When Duty Calls Quotes

I look at the blanked-out faces of the other passengers--hoisting their briefcases, their backpacks, shuffling to disembark--and I think of what Hobie said: beauty alters the grain of reality. And I keep thinking too of the more conventional wisdom: namely, that the pursuit of pure beauty is a trap, a fast track to bitterness and sorrow, that beauty has to be wedded to something more meaningful. Only what is that thing? Why am I made the way I am? Why do I care about all the wrong things, and nothing at all for the right ones? Or, to tip it another way: how can I see so clearly that everything I love or care about is illusion, and yet--for me, anyway--all that's worth living for lies in that charm? A great sorrow, and one that I am only beginning to understand: we don't get to choose our own hearts. We can't make ourselves want what's good for us or what's good for other people. We don't get to choose the people we are. Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

In 2002, having spent more than three years in one residence for the first time in my life, I got called for jury duty. I show up on time, ready to serve. When we get to the voir dire, the lawyer says to me, “I see you’re an astrophysicist. What’s that?” I answer, “Astrophysics is the laws of physics, applied to the universe—the Big Bang, black holes, that sort of thing.” Then he asks, “What do you teach at Princeton?” and I say, “I teach a class on the evaluation of evidence and the relative unreliability of eyewitness testimony.” Five minutes later, I’m on the street. A few years later, jury duty again. The judge states that the defendant is charged with possession of 1,700 milligrams of cocaine. It was found on his body, he was arrested, and he is now on trial. This time, after the Q&A is over, the judge asks us whether there are any questions we’d like to ask the court, and I say, “Yes, Your Honor. Why did you say he was in possession of 1,700 milligrams of cocaine? That equals 1.7 grams. The ‘thousand’ cancels with the ‘milli-’ and you get 1.7 grams, which is less than the weight of a dime.” Again I’m out on the street.

Sybil’s female forebears had valiantly backed up their husbands as distant embassies were besieged, had given birth on a camel or in the shade of a stricken elephant, had handed around the little gold chocolates while trolls were trying to break into the compound, or had merely stayed at home and nursed such bits of husbands and sons as made it back from endless little wars.  The result was a species of woman who, when duty called, turned into solid steel.

So where are they now? Your friends, I mean? You're always telling me about your friends and how you would do anything for them because they are your friends and how in return, they would die for you. I didn't believe it then and I'm not believing it now. All of your friends have gone. The good people, YOUR people, that's what you would call them. It was hard to keep from laughing in your face when you talked like that. I always wondered if that's what you thought I was to you, if I was one of YOUR people. You're so full of shit and now it's even too deep for you to deal with. The truth is that you don't have any friends, not now, not ever. You think you're with someone and then you find that you're just alone in a room with a stranger. You spent so much time running away from yourself, fulfilling imaginary duties to your friends, that you don't even know who you are. When the shit comes down, you can't even count on yourself. Isn't that a shame. Get ready for one of the longest nights ever.

Oh. My. God. You're Rose Hathaway aren't you?" "Yeah." I said with surprise. "Do you know me?" "Everyone knows you. I mean, everyone heard about you. You're the one who ran away. And then you came back and killed the Strigoi. That is so cool! Did you get molnija marks?" Her words came out in one long string. She hardly took a breath. "Yeah. I have two." Thinking about the tiny tattoos on the back of my neck made my skin itch. Her pale green eyes—if possible—grew wider. "Oh my God. Wow." I usually grew irate when people made a big deal about molnija marks. After all, the circumstances had not been cool. But this girl was young, and there was something appealing about her. "What's your name?" I asked. "Jillian—Jill. I mean, just Jill. Not both. Jillian's my full name. Jill's what everyone calls me." "Right." I said, hiding a smile. "I figured it out." "I heard Moroi used magic on that trip to fight. Is that true? I would love to do that. I wish someone would teach me. I use air. Do you think i could fight Strigoi with that? Everyone says I'm crazy!" For centuries, Moroi using magic to fight had been viewed as a sin. Everyone believed it should be used peacefully. Recently, some had started to question that, particularly after Christian had proved useful in the Spokane escape. "I don't know." I said. "You should talk to Christian Ozera." She gaped. "Would he talk to me?" "If you bring up fighting the establishment, yeah he'll talk to you." "Okay, cool. Was that Guardian Belikov?" she asked, switching subjects abruptly. "Yeah." I swore I thought she might faint then and there. "Really? He's even cuter then I heard. He's your teacher right? Like, your own personal teacher?" "Yeah." I wondered where he was. Talking to Jill was exhausting. "Wow. You know you guys don't even act like teacher and student. You seem like friends. Do you hang out when you're not training?" "Er, well, kind of. Sometimes." I remembered my earlier thoughts, about how I was one of the few people Dimitri was social with outside of his guardian duties. "I knew it! I can't even imagine that—I'd be freaking out all the time around him. I'd never get anything done, but your so cool about it all, kind of like, 'Yeah. I'm with this totally hot guy, but whatever it doesn't matter!'" I laughed in spite of myself. "I think you're giving me more credit than I deserve." "No way. And I don't believe any of those stories, you know." "Um, stories?" "Yeah about you beating up Christian Ozera." "Thanks." I said.

We’re so rarely called on to be Christians, but when we are, we’ve got men like Atticus to go for us.

Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

STOP TRYING TO WORK THINGS OUT before their times have come. Accept the limitations of living one day at a time. When something comes to your attention, ask Me whether or not it is part of today’s agenda. If it isn’t, release it into My care and go on about today’s duties. When you follow this practice, there will be a beautiful simplicity about your life: a time for everything, and everything in its time.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

And therefore the Christian, who is subject only to the inner divine law, not only cannot carry out the enactments of the external law, when they are not in agreement with the divine law of love which he acknowledges (as is usually the case with state obligations), he cannot even recognize the duty of obedience to anyone or anything whatever, he cannot recognize the duty of what is called allegiance.

Probity, sincerity, candor, conviction, the idea of duty, are things that, when in error, can turn hideous, but – even though hideous – remain great; their majesty, peculiar to the human conscience, persists in horror. They are virtues with a single vice – error. The pitiless, sincere joy of a fanatic in an act of atrocity preserves some mournful radiance that inspires veneration. Without suspecting it, Javert, in his dreadful happiness, was pitiful, like every ignorant man in triumph. Nothing could be more poignant and terrible than this face, which revealed what might be called all the evil of good. (pg. 291)

It is only glass, you know. Nothing fine or grand.Your Mother knew it, when she accepted it with my hand.And she knew I danced as well as a tree. She knew about the politics and duties and responsibilities of marrying into royalty. She knew all those...unfortunate things. Things some people might even call ghastly.

But the great artists like Michelangelo and Blake and Tolstoi--like Christ whom Blake called an artist because he had one of the most creative imaginations that ever was on earth--do not want security, egoistic or materialistic. Why, it never occurs to them. "Be not anxious for the morrow," and "which of you being anxious can add one cubit to his stature?" So they dare to be idle, i.e. not to be pressed and duty-driven all the time. They dare to love people even when they are very bad, and they dare not to try and dominate others to show them what they must do for their own good.

When we criticize the suicidal for being selfish, we are actually criticizing them for not enduring their pain with grace and good manners. These are nice qualities; we may be correct to reproach average citizens for not having them. But to expect everyone in pain to have them is unrealistic. Bearing pain quietly is what moralists call a supererogatory act--an act that is above the call of duty. Expecting everyone to who is suicidal to behave in a way that is morally above average is simply abusive.

A curse. Been in our family for generations. The Lees have always been perverts. I shall never forget the unspeakable horror that froze the lymph in my glands when the baneful word seared my reeling brain—I was a homosexual. I thought of the painted simpering female impersonators I'd seen in a Baltimore nightclub. Could it be possible I was one of those subhuman things? I walked the streets in a daze like a man with a light concussion. I would've destroyed myself. And a wise old queen—Bobo, we called her—taught me that I had a duty to live and bear my burden proudly for all to see. Poor Bobo came to a sticky end - he was riding in the Duke Devanche's Hispano Suissa when his falling hemorrhoids blew out of the car and wrapped around the rear wheel. He was completely gutted leaving an empty shell sitting there on the giraffe skin upholstry. Even the eyes and the brain went with a horrible "shlupping" sound. The Duke says he would carry that ghastly "shlup" with him to his mausoleum.

What is patriotism? Let us begin with what patriotism is not. It is not patriotic to dodge the draft and to mock war heroes and their families. It is not patriotic to discriminate against active-duty members of the armed forces in one’s companies, or to campaign to keep disabled veterans away from one’s property. It is not patriotic to compare one’s search for sexual partners in New York with the military service in Vietnam that one has dodged. It is not patriotic to avoid paying taxes, especially when American working families do pay. It is not patriotic to ask those working, taxpaying American families to finance one’s own presidential campaign, and then to spend their contributions in one’s own companies. It is not patriotic to admire foreign dictators. It is not patriotic to cultivate a relationship with Muammar Gaddafi; or to say that Bashar al-Assad and Vladimir Putin are superior leaders. It is not patriotic to call upon Russia to intervene in an American presidential election. It is not patriotic to cite Russian propaganda at rallies. It is not patriotic to share an adviser with Russian oligarchs. It is not patriotic to solicit foreign policy advice from someone who owns shares in a Russian energy company. It is not patriotic to read a foreign policy speech written by someone on the payroll of a Russian energy company. It is not patriotic to appoint a national security adviser who has taken money from a Russian propaganda organ. It is not patriotic to appoint as secretary of state an oilman with Russian financial interests who is the director of a Russian-American energy company and has received the “Order of Friendship” from Putin. The point is not that Russia and America must be enemies. The point is that patriotism involves serving your own country. The

Now, the error which many parents commit in the treatment of the individual at this time(adolescense) is, insisting on the same unreasoning obedience as when all he had to do in the way of duty was, to obey the simple laws of "Come when you're called," and "Do as you're bid!" But a wise parent humours the desire for independent action, so as to become the friend and adviser when his absolute rule shall cease.

...[T]hou knowest not the heart of woman... [N]ot in thy fiercest battles hast thou displayed more of thy vaunted courage than has been shown by woman when called upon to suffer by affection or duty.

It is true, as we are often reminded, that kindness to animals is among the humbler duties of human charity--though for just that reason among the more easily neglected. And it is true that there will always be enough injustice and human suffering in the world to make the wrongs done to animals seem small and secondary. The answer is that justice is not a finite commodity, nor are kindness and love. Where we find wrongs done to animals, it is no excuse to say that more important wrongs are done to human beings, and let us concentrate on those. A wrong is a wrong, and often the little ones, when they are shrugged off as nothing, spread and do the gravest harm to ourselves and others.

You should have distinguished,' replied Anne. 'You should not have suspected me now; the case so different, and my age so different. If I was wrong in yielding to persuasion once, remember that it was to persuasion exerted on the side of safety, not of risk. When I yielded, I thought it was to duty; but no duty could be called in aid here.

Ladies, this is what scares me. When a horse is finally tamed and trained, bearing the burden of saddle and human expectations alike, she is called broken. It is only then that she performs the duties expected of her.

In times of struggle, there are as many reasons not to read as there are to breathe. Don’t you have bigger things to do? Reading, let alone re-reading, is the terrain of milquetoasts and mopey spinsters. At life’s ugliest junctures the very act of opening a book can smack of cowardly escapism. Who chooses to read when there’s work to be done? Call me a coward if you will, but when the line between duty and sanity blurs, you can usually find me curled up with a battered book, reading as if my mental health depended on it. And it does, for inside the books I love I find food, respite, escape, and perspective.

...The Presidential election has given me less anxiety than I myself could have imagined. The next administration will be a troublesome one, to whomsoever it falls, and our John has been too much worn to contend much longer with conflicting factions. I call him our John, because, when you were at the Cul de sac at Paris, he appeared to me to be almost as much your boy as mine. ...As to the decision of your author, though I wish to see the book {Flourens’s Experiments on the functions of the nervous system in vertebrated animals}, I look upon it as a mere game at push-pin. Incision-knives will never discover the distinction between matter and spirit, or whether there is any or not. That there is an active principle of power in the universe, is apparent; but in what substance that active principle resides, is past our investigation. The faculties of our understanding are not adequate to penetrate the universe. Let us do our duty, which is to do as we would be done by; and that, one would think, could not be difficult, if we honestly aim at it. Your university is a noble employment in your old age, and your ardor for its success does you honor; but I do not approve of your sending to Europe for tutors and professors. I do believe there are sufficient scholars in America, to fill your professorships and tutorships with more active ingenuity and independent minds than you can bring from Europe. The Europeans are all deeply tainted with prejudices, both ecclesiastical and temporal, which they can never get rid of. They are all infected with episcopal and presbyterian creeds, and confessions of faith. They all believe that great Principle which has produced this boundless universe, Newton’s universe and Herschel’s universe, came down to this little ball, to be spit upon by Jews. And until this awful blasphemy is got rid of, there never will be any liberal science in the world. I salute your fireside with best wishes and best affections for their health, wealth and prosperity. {Letter to Thomas Jefferson, 22 January, 1825}

When God calls you to build 100 castles on earth and you built 98, take the 99th as if it's the begining of your work and work hard to finish the race with all excellence. Go the extra mile!

