Admiration

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Saint Thomas Aquinas Collection (22 Books) (2016)

  THAT MAN NEEDS THE ASSISTANCE OF DIVINE GRACE TO PERSEVERE IN GOODTHE power of free will regards matters of election: but a matter of election is some particular thing to be done; and a particular thing to be done is what is here and now: but perseverance is not a matter of present and immediate conduct, but a continuance of activity for all time: perseverance therefore is an effect above the power of free will, and therefore needing the assistance of divine grace. 3. Though man is master of his act, he is not master of his natural powers; and therefore, though he is free to will or not will a thing, still his willing cannot make his will in the act of willing adhere immovably to the thing willed or chosen. But the immovable adherence of the will to good is requisite for perseverance: perseverance therefore is not in the power of free will. Hence it is said: He who hath begun a good work in you will perfect it unto the day of Christ Jesus (Philip. i, 6): The God of all grace, who hath called us to his eternal glory in Christ Jesus, himself will perfect us through some little suffering, confirm and establish us (1 Pet. v, 10). There are also found in Holy Scripture many prayers for perseverance: e.g., Perfect my steps in thy ways, that my footsteps may not slip (Ps. xvi, 5); and especially that petition of the Lord’s Prayer, Thy kingdom come: for the kingdom will not come for us unless we persevere in good. Hereby is refuted the error of the Pelagians, who said that free will is sufficient for man for his perseverance in good, and that there is no need of the assistance of grace for the purpose. As free will is not sufficient for perseverance in good without the help of God given from without, so neither is any infused habit. For in the state of our present life the habits infused into us of God do not totally take away from our free will its fickleness and liability to evil, although they do to some extent establish the free will in good. And therefore, when we say that man needs the aid of grace for final perseverance, we do not mean that, over and above the habitual grace first infused into him for the doing of good acts, there is infused into him another habitual grace enabling him to persevere; but we mean that, when he has got all the gratuitous habits that he ever is to have, man still needs some aid of divine providence governing him from without. CHAPTER CLVII

• From The Divine Comedy (1950)

