Joy

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.

Page 152 of 299 · 20 per page

• From Under the Banner of Heaven (2003)

  he collected into a single volume titled The First Book of Commandments, paid a few thousand dollars to have printed, and distributed to libraries and religious bookstores across Canada and the western United States. But one of these slender tomes happened to find its way into the hands of LDS President Mark E. Peterson in Salt Lake City, “and that was the end of my church membership,” Crossfield explains. “Came right from the top. I was excommunicated from the Mormon Church.” A tight laugh erupts from deep within his chest. “I loved that church. Still do, in fact. It brought me great joy to attend every Sunday, and I kept going to church long after I was excommunicated. But then they eventually told me I couldn’t come anymore.” Rejection by the mainline church was considered a badge of honor by the Creston fundamentalists, who admired Crossfield for his outspoken views—until God began revealing to Crossfield that Uncle Roy and the other UEP leaders had themselves gone astray and were misinterpreting various important points of sacred doctrine. Not to put too fine a point on it, in 1974 God told Crossfield that Crossfield’s version of the One True Church was correct and Uncle Roy’s version was wrong. Back in March 1962, just a few months after Crossfield began attending prayer meetings with the polygamists in Creston, God had told him, “I will raise up one mighty and strong among you, having the scepter of justice in his hand, who shall grind in pieces all those who would oppose My work, for the prayer of the righteous shall not go unheeded.” This was a direct reference to D&C 85, in which God first told Joseph Smith that he would be sending “one mighty and strong” to “set in order the house of God.” * Although Crossfield never explicitly claimed in public to be the one mighty and strong, several of his published revelations leave little doubt that, privately at least, he believed he might indeed be “the one.” In a commandment Crossfield received in 1975, God called him by the name “Onias,” revealed that he was the true prophet and rightful leader of the LDS Church, and explained that Onias had been put on earth specifically “to set in order My Church.” * According to God, Uncle Roy and his lieutenants in the UEP were supposed to take their marching orders from Crossfield/Onias. Of course, none of this went over well with Uncle Roy or the other men who ran the UEP’s affairs in Creston and Colorado City. The leader of the Creston polygamists promptly informed Crossfield/Onias that his presence was no longer welcome at the Creston prayer meetings, and he was kicked out of the UEP. Unfazed, Onias moved to Idaho, and then, in the early 1980s, to a little town outside of Provo, Utah.

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

  3. Rest in Heaven; Thou shalt enter into the grave in abundance, as a heap of wheat is brought in its season. Job 5:26. Whose fan is in His hand, and He will purge His floor, and will gather the wheat into His barn; but the chaff He will burn with unquenchable fire. St. Luke 3:17. (3) Its likeness to His Body; 1. Jesus in the womb of Mary; Thy womb is like a heap of wheat set about with lilies. Cantic. 7:2. Blessed is the womb that bare Thee. St. Luke 11:27. 2. His Passion; Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone. St. John 12:24, 25. 3. His Body glorified; What is the good thing of Him, and what is His beautiful thing, but the corn of the elect and the wine budding forth virgins? Zach. 9:17. N. 1. The preparation; The bread of Aser shall be fat, and he shall yield dainties to kings. Gen. 49:20. In Thy sweetness, O God, Thou hast provided for the poor. Ps. 67:11. Thou didst feed Thy people with the food of Angels, and gavest them bread from Heaven prepared without labour; having in it all that is delicious and the sweetness of every taste. Wisd. 16:20. As it is written, That eye hath not seen nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him. 1 Cor. 2:9. 2. The fulfilling; Who hath placed peace in thy borders, and filleth thee with the fat of corn. Ps. 147:14. Praise the Lord, O Jerusalem; praise thy God, O Sion. Ps. 147:12. Bless the Lord, O my soul, and let all that is within me bless His holy name. Ps. 102:1. I will fill the souls of the priests with fatness, and My people shall be filled with My good things, saith the Lord. Jerem. 31:14. Thy sustenance showed Thy sweetness to Thy children, and serving every man’s will, it was turned to what every man liked. Wisd. 16:21. 3. The fruition; Blessed is he that shall eat bread in the kingdom of God. St. Luke 14:15. The Lord hath sworn by His right hand and by the arm of His strength, Surely I will no more give thy corn to be meat for thy enemies, and the sons of the strangers shall not drink thy wine for which thou hast laboured; for they that gather it shall eat it, and shall praise the Lord, and they that bring it together shall drink it in My holy courts. Is. 62:8, 9. Thou hast made known to me the ways of life; Thou shalt fill me with joy with Thy countenance; at Thy right hand are delights even to the end. Ps. 15:10. Thanksgiving