Unlike men in the same position, women leaders have to continue to walk the fine line between appearing incompetent and nice and competent but cold. Experimental studies find that, unlike men, when they try to negotiate greater compensation they are disliked. When they try out intimidation tactics they are disliked. When they succeed in a male occupation they are disliked. When they fail to perform the altruistic acts that are optional for men, they are disliked. When they do go beyond the call of duty they are not, as men are, liked more for it. When they criticize, they are disparaged . Even when they merely offer an opinion, people look displeased. The perceptive reader will notice a certain pattern emerging. The same behavior that enhances his status simply makes her less popular. It’s not hard to see that this makes the goal of getting ahead in the workplace distinctly more challenging for a woman.

Soon I was weeping---for the reservists who put their entire lives on hold when called to duty, for the military mothers who had to keep their families together all alone, for the parents, spouses, sons, and daughters who were beset with worry, for Mike, and for the soldiers who would never come home. I only meant to buy a shower curtain, and now, quite unexpectedly, right when I least wanted it, months of pent-up loneliness, fear, and frustration were pouring out in an endless churn of hot, silent tears.

You can’t define your duties. You can recognize your duties when they call you. The call comes from deep inside you. It may go against definitions set by mind.

In youth he had felt the hidden beauty and ecstasy of things, and had been a poet; but poverty and sorrow and exile had turned his gaze in darker directions, and he had thrilled at the imputations of evil in the world around. Daily life had for him come to be a phantasmagoria of macabre shadow-studies; now glittering and leering with concealed rottenness as in Beardsley's best manner, now hinting terrors behind the commonest shapes and objects as in the subtler and less obvious work of Gustave Dore. He would often regard it as merciful that most persons of high Intelligence jeer at the inmost mysteries; for, he argued, if superior minds were ever placed in fullest contact with the secrets preserved by ancient and lowly cults, the resultant abnormalities would soon not only wreck the world, but threaten the very integrity of the universe. All this reflection was no doubt morbid, but keen logic and a deep sense of humour ably offset it. Malone was satisfied to let his notions remain as half-spied and forbidden visions to be lightly played with; and hysteria came only when duty flung him into a hell of revelation too sudden and insidious to escape.

I know a 'crime against nature' when I see one. It is usually a sign of crimes against nature that we cannot bear to see them at all, that we recoil and hide our eyes, and no one has ever cringed at the sight of a soybean factory. I also know phony arguments when I hear them--unbridled appetite passing itself off as altruism, and human arrogance in the guise of solemn 'duty.' We must, as C.S. Lewis advises, 'reject with detestation that covert propoganda for cruelty which tries to drive mercy out of the world by calling it names such as 'Humanitarianism' and 'Sentimentality.

The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still, and shall make men sensible by the expression of his countenance, that he goes the missionary of wisdom and virtue, and visits cities and men like a sovereign, and not like an interloper or a valet.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

When we Shienarans ride, every man knows who is next in line if the man in command falls. A chain unbroken right down to the last man left, even if he's nothing but a horseholder. That way, you see, even if he is the last man, he is not just a straggler running and trying to stay alive. He has the command,and duty calls him to do what must be done. If I go to the last embrace of the mother, the duty is yours. You will find the Horn, and you will take it where it belongs. You will.

Someone A man worn down by time, a man who does not even expect death (the proofs of death are statistics and everyone runs the risk of being the first immortal), a man who has learned to express thanks for the days' modest alms: sleep, routine, the taste of water, an unsuspected etymology, a Latin or Saxon verse, the memory of a woman who left him thirty years ago now whom he can call to mind without bitterness, a man who is aware that the present is both future and oblivion, a man who has betrayed and has been betrayed, may feel suddenly, when crossing the street, a mysterious happiness not coming from the side of hope but from an ancient innocence, from his own root or from some diffuse god. He knows better than to look at it closely, for there are reasons more terrible than tigers which will prove to him that wretchedness is his duty, but he accepts humbly this felicity, this glimmer. Perhaps in death when the dust is dust, we will be forever this undecipherable root, from which will grow forever, serene or horrible, or solitary heaven or hell.

The American dream works when our common humanity matters more than our interesting differences and when together they create endless possibilities. That’s an America worth fighting—even dying—for. And, more important, it’s an America worth living and working for. I did not betray our country and my sworn duty to protect and defend it when I went missing to battle what we came to call Dark

The Great Commandment to love God and love others is a call to intimacy; the Great Commission to go and make disciples is a call to fruitfulness. Intimacy is to precede fruitfulness. The Great Commandment must precede the Great Commission and is an inseparable part of it. When intimacy does not precede fruitfulness, we easily become subject to our own mission and become focused upon religious duty, hyper-religious activity, and aggressive striving that leaves an angry edge in our life and relationships.

We're not very different from one another, not different at all, in fact. We're all just people with the same needs, the same desires, the same feelings. It's a lie about us being different. It's something they cooked up so we'd be fighting one another instead of them, the ones who keep us down and make their fortunes off our labor, the same ones who send us off to war when they get to fighting among themselves over the spoils. You'll find that out someday. They'll be calling on you to go to war for them, you can be sure of that, because there's going to be lots more wars in the future. I got in one myself, as you know. I saw men getting killed and wounded and crippled, and I must have killed a lot of men myself, and I'm just sick every time I think of it. Why? Because we were fighting one another instead of those who'd sent us out there. Oh, they're clever, those capitalists. It's hard to beat them at their game. They've fooled us with words like patriotism and duty and honor, and they've got us divided up into classes and religions so that each one of us figures he's better than the other. But it'll all change, 'arry. Believe me, it will. People get smarter. The human brain has a potential for development. Someday it will grow big enough so that everybody will see and understand the truth, and then we won't act like a bunch of sheep, and then that wall that separates the two sides of our street will crumble.

Charles had climbed on a bench and was calling out that he had something to say, creating a racket that quickly got the attention of the room. Everyone looked immensely surprised, including Tessa and Will. Sona frowned, clearly thinking Charles was very rude. She didn’t know the half of it, Cordelia thought darkly. “Let me be the first to raise a glass to the happy couple!” said Charles, doing just that. “To James Herondale and Cordelia Carstairs. I wish to add personally that James, my brother’s parabatai, has always been like a younger brother to me.” “A younger brother he accused of vandalizing greenhouses across our fair nation,” muttered Will. “As for Cordelia Carstairs—how to describe her?” Charles went on. “Especially when one has not bothered to get to know her at all,” murmured James. “She is both beautiful and fair,” said Charles, leaving Cordelia to wonder what the difference was, “as well as being brave. I am sure she will make James as happy as my lovely Grace makes me.” He smiled at Grace, who stood quietly near him, her face a mask. “That’s right. I am formally announcing my intention to wed Grace Blackthorn. You will all be invited, of course.” Cordelia glanced over at Alastair; he was expressionless, but his hands, jammed into his pockets, were fists. James had narrowed his eyes. Charles went on merrily. “And lastly, my thanks go out to the folk of the Enclave, who supported my actions as acting Consul through our recent troubles. I am young to have borne so much responsibility, but what could I say when duty called? Only this. I am honored by the trust of my mother, the love of my bride-to-be, and the belief of my people—” “Thank you, Charles!” James had appeared at Charles’s side and done something rather ingenious with his feet that caused the bench Charles had been standing on to tip over. He caught Charles around the shoulder as he slid to the floor, clapping him on the back. Cordelia doubted most people in the room had noticed anything amiss. “What an excellent speech!” Magnus Bane, looking fiendishly amused, snapped his fingers. The loops of golden ribbons dangling from the chandeliers formed the shapes of soaring herons while “For He’s a Jolly Good Fellow” began to play in ghostly fashion on the unmanned piano. James hustled Charles away from the bench he had clambered onto and into a crowd of well-wishers. The room, as a whole, seemed relieved. “We have raised a fine son, my darling,” Will said, kissing Tessa on the cheek.

We are people of peace. We are followers of the Christ who was and is the Prince of Peace. But there are times when we must stand up for right and decency, for freedom and civilization, just as Moroni rallied his people in his day to the defense of their wives, their children, and the cause of liberty (see Alma 48:10). …We must do our duty, whatever that duty might be. Peace may be denied for a season. Some of our liberties may be curtailed. We may be inconvenienced. We may even be called on to suffer in one way or another. But God our Eternal Father will watch over this nation and all … who look to Him. He has declared, ‘Blessed is the nation whose God is the Lord’ (Ps. 33:12).

Mr. Lisbon knew his parental and neighborly duty entailed putting the retainer in a Ziploc bag, calling the Kriegers, and telling them their expensive orthodontal device was in safe keeping. Acts like theses -- simple, humane, conscientious, forgiving -- held life together. Only a few days earlier he would have been able to perform them. But now he took the retainer and dropped it in the toiler. He pressed the handle. The retainer, jostled int he surge, disappeared down the porcelain throat, and, when waters abated, floated triumphantly, mockingly, out, Mr. Lisbon waited for the tank to refill and flushed again, but the same thing happened. The replica of the boy's mouth clung to the white slope.

But you won’t abdicate." Of course not. It’s my duty to go on, to maintain the line. I can’t possibly fail in that. It’s as if you and I were throwing a ball back and forth to establish a record, and had been doing so for a millennium. You cannot drop a ball that has remained airborne through good effort for most of a thousand years. You cannot stop an unlikely heart that has been beating for so long. I would rather die than betray continuity, for its own sake if for nothing else. And Britain needs a king, just as it needs motormen and cooks and a prime minister. Just as it needs soldiers who will die for it if they must. It’s my job, or it will be, but you should know that I’ve never wanted it. I was only born to it, as if with a deformity, to which I hope I can respond with grace." Fredericka had been running her finger over the carpet, tracing a pattern in the way children do when they have learnt something overwhelming and are moved, but cannot say so. Freddy expected her to look up, with tears, and that in this moment she might have begun the long and arduous process of becoming a queen. She was so beautiful. To embrace her now, with high emotion flowing from her physical majesty, was all he wanted in the world. Her finger stopped moving, and she turned her eyes to him. Freddy?" Yes?" he answered. What’s raw egg? I read a recipe in She that called for a cup of raw egg. What is that?" After a long silence, Freddy asked, "Which part of the formulation escapes you? Egg? Raw? The link between the two?" The two what?" Fredericka?" Yes, Freddy?" Would you like to go dancing?" Oh, yes Freddy!" Come then. We will.

There is a peculiar strength that comes to one who is facing the final battle. That battle is not limited to war, nor the strength to warriors. I've seen this strength in old women with the coughing sickness and heard of it in families that are starving together. It drives one to go on, past hope or despair, past blood loss and gut wounds, past death itself in a final surge to save something that is cherished. It is courage without hope. During the Red-Ship Wars, I saw a man with blood gouting in spurts from where his left arm had once been yet swinging a sword with his right as he stood protecting a fallen comrade. During one encounter with Forged Ones, I saw a mother stumbling over her own entrails as she shrieked and clutched at a Forged man, trying to hold him away from her daughter. The OutIslanders have a word for that courage. "Finblead", they call it, the last blood, and they believe that a special fortitude resides in the final blood that remains in a man or a woman before they fall. According to their tales, only then can one find and use that sort of courage. It is a terrible bravery and at its strongest and worst, it goes on for months when one battles a final illness. Or, I believe, when one moves toward a duty that will result in death but is completely unavoidable. That "finblead" lights everything in one's life with a terrible radiance. All relationships are illuminated for what they are and for what they truly were in the past. All illusions melt away. The false is revealed as starkly as the true.

This man had saved his life, which was something; but, further, he was the ideal master. Other men saw to the welfare of their dogs from a sense of duty and business expediency; he saw to the welfare of his as if they were his own children, because he could not help it. And he saw further. He never forgot a kindly greeting or a cheering word, and to sit down for a long talk with them ("gas" he called it) was as much his delight as theirs. He had a way of taking Buck's head roughly between his hands, and resting his own head upon Buck's, of shaking him back and forth, the while calling him ill names that to Buck were love names. Buck knew no greater joy than that rough embrace and the sound of murmured oaths, and at each jerk back and forth it seemed that his heart would be shaken out of his body so great was its ecstasy. And when, released, he sprang to his feet, his mouth laughing, his eyes eloquent, his throat vibrant with unuttered sound, and in that fashion remained without movement, John Thornton would reverently exclaim, "God! you can all but speak!" Buck had a trick of love expression that was akin to hurt. He would often seize Thornton's hand in his mouth and close so fiercely that the flesh bore the impress of his teeth for some time afterward. And as Buck understood the oaths to be love words, so the man understood this feigned bite for a caress.