  These are the questions which weigh equally upon thy will; and therefore I will first treat that which hath the most of gall.3 He of the Seraphim who most doth sink himself in God, Moses, Samuel, and that John whichso thou choose to take, not Mary’s self, in any other heaven hold their seats than these spirits who but now appeared to thee, nor have they to their being more nor fewer years. But all make beauteous the first circle, and share sweet life, with difference, by feeling more and less the eternal breath. They have here revealed themselves, not that this sphere is given them, but to make sign of the celestial one that hath the least ascent. Needs must such speech address your faculty, which only from the sense-reported thing doth apprehend, what it then proceedeth to make fit matter for the intellect.4 And therefore doth the Scripture condescend to your capacity, assigning foot and hand to God, with other meaning:5 and Holy Church doth represent to you with human aspect Gabriel and Michael, and him too who made Tobit sound again.6 That which Timæus argueth of the souls is not the like of what may here be seen, for seemingly he thinketh as he saith.7 He saith the soul returneth to its star, believing it cleft thence when nature gave it as a form.8 Although perchance his meaning is of other guise than the word soundeth, and may have a not-to-be-derided purport. If he meaneth that the honour and the blame of their influence return unto these wheels, perchance his bow smiteth a certain truth. This principle misunderstood erst wrenched aside the whole world almost, so that it rushed astray to call upon the names of Jove and Mercury and Mars.9 The other perplexity which troubleth thee hath less poison, because its malice could not lead thee away from me elsewhere. For our justice to appear unjust in mortal eyes is argument of faith, and not of heretic iniquity.10 But since your wit hath power to pierce unto this truth, e’en as thou wishest I will satisfy thee. If violence is when he who suffereth doth naught contribute to what forceth him, then these souls had not the excuse of it: for if the will willeth not, it cannot be crushed, but doth as nature doeth in the flame, though violence wrench it aside a thousand times.11 For should it bend itself, or much or little, it doth abet the force; and so did these, since they had power to return to the sacred place. If their will had remained intact, like that which held Lawrence upon the grid, and made Mucius stern against his own right hand,12 it would have thrust them back upon the path whence they were drawn, so soon as they were loose; but such sound will is all too rare.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  Now all animals are alike in the respect that they possess by nature the power of sensation. For an animal is an animal by reason of the fact that it has a sentient soul, which is the nature of an animal in the sense in which the distinctive form of each thing is its nature. But even though all animals are naturally endowed with sensory power, not all animals have all the senses, but only perfect animals. All have the sense of touch, for this sense in a way is the basis of all the other senses. However, not all have the sense of sight, because this sense knows in a more perfect way than all the other senses. But touch is more necessary; for it perceives the elements of which an animal is composed, namely, the hot, cold, moist and dry. Hence, just as sight knows in a more perfect way than the other senses, in a similar way touch is more necessary inasmuch as it is the first to exist in the process of generation. For those things which are more perfect according to this process come later in the development of the individual which is moved from a state of imperfection to one of perfection. 10. Now in some animals (3). Here he indicates the different kinds and three levels of knowing found among brute animals. For there are certain animals which have sensation, although they do not have memory which comes from sensation. For memory accompanies imagination, which is a movement caused by the senses in their act of sensing, as we find in Book II of The Soul. But in some animals imagination does not accompany sensation, and therefore memory cannot exist in them. This is found verified in imperfect animals which are incapable of local motion, such as shellfish. For since sensory cognition enables animals to make provision for the necessities of life and to perform their characteristic operations, then those animals which move towards something at a distance by means of local motion must have memory. For if the anticipated goal by which they are induced to move did not remain in them through memory, they could not continue to move toward the intended goal which they pursue. But in the case of immobile animals the reception of a present sensible quality is sufficient for them to perform their characteristic operations, since they do not move toward anything at a distance. Hence these animals have an indefinite movement as a result of confused [or indeterminate] imagination alone, as he points out in Book III of The Soul.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The most holy place in Mecca is Al-Kaaba, a small oblong temple, so called from its cubic form.142 To it the faces of millions of Moslems are devoutly turned in prayer five times a day. It is inclosed by the great mosque, which corresponds in importance to the temple of Solomon in Jerusalem and St. Peter’s cathedral in Rome, and can hold about thirty-five thousand persons. It is surrounded by colonnades, chambers, domes and minarets. Near it is the bubbling well Zemzem, from which Hagar and Ishmael are said to have quenched their burning thirst. The Kaaba is much older than Mecca. Diodorus Siculus mentions it as the oldest and most honored temple in his time. It is supposed to have been first built by angels in the shape of a tent and to have been let down from heaven; there Adam worshipped after his expulsion from Paradise; Seth substituted a structure of clay and stone for a tent; after the destruction by the deluge Abraham and Ishmael reconstructed it, and their footsteps are shown.143 It was entirely rebuilt in 1627. It contains the famous Black Stone,144 in the North-Eastern corner near the door. This is probably a meteoric stone, or of volcanic origin, and served originally as an altar. The Arabs believe that it fell from Paradise with Adam, and was as white as milk, but turned black on account of man’s sins.145 It is semi-circular in shape, measures about six inches in height, and eight inches in breadth, is four or five feet from the ground, of reddish black color, polished by innumerable kisses (like the foot of the Peter-statue in St. Peter’s at Rome), encased in silver, and covered with black silk and inscriptions from the Koran. It was an object of veneration from time immemorial, and is still devoutly kissed or touched by the Moslem pilgrims on each of their seven circuits around the temple.146 Mohammed subsequently cleared the Kaaba of all relics of idolatry, and made it the place of pilgrimage for his followers. He invented or revived the legend that Abraham by divine command sent his son Ishmael with Hagar to Mecca to establish there the true worship and the pilgrim festival. He says in the Koran: "God hath appointed the Kaaba, the sacred house, to be a station for mankind," and, "Remember when we appointed the sanctuary as man’s resort and safe retreat, and said, ’Take ye the station of Abraham for a place of prayer.’ And we commanded Abraham and Ishmael, ’Purify my house for those who shall go in procession round it, and those who shall bow down and prostrate themselves.’ "147 Arabia had at the time when Mohammed appeared, all the elements for a wild, warlike, eclectic religion like the one which he established. It was inhabited by heathen star-worshippers, Jews, and Christians.

