselors, etc.). And like Shuddle, a similar service that operates in the San Francisco Bay Area, all drivers are vetted in person. HopSkipDrive checks drivers' references and will even go for a ride with each driver it signs up. All rides are covered by insurance specific to transporting minors.

George Mumford, a Newton-based mindfulness teacher, one such moment took place in 1993, at the Omega Institute, a holistic learning center in Rhinebeck, New York. The center was hosting a retreat devoted to mindfulness meditation, the clear-your-head habit in which participants sit quietly and focus on their breathing. Leading the session: meditation megastar Jon Kabat-Zinn. Originally trained as a molecular biologist at MIT, Kabat-Zinn had gone on to revolutionize the meditation world in the 1970s by creating a more secularized version of the practice, one focused less on Buddhism and more on stress reduction and other health benefits. After dinner one night, Kabat-Zinn was giving a talk about his work, clicking through a slide show to give the audience something to look at. At one point he displayed a slide of Mumford. Mumford had been a star high school basketball player who’d subsequently hit hard times as a heroin addict, Kabat-Zinn explained. By the early 1980s, however, he’d embraced meditation and gotten sober. Now Mumford taught meditation to prison inmates and other unlikely students. Kabat-Zinn explained how they were able to relate to Mumford because of his tough upbringing, his openness about his addiction — and because, like many inmates, he’s African-American. Kabat-Zinn’s description of Mumford didn’t seem to affect most Omega visitors, but one participant immediately took notice: June Jackson, whose husband had just coached the Chicago Bulls to their third consecutive NBA championship. Phil Jackson had spent years studying Buddhism and Native American spirituality and was a devoted meditator. Yet his efforts to get Michael Jordan, Scottie Pippen, and their teammates to embrace mindfulness was meeting with only limited success. “June took one look at George and said, ‘He could totally connect with Phil’s players,’ ’’ Kabat-Zinn recalls. So he provided an introduction. Soon Mumford was in Chicago, gathering some of the world’s most famous athletes in a darkened room and telling them to focus on their breathing. Mumford spent the next five years working with the Bulls, frequently sitting behind the bench, as they won three more championships. In 1999 Mumford followed Phil Jackson to the Los Angeles Lakers, where he helped turn Kobe Bryant into an outspoken adherent of meditation. Last year, as Jackson began rebuilding the moribund New York Knicks as president, Mumford signed on for a third tour of duty. He won’t speak about the specific work he’s doing in New York, but it surely involves helping a new team adjust to Jackson’s sensibilities, his controversial triangle offense, and the particular stress that comes with compiling the worst record in the NBA. Late one April afternoon just as the NBA playoffs are beginning, Mumford is sitting at a table in O’Hara’s, a Newton pub. Sober for more than 30 years, he sips Perrier. It’s Marathon Monday, and as police begin allowing traffic back onto Commonwealth Avenue, early finishers surround us, un-showered and drinking beer. No one recognizes Mumford, but that’s hardly unusual. While most NBA fans are aware that Jackson is serious about meditation — his nickname is the Zen Master — few outside his locker rooms can name the consultant he employs. And Mumford hasn’t done much to change that. He has no office and does no marketing, and his recently launched website, mindfulathlete.org, is mired deep in search-engine results. Mumford has worked with teams that have won six championships, but, one friend jokes, he remains the world’s most famous completely unknown meditation teacher. That may soon change. This month, Mumford published his first book, The Mindful Athlete, which is part memoir and part instruction guide, and he has agreed to give a series of talks and book signings

Tertullian recounts the narrative of Jesus, whose labors (unlike Hercules’s) did not include killing, capturing, and stealing43 but who instead kept a low profile, who bore reproaches, who would not hear of forcing people, who ate at anyone’s table, who declined to call for massive angelic intervention, who rejected the avenging sword, who healed the servant of his enemy, and thereby “cursed for all time the works of the sword.

It is a successful inward voyage of reconciliation of a sort that he was to make much more readily and regularly in his fiction than in his life. His own experience had made the child figure central to his imagination, the sensitive youth whose sense of his worth is assaulted by a hostile world from infancy onward. The assault precedes adolescence, and adolescent experience is a late stage of the reenactment of early-childhood loss. The most powerful expression in his fiction of such loss and deprivation is to be born an orphan or near orphan, as are Oliver, Pip, Little Nell, David Copperfield, and Esther Summerson, or to have lost one parent, like Nicholas Nickleby, Florence Dombey, and Amy Dorrit. In the first of his fictional child heroes, he contrasts the emotional impact of his own mother’s distance and rejection with the absence of Oliver’s, as if to say that a dead mother is preferable to a deadening one. Unlike his own, Oliver’s mother dies while giving birth to her son. It is a tragic sacrifice that Dickens provides as an expression of the unqualified love of the perfect mother for her only son. Like Mary, she dies “Young Beautiful And Good,” and her angelic presence at crucial moments in the novel provides Oliver with both an assurance of his self-worth and, since it is she he resembles, a visible connection with the world of love, benevolence, and innate moral values.15

The place you’re going is unlike anything you’ve ever seen or experienced here in Heaven. It’s a contraption of the most immense size, but it comes with walls and a ceiling that will, without any shred of variation or doubt, always come crashing down.