Every American is thus ingrained with the duty to look well, to seem fine, to exclude from the fabric of his or her normal life any evidence of decay and death and helplessness. The ethic I have outlined here is often called the ethic of success. I prefer to call it the ethic of avoidance. . . . Persons are considered a success not because they attain some remarkable goal, but because their lives do not betray marks of failure or depression, helplessness or sickness. When they are asked how they are, they really can say and really do say, “Fine . . . fine.

Honor, justice and humanity call upon us to hold and to transmit to our posterity, that liberty, which we received from our ancestors. It is not our duty to leave wealth to our children; but it is our duty to leave liberty to them. No infamy, iniquity, or cruelty can exceed our own if we, born and educated in a country of freedom, entitled to its blessings and knowing their value, pusillanimously deserting the post assigned us by Divine Providence, surrender succeeding generations to a condition of wretchedness from which no human efforts, in all probability, will be sufficient to extricate them; the experience of all states mournfully demonstrating to us that when arbitrary power has been established over them, even the wisest and bravest nations that ever flourished have, in a few years, degenerated into abject and wretched vassals.

You could call it heroic responsibility, maybe," Harry Potter said. "Not like the usual sort. It means that whatever happens, no matter what, it's always your fault. Even if you tell Professor McGonagall, she's not responsible for what happens, you are. Following the school rules isn't an excuse, someone else being in charge isn't an excuse, even trying your best isn't an excuse. There just aren't any excuses, you've got to get the job done no matter what." Harry's face tightened. "That's why I say you're not thinking responsibly, Hermione. Thinking that your job is done when you tell Professor McGonagall - that isn't heroine thinking. Like Hannah being beat up is okay then, because it isn't your fault anymore. Being a heroine means your job isn't finished until you've done whatever it takes to protect the other girls, permanently." In Harry's voice was a touch of the steel he had acquired since the day Fawkes had been on his shoulder. "You can't think as if just following the rules means you've done your duty.

A curse. Been in our family for generations. The Lees have always been perverts. I shall never forget the unspeakable horror that froze the lymph in my glands—the lymph glands that is, of course—when the baneful word seared my reeling brain: I was a homosexual. I thought of the painted, simpering female impersonators I'd seen in a Baltimore nightclub. Could it be possible I was one of those subhuman things? I walked the streets in a daze like a man with a light concussion—just a minute, Doctor Kildare, this isn't your script. I might well destroyed myself, ending an existence which seemed to offer nothing but grotesque misery and humiliation. Nobler, I thought, to die a man than live on, a sex monster. It was a wise old queen—Bobo, we called her—who taught me that I had a duty to live and bear my burden proudly for all to see, to conquer prejudice and ignorance and hate with knowledge and sincerity and love.

Oooo, what is that?” Red yelled when she saw the palace. “That’s Buckingham Palace,” Alex said. “It’s where the monarchy resides.” Red was mesmerized. “What a stylish and tasteful place! Look at that beautiful statue out front of it in the middle of the street! That looks exactly like the statue I wanted to build in celebration of Charlie’s and my wedding!” Red left the others and flew down to the gate. She peered through the bars at the palace in delight. She had to hang on to the bars tightly because the fairy dust was making her drift back to the sky. One of the palace guards on duty saw Red and stared at her in disbelief. It wasn’t every day he saw a floating woman at the gate. “Yoo-hoo!” Red called to him. “I just love your hat! Please tell the current monarch that Queen Red of the Center Kingdom says hello —” Conner flew to the gate and pulled Red’s hands off the bars. “Red, come on. You’re gonna get left behind!

When I became a bandit, I spent a lot of time being close to the lowliest of the low: criminals, the enslaved, deserters, men who had nothing to lose. Contrary to what I had expected, I found that they had a hardscrabble beauty and grace. They were not mean in their nature, but made mean by the meanness of their rulers. The poor were willing to endure much, but the emperor had taken everything from them. These men have simple dreams: a plot of land, a few possessions, a warm house, conversations with friends, and a happy wife and healthy children. They remember the smallest acts of kindness and think me a good man because of a few exaggerated stories. They've raised me on their shoulders and called me duke, and I have a duty to help them get a little closer to their dreams.

There is a theory about human behavior called the 10-80-10 principle. I speak of it often when I talk to corporate groups or business leaders. It is the best strategy I know for getting the most out of your team. Think of your team or your organization as a big circle. At the very center of it, the nucleus, are the top 10 percenters, people who give all they've got all the time, who are the essence of self-discipline, self-respect, and the relentless persuit of improvement. They are the elite- the most powerful component of any organization. They are the people I love to coach. Outside the nucleus are the 80 percenters. They are the majority- people who go to work, do a good job, and are relatively reliable. The 80 percenters are for the most part trustworthy and dutiful, but they simply don't have the drive and the unbending will that the nucleus guys do. They just don't burn as hot. The final 10 percenters are uninterested or defiant. They are on the periphery, mostly just coasting through life, not caring about reaching their potential or honoring the gifts they've been given. They are coach killers. The leadership challenge is to move as many of the 80 percenters into the nucleus as you can.

In the end the secrecy of your revolt poisons you like a secret disease. Your whole life is a life of lies. Year after year you sit in Kipling-haunted little Clubs, whisky to right of you, Pink’un to left of you, listening and eagerly agreeing while Colonel Bodger develops his theory that these bloody Nationalists should be boiled in oil. You hear your Oriental friends called ‘greasy Little babus’, and you admit, dutifully, that they are greasy little babus. You see louts fresh from school kicking grey-haired servants. The time comes when you burn with hatred of your own countrymen, when you long for a native rising to drown their Empire in blood. And in this there is nothing honourable, hardly even any sincerity. For, au fond, what do you care if the Indian Empire is a despotism, if Indians are bullied and exploited? You only care because the right of free speech is denied you. You are a creature of the despotism, a pukka sahib, tied tighter than a monk or a savage by an unbreakable system of taboos.

He was an old hand at the Camp now, his hollow countenance and the intensity of his averted gaze familiar to all who came and went around him. Some had carried to other camps a description of his lanky, quiet presence, had spoken of his strangeness, his regular, lone attendance before the chapel statue. He had made no friends, but in his duties was conscientious and persevering and reliable, known for such qualities to the officers who commanded him. He had dug latrines, metalled roads, adequately performed cookhouse duties, followed instructions as to the upkeep of equipment, and was the first to volunteer when volunteers were called for. That he bore his torment with fortitude was known to no one.

Each in His Own Tongue A fire mist and a planet, A crystal and a cell, A jellyfish and a saurian, And caves where the cave men dwell; Then a sense of law and beauty, And a face turned from the clod — Some call it Evolution, And others call it God. A haze on the far horizon, The infinite, tender sky, The ripe, rich tint of the cornfields, And the wild geese sailing high; And all over upland and lowland The charm of the goldenrod — Some of us call it Autumn, And others call it God. Like tides on a crescent sea beach, When the moon is new and thin, Into our hearts high yearnings Come welling and surging in; Come from the mystic ocean, Whose rim no foot has trod — Some of us call it Longing, And others call it God. A picket frozen on duty, A mother starved for her brood, Socrates drinking the hemlock, And Jesus on the rood; And millions who, humble and nameless, The straight, hard pathway plod — Some call it Consecration, And others call it God.

The Right is General - It might be supposed from the phraseology of this provision that the right to keep and bear arms was only guaranteed to the militia but this would be an interpretation not warranted by the intent. The militia as has been elsewhere explained consists of those persons who under the law are liable to the performance of military duty and are officered and enrolled for service when called upon. But the law may make provision for the enrollment of all who are fit to perform military duty or of a small number only or it may wholly omit to make any provision at all and if the right were limited to those enrolled the purpose of this guaranty might be defeated altogether by the action or neglect to act of the government it was meant to hold in check. The meaning of the provision undoubtedly is that the people from whom the militia must be taken shall have the right to keep and bear arms and they need no permission or regulation of law for the purpose.

*The confusion over the aluminum/aluminium spelling arose because of some uncharacteristic indecisiveness on Davy’s part. When he first isolated the element in 1808, he called it alumium. For some reason he thought better of that and changed it to aluminum four years later. Americans dutifully adopted the new term, but many British users disliked aluminum, pointing out that it disrupted the -ium pattern established by sodium, calcium, and strontium, so they added a vowel and syllable.

Hamish Alexander-Harrington knew his wife as only two humans who had both been adopted by a pair of mated treecats ever could. He'd seen her deal with joy and with sorrow, with happiness and with fury, with fear, and even with despair. Yet in all the years since their very first meeting at Yeltsin's Star, he suddenly realized, he had never actually met the woman the newsies called "the Salamander." It wasn't his fault, a corner of his brain told him, because he'd never been in the right place to meet her. Never at the right time. He'd never had the chance to stand by her side as she took a wounded heavy cruiser on an unflinching deathride into the broadside of the battlecruiser waiting to kill it, sailing to her own death, and her crew's, to protect a planet full of strangers while the rich beauty of Hammerwell's "Salute to Spring" spilled from her ship's com system. He hadn't stood beside her on the dew-soaked grass of the Landing City duelling grounds, with a pistol in her hand and vengeance in her heart as she faced the man who'd bought the murder of her first great love. Just as he hadn't stood on the floor of Steadholders' Hall when she faced a man with thirty times her fencing experience across the razor-edged steel of their swords, with the ghosts of Reverend Julius Hanks, the butchered children of Mueller Steading, and her own murdered steaders at her back. But now, as he looked into the unyielding flint of his wife's beloved, almond eyes, he knew he'd met the Salamander at last. And he recognized her as only another warrior could. Yet he also knew in that moment that for all his own imposing record of victory in battle, he was not and never had been her equal. As a tactician and a strategist, yes. Even as a fleet commander. But not as the very embodiment of devastation. Not as the Salamander. Because for all the compassion and gentleness which were so much a part of her, there was something else inside Honor Alexander-Harrington, as well. Something he himself had never had. She'd told him, once, that her own temper frightened her. That she sometimes thought she could have been a monster under the wrong set of circumstances. And now, as he realized he'd finally met the monster, his heart twisted with sympathy and love, for at last he understood what she'd been trying to tell him. Understood why she'd bound it with the chains of duty, and love, of compassion and honor, of pity, because, in a way, she'd been right. Under the wrong circumstances, she could have been the most terrifying person he had ever met. In fact, at this moment, she was . It was a merciless something, her "monster"—something that went far beyond military talent, or skills, or even courage. Those things, he knew without conceit, he, too, possessed in plenty. But not that deeply personal something at the core of her, as unstoppable as Juggernaut, merciless and colder than space itself, that no sane human being would ever willingly rouse. In that instant her husband knew, with an icy shiver which somehow, perversely, only made him love her even more deeply, that as he gazed into those agate-hard eyes, he looked into the gates of Hell itself. And whatever anyone else might think, he knew now that there was no fire in Hell. There was only the handmaiden of death, and ice, and purpose, and a determination which would not— couldnot—relent or rest. "I'll miss them," she told him again, still with that dreadful softness, "but I won't forget. I'll never forget, and one day— oneday, Hamish—we're going to find the people who did this, you and I. And when we do, the only thing I'll ask of God is that He let them live long enough to know who's killing them.

Some people, when they do someone a favor, are always looking for a chance to call it in. And some aren’t, but they’re still aware of it—still regard it as a debt. But others don’t even do that. They’re like a vine that produces grapes without looking for anything in return. A horse at the end of the race . . . A dog when the hunt is over . . . A bee with its honey stored . . . And a human being after helping others. They don’t make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season. We should be like that. Acting almost unconsciously. —Yes. Except conscious of it. Because it’s characteristic of social beings that they see themselves as acting socially. And expect their neighbors to see it too! That’s true. But you’re misunderstanding me. You’ll wind up like the people I mentioned before, misled by plausible reasoning. But if you make an effort to understand what I’m saying, then you won’t need to worry about neglecting your social duty.

A man," said he, "must have a very good opinion of himself when he asks people to leave their own fireside, and encounter such a day as this, for the sake of coming to see him. He must think himself a most agreeable fellow; I could not do such a thing. It is the greatest absurdity—Actually snowing at this moment!— The folly of not allowing people to be comfortable at home—and the folly of people’s not staying comfortably at home when they can! If we were obliged to go out such an evening as this, by any call of duty or business, what a hardship we should deem it;—and here are we, probably with rather thinner clothing than usual, setting forward voluntarily, without excuse, in defiance of the voice of nature, which tells man, in every thing given to his view or his feelings, to stay at home himself, and keep all under shelter that he can;— here are we setting forward to spend five dull hours in another man’s house, with nothing to say or to hear that was not said and heard yesterday, and may not be said and heard again to-morrow. Going in dismal weather, to return probably in worse;—four horses and four servants taken out for nothing but to convey five idle, shivering creatures into colder rooms and worse company than they might have had at home.