• From In Search of Paul: How Jesus's Apostle Opposed Rome's Empire with God's Kingdom (2005)

  The aqueduct at Pisidian Antioch was built sometime during the early part of the first century, and it brought ice-cold water from springs 7 miles away at a higher elevation of about 1,000 feet. The route curved a bit along the contours of the land, but to reach the city, it had to tunnel through hills and cross gullies and valleys with arched bridges. The underground vaulted channels were made of rough stone and mortar and accessible through regularly spaced manholes that had ladderlike footholds cut into their shafts, so that workers could climb down and clear obstructions or repair leaks. The bridges and raised sections of the aqueduct were uniformly spaced, shaped arches were elevated with appropriately sized piers, and some of them stand to this day 30 feet above the ground. Once inside the city, the water was put to various uses. Although as yet unexcavated, we can presume that, as at Pompeii, drinking water was fed to elite houses and neighborhood fountains, with excess water flushing sewage through belowground channels. A U-shaped nymphaeum, or fountain complex dedicated to the nymphs or river goddesses and pure-water guardians, is visible today where the water entered the city. Aesthetically it was an oasis-like structure at the end of a long street with bronze statuary, colored marble sheeting, and dedicatory inscriptions that proclaimed the city’s wealth and abundance. At Pisidian Antioch’s other side, just inside the main city gate, water cascaded down decorated waterfalls into a semicircular fountain. It greeted visitors with a soothing sound, but also established an aura of abundance. Its shade and marble walls functioned like an air conditioner on those hot summer days atop the western Anatolian plateau. All that water was controlled, of course, by the city’s urban elites, who managed its distribution as they saw fit—it was taken from the countryside to the city, and there used primarily for bathing and beautification, as the blessings of Roman rule spread to Galatia. Interlude: The Diaspora Synagogue Before turning from the Romanization of all the Galatians by Augustus to the Christianization of some Galatians by Paul, we pause to look at the importance of the Jewish diaspora synagogue. Our theory has been that Paul went to those diaspora synagogues not to convert his fellow Jews, but to convert their pagan God-worshipers to Christianity. This section emphasizes the religio-political and socioeconomic importance of those synagogues as the interface of paganism and Judaism by taking one fascinating example. It is probably an example we might never have imagined unless we had inscriptional evidence for its existence. Synagogue Manumissions

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The losses of the Reformation in German Switzerland were more than made up by the gains in French Switzerland; that is, in the three Cantons, Vaud, Neuchàtel, and Geneva.332 Protestantism moved westward. Calvin continued, improved, and completed the work of Zwingli, and gave it a wider significance. Geneva took the place of Zürich, and surpassed in influence the city of Zwingli and the city of Luther. It became "the Protestant Rome," from which proceeded the ideas and impulses for the Reformed Churches of France, Holland, England, and Scotland. The city of Calvin has long since departed from his rigorous creed and theocratic discipline, and will never return to them; but the evangelical faith still lives there in renewed vigor; and among cities of the same size there is none that occupies a more important and influential position in theological and religious activity as well as literary and social culture, and as a convenient centre for the settlement of international questions, than Geneva. The Reformation of French Switzerland cannot be separated from that of France. The inhabitants of the two countries are of the same Celtic or Gallic stock mixed with Germanic (Frank and Burgundian) blood. The first evangelists of Western Switzerland were Frenchmen who had to flee from their native soil. They became in turn, through their pupils, the founders of the Reformed Church of France. The Reformed Churches of the two countries are one in spirit. After the Revocation of the Edict of Nantes, many Huguenots found an asylum in Geneva, Vaud, and Neuchâtel. The French Swiss combine the best traits of the French character with Swiss solidity and love of freedom. They are ever ready to lend a helping hand to their brethren across the frontier, and they form at the same time a connecting link between them and the Protestants of the German tongue. Their excellent educational institutions attract students from abroad and train teachers for other countries. The territory of the French Cantons, which embraces 1665 square miles, was in the sixteenth century under the protection of the Swiss Confederacy. Vaud was conquered by Bern from the Duke of Savoy, and ruled by bailiffs till 1798.333 The principality of Neuchâtel and Valangin concluded a co-burghery with Freiburg, 1290, with Bern, 1307, and with Solothurn, 1324. In 1707 the principality passed to King Frederick I. of Prussia, who confirmed the rights and liberties of the country and its old alliance with Switzerland. The connection with Prussia continued till 1857, when it was dissolved by free consent.334 Geneva was originally governed by a bishop and a count, who divided the spiritual and secular government between them. Duke Charles III.