According to Albertus, the soul possesses a magical quality that may be activated by sincere desire. Goethe suggested a similar theory, asserting that an innate force could compel meaningful correspondences. He said, “We all have certain electric and magnetic powers within us and ourselves exercise an attractive and repelling force, according as we come into touch with something like or unlike” (quoted in Jung 1969l, par. 860). The notion of “correspondences” in the Middle Ages taught a sort of universal “sympathy” in which, according to Jung, “the universal principle is found in even the smallest particle, which therefore corresponds it to the whole”.

Jack Webb had been active in radio for several years before Dragnet propelled him to national prominence. He had arrived at KGO, the ABC outlet in San Francisco, an unknown novice in 1945. Soon he was working as a staff announcer and disc jockey. His morning show, The Coffee Club, revealed his lifelong interest in jazz music, and in 1946 he was featured on a limited ABC-West network in the quarter-hour docudrama One out of Seven. His Jack Webb Show, also 1946, was a bizarre comedy series unlike anything else he ever attempted. His major break arrived with Pat Novak: for 26 weeks Webb played a waterfront detective in a series so hard-boiled it became high camp. He moved to Hollywood, abandoning Novak just as that series was hitting its peak. Mutual immediately slipped him into a Novak sound-alike, Johnny Modero: Pier 23, for the summer of 1947. He played leads and bit parts on such series as Escape, The Whistler, and This Is Your FBI. He began a film career: in He Walked by Night (1948), Webb played a crime lab cop. The film’s technical adviser was Sergeant Marty Wynn of the Los Angeles police. Webb and Wynn shared a belief that pure investigative procedure was dramatic enough without the melodrama of the private eye. The seeds of Dragnet were sown on a movie set.

I felt quite small by comparison to the immense stature of the warrior angel. Then he began to speak, not as you and I might speak. His mouth didn’t move, nor was there an audible voice. Rather, there was a communication or thought transference of spirit to spirit. I knew what he was saying as his thoughts entered my own mind. The communication was on a deeper level than earthly, audible words could express. His communication surpassed mere language as if coming from someone who knew me very well. It was not unlike the connection some married couples experience after years of being together who know each other so well that one hears the heart of the other and might even finish their sentences.

Insufficient funds? How on earth could there be insufficient funds in her personal account? Andi was always in credit and, unlike her sister Angel (who was probably single-handedly to blame for the economic downturn),

He was the leader of the Prophet David’s army,’ said the Sheikh. ‘David had him killed so that he could marry Nebi Uri’s beautiful wife. Two angels, Mikhail and Jibrael, appeared and asked David why he needed an extra wife when he already had ninety-nine others. You know this story?’ ‘Yes. I think we Christians know Nebi Uri as Uriah the Hittite.’ It was an unlikely tangle of tales: a medieval Muslim saint buried in a much older Byzantine tomb tower had somehow been confused with the Biblical and Koranic Uriah; perhaps the saint’s name was Uriah, and over the passage of time his identity had been merged with that of his scriptural namesake. More intriguing still was the fact that in this city, long famed for the shrines of its Christian saints, the Muslim Sufi tradition had directly carried on from where Theodoret’s Christian holy men had left off. Just as the Muslim form of prayer, with its bowings and prostrations, appears to derive from the older Syriac Christian tradition that I had seen performed at Mar Gabriel, and just as the architecture of the earliest minarets unmistakably derives from the square late-antique Syrian church towers, so the roots of Islamic mysticism and Sufism lie with the Byzantine holy men and desert fathers who preceded them across the Near East. Today the West often views Islam as a civilisation very different from and indeed innately hostile to Christianity. Only when you travel in Christianity’s Eastern homelands do you realise how closely the two religions are really linked. For the former grew directly out of the latter and still, to this day, embodies many aspects and practices of the early Christian world now lost in Christianity’s modern Western incarnation. When the early Byzantines were first confronted by the Prophet’s armies, they assumed that Islam was merely a heretical form of Christianity, and in many ways they were not so far wrong: Islam accepts much of the Old and New Testaments, and venerates both Jesus and the ancient Jewish prophets. Certainly if John Moschos were to come back today it is likely that he would find much more that was familiar in the practices of a modern Muslim Sufi than he would with those of, say, a contemporary American Evangelical. Yet this simple truth has been lost by our tendency to think of Christianity as a Western religion rather than the Oriental faith it actually is. Moreover the modern demonisation of Islam in the West, and the recent growth of Muslim fundamentalism (itself in many ways a reaction to the West’s repeated humiliation of the Muslim world), have led to an atmosphere where few are aware of, or indeed wish to be aware of, the profound kinship of Christianity and Islam.