Too often have I heard of duty [...]. May I not now spend my life as I will?' ‘Few may do so with honour.' 
‘Shall I always be left behind when the Riders depart, to mind the house while they win renown, and find food and beds when they return?’ ‘A time may come soon,’ said he, ‘when none will return. Then there will be need of valour without renown, for none shall remember the deeds that are done in the last defence of your homes. Yet the deeds will not be less valiant because they are unpraised.’ […] ‘I can ride and wield blade, and I do not fear either pain or death.’ ‘What do you fear, lady?’ he asked. ‘A cage,’ she said. ‘To stay behind bars, until use and old age accept them, and all chance of doing great deeds is gone beyond recall or desire.

As soon as they prove to you, for instance, that you are descended from a monkey, then it is no use scowling, accept it for a fact. When they prove to you that in reality one drop of your own fat must be dearer to you than a hundred thousand of your fellow creatures, and that this conclusion is the final solution of all so-called virtues and duties and all such prejudices and fancies, then you have just to accept it, there is no help for it, for twice two is a law of mathematics. Just try refuting it.

Morality and performance of duty are artificial measures that become necessary when something essential is lacking. The more successfully a person was denied access to his or her feelings in childhood, the larger the arsenal of intellectual weapons and the supply of moral prostheses has to be, because morality and a sense of duty are not sources of strength or fruitful soil for genuine affection. Blood does not flow in artificial limbs; they are for sale and can serve many masters. What was considered good yesterday can--depending on the decree of government or party--be considered evil and corrupt today, and vice versa. But those who have spontaneous feelings can only be themselves. They have no other choice if they want to remain true to themselves. Rejection, ostracism, loss of love, and name calling will not fail to affect them; they will suffer as a result and will dread them, but once they have found their authentic self they will not want to lose it. And when they sense that something is being demanded of them to which their whole being says no, they cannot do it. They simply cannot.

Something he knew he had missed: the flower of life. But he thought of it now as a thing so unattainable and improbable that to have repined would have been like despairing because one had not drawn the first prize in a lottery. There were a hundred million tickets in his lottery, and there was only one prize; the chances had been too decidedly against him. When he thought of Ellen Olenska it was abstractly, serenely, as one might think of some imaginary beloved in a book or a picture: she had become the composite vision of all that he had missed. That vision, faint and tenuous as it was, had kept him from thinking of other women. He had been what was called a faithful husband; and when May had suddenly died—carried off by the infectious pneumonia through which she had nursed their youngest child—he had honestly mourned her. Their long years together had shown him that it did not so much matter if marriage was a dull duty, as long as it kept the dignity of a duty: lapsing from that, it became a mere battle of ugly appetites. Looking about him, he honoured his own past, and mourned for it. After all, there was good in the old ways.

In October of 1973, when the Arab sneak attack almost drove us into the Mediterranean, we had all the intelligence in front of us, all the warning signs, and we had simply “dropped the ball.” We never considered the possibility of an all-out, coordinated, conventional assault from several nations, certainly not on our holiest of holidays. Call it stagnation, call it rigidity, call it an unforgivable herd mentality. Imagine a group of people all staring at writing on a wall, everyone congratulating one another on reading the words correctly. But behind that group is a mirror whose image shows the writing’s true message. No one looks at the mirror. No one thinks it’s necessary. Well, after almost allowing the Arabs to finish what Hitler started, we realized that not only was that mirror image necessary, but it must forever be our national policy. From 1973 onward, if nine intelligence analysts came to the same conclusion, it was the duty of the tenth to disagree. No matter how unlikely or far-fetched a possibility might be, one must always dig deeper. If a neighbor’s nuclear power plant might be used to make weapons-grade plutonium, you dig; if a dictator was rumored to be building a cannon so big it could fire anthrax shells across whole countries, you dig; and if there was even the slightest chance that dead bodies were being reanimated as ravenous killing machines, you dig and dig until you stike the absolute truth.

Walk on became her credo; she repeated it to herself every morning upon deciding to get up and exist for one more day. Her days began before dawn, when the birds started arguing. Tess would eat whatever scrap of food she had left and listen to animated avian conversation all around her. Birdsong was a language, unquestionably. She could discern calls and answers, aggression and capitulation and seduction. Warnings. Rapture. She wondered how long it would take to learn such a language without the advantages she’d had with Pathka. If you’d paid as much attention to family and duty as you paid to dumb animals, said her mother’s voice in her mind, you might not have been such a disappointing daughter. That kind of thought was her cue to get going. “Walking on now,” Tess told Mama-in-her-head, kicking dirt over last night’s ashes. “I think I’ll live one more day.

The social and political history of Europe would be what it has been if Dante, Shakespeare, Michelangelo, Mozart, et al., had never lived. A poet, qua poet, has only one political duty, namely, in his own writing to set an example of the correct use of his mother tongue which is always being corrupted. When words lose their meaning, physical force takes over. By all means, let a poet, if he wants to, write what is now called an “engagé” poem, so long as he realizes that it is mainly himself who will benefit from it. It will enhance his literary reputation among those who feel the same as he does.

Surely there can be but one rule of right, if morality has an eternal foundation, and whoever sacrifices virtue, strictly so called, to present convenience, or whose DUTY it is to act in such a manner, lives only for the passing day, and cannot be an accountable creature. The poet then should have dropped his sneer when he says, "If weak women go astray, The stars are more in fault than they." For that they are bound by the adamantine chain of destiny is most certain, if it be proved that they are never to exercise their own reason, never to be independent, never to rise above opinion, or to feel the dignity of a rational will that only bows to God, and often forgets that the universe contains any being but itself, and the model of perfection to which its ardent gaze is turned, to adore attributes that, softened into virtues, may be imitated in kind, though the degree overwhelms the enraptured mind.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

Frog-faced?" Caine asked when he met Grant in the hall. "Beauty's in the eye of the beholder," Grant said easily. With an appreciative grin, Caine leaned against one of the many archways. "You had Dad going. We all got one of his phone calls,telling us the Campbell was in a bad way and it was our duty-he being by way of family-to help him." The grin became wolfish. "You seem to be getting along all right on your own." Grant acknowledged this with a nod. "The last time I was here, he was trying to match me up with some Judson girl. I didn't want to take any chances." "Dad's a firm believer in marriage and procreation.

He was just a small church parson when the war broke out, and he Looked and dressed and acted like all parsons that we see. He wore the cleric's broadcloth and he hooked his vest behind. But he had a man's religion and he had a stong man's mind. And he heard the call to duty, and he quit his church and went. And he bravely tramped right with 'em every- where the boys were sent. He put aside his broadcloth and he put the khaki on; Said he'd come to be a soldier and was going to live like one. Then he'd refereed the prize fights that the boys pulled off at night, And if no one else was handy he'd put on the gloves and fight. He wasn't there a fortnight ere he saw the sol- diers' needs, And he said: "I'm done with preaching; this is now the time for deeds." He learned the sound of shrapnel, he could tell the size of shell From the shriek it make above him, and he knew just where it fell. In the front line trench he laboured, and he knew the feel of mud, And he didn't run from danger and he wasn't scared of blood. He wrote letters for the wounded, and he cheered them with his jokes, And he never made a visit without passing round the smokes. Then one day a bullet got him, as he knelt be- side a lad Who was "going west" right speedy, and they both seemed mighty glad, 'Cause he held the boy's hand tighter, and he smiled and whispered low, "Now you needn't fear the journey; over there with you I'll go." And they both passed out together, arm in arm I think they went. He had kept his vow to follow everywhere the boys were sent.

Nick and I, we sometimes laugh, laugh out loud, at the horrible things women make their husbands do to prove their love. The pointless tasks, the myriad sacrifices, the endless small surrenders. We call these men the dancing monkeys. Nick will come home, sweaty and salty and beer-loose from a day at the ballpark,and I’ll curl up in his lap, ask him about the game, ask him if his friend Jack had a good time, and he’ll say, ‘Oh, he came down with a case of the dancing monkeys – poor Jennifer was having a “real stressful week” and really needed him at home.’ Or his buddy at work, who can’t go out for drinks because his girlfriend really needs him to stop by some bistro where she is having dinner with a friend from out of town. So they can finally meet. And so she can show how obedient her monkey is: He comes when I call, and look how well groomed! Wear this, don’t wear that. Do this chore now and do this chore when you get a chance and by that I mean now. And definitely, definitely, give up the things you love for me, so I will have proof that you love me best. It’s the female pissing contest – as we swan around our book clubs and our cocktail hours, there are few things women love more than being able to detail the sacrifices our men make for us. A call-and-response, the response being: ‘Ohhh, that’s so sweet.’ I am happy not to be in that club. I don’t partake, I don’t get off on emotional coercion, on forcing Nick to play some happy-hubby role – the shrugging, cheerful, dutiful taking out the trash, honey! role. Every wife’s dream man, the counterpoint to every man’s fantasy of the sweet, hot, laid-back woman who loves sex and a stiff drink. I like to think I am confident and secure and mature enough to know Nick loves me without him constantly proving it. I don’t need pathetic dancing-monkey scenarios to repeat to my friends, I am content with letting him be himself. I don’t know why women find that so hard.

Our life is like a journey…’ – and so the journey seems to me less an adventure and a foray into unusual realms than a concentrated likeness of our existence: residents of a city, citizens of country, beholden to a class or a social circle, member of a family and clan and entangled by professional duties, by the habits of an ‘everyday life’ woven from all these circumstances, we often feel too secure, believing our house built for all the future, easily induced to believe in a constancy that makes ageing a problem for one person and each change in external circumstances a catastrophe for another. We forget that this is a process, that the earth is in constant motion and that we too are affected by ebbs and tides, earthquakes and events far beyond our visible and tangible spheres: beggars, kings, figures in the same great game. We forget it for our would-be peace of mind, which then is built on shifting sand. We forget it so as not to fear. And fear makes us stubborn: we call reality only what we can grasp with our hands and what affects us directly, denying the force of the fire that’s sweeping our neighbour’s house, but not yet ours. War in other countries? Just twelve hours, twelve weeks from our borders? God forbid – the horror that sometimes seizes us, you feel it too when reading history books, time or space, it doesn’t matter what lies between us and it. But the journey ever so slightly lifts the veil over the mystery of space – and a city with a magical, unreal name, Samarkand the Golden, Astrakhan or Isfahan, City of Rose Attar, becomes real the instant we set foot there and touch it with our living breath.

We know from several statements of Knecht's that he wanted to write the former Master's biography, but official duties left him no time for such a task. He had learned to curb his own wishes. Once he remarked to one of his tutors: "It is a pity that you students aren't fully aware of the luxury and abundance in which you live. But I was exactly the same when I was still a student. We study and work, don't waste much time, and think we may rightly call ourselves industrious–but we are scarcely conscious of all we could do, all that we might make of our freedom. Then we suddenly receive a call from the hierarchy, we are needed, are given a teaching assignment, a mission, a post, and from then on move up to a higher one, and unexpectedly find ourselves caught in a network of duties that tightens the more we try to move inside it. All the tasks are in themselves small, but each one has to be carried out at its proper hour, and the day has far more tasks than hours. That is well; one would not want it to be different. But if we ever think, between classrooms, Archives, secretariat, consulting room, meetings, and official journeys–if we ever think of the freedom we possessed and have lost, the freedom for self-chosen tasks, for unlimited, far-flung studies, we may well feel the greatest yearning for those days, and imagine that if we ever had such freedom again we would fully enjoy its pleasures and potentialities.

Praise be to Allah, who revealed the Book, controls the clouds, defeats factionalism, and says in His Book: 'But when the forbidden months are past, then fight and slay the pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem (of war)'; and peace be upon our Prophet, Muhammad Bin-'Abdallah, who said: I have been sent with the sword between my hands to ensure that no one but Allah is worshipped, Allah who put my livelihood under the shadow of my spear and who inflicts humiliation and scorn on those who disobey my orders. ...All these crimes and sins committed by the Americans are a clear declaration of war on Allah, his messenger, and Muslims. And ulema have throughout Islamic history unanimously agreed that the jihad is an individual duty if the enemy destroys the Muslim countries. This was revealed by Imam Bin-Qadamah in 'Al- Mughni,' Imam al-Kisa'i in 'Al-Bada'i,' al-Qurtubi in his interpretation, and the shaykh of al-Islam in his books, where he said: 'As for the fighting to repulse [an enemy], it is aimed at defending sanctity and religion, and it is a duty as agreed [by the ulema]. Nothing is more sacred than belief except repulsing an enemy who is attacking religion and life.' On that basis, and in compliance with Allah's order, we issue the following fatwa to all Muslims: The ruling to kill the Americans and their allies -- civilians and military -- is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate the al-Aqsa Mosque and the holy mosque [Mecca] from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty Allah, 'and fight the pagans all together as they fight you all together,' and 'fight them until there is no more tumult or oppression, and there prevail justice and faith in Allah.' ...We -- with Allah's help -- call on every Muslim who believes in Allah and wishes to be rewarded to comply with Allah's order to kill the Americans and plunder their money wherever and whenever they find it. We also call on Muslim ulema, leaders, youths, and soldiers to launch the raid on Satan's U.S. troops and the devil's supporters allying with them, and to displace those who are behind them so that they may learn a lesson. ...Almighty Allah also says: 'O ye who believe, what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling so heavily to the earth! Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things.' Almighty Allah also says: 'So lose no heart, nor fall into despair. For ye must gain mastery if ye are true in faith.' [World Islamic Front Statement, 23 February 1998]

If I may, Miss,” Sands said. “What you call ‘a mascot’ is more what should be termed ‘an icon.’ A subject not just of morale but of veneration or even worship. These men are United States Marines, yes, and they will continue to do their duty. But they are Marines who have lost everything. Family, friends, buddies, country. We are one and all lost and adrift on a darkling sea. You, Miss Smith, have become not their pin-up girl but their heart and soul. They would follow me into hell. Charge any shore, face any fire. I am their Gunny. That’s what Marines do. If you hinted that Satan had a case of ammo you particularly liked, they would charge in without a bucket of water. As Staff Sergeant Januscheitis said when he, separately, brought the idea up: ‘The only thing we’ve got left, Gunny, is Faith.