• From The Nasty Bits: Collected Varietal Cuts, Usable Trim, Scraps, and Bones (2006)

  Thomas Keller serves a faux "blanquette" (of lobster), and Eric Ripert serves a "croque monsieur" (of caviar and smoked salmon), and other hotshot modernists both here and abroad have been freely pilfering the kernels of forgotten classics for ages. They're not serving the "real deal." But they're not laughing, either. They'd serve rognons de veau Bercy if they could. I just know it. It can be a hard thing for a chef to do "forgotten" classics the old way, the way they're supposed to be done. Making a "real" blanquette de veau, for instance. Tradition dictates that you simmer veal neck or shoulder in plain water—no jacking with stock or medley of herbs; that the mushrooms be uncaramelized; that you serve it with plain white rice. In short, that there be no color. No garnish. And no fancy black plates, either. This goes against every modern chef's first instincts, conventional wisdom, and all our training. The natural urge, of course, is to always seek color contrast, that presentation be bold and eye-catching, that chefs at the very least "tweak" all that passes through their kitchens, no matter how classic the dish, essentially making it, with the addition or subtraction of the odd ingredient, somehow their own. But blanquette de veau should be all white. Not even a single shred of chopped parsley or tuft of chervil to set off its uninterrupted monochrome. To change anything is to not make a blanquette. Not really. This can be tough for a chef. To do it "right" can be a bold, almost reactionary move. Or, it can be a bald, thoroughly guileless expression of earnest and undying love. Or, as is thankfully still the case in isolated pockets in America, it can be the still-offered fare of an institution that for whatever reason has chosen to stay stuck in time and space, a fly in amber, unchanging—unaware, perhaps, or else afraid to change, or simply clinging to the old ways for the sake of an original clientele, one very likely dying of attrition. Look at Louis XVI in New Orleans, where they still serve such Cunard Line-era monsters as oysters Rockefeller, feuillantine de crustaces (vol-au-vent of shellfish in Nantua sauce!), canard Montmorency (duck in cherry sauce), filet au poivre prepared tableside, and, most remarkably, the unthinkably retro, perennial ruler of the elephant graveyard, filet de boeuf Wellington! Think about that: A filet of beef slathered with foie gras and mushroom duxelle, wrapped in pastry, baked, and served with a truffled bordelaise (Perigordine). When was the last time you saw the words duxelle, truffle, foie gras, and pastry all in the same sentence? This heavy, labor-intensive, difficult to hold and reheat cliche of a dish has endured nouvelle cuisine, cuisine minceur, the single slice of kiwi—with fanned skinless poussin breast—on large plate, pink peppercorns, Asian fusion, New American, quick grills, Atkins-mania, molecular gastronomy—and plain old good sense. And you've got to admire the folks at Louis XVI for it.

• From The Nasty Bits: Collected Varietal Cuts, Usable Trim, Scraps, and Bones (2006)

