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时间：2021-04-23 19:57:26 作者：“爆款制造机”博纳影业回A股上市半个演艺圈的明星都来了 浏览量：18674
"No," he said slowly. "I don't mind even that. I don't care--even if it was that."
“Never met her, I’m sure — but I don’t doubt it. Clarence Ahearn’s name’s been up at the Country Club five months — no action taken.” He waved his hand disparagingly. “Ahearn and I had lunch together to-day and just about clinched it, so I thought it’d be nice to have him and his wife up to-night — just have nine, mostly family. After all, it’s a big thing for me, and of course we’ll have to see something of them, Evie.”
The rapid increase of dwarfs, will be first felt in her Majesty’s recruiting department. The standard will, of necessity, be lowered; the dwarfs will grow smaller and smaller; the vulgar expression “a man of his inches” will become a figure of fact, instead of a figure of speech; crack regiments, household-troops especially, will pick the smallest men from all parts of the country; and in the two little porticoes at the Horse Guards, two Tom Thumbs will be daily seen, doing duty, mounted on a pair of Shetland ponies. Each of them will be relieved (as Tom Thumb is at this moment, in the intervals of his performance) by a wild man; and a British Grenadier will either go into a quart pot, or be an Old Boy, or Blue Gull, or Flying Bull, or some other savage chief of that nature.
“To his house — before he leaves. I’ve only just got the letter, and I daren’t go alone . . . ”
"He thought you would have to go back to the country."
I cannot convey the blasphemy of such a remark. The head cook, if a PLONGEUR had spoken to him like that, would have thrown a saucepan of hot soup in his face. The manager said instantly, ‘You’re sacked!’ and at two o’clock the Serbian was given his twenty-five francs and duly sacked. Before he went out Boris asked him in Russian what game he was playing. He said the Serbian answered:
“Lemme try it, Big Joe, huh? I’m better now’n I been in a long time, so lemme try it! I’m not kickin’ ’bout you. Gee, I can see how it is now. Even Pop once told me how hard it was for a blackballed man to get back along the river. You spent all your money on Pop an’ me an’ we hadda eat an’ live, so what was you gonna do! I shoulda known before that your money couldn’t last forever—gee! All you’ve done for me, Big Joe—lemme try!”
1.Moses, the celebrated prophet and legislator of the Israelites, ingratiated himself into their esteem, by the stratagem of prayer, and pretended intimacy with God; he acquaints us, that he was once admitted to a sight of his back-parts! and that “no man can see” his “face and live;” and at other times we are told that he “talked with God, face to face, as a man talketh with his friend;” and also that at times God waxed, wroth with Israel, and how Moses prayed for them; and at other times, that he ordered Aaron to offer sweet incense to God, which appeased his wrath, and prevented his destroying Israel in his hot displeasure! These are the footsteps, by which we may trace sacerdotal dominion to its source, and explore its progress in the world. “And the Lord said unto Moses, how long will this people provoke me? I will smite them with the pestilence, and disinherit them, and I will make of thee a great nation, and mightier than they,” but Moses advertises God of the injury, which so rash a procedure would do to his character among the nations; and also reminds him of his promise to Israel, saying, “Now if thou shall kill all this people as one man, then the nations, which have heard the fame of thee will speak, saying, because the Lord was not able to bring this people into the land, which he swear unto them, therefore he hath slain them in the wilderness.” That Moses should thus advise the omniscient God, of dishonorable consequences which would attend a breach of promise, which he tells us, that God was unadvisedly about to make with the tribes of Israel, had not his remonstrance prevented it, is very extraordinary and repugnant to reason; yet to an eye of faith it would exalt the man Moses, “and make him very great;” for if we may credit his history of the matter, he not only averted God’s judgment against Israel, and prevented them from being cut off as a nation, but by the same prayer procured for them a pardon of their sin. “Pardon, I beseech thee, the iniquity of this people,” and in the next verse follows the answer, “and the Lord said I have pardoned according to thy word.” It seems that God had the power, but Moses had the dictation of it, and saved Israel from the wrath and pestilential fury of a jealous God; and that he procured them a pardon of their sin, “for the Lord thy God is a jealous God.” Jealousy can have no existence in that mind, which possesses perfect knowledge, and consequently cannot, without the greatest impropriety, he ascribed to God, who knows all things, and needed none of the admonitions, advice or intelligence of Moses, or any of his dictatorial prayers. “And the Lard hearkened unto me at that time also;” intimating that it was a common thing for him to do the like. When teachers can once make the people believe that God answers their prayers, and that their eternal interest is dependent on them, they soon raise themselves to opulency, rule and high sounding titles; as that of His Holiness — the Reverend Father in God — The Holy Poker — Bishop of Souls— and a variety of other such like appellations, derogatory to the honor or just prerogative of God; as is Joshua’s history concerning the Lord’s hearkening unto him at the battle of the Amorites, wherein he informs us, that he ordered the sun to stand still, saying, “Sun stand thou still upon Gidaen, and thou Moon in the valley of Ajalon, so the Sun stood still and the Moon stayed until the people had avenged themselves upon their enemies;” so the Sun stood still in the midst of Heaven, “and hasted not to go down about a whole day;” and then adds, by way of supremacy to Himself above all others, and in direct contradiction to the before recited passages of Moses concerning the Lord’s hearkening unto him, or to any other man but himself, saying, “And there was no day like that before it, or after it, that the Lord hearkened unto the voice of a man.” There is not any thing more evident than that if the representation given by Joshua, as matter of fact, is true, those exhibited by Moses concerning the Lord’s hearkening unto him are not: though the representations of fact by Moses and by Joshua, are allowed to be both canonical, yet it is impossible that both can be true. However, astronomy being but little understood in the age in which Joshua lived, and the earth being in his days thought to be at rest, and the sun to revolve round it, makes it in no way strange, that he caught himself by ordering the sun to stand still, which having since been discovered to have been the original fixed position of that luminous body, eclipses the miraculous interposition of Joshua. Furthermore, if we but reflect that on that very day Israel vanquished the Amorites with a great slaughter, “and chased them along the way that goeth to Bethoron, and smote them to Azekah, and unto Makkedah,” in so great a hurry of war, clashing of arms, exasperation and elevation of mind, in consequence of such triumphant victory, they could make but a partial observation on the length of the day; and being greatly elated with such an extraordinary day’s work, Joshua took the advantage of it, and told them that it was an uncommon day for duration; that he had interposed in the system and prescribed to the sun to stand still about a whole day; and that they had two days’ time to accomplish those great feats. The belief of such a miraculous event to have taken place in the solar system, in consequence of the influence which Joshua insinuated that he had with God, would most effectually establish his authority among the people; for if God would hearken to his voice well might man. This is the cause why the bulk of mankind in all ages and countries of the world, have been so much infatuated by their ghostly teachers, whom they have ever, imagined to have had a special influence with God Almighty.