There are men, and women, Haung, who are possessed of skills beyond the ordinary. Some of these men can seem to be invisible, some to pass through walls, some are assassins of incredible skill, some swordsmen of incomparable greatness, some wise and peaceful. But each is special and I have ensured that each duke knows who they are and where they are. I am content to let these men live in peace, and to go about their business without any undue interference. There are times, in the past, and there may be again in the near future, when I will call upon them to do the Empire a service. I expect them to come and serve with all duty and honour. I have never been let down by them. In return, they are free to live and to be outside, within reason, the law of the Empire. This is the list of forbidden men, Haung.

Where the strongest natures are to be sought. The ruin and degeneration of the solitary species is much greater and more terrible: they have the instincts of the herd, and the tradition of values, against them; their weapons of defence, their instincts of self-preservation, are from the beginning insufficiently strong and reliable — fortune must be peculiarly favourable to them if they are to prosper (they prosper best in the lowest ranks and dregs of society; if ye are seeking personalities it is there that ye will find them with much greater certainty than in the middle classes!) When the dispute between ranks and classes, which aims at equality of rights, is almost settled, the fight will begin against the solitary person. (In a certain sense the latter can maintain and develop himself most easily in a democratic society: there where the coarser means of defence are no longer necessary, and a certain habit of order, honesty, justice, trust, is already a general condition.) The strongest must be most tightly bound, most strictly watched, laid in chains and supervised: this is the instinct of the herd. To them belongs a régime of self-mastery, of ascetic detachment, of 'duties' consisting in exhausting work, in which one can no longer call one's soul one's own.

Let us not underestimate the privileges of the mediocre. Life is always harder as one mounts the heights—the cold increases, responsibility increases. A high civilization is a pyramid: it can stand only on a broad base; its primary prerequisite is a strong and soundly consolidated mediocrity. The handicrafts, commerce, agriculture, science, the greater part of art, in brief, the whole range of occupational activities, are compatible only with mediocre ability and aspiration; such callings would be out of place for exceptional men; the instincts which belong to them stand as much opposed to aristocracy as to anarchism. The fact that a man is publicly useful, that he is a wheel, a function, is evidence of a natural predisposition; it is not society, but the only sort of happiness that the majority are capable of, that makes them intelligent machines. To the mediocre mediocrity is a form of happiness; they have a natural instinct for mastering one thing, for specialization. It would be altogether unworthy of a profound intellect to see anything objectionable in mediocrity in itself. It is, in fact, the first prerequisite to the appearance of the exceptional: it is a necessary condition to a high degree of civilization. When the exceptional man handles the mediocre man with more delicate fingers than he applies to himself or to his equals, this is not merely kindness of heart—it is simply his duty.... Whom do I hate most heartily among the rabbles of today? The rabble of Socialists, the apostles to the Chandala, who undermine the workingman’s instincts, his pleasure, his feeling of contentment with his petty existence—who make him envious and teach him revenge.... Wrong never lies in unequal rights; it lies in the assertion of “equal” rights.... What is bad? But I have already answered: all that proceeds from weakness, from envy, from revenge.—The anarchist and the Christian have the same ancestry....

(Hitler had a constitutional duty to consider each appeal for clemency and sign the execution warrant.) In bygone times the condemned criminal had had the traditional right to see the Kaiser's signature on the warrant before being led to the scaffold. In Hitler's era, the usages were less picturesque. A telephone call went from Schaub to Lammers in Berlin: ‘The Führer has turned down the appeal for clemency’ – this sufficed to rubber-stamp a facsimile of the Führer's signature on the execution warrant. On one occasion the file laid before Hitler stated simply that the Berlin Chancellery would ‘take the necessary steps’ if they had heard no decision from him by ten P.M. that night. Human life was becoming cheaper in the new Germany. When it was at its cheapest, at the time of Stalingrad, Walther Hewel was to explain to an OKW staff officer, ‘If you want to understand the way the Führer's mind works, you must look upon the human race as being just a swarm of ants.’ However,

This is how we understand depressive psychosis today: as a bogging down in the demands of others-family job, the narrow horizon of daily duties. In such a bogging down the individual does not feel or see that he has alternatives, cannot imagine any choices or alternate ways of life, cannot release himself from the network of obligations even though these obligations no longer give him a sense of self-esteem, of primary value, of being a heroic contributor to world life even by doing his daily family and job duties. As I once speculated, the schizophrenic is not enough built into his world-what Kierkegaard has called the sickness of infinitude; the depressive, on the other hand, is built into his world too solidly, too overwhelmingly. Kierkegaard put it this way: But while one sort of despair plunges wildly into the infinite and loses itself, a second sort permits itself as it were to be defrauded by "the others." By seeing the multitude of men about it, by getting engaged in all sorts of worldly affairs, by becoming wise about how things go in this world, such a man forgets himself...does not dare to believe in himself, finds it too venturesome a thing to be himself, far easier and safer to be like the others, to become an imitation, a number, a cipher in the crowd. This is a superb characterization of the "culturally normal" man, the one who dares not stand up for his own meanings because this means too much danger, too much exposure. Better not to be oneself, better to live tucked into others, embedded in a safe framework of social and cultural obligations and duties. Again, too, this kind of characterization must be understood as being on a continuum, at the extreme end of which we find depressive psychosis. The depressed person is so afraid of being himself, so fearful of exerting his own individuality, of insisting on what might be his own meanings, his own conditions for living, that he seems literally stupid. He cannot seem to understand the situation he is in, cannot see beyond his own fears, cannot grasp why he has bogged down. Kierkegaard phrases it beautifully: If one will compare the tendency to run wild in possibility with the efforts of a child to enunciate words, the lack of possibility is like being dumb...for without possibility a man cannot, as it were, draw breath. This is precisely the condition of depression, that one can hardly breath or move. One of the unconscious tactics that the depressed person resorts to, to try to make sense out of his situation, is to see himself as immensely worthless and guilty. This is a marvelous "invention" really, because it allows him to move out of his condition of dumbness, and make some kind of conceptualization of his situation, some kind of sense out of it-even if he has to take full blame as the culprit who is causing so much needless misery to others. Could Kierkegaard have been referring to just such an imaginative tactic when he casually observed: Sometimes the inventiveness of the human imagination suffices to procure possibility....

In the years since the disaster, I often think of my friend Arturo Nogueira, and the conversations we had in the mountains about God. Many of my fellow survivors say they felt the personal presence of God in the mountains. He mercifully allowed us to survive, they believe, in answer to our prayers, and they are certain it was His hand that led us home. I deeply respect the faith of my friends, but, to be honest, as hard as I prayed for a miracle in the Andes, I never felt the personal presence of God. At least, I did not feel God as most people see Him. I did feel something larger than myself, something in the mountains and the glaciers and the glowing sky that, in rare moments, reassured me, and made me feel that the world was orderly and loving and good. If this was God, it was not God as a being or a spirit or some omnipotent, superhuman mind. It was not a God who would choose to save us or abandon us, or change in any way. It was simply a silence, a wholeness, an awe-inspiring simplicity. It seemed to reach me through my own feelings of love, and I have often thought that when we feel what we call love, we are really feeling our connection to this awesome presence. I feel this presence still when my mind quiets and I really pay attention. I don’t pretend to understand what it is or what it wants from me. I don’t want to understand these things. I have no interest in any God who can be understood, who speaks to us in one holy book or another, and who tinkers with our lives according to some divine plan, as if we were characters in a play. How can I make sense of a God who sets one religion above the rest, who answers one prayer and ignores another, who sends sixteen young men home and leaves twenty-nine others dead on a mountain? There was a time when I wanted to know that god, but I realize now that what I really wanted was the comfort of certainty, the knowledge that my God was the true God, and that in the end He would reward me for my faithfulness. Now I understand that to be certain–-about God, about anything–-is impossible. I have lost my need to know. In those unforgettable conversations I had with Arturo as he lay dying, he told me the best way to find faith was by having the courage to doubt. I remember those words every day, and I doubt, and I hope, and in this crude way I try to grope my way toward truth. I still pray the prayers I learned as a child–-Hail Marys, Our Fathers–-but I don’t imagine a wise, heavenly father listening patiently on the other end of the line. Instead, I imagine love, an ocean of love, the very source of love, and I imagine myself merging with it. I open myself to it, I try to direct that tide of love toward the people who are close to me, hoping to protect them and bind them to me forever and connect us all to whatever there is in the world that is eternal. …When I pray this way, I feel as if I am connected to something good and whole and powerful. In the mountains, it was love that kept me connected to the world of the living. Courage or cleverness wouldn’t have saved me. I had no expertise to draw on, so I relied upon the trust I felt in my love for my father and my future, and that trust led me home. Since then, it has led me to a deeper understanding of who I am and what it means to be human. Now I am convinced that if there is something divine in the universe, the only way I will find it is through the love I feel for my family and my friends, and through the simple wonder of being alive. I don’t need any other wisdom or philosophy than this: My duty is to fill my time on earth with as much life as possible, to become a little more human every day, and to understand that we only become human when we love. …For me, this is enough.

...I want to exist from my own force, like the sun which gives light and does not suck light. That belongs to the earth. I recall my solar nature and would like to rush to my rising. But ruins stand in my way They say: "With regard to men you should be this or that." My chameleonesque skin shudders. They obtrude upon me and want to color me. But that should no longer be. Neither good nor evil shall be my masters. I push them aside, the laughable survivors, and go on my way again, which leads me to the East. The quarreling powers that for so long stood between me and myself lie behind me. Henceforth I'm completely alone. I can no longer say to you: "Listen!" or "you should," or "you could," but now I talk only with myself Now no one else can do anything more for me, nothing whatsoever. I no longer have a duty toward you, and you no longer have duties toward me, since I vanish and you vanish from me. I no longer hear requests and no longer make requests of you. I no longer fight and reconcile myself with you, but place silence between you and me. Your call dies away in the distance, and you cannot find my footprints. Together with the west wind, which comes from the plains of the ocean, I journey across the green countryside, I roam through the forests, and bend the young grass. I talk with trees and the forest wildlife, and the stones show me the way. When I thirst and the source does not come to me, I go to the source. When I starve and the bread does not come to me, I seek my bread and take it where I find it. I provide no help and need no help. If at any time necessity confronts me, I do not look around to see whether there is a helper nearby, but I accept the necessity and bend and writhe and struggle. I laugh, I weep,I swear, but I do not look around me. On this way, no one walks behind me, and I cross no one's path. I am alone, but I fill my solitariness with my life. I am man enough, I am noise, conversation, comfort, and help enough unto myself And so I wander to the far East. Not that I know any-thing about what my distant goal might be. I see blue horizons before me: they suffice as a goal. I hurry toward the East and my rising- I will my rising.

IN THE 1960S, WHEN I became a beat cop in San Diego, manufacturing, selling, possessing, or using “dangerous drugs” or “controlled substances” were all violations of the law. But there was no “war,” per se, on drug-law violators. We made the occasional pot bust, less frequently a heroin or cocaine pinch. Drug enforcement was viewed by many of us almost as an ancillary duty. You’d stumble across an offender on a traffic stop or at a loud-party call. Mostly, you were on the prowl for non-drug-related crime: a gas station or liquor store stickup series, a burglary-fencing ring, an auto theft “chop shop” operation. Undercover narcs, of course, worked dope full time, chasing users and dealers. They played their snitches, sat on open-air markets, interrupted hand-to-hand dealing, and squeezed small-time street dealers in the climb up the chain to “Mister Big.” But because most local police forces devoted only a small percentage of personnel to French Connection–worthy cases, and because there were no “mandatory minimum” sentences (passed by Congress in 1986 to strip “soft on crime” judges of sentencing discretion on a host of drug offenses), and because street gangs fought over, well, streets—as in neighborhood turf (and cars and girlfriends)—not drug markets, most of our jails and prisons still had plenty of room for violent, predatory criminals. The point is, although they certainly did not turn their backs on drug offenses, the country’s police were not at “war” with users and dealers. And though their government-issued photos may have adorned the wall behind the police chief’s desk, a long succession of US presidents stayed out of the local picture.