  A celebrity chef who's worked particularly hard to maintain a publicly honest and realistic balance is Mario Batali. From the very inception of each of his new restaurants, he partners with—and gives credit to—a chef who has his own unique (yet similarly heartfelt) vision. Fish guru Dave Pasternack is fundamental to Esca, Mark Ladner to Lupa. Each restaurant was created around the strengths and passions of the chef partner as much as any concept. Yet Batali is the frequent target of embittered snarkol-ogists like the Los Angeles Times's Regina Schrambling, whose loathing for Batali seems to increase in direct proportion to his success. That every single one of Batali's restaurants is not only solidly good (at least), but even more remarkably—given the fiercely competitive nature of the New York restaurant business—profitable, should, one would think, deserve admiration. Life with Mario for New York foodies is surely better than it was before he arrived on the scene. Each new restaurant concept he's brought us has been, on balance, not only beneficial, but daring. Who knew we needed a place specializing in raw Italian seafood (Esca), or Sardinian pizza (Otto), or hoof and snout Italian (Babbo), or offal-centric Spanish tapas (Casa Mono)? Apparently we did. So who cares if you don't like the clogs or the TV show? Mario, of course, regularly cooks in none of the restaurants. You'll see him hovering by the pass for the first few weeks of operations, as at the recent opening of Bistro du Vent, or swilling wine on the stoop across from Babbo. But cut the guy a break. He's not making your pasta. Even Saint Thomas of Napa, probably America's greatest and most revered chef—Thomas Keller of the French Laundry, that is—now also runs two Bouchons (one in Napa, one in Vegas) and the four-starred Per Se in New York. Hasn't the man done enough? Do you really want him to die behind the range? The answer to that is probably "yes, you do." "You create a style," explains Famous Chef. "You work all those years, all those hours. No family life, no free time. All the sacrifice. Around thirty-eight, thirty-nine, you look around and you see the new guys, with their own vision, their own styles— and it doesn't speak to you. You see it. You respect it. But you can't do it. It's not you. You've said what you had to say. It's time to get out. To move on. Expand. Create something for your old age." It's not just about you, he goes on to explain. "When your chef de cuisine has been with you ten years, they want their own thing. They deserve it. You want to keep them in the company, all these people who have been with you. They want to move up. So you open up another place. Then another. You make room for the next generation."

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  CHRYSOSTOM. (in Ps. 125.) The word captivity has many meanings. There is a good captivity, which St. Paul speaks of when he says, Bringing into captivity every thought to the obedience of Christ. (2 Cor. 10:5.) There is a bad captivity also, of which it is said, Leading captive silly women laden with sins. (2 Tim. 3:6.) There is a captivity present to the senses, that is by our bodily enemies. But the worst captivity is that of the mind, of which he here speaks. For sin exercises the worst of all tyrannies, commanding to do evil, and destroying them that obey it. From this prison of the soul Christ lets us free. THEOPHYLACT. But these things may be understood also of the dead, who being taken captive have been loosed from the dominion of hell by the resurrection of Christ. It follows, And recovering of sight to the blind. CYRIL OF ALEXANDRIA. For the darkness which the Devil has spread over the human heart, Christ the Sun of Righteousness has removed, making men, as the Apostle says, children not of night and darkness, but of light and the day. (1 Thess. 5:5.) For they who one time wandered have discovered the path of the righteous. It follows, To set at liberty them that are bruised. ORIGEN. For what had been so shattered and dashed about as man, who was set at liberty by Jesus and healed? BEDE. Or, to set at liberty them that are bruised; i. e. to relieve those who had been heavy laden with the intolerable burden of the Law. ORIGEN. But all these things were mentioned first, in order that after the recovery of sight from blindness, after deliverance from captivity, after being healed of divers wounds, we might come to the acceptable year of the Lord. As it follows, To preach the acceptable year of the Lord. Some say that, according to the simple meaning of the word, the Saviour preached the Gospel throughout Judæa in one year, and that this is what is meant by preaching the acceptable year of the Lord. Or, the acceptable year of the Lord is the whole time of the Church, during which while present in the body, it is absent from the Lord. BEDE. For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. (2 Cor. 6:2.) After the acceptable year of the Lord, he adds, And the day of retribution;a that is, the final retribution, when the Lord shall give to every one according to his work. AMBROSE. Or, by the acceptable year of the Lord, he means this day extended through endless ages, which knows of no return to a world of labour, and grants to men everlasting reward and rest. It follows, And he closed the book, and he gave it again.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  On the other hand, Philip the Fair stood as the embodiment of the independence of the state. He had behind him a unified nation, and around him a body of able statesmen and publicists who defended his views.17

