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you'll never believe me, so

sunday lxxxvii

the fourth line, divided, shows its subject at a feast, with simply a bottle of spirits, and a subsidiary basket of rice, while the cups and bowls are only of earthenware. he introduces his important lessons as his ruler's intelligence admits. there will in the end be no error.

antipas understood her; and, although she was agrippa's sister, her atrocious insinuation seemed entirely justifiable to the tetrarch. murder and outrage were to be expected in the management of political intrigues; they were a part of the fatal inheritance of royal houses; and in the family of herodias nothing was more common.

then she rapidly unfolded to the tetrarch the secrets of her recent undertakings, telling him how many men had been bribed, what letters had been intercepted, and the number of spies stationed at the city gates. she did not hesitate even to tell him of her success in an attempt to befool and seduce eutyches the denunciator.

there were all sorts and conditions of horrible things--huge, hideous, grotesque, monstrous--a veritable mesozoic nightmare.


they fell at last into the way of walking together almost every time they met, though for a long time still they never met but at church. he couldn't ask her to come and see him, and as if she hadn't a proper place to receive him she never invited her friend. as much as himself she knew the world of london, but from an undiscussed instinct of privacy they haunted the region not mapped on the social chart. on the return she always made him leave her at the same corner. she looked with him, as a pretext for a pause, at the depressed things in suburban shop-fronts; and there was never a word he had said to her that she hadn't beautifully understood. for long ages he never knew her name, any more than she had ever pronounced his own; but it was not their names that mattered, it was only their perfect practice and their common need.

these things made their whole relation so impersonal that they hadn't the rules or reasons people found in ordinary friendships. they didn't care for the things it was supposed necessary to care for in the intercourse of the world. they ended one day - they never knew which of them expressed it first - by throwing out the idea that they didn't care for each other. over this idea they grew quite intimate; they rallied to it in a way that marked a fresh start in their confidence. if to feel deeply together about certain things wholly distinct from themselves didn't constitute a safety, where was safety to be looked for? not lightly nor often, not without occasion nor without emotion, any more than in any other reference by serious people to a mystery of their faith; but when something had happened to warm, as it were, the air for it, they came as near as they could come to calling their dead by name. they felt it was coming very near to utter their thought at all. the word "they" expressed enough; it limited the mention, it had a dignity of its own, and if, in their talk, you had heard our friends use it, you might have taken them for a pair of pagans of old alluding decently to the domesticated gods. they never knew - at least stransom never knew - how they had learned to be sure about each other. if it had been with each a question of what the other was there for, the certitude had come in some fine way of its own. any faith, after all, has the instinct of propagation, and it was as natural as it was beautiful that they should have taken pleasure on the spot in the imagination of a following.


missionary travels and researches in south africa. also called, travels and researches in south africa; or, journeys and researches in south africa. by david livingstone.

he moved never a muscle, nor twitched a hair, when, for the first time, leclere tottered out on the missionary's arm, and sank down slowly and with infinite caution on the three-legged stool.

"bon!" he said. "bon! de good sun!"

the brothers quarreled, and benjamin ran away, going first to new york, and thence to philadelphia, where he arrived in october, 1723.

the free and easy: free, as being, by the general practice and habit of the virtues, free from the dominion of vice; and particularly by the practice of industry and frugality, free from debt, which exposes a man to confinement, and a species of slavery to his creditors.

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