One day in September 2015, FBI agent Adrian Hawkins placed a call to the Democratic National Committee headquarters in Washington, D.C., and asked to speak to the person in charge of technology. He was routed to the DNC help desk, which transferred the call to Yared Tamene, a young IT specialist with The MIS Department, a consulting firm hired by the DNC. After identifying himself, Hawkins told Tamene that he had reason to believe that at least one computer on the DNC’s network was compromised. He asked if the DNC was aware of this and what it was doing. Tamene had nothing to do with cybersecurity and knew little about the subject. He was a mid-level network administrator; his basic IT duties for the DNC were to set up computer accounts for employees and be on call to deal with any problems. When he got the call, Tamene was wary. Was this a joke or, worse, a dirty trick? He asked Hawkins if he could prove he was an FBI agent, and, as Tamene later wrote in a memo, “he did not provide me with an adequate response.… At this point, I had no way of differentiating the call I received from a prank call.” Hawkins, though, was real. He was a well-regarded agent in the FBI’s cyber squad. And he was following a legitimate lead in a case that would come to affect a presidential election. Earlier in the year, U.S. cyber warriors intercepted a target list of about thirty U.S. government agencies, think tanks, and several political organizations designated for cyberattacks by a group of hackers known as APT 29. APT stood for Advanced Persistent Threat—technojargon for a sophisticated set of actors who penetrate networks, insert viruses, and extract data over prolonged periods of time.

French said: “It’s like this with us, baby. We’re coppers and everybody hates our guts. And as if we didn’t have enough trouble, we have to have you. As if we didn’t get pushed around enough by the guys in the corner offices, the City Hall gang, the day chief, the night chief, the Chamber of Commerce, His Honor the Mayor in his paneled office four times as big as the three lousy rooms the whole homicide staff has to work out of. As if we didn’t have to handle one hundred and fourteen homicides last year out of three rooms that don’t have enough chairs for the whole duty squad to sit down in at once. We spend our lives turning over dirty underwear and sniffing rotten teeth. We go up dark stairways to get a gun punk with a skinful of hop and sometimes we don’t get all the way up, and our wives wait dinner that night and all the other nights. We don’t come home any more. And nights we do come home, we come home so goddam tired we can’t eat or sleep or even read the lies the papers print about us. So we lie awake in the dark in a cheap house on a cheap street and listen to the drunks down the block having fun. And just about the time we drop off the phone rings and we get up and start all over again. Nothing we do is right, not ever. Not once. If we get a confession, we beat it out of the guy, they say, and some shyster calls us Gestapo in court and sneers at us when we muddle our grammar. If we make a mistake they put us back in uniform on Skid Row and we spend the nice cool summer evenings picking drunks out of the gutter and being yelled at by whores and taking knives away from greaseballs in zoot suits. But all that ain’t enough to make us entirely happy. We got to have you.” He stopped and drew in his breath. His face glistened a little as if with sweat. He leaned forward from his hips. “We got to have you,” he repeated. “We got to have sharpers with private licenses hiding information and dodging around corners and stirring up dust for us to breathe in. We got to have you suppressing evidence and framing set-ups that wouldn’t fool a sick baby. You wouldn’t mind me calling you a goddam cheap double-crossing keyhole peeper, would you, baby?” “You want me to mind?” I asked him. He straightened up. “I’d love it,” he said. “In spades redoubled.

The reader may ask me why I did not try to escape what was in store for me after Hitler had occupied Austria. Let me answer by recalling the following story. Shortly before the United States entered World War II, I received an invitation to come to the American Consulate in Vienna to pick up my immigration visa. My old parents were overjoyed because they expected that I would soon be allowed to leave Austria. I suddenly hesitated, however. The question beset me: could I really afford to leave my parents alone to face their fate, to be sent, sooner or later, to a concentration camp, or even to a so-called extermination camp? Where did my responsibility lie? Should I foster my brain child, logotherapy, by emigrating to fertile soil where I could write my books? Or should I concentrate on my duties as a real child, the child of my parents who had to do whatever he could to protect them? I pondered the problem this way and that but could not arrive at a solution; this was the type of dilemma that made one wish for “a hint from Heaven,” as the phrase goes. It was then that I noticed a piece of marble lying on a table at home. When I asked my father about it, he explained that he had found it on the site where the National Socialists had burned down the largest Viennese synagogue. He had taken the piece home because it was a part of the tablets on which the Ten Commandments were inscribed. One gilded Hebrew letter was engraved on the piece; my father explained that this letter stood for one of the Commandments. Eagerly I asked, “Which one is it?” He answered, “Honor thy father and thy mother that thy days may be long upon the land.” At that moment I decided to stay with my father and my mother upon the land, and to let the American visa lapse.

He spent two years in the extermination camp at Auschwitz. According to his own reluctant account, he came this close to going up a smokestack of a crematorium there: "I had just been assigned to the Sonderkommando," he said to me, "when the order came from Himmler to close the ovens down." Sonderkommando means special detail. At Auschwitz it meant a very special detail indeed--one composed of prisoners whose duties were to shepherd condemned persons into gas chambers, and then to lug their bodies out. When the job was done, the members of the Sonderkommando were themselves killed. The first duty of their successors was to dispose of their remains. Gutman told me that many men actually volunteered for the Sonderkommando. "Why?" I asked him. "If you would write a book about that," he said, "and give the answer to that question, that 'Why?'--you would have a very great book." "Do you know the answer?" I said. "No," he said, "That is why I would pay a great deal of money for a book with the answer in it." "Any guesses?" I said. "No," he said, looking me straight in the eye, "even though I was one of the ones who volunteered." He went away for a little while, after having confessed that. And he thought about Auschwitz, the thing he liked least to think about. And he came back, and he said to me: "There were loudspeakers all over the camp," he said, "and they were never silent for long. There was much music played through them. Those who were musical told me it was often good music--sometimes the best." "That's interesting," I said. "There was no music by Jews," he said. "That was forbidden." "Naturally," I said. "And the music was always stopping in the middle," he said, "and then there was an announcement. All day long, music and announcements." "Very modern," I said. He closed his eyes, remembered gropingly. "There was one announcement that was always crooned, like a nursery rhyme. Many times a day it came. It was the call for the Sonderkommando." "Oh?" I said. "Leichentärger zu Wache," he crooned, his eyes still closed. Translation: "Corpse-carriers to the guardhouse." In an institution in which the purpose was to kill human beings by the millions, it was an understandably common cry. "After two years of hearing that call over the loudspeakers, between the music," Gutman said to me, "the position of corpse-carrier suddenly sounded like a very good job.

Any Justification that does not lead to Biblical sanctification and mortification of sinful desires is a false justification no matter how many Solas you attach to it”. “See that your chief study be about the heart, that there God’s image may be planted, and his interest advanced, and the interest of the world and flesh subdued, and the love of every sin cast out, and the love of holiness succeed; and that you content not yourselves with seeming to do good in outward acts, when you are bad yourselves, and strangers to the great internal duties. The first and great work of a Christian is about his heart.” ~ Richard Baxter Never forget that truth is more important to the church than peace ~ JC Ryle "Truth demands confrontation. It must be loving confrontation, but there must be confrontation nonetheless.” ~ Francis Schaeffer I am not permitted to let my love be so merciful as to tolerate and endure false doctrine. When faith and doctrine are concerned and endangered, neither love nor patience are in order...when these are concerned, (neither toleration nor mercy are in order, but only anger, dispute, and destruction - to be sure, only with the Word of God as our weapon. ~ Martin Luther “Truth must be spoken, however it be taken.” ~ John Trapp “Hard words, if they be true, are better than soft words if they be false.” – C.H. Spurgeon “Oh my brethren, Bold hearted men are always called mean-spirited by cowards” – CH Spurgeon “The Bible says Iron sharpens Iron, But if your words don't have any iron in them, you ain't sharpening anyone”. “Peace often comes as a result of conflict!” ~ Don P Mt 18:15-17 Rom 12:18 “Peace if possible, truth at all costs.” ~ Martin Luther “The Scriptures argue and debate and dispute; they are full of polemics… We should always regret the necessity; but though we regret it and bemoan it, when we feel that a vital matter is at stake we must engage in argument. We must earnestly contend for the truth, and we are all called upon to do that by the New Testament.” Martyn Lloyd-Jones (Romans – Atonement and Justification) “It is one of the severest tests of friendship to tell your friend his faults. So to love a man that you cannot bear to see a stain upon him, and to speak painful truth through loving words, that is friendship.” ~ Henry Ward Beecher “Truth bites and it stings and it has a blade on it.” ~ Paul Washer Soft words produce hard hearts. Show me a church where soft words are preached and I will show you a church of hard hearts. Jeremiah said that the word of God is a hammer that shatters. Hard Preaching produces soft hearts. ~ J. MacArthur Glory follows afflictions, not as the day follows the night but as the spring follows the winter; for the winter prepares the earth for the spring, so do afflictions sanctified, prepare the soul for glory. ~ Richard Sibbes “Cowards never won heaven. Do not claim that you are begotten of God and have His royal blood running in your veins unless you can prove your lineage by this heroic spirit: to dare to be holy in spite of men and devils.” ~ William Gurnall

My point is that bias is not advertised by a glowing sign worn around jurors’ necks; we are all guilty of it, because the brain is wired for us to see what we believe, and it usually happens outside of everyone’s awareness. Affective realism decimates the ideal of the impartial juror. Want to increase the likelihood of a conviction in a murder trial? Show the jury some gruesome photographic evidence. Tip their body budgets out of balance and chances are they’ll attribute their unpleasant affect to the defendant: “I feel bad, therefore you must have done something bad. You are a bad person.” Or permit family members of the deceased to describe how the crime has hurt them, a practice known as a victim impact statement, and the jury will tend to recommend more severe punishments. Crank up the emotional impact of a victim impact statement by recording it professionally on video and adding music and narration like a dramatic film, and you’ve got the makings of a jury-swaying masterpiece.45 Affective realism intertwines with the law outside the courtroom as well. Imagine that you are enjoying a quiet evening at home when suddenly you hear loud banging outside. You look out the window and see an African American man attempting to force open the door of a nearby house. Being a dutiful citizen, you call 911, and the police arrive and arrest the perpetrator. Congratulations, you have just brought about the arrest of Harvard professor Henry Louis Gates, Jr., as it happened on July 16, 2009. Gates was trying to force open the front door of his own home, which had become stuck while he was traveling. Affective realism strikes again. The real-life eyewitness in this incident had an affective feeling, presumably based on her concepts about crime and skin color, and made a mental inference that the man outside the window had intent to commit a crime.

We’re walking to our cars when Gabe says, “Hey, Lara Jean, did you know that if you say your name really fast, it sounds like Large? Try it! LaraJean.” Dutifully I repeat, “LaraJean. Larjean. Largy. Actually I think it sounds more like Largy, not Large.” Gabe nods to himself and announces, “I’m going to start calling you Large. You’re so little it’s funny. Right? Like those big guys who go by the name Tiny?” I shrug. “Sure.” Gabe turns to Darrell. “She’s so little she could be our mascot.” “Hey, I’m not that small,” I protest. “How tall are you?” Darrell asks me. “Five two,” I fib. It’s more like five one and a quarter. Tossing his spoon in the trash, Gabe says, “You’re so little you could fit in my pocket!” All the guys laugh. Peter’s smiling in a bemused way. Then Gabe suddenly grabs me and throws me over his shoulder like I’m a kid and he’s my dad. “Gabe! Put me down!” I shriek, kicking my legs and pounding on his chest. He starts spinning around in a circle, and all the guys are cracking up. “I’m going to adopt you, Large! You’re going to be my pet. I’ll put you in my old hamster cage!” I’m giggling so hard I can’t catch my breath and I’m starting to feel dizzy. “Put me down!” “Put her down, man,” Peter says, but he’s laughing too. Gabe runs toward somebody’s pickup truck and sets me down in the back. “Get me out of here!” I yell. Gabe’s already running away. All the guys start getting into their cars. “Bye, Large!” they call out. Peter jogs over to me and extends his hand so I can hop down. “Your friends are crazy,” I say, jumping onto the pavement. “They like you,” he says. “Really?” “Sure. They used to hate when I would bring Gen places. They don’t mind if you hang out with us.” Peter slings his arm around me. “Come on, Large. I’ll take you home.” As we walk to his car, I let my hair fall in my face so he doesn’t see me smiling. It sure is nice being part of a group, feeling like I belong.