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Luther was welcomed by his brethren with hymns of joy and prayer. He was clothed with a white woollen shirt, in honor of the pure Virgin, a black cowl and frock, tied by a leathern girdle. He assumed the most menial offices to subdue his pride: he swept the floor, begged bread through the streets, and submitted without a murmur to the ascetic severities. He said twenty-five Paternosters with the Ave Maria in each of the seven appointed hours of prayer. He was devoted to the Holy Virgin and even believed, with the Augustinians and Franciscans, in her immaculate conception, or freedom from hereditary sin—a doctrine denied by the Dominicans and not made an article of faith till the year 1854. He regularly confessed his sins to the priest at least once a week. At the same time a complete copy of the Latin Bible was put into his hands for study, as was enjoined by the new code of statutes drawn up by Staupitz. At the end of the year of probation Luther solemnly promised to live until death in poverty and chastity according to the rules of the holy father Augustin, to render obedience to Almighty God, to the Virgin Mary, and to the prior of the monastery. He was sprinkled with holy water, as he lay prostrate on the ground in the form of a cross. He was greeted as an innocent child fresh from baptism, and assigned to a separate cell with table, bedstead, and chair.125 The two years which followed, he divided between pious exercises and theological studies. He read diligently the Scriptures, and the later schoolmen,—especially Gabriel Biel, whom he knew by heart, and William Occam, whom he esteemed on account of his subtle acuteness even above St. Thomas and Duns Scotus, without being affected by his sceptical tendency. He acknowledged the authority of Aristotle, whom he afterward denounced and disowned as "a damned heathen."126 He excited the admiration of his brethren by his ability in disputation on scholastic questions. His heart was not satisfied with brain work. His chief concern was to become a saint and to earn a place in heaven. "If ever," he said afterward, "a monk got to heaven by monkery, I would have gotten there." He observed the minutest details of discipline. No one surpassed him in prayer, fasting, night watches, self-mortification. He was already held up as a model of sanctity.

• From The Spiritual Works of Leo Tolstoy (selected nonfiction) (2016)

  And Tolstoy proclaims above all the doctrine of Jesus, not because he thinketh lightly of ignorance, not because he thinketh lightly of passion, not because he thinketh lightly of authority, not because he thinketh lightly of self-consciousness, but because he believes that Love conquereth all the children of Darkness. Hence the burden of his message is the ever-recurring, Brethren, follow Christ! Follow Christ with your heads, and your metaphysics will take care of themselves; follow Christ with your will, and your passions will take care of themselves; follow Christ with your hopes, and your self-respect will take care of itself; lastly, follow Christ with your hands, and your work will take care of itself. Tolstoy's book is therefore only the fifth gospel of Christ, and Tolstoy himself is therefore only the thirteenth apostle of Jesus. 7. I must emphasize this fact, my friends, because church-societies are still discussing the propriety of admitting his book into their libraries; I must emphasize this fact, because hitherto not one preacher of the gospel of Christ has yet ventured to utter one word of greeting, one word of fellowship, to Tolstoy. I must emphasize this fact, because Tolstoy having forsaken art and having betaken himself to the cobbling of shoes, the wise world, that ever knoweth the duty of another better than he doth himself, is forthwith at hand with its estimate, its disapproval, its condemnation. Turgenef therefore gently remonstrates with his fellow-craftsman for his new departure, and beseeches him to return to the forsaken higher field,—to the art of amusing folk already over-amused. The Rev. Mr. Savage, the only servant of God in the pulpits of this great God-fearing city who has even dared to make Tolstoy the subject of a Sunday discourse, respects indeed his character, but boldly declares the man Tolstoy and his Master Jesus of Nazareth to have been teaching impracticable teachings; impracticable, indeed, in an age when bank-stock and a grandfather, and foam and froth, and social fireworks are the only acceptable signs of strength. Mr. Savage, however, follows at least Pope's direction, and damns with faint praise, while that wee, tiny manikin from that State of Indiana does not even think this necessary, and therefore, standing on tiptoe, screeches at the top of his voicelet to Tolstoy, “Crank, crank!” 8. But what if in God's eyes there be no higher work, nor lower work, but merely work? What if in God's eyes there be no higher duty, nor lower duty, but merely duty? If it be necessary to chop wood, and sift ashes, and mend shoes, wherefore should this be a lower occupation than to thump on the piano, and read poetry, and write books, and even listen unto lectures? But the artist is held in higher esteem than the house-drudge! What, then! shalt thou make the esteem of thy fellows, which is as changeable as the wind, thy motive for doing, rather than the esteem of thyself, thy conscience, thy God?