Walking cautiously downhill over the crusted snow toward the stupendous stone labyrinth that loomed against the opalescent west, we felt almost as keen a sense of imminent marvels as we had felt on approaching the unfathomed mountain pass four hours previously. True, we had become visually familiar with the incredible secret concealed by the barrier peaks; yet the prospect of actually entering primordial walls reared by conscious beings perhaps millions of years ago — before any known race of men could have existed — was none the less awesome and potentially terrible in its implications of cosmic abnormality. Though the thinness of the air at this prodigious altitude made exertion somewhat more difficult than usual, both Danforth and I found ourselves bearing up very well, and felt equal to almost any task which might fall to our lot. It took only a few steps to bring us to a shapeless ruin worn level with the snow, while ten or fifteen rods farther on there was a huge, roofless rampart still complete in its gigantic five-pointed outline and rising to an irregular height of ten or eleven feet. For this latter we headed; and when at last we were actually able to touch its weathered Cyclopean blocks, we felt that we had established an unprecedented and almost blasphemous link with forgotten aeons normally closed to our species.
The principal reason why we abhor so much the term slavery is, the base cruelty with which some tyrant slaveholders, for there are wicked slaveholders as well as wicked husbands and masters, have treated their slaves. Hence we are very apt to use as synonymous terms, slavery, cruelty, tyranny, and oppression. Moreover it is the interest of certain persons so to use these words, for the purpose of getting more ready access to the hearts of good-natured men and women. Does any one really believe that a man cannot treat his slaves kindly, tenderly, and affectionately? If any one thinks it possible, then let not, for the future, the terms slavery and cruelty be inseparably united. But if he thinks it impossible, then it is evident the testimony of some thousands of disinterested, good, and religious men, who have visited the South, and who have most solemnly borne testimony to the kind, tender, and Christian manner in which numerous slaveholders treat their slaves, must be rejected! If all this is to be rejected, then let the doubter, who is so charitable towards the coloured population, exercise a little of that charity, "which rejoiceth not in iniquity," and is "without partiality," towards his white fellow citizens, and ere he slanders them, or encourages those who bear false witness against them, pay the South a visit, and judge for himself, with his own eyes, and his own cars. Methinks he replies, "but I have it from those who themselves have witnessed it!" Witnessed what? Is it that all the slaveholders in the South treat their slaves with cruelty and barbarity? Oh no, perhaps he says, not all, but many of them! Many thanks! This is fully admitted, and much regretted; but this exception proves the very proposition with which we started, viz. "that slavery, and cruelty, ought not to be used as synonymous terms!" Again, fresh he is no doubt to the charge, with the thrust, "but this fact of many of the slaveholders treating their slaves with cruelty, shows there ought to be no slavery!" Avast, friend! is the abuse of a system a just cause of condemnation? Do you say it is: then the system of apprenticeship—of guardianship—of matrimony—Liberty—and Christianity themselves, ought to be condemned, for they all have been abused—all have had the most cruel—tyrannical—and Satanic acts, committed under their names! Therefore, according to the very argument by which you would have slavery condemned, you would also have liberty, matrimony, and Christianity, banished from the earth!—You cannot get out of the dilemma—there is no possible alternative—if slavery is to be condemned because it has been abused, so are Liberty and Christianity! Out of thine own mouth thou art condemned!
But this book is not concerned to prophesy. It seeks merely to give a symbolic expression to two dispositions now in conflict in the world. For lack of better words I call them the will for darkness and the will for the light. I present in concrete form, but rather as caricature than with photographic accuracy, two kinds of possibility that lie before the human race. The justification for writing such a book depends on the answers to three questions. Is there such a conflict? Is it important? Is the caricature that I have drawn of it well enough drawn to clear the mind and stir the heart?