They will eat him alive. On his current course, Henry will fail spectacularly.” My chest constricts so tight it feels like my bones may crack. Because she’s right. “He won’t.” “You don’t know that,” she swipes back. “I damn well do! I never would have abdicated otherwise.” “What?” “Don’t mistake me—I wouldn’t have married anyone but Olivia, and I would’ve waited a lifetime if I had to, until the laws were changed. But I didn’t because I knew in my heart and soul that Henry will not just be a good king, he will be better than I ever could’ve been.” For a moment I don’t breathe. I can’t. The shock of my brother’s words has knocked the air right out of my lungs. Granny’s too, if her whisper is any indication. “You truly believe that?” “Absolutely. And, frankly, I’m disheartened that you don’t.” “Henry has never been one to rise to the occasion,” she states plainly. “He’s never needed to,” my brother insists. “He’s never been asked—not once in his whole life. Until now. And he will not only rise to the occasion . . . he will soar beyond it.” The Queen’s voice is hushed, like she’s in prayer. “I want to believe that. More than I can say. Lend me a bit of your faith, Nicholas. Why are you so certain?” Nicholas’s voice is rough, tight with emotion. “Because . . . he’s just like Mum.” My eyes close when the words reach my ears. Burning and wet. There’s no greater compliment—not to me—not ever. But, Christ, look at me . . . it’s not even close to true. “He’s exactly like her. That way she had of knowing just what a person needed—whether it was strength or guidance, kindness or comfort or joy—and effortlessly giving it to them. The way people used to gravitate to her . . . at parties, the whole room would shift when she walked in . . . because everyone wanted to be nearer to her. She had a light, a talent, a gift—it doesn’t matter what it’s called—all that matters is that Henry has it too. He doesn’t see it in himself, but I do. I always have.” There’s a moment of quiet and I imagine Nicholas leaning in closer to the Queen. “The people would have followed me or Dad for the same reason they follow you—because we are dependable, solid. They trust our judgment; they know we would never let them down. But they will follow Henry because they love him. They’ll see in him their son, brother, best friend, and even if he mucks it up now, they will stick with him because they will want him to succeed. I would have been respected and admired, but Grandmother . . . he will be beloved. And if I have learned anything since the day Olivia came into my life, it’s that more than reasoning or duty, honor or tradition . . . love is stronger.

Many are still making a similar mistake. In selecting a home they look more to the temporal advantages they may gain than to the moral and social influences that will surround themselves and their families. They choose a beautiful and fertile country, or remove to some flourishing city, in the hope of securing greater [169] prosperity; but their children are surrounded by temptation, and too often they form associations that are unfavorable to the development of piety and the formation of a right character. The atmosphere of lax morality, of unbelief, of indifference to religious things, has a tendency to counteract the influence of the parents. Examples of rebellion against parental and divine authority are ever before the youth; many form attachments for infidels and unbelievers, and cast in their lot with the enemies of God. In choosing a home, God would have us consider, first of all, the moral and religious influences that will surround us and our families. We may be placed in trying positions, for many cannot have their surroundings what they would; and whenever duty calls us, God will enable us to stand uncorrupted, if we watch and pray, trusting in the grace of Christ. But we should not needlessly expose ourselves to influences that are unfavorable to the formation of Christian character. When we voluntarily place ourselves in an atmosphere of worldliness and unbelief, we displease God and drive holy angels from our homes.

Mrs. Crisparkle had need of her own share of philanthropy when she beheld this very large and very loud excrescence on the little party. Always something in the nature of a Boil upon the face of society, Mr. Honeythunder expanded into an inflammatory Wen in Minor Canon Corner. Though it was not literally true, as was facetiously charged against him by public unbelievers, that he called aloud to his fellow-creatures: ‘Curse your souls and bodies, come here and be blessed!’ still his philanthropy was of that gunpowderous sort that the difference between it and animosity was hard to determine. You were to abolish military force, but you were first to bring all commanding officers who had done their duty, to trial by court-martial for that offence, and shoot them. You were to abolish war, but were to make converts by making war upon them, and charging them with loving war as the apple of their eye. You were to have no capital punishment, but were first to sweep off the face of the earth all legislators, jurists, and judges, who were of the contrary opinion. You were to have universal concord, and were to get it by eliminating all the people who wouldn’t, or conscientiously couldn’t, be concordant. You were to love your brother as yourself, but after an indefinite interval of maligning him (very much as if you hated him), and calling him all manner of names. Above all things, you were to do nothing in private, or on your own account. You were to go to the offices of the Haven of Philanthropy, and put your name down as a Member and a Professing Philanthropist. Then, you were to pay up your subscription, get your card of membership and your riband and medal, and were evermore to live upon a platform, and evermore to say what Mr. Honeythunder said, and what the Treasurer said, and what the sub-Treasurer said, and what the Committee said, and what the sub-Committee said, and what the Secretary said, and what the Vice-Secretary said. And this was usually said in the unanimously-carried resolution under hand and seal, to the effect: ‘That this assembled Body of Professing Philanthropists views, with indignant scorn and contempt, not unmixed with utter detestation and loathing abhorrence’—in short, the baseness of all those who do not belong to it, and pledges itself to make as many obnoxious statements as possible about them, without being at all particular as to facts.

A sincere man who sits down at night and pens that which his soul believes to be right, that which his soul tells him will be good for humanity, is exercising a power over the world that is beneficial. We should hail that expression of greatness, of goodness, with thanksgiving. But the insincere man, the man who will sit down at night and distort facts, who will wilfully misrepresent truth, who is a traitor to the divine within him which is calling, nay longing for truth, what shall we say of that man? He is publishing falsehoods to the world, giving poison to young, innocent souls who are longing for truth. Oh, there is no condemnation too strong for the hypocrite, for the betrayer of Christ. We will not condemn him, but God will, in His justice; He must. Too much time is taken up by our young people, and by our older ones, too, in reading useless pamphlets, useless books; "It is worse than useless," says Farrar, in that excellent little work on "Great Books:". . . . Men in Israel, it is time that we take a stand against vile literature. It is poisonous to the soul. It is the duty of a parent to put the poison, that is in the house, on the highest shelf, away from that innocent little child who knows not the danger of it. It is the duty of the parent also to keep the boy's mind from becoming polluted with the vile trash that is sometimes scattered--nay, that is daily distributed among us. There is inconsistency in a man's kneeling down with his family in prayer, and asking God to bless the leader of our Church, and then put into the hands of the boy, who was kneeling there, a paper that calls the leader a hypocrite. It ought not to be done; it is poison to the soul. How can we tell? May be those are the great men who are writing the scurrilous articles, and these whom they attack are not the great men? Some may say: Give the children an opportunity to hear both sides. Yes, that is all well and good; but if a man were to come into your home and say to you that your mother is not a good woman, you would know he lied; wouldn't you? And you wouldn't let your children hear him. If a man came and told you that your brother was dishonest, and you had been with him all your life and knew him to be honest, you would know the man lied. So when they come and tell you the Gospel is a hypocritical doctrine, taught by this organization, when they tell you the men at the head are insincere, you know they lie; and you can take the same firm stand on that, being sincere yourself as you could in regard to your mother and brother. Teach your children, your boys and girls everywhere, to keep away from every bad book and all bad literature, especially that which savors of hatred, or envy, or malice, that which bears upon it the marks of hypocrisy, insincerity, edited by men who have lost their manhood.

She knew that he would stop her. Perhaps he would be cunning about it. Maybe he would go to the steward behind her back, tell him of the theft and challenge, and ask to be brought before the judge and Irex. If that plan didn’t suit Arin, he would find another. He was going to be a problem. “You’re right,” she told him. Arin blinked, then narrowed his eyes. “In fact,” she continued, “if you had let me explain, I would have told you that I had already decided to call off the duel.” “You have.” She showed him the two letters. The one addressed to her father was on top. She let the mere edge of the other letter show. “One is for my father, telling him what has happened. The other is for Irex, making my apologies and inviting him to collect his five hundred gold pieces whenever he likes.” Arin still looked skeptical. “He’ll also collect you, of course. Knowing him, he’ll have you whipped until you’re unconscious and even after that. I’m sure that when you wake up, you’ll be very glad that I decided to do exactly as you wanted.” Arin snorted. “If you doubt me, you’re welcome to walk with me to the barracks to watch as I give my father’s letter to a soldier, with orders for its swift delivery.” “I think I will.” He opened the library door. They left the house and crossed the hard ground. Kestrel shivered. She hadn’t stopped to fetch a cloak. She couldn’t risk that Arin would change his mind. When they entered the barracks, Kestrel looked among the six off-duty guards. She was relieved, since she had counted on finding only four, and not necessarily Rax, whom she trusted most. She approached him, Arin just a step behind her. “Bring this to the general as swiftly as you can.” She gave Rax the first letter. “Have a messenger deliver this other letter to Jess and Ronan.” “What?” Arin said. “Wait--” “And lock this slave up.” Kestrel turned so that she wouldn’t see what happened next. She heard the room descend into chaos. She heard the scuffle, a shout, the sound of fists thudding against flesh. She let the door shut behind her and walked away.

Ione III. TO-DAY my skies are bare and ashen, And bend on me without a beam. Since love is held the master-passion, Its loss must be the pain supreme — And grinning Fate has wrecked my dream. But pardon, dear departed Guest, I will not rant, I will not rail; For good the grain must feel the flail; There are whom love has never blessed. I had and have a younger brother, One whom I loved and love to-day As never fond and doting mother Adored the babe who found its way From heavenly scenes into her day. Oh, he was full of youth's new wine, — A man on life's ascending slope, Flushed with ambition, full of hope; And every wish of his was mine. A kingly youth; the way before him Was thronged with victories to be won; so joyous, too, the heavens o'er him Were bright with an unchanging sun, — His days with rhyme were overrun. Toil had not taught him Nature's prose, Tears had not dimmed his brilliant eyes, And sorrow had not made him wise; His life was in the budding rose. I know not how I came to waken, Some instinct pricked my soul to sight; My heart by some vague thrill was shaken, — A thrill so true and yet so slight, I hardly deemed I read aright. As when a sleeper, ign'rant why, Not knowing what mysterious hand Has called him out of slumberland, Starts up to find some danger nigh. Love is a guest that comes, unbidden, But, having come, asserts his right; He will not be repressed nor hidden. And so my brother's dawning plight Became uncovered to my sight. Some sound-mote in his passing tone Caught in the meshes of my ear; Some little glance, a shade too dear, Betrayed the love he bore Ione. What could I do? He was my brother, And young, and full of hope and trust; I could not, dared not try to smother His flame, and turn his heart to dust. I knew how oft life gives a crust To starving men who cry for bread; But he was young, so few his days, He had not learned the great world's ways, Nor Disappointment's volumes read. However fair and rich the booty, I could not make his loss my gain. For love is dear, but dearer, duty, And here my way was clear and plain. I saw how I could save him pain. And so, with all my day grown dim, That this loved brother's sun might shine, I joined his suit, gave over mine, And sought Ione, to plead for him. I found her in an eastern bower, Where all day long the am'rous sun Lay by to woo a timid flower. This day his course was well-nigh run, But still with lingering art he spun Gold fancies on the shadowed wall. The vines waved soft and green above, And there where one might tell his love, I told my griefs — I told her all! I told her all, and as she hearkened, A tear-drop fell upon her dress. With grief her flushing brow was darkened; One sob that she could not repress Betrayed the depths of her distress. Upon her grief my sorrow fed, And I was bowed with unlived years, My heart swelled with a sea of tears, The tears my manhood could not shed. The world is Rome, and Fate is Nero, Disporting in the hour of doom. God made us men; times make the hero — But in that awful space of gloom I gave no thought but sorrow's room. All — all was dim within that bower, What time the sun divorced the day; And all the shadows, glooming gray, Proclaimed the sadness of the hour. She could not speak — no word was needed; Her look, half strength and half despair, Told me I had not vainly pleaded, That she would not ignore my prayer. And so she turned and left me there, And as she went, so passed my bliss; She loved me, I could not mistake — But for her own and my love's sake, Her womanhood could rise to this! My wounded heart fled swift to cover, And life at times seemed very drear. My brother proved an ardent lover — What had so young a man to fear? He wed Ione within the year. No shadow clouds her tranquil brow, Men speak her husband's name with pride, While she sits honored at his side —

I can’t help thinking,” she confided when he finished answering her questions about women in India who covered their faces and hair in public, “that it is grossly unfair that I was born a female and so must never know such adventures, or see but a few of those places. Even if I were to journey there, I’d only be allowed to go where everything was as civilized as-as London!” “There does seem to be a case of extreme disparity between the privileges accorded the sexes,” Ian agreed. “Still, we each have our duty to perform,” she informed him with sham solemnity. “And there’s said to be great satisfaction in that.” “How do you view your-er-duty?” he countered, responding to her teasing tone with a lazy white smile. “That’s easy. It is a female’s duty to be a wife who is an asset to her husband in every way. It is a male’s duty to do whatever he wishes, whenever he wishes, so long as he is prepared to defend his country should the occasion demand it in his lifetime-which it very likely won’t. Men,” she informed him, “gain honor by sacrificing themselves on the field of battle while we sacrifice ourselves on the altar of matrimony.” He laughed aloud then, and Elizabeth smiled back at him, enjoying herself hugely. “Which, when one considers it, only proves that our sacrifice is by far the greater and more noble.” “How is that?” he asked, still chuckling. “It’s perfectly obvious-battles last mere days or weeks, months at the very most. While matrimony lasts a lifetime! Which brings to mind something else I’ve often wondered about,” she continued gaily, giving full rein to her innermost thoughts. “And that is?” he prompted, grinning, watching her as if he never wanted to stop. “Why do you suppose, after all that, they call us the weaker sex?” Their laughing gazes held, and then Elizabeth realized how outrageous he must be finding some of her remarks. “I don’t usually go off on such tangents,” she said ruefully. “You must think I’m dreadfully ill-bred.” “I think,” he softly said, “that you are magnificent.” The husky sincerity in his deep voice snatched her breath away. She opened her mouth, thinking frantically for some light reply that could restore the easy camaraderie of a minute before, but instead of speaking she could only draw a long, shaky breath. “And,” he continued quietly, “I think you know it.” This was not, not the sort of foolish, flirtatious repartee she was accustomed to from her London beaux, and it terrified her as much as the sensual look in those golden eyes. Pressing imperceptibly back against the arm of the sofa, she told herself she was only overacting to what was nothing more than empty flattery. “I think,” she managed with a light laugh that stuck in her throat, “that you must find whatever female you’re with ‘magnificent.’” “Why would you say a thing like that?” Elizabeth shrugged. “Last night at supper, for one thing.” When he frowned at her as if she were speaking in a foreign language, she prodded, “You remember Lady Charise Dumont, our hostess, the same lovely brunette on whose every word you were hanging at supper last night?” His frown became a grin. “Jealous?” Elizabeth lifted her elegant little chin and shook her head. “No more than you were of Lord Howard.” She felt a small bit of satisfaction as his amusement vanished. “The fellow who couldn’t seem to talk to you without touching your arm?” he inquired in a silky-soft voice. “That Lord Howard? As a matter of fact, my love, I spent most of my meal trying to decide whether I wanted to shove his nose under his right ear or his left.” Startled, musical laughter erupted from her before she could stop it. “You did nothing of the sort,” she chuckled. “Besides, if you wouldn’t duel with Lord Everly when he called you a cheat, you certainly wouldn’t harm poor Lord Howard merely for touching my arm.” “Wouldn’t I?” he asked softly. “Those are two very different issues.

HOW DO THEY RECEIVE ME? They call me “little girl,” “dear daughter,” “dear child.” Probably if I was of their generation they would behave differently with me. Calmly and as equals. Without joy and amazement, which are the gifts of the meeting between youth and age. It is a very important point, that then they were young and now, as they remember, they are old. They remember across their life—across forty years. They open their world to me cautiously, to spare me: “I got married right after the war. I hid behind my husband. Behind the humdrum, behind baby diapers. I wanted to hide. My mother also begged: ‘Be quiet! Be quiet! Don’t tell.’ I fulfilled my duty to the Motherland, but it makes me sad that I was there. That I know about it…And you are very young. I feel sorry for you…” I often see how they sit and listen to themselves. To the sound of their own soul. They check it against the words. After long years a person understands that this was life, but now it’s time to resign yourself and get ready to go. You don’t want to, and it’s too bad to vanish just like that. Casually. In passing. And when you look back you feel a wish not only to tell about your life, but also to fathom the mystery of life itself. To answer your own question: Why did all this happen to me? You gaze at everything with a parting and slightly sorrowful look…Almost from the other side…No longer any need to deceive anyone or yourself. It’s already clear to you that without the thought of death it is impossible to make out anything in a human being. Its mystery hangs over everything. War is an all too intimate experience. And as boundless as human life… Once a woman (a pilot) refused to meet with me. She explained on the phone: “I can’t…I don’t want to remember. I spent three years at war…And for three years I didn’t feel myself a woman. My organism was dead. I had no periods, almost no woman’s desires. And I was beautiful…When my future husband proposed to me…that was already in Berlin, by the Reichstag…He said: ‘The war’s over. We’re still alive. We’re lucky. Let’s get married.’ I wanted to cry. To shout. To hit him! What do you mean, married? Now? In the midst of all this—married? In the midst of black soot and black bricks…Look at me…Look how I am! Begin by making me a woman: give me flowers, court me, say beautiful words. I want it so much! I wait for it! I almost hit him…I was about to…He had one cheek burned, purple, and I see: he understood everything, tears are running down that cheek. On the still-fresh scars…And I myself can’t believe I’m saying to him: ‘Yes, I’ll marry you.’ “Forgive me…I can’t…” I understood her.

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

Is it Randall?” Oscar sounded out the name with care, as if testing dangerous waters. Camille closed her eyes and turned her face away from him, not wanting to have to see him when she said what she needed to say. “I have a duty, Oscar, just like my mother did. She failed at hers and look what happened; she destroyed so much. My father asked me not to say anything, but if I don’t marry Randall…I’m sorry, Oscar, I just have to.” Camille tried to edge by him, but Oscar held her back with his arm. “Do you think I’m a fool, Camille? Don’t try to blame marrying Randall on some duty you think you have.” She parted her lips to insist he was wrong. He cut her off. “If this is how you really feel, then you had no right to ask me to stay with you that night. You gave me a taste of what being with you might be like, and now you’re asking me to walk away. Who do you think you are?” Camille shook her head. He wasn’t listening. He had no idea how difficult it was for her, too, to have that one taste, that single moment of pure bliss to feed off of for the rest of her life. “I don’t have a choice-“ He slammed his fist against the pantry shelf behind her. “I don’t have a bank vault filled with money, or ten suits hanging in my closet to choose from each morning. I know I couldn’t give you all the things he could, but I can give you something he’ll never be able to. I love you, Camille,” he said, his mouth so close to hers his breath moistened her lips. “I love you. Not your last name or your pretty face or all the business opportunities you could bring me.” He laid his palm just beneath her neck, his thumb caressing the skin above where her heart lay. “Just you.” She stared at him, unblinking, unable to breathe, let alone speak. Oscar’s arm fell away. “You do have a choice, Camille. Or should I already be calling you Mrs. Jackson?” He stormed from the pantry, Camille on his heels. Promise or no promise to her father, she had to tell Oscar everything. “Please, Oscar, wait, if you’ll just listen-“ The companionway steps rattled, and Ira bounded into the galley. Oscar scooped up his shirt and shoved his arms inside the sleeves as Ira kicked out a bench at the table and sat down. “I’ve never been so friggin’ tried in my life,” Ira said, grabbing a mug for coffee. “And I once played a game of poker that lasted two days. Camille ignored him, Oscar’s anger still stinging. She’d created a massive mass. Ira peered at her, then at Oscar. “Why’re you two all red in the face?” he asked. Then his cheeks drew up and his teeth glistened. Oscar caught him before he could speak. “Save it, Ira,” he said, quickly glancing at Camille. She couldn’t plead with him to listen to her explain with Ira there. Oscar buttoned his shirt and left the galley. Ira directed his wily grin toward her. “Save it, Ira,” she echoed, and resumed scrubbing the floor.

True law necessarily is rooted in ethical assumptions or norms; and those ethical principles are derived, in the beginning at least, from religious convictions. When the religious understanding, from which a concept of law arose in a culture, has been discarded or denied, the laws may endure for some time, through what sociologists call "cultural lag"; but in the long run, the laws also will be discarded or denied. With this hard truth in mind, I venture to suggest that the corpus of English and American laws--for the two arise for the most part from a common root of belief and experience--cannot endure forever unless it is animated by the spirit that moved it in the beginning: that is, by religion, and specifically by the Christian people. Certain moral postulates of Christian teaching have been taken for granted, in the past, as the ground of justice. When courts of law ignore those postulates, we grope in judicial darkness. . . . We suffer from a strong movement to exclude such religious beliefs from the operation of courts of law, and to discriminate against those unenlightened who cling fondly to the superstitions of the childhood of the race. Many moral beliefs, however, though sustained by religious convictions, may not be readily susceptible of "scientific" demonstration. After all, our abhorrence of murder, rape, and other crimes may be traced back to the Decalogue and other religious injunctions. If it can be shown that our opposition to such offenses is rooted in religion, then are restraints upon murder and rape unconstitutional? We arrive at such absurdities if we attempt to erect a wall of separation between the operation of the laws and those Christian moral convictions that move most Americans. If we are to try to sustain some connection between Christian teaching and the laws of this land of ours, we must understand the character of that link. We must claim neither too much nor too little for the influence of Christian belief upon our structure of law. . . . I am suggesting that Christian faith and reason have been underestimated in an age bestridden, successively, by the vulgarized notions of the rationalists, the Darwinians, and the Freudians. Yet I am not contending that the laws ever have been the Christian word made flesh nor that they can ever be. . . . What Christianity (or any other religion) confers is not a code of positive laws, but instead some general understanding of justice, the human condition being what it is. . . . In short, judges cannot well be metaphysicians--not in the execution of their duties upon the bench, at any rate, even though the majority upon the Supreme Court of this land, and judges in inferior courts, seem often to have mistaken themselves for original moral philosophers during the past quarter century. The law that judges mete out is the product of statute, convention, and precedent. Yet behind statute, convention, and precedent may be discerned, if mistily, the forms of Christian doctrines, by which statute and convention and precedent are much influenced--or once were so influenced. And the more judges ignore Christian assumptions about human nature and justice, the more they are thrown back upon their private resources as abstract metaphysicians--and the more the laws of the land fall into confusion and inconsistency. Prophets and theologians and ministers and priests are not legislators, ordinarily; yet their pronouncements may be incorporated, if sometimes almost unrecognizably, in statute and convention and precedent. The Christian doctrine of natural law cannot be made to do duty for "the law of the land"; were this tried, positive justice would be delayed to the end of time. Nevertheless, if the Christian doctrine of natural law is cast aside utterly by magistrates, flouted and mocked, then positive law becomes patternless and arbitrary.

I have been in many dugouts, Ludwig,” he goes on. “And we were all young men who sat there around one miserable slush lamp, waiting, while the barrage raged overhead like an earthquake. We were none of your inexperienced recruits, either; we knew well enough what we were waiting for and we knew what would come. —But there was more in those faces down in the gloom there than mere calm, more than good humour, more than just readiness to die. There was the will to another future in those hard, set faces; and it was there when they charged, and still there when they died. —We had less to say for ourselves year by year, we shed many things, but that one thing still remained. And now, Ludwig, where is it now? Can’t you see how it is perishing in all this pig’s wash of order, duty, women, routine, punctuality and the rest of it that here they call life? —No, Ludwig, we lived then! And you tell me a thousand times that you hate war, yet I still say, we lived then. We lived, because we were together, and because something burned in us that was more than this whole muck heap here!” He is breathing hard. “It must have been for something, Ludwig! When I first heard there was revolution, for one brief moment I thought: Now the time will be redeemed—now the flood will pour back, tearing down the old things, digging new banks for itself—and, by God, I would have been in it! But the flood broke up into a thousand runnels; the revolution became a mere scramble for jobs, for big jobs and little jobs. It has trickled away, it has been dammed up, it has been drained off into business, into family, and party. —But that will not do me. I’m going where comradeship is still to be found.” Ludwig stands up. His brow is flaming, his eyes blaze. He looks Rahe in the face. “And why is it, Georg? Why is it? Because we were duped, I tell you, duped as even yet we hardly realize; because we were misused, hideously misused. They told us it was for the Fatherland, and meant the schemes of annexation of a greedy industry. —They told us it was for Honour, and meant the quarrels and the will to power of a handful of ambitious diplomats and princes. —They told us it was for the Nation, and meant the need for activity on the part of out-of-work generals!” He takes Rahe by the shoulders and shakes him. “Can’t you see? They stuffed out the word Patriotism with all the twaddle of their fine phrases, with their desire for glory, their will to power, their false romanticism, their stupidity, their greed of business, and then paraded it before us as a shining ideal! And we thought they were sounding a bugle summoning us to a new, a more strenuous, a larger life. Can’t you see, man? But we were making war against ourselves without knowing it! Every shot that struck home, struck one of us! Can’t you see? Then listen and I will bawl it into your ears. The youth of the world rose up in every land, believing that it was fighting for freedom! And in every land they were duped and misused; in every land they have been shot down, they have exterminated each other! Don’t you see now? —There is only one fight, the fight against the lie, the half-truth, compromise, against the old order. But we let ourselves be taken in by their phrases; and instead of fighting against them, we fought for them. We thought it was for the Future. It was against the Future. Our future is dead; for the youth is dead that carried it. We are merely the survivors, the ruins. But the other is alive still—the fat, the full, the well content, that lives on, fatter and fuller, more contented than ever! And why? Because the dissatisfied, the eager, the storm troops have died for it. But think of it! A generation annihilated! A generation of hope, of faith, of will, strength, ability, so hypnotised that they have shot down one another, though over the whole world they all had the same purpose!” His