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

  a. The sweetness of the world is false, for it is the destruction of the soul. The bait gives delight outwardly, but the hook pierces inwardly. b. There is a sea, deep and wide, because in this world bitterness is great and abounds. As the prophet says, we are fed with wormwood, and drink waters of gall. Our short lives are filled with many miseries. c. When the young man heard what our Lord said he went away sorrowful. God did not accept the sacrifice of Cain because he offered badly, that is, with a sad heart and a sad face. R. Against these things you have a safeguard in spiritual sweetness: a, it makes the false sweetness of the world tasteless; b, it makes great bitterness sweet; c, it makes the sad spirit joyful. a. St. Gregory says, ‘All flesh is flavourless to him who has tasted the Spirit.’ To such a one Christ is all in all, and other things are worthless in themselves. See how St. Paul felt this. b. If the soul be filled with the sweetness of God it does not care for the bitterness of the world. As Eliseus threw salt into the bitter waters and made them sweet, so Jesus sweetens all bitterness by that flavour of the Spirit which is the salt of Heaven. Thus the stones of the brook were sweet to Stephen, as they fell on him heavily. Thus many Saints have rejoiced in tribulation. To them the glowing coals were sweet, and their robes of fire were like fragrant roses. c. As the faces of Daniel and the Three Children appeared fairer after they had fed on the king’s food, because of their cheerfulness in doing good, so we should be better in cheerfulness and readiness to do good when we have fed on the food of our King, that is, on His most Holy Body. (3) The third thing to be considered about this spiritual eating is its threefold effect: a, the forgiveness of sin; b, healing from eternal death; c, the partaking of the true Body of Jesus to everlasting life. a. St. Ambrose says, ‘Those who thus eat spiritually the virtue of the Flesh and Blood of Jesus Christ are said to take and to eat truly, because they daily receive the very efficacy of our Lord’s Body:’ that is, the forgiveness of their sins. b. St. Augustin says, ‘Our fathers ate the same spiritual food as we eat, but they ate a different bodily food. They ate manna, which signified Christ to them, and gave Him by faith to those who believed. Those, however, who did not believe ate and died eternally. But Moses and the other servants of God did not die in this way. How was this? It was because they understood spiritually the invisible food, hungered for it spiritually, tasted it spiritually, that they might be spiritually healed from everlasting death. So we, eating spiritually, are saved.’

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

  The fruit of the light is in all justice and goodness and truth; proving what is well pleasing to God: and have no fellowship with the unfruitful works of darkness, but rather reprove them; for the things that are done by them in secret it is a shame even to speak of. But all things that are reproved are made manifest by the light, for all that maketh manifest is light. Wherefore He says, Rise, thou that sleepest, and arise from the dead, and Christ shall enlighten thee. See, brethren, how you walk watchfully; not as unwise, but as wise; redeeming the time because the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury, but be ye filled with the Holy Spirit, speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord; giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father. Eph. 5:9–20. By their fruits you shall know them. Do men gather grapes of thorns or figs of thistles? Even so every good tree bringeth forth good fruit, and every evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit shall be cut down and shall be cast into the fire. Wherefore by their fruits you shall know them. St. Matt. 7:16–20. He that keepeth the fig-tree shall eat the fruit thereof. Prov. 27:18. Say to the just man that it is well, for he shall eat the fruit of his doings. Is. 3:10. A secure mind is like a continual feast. Prov. 15:15. Our glory is this, the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world. 2 Cor. 1:12. 2. Holy devotion; He struck the rock in the wilderness, and gave them to drink as out of the great deep.… They ate and were satisfied exceedingly; and He gave them their desire. Ps. 77:15, 29. The smell of thy garments is as the smell of frankincense.… My sister, My Spouse is a garden enclosed; a garden enclosed and a fountain sealed. Thy plants are a Paradise of pomegranates with the fruits of the orchard: cyprus with spikenard; spikenard and saffron; sweet cane and cinnamon, with all the trees of Libanus; myrrh and aloes, with all the chief perfumes: the fountain of gardens, the well of living waters which run with a strong stream from Libanus. Arise, O north wind, and come, O south wind; blow through My garden, and let the aromatical spices thereof flow forth. Cantic. 4:11–16.

• From The Decameron (1353)

  Accordingly, on the morrow, towards dinner-time, Tedaldo's four brothers, clad all in black as they were, came, with sundry of their friends, to the house of Aldobrandino, who stayed for them, and there, in the presence of all who had been bidden of him to bear them company, cast down their arms and committed themselves to his mercy, craving forgiveness of that which they had wrought against him. Aldobrandino, weeping, received them affectionately, and kissing them all on the mouth, despatched the matter in a few words, remitting unto them every injury received. After them came their wives and sisters, clad all in sad-coloured raiment, and were graciously received by Madam Ermellina and the other ladies. Then were all, ladies and men alike, magnificently entertained at the banquet, nor was there aught in the entertainment other than commendable, except it were the taciturnity occasioned by the yet fresh sorrow expressed in the sombre raiment of Tedaldo's kinsfolk. Now on this account the pilgrim's device of the banquet had been blamed of some and he had observed it; wherefore, the time being come to do away with the constraint aforesaid, he rose to his feet, according as he had foreordained in himself, what while the rest still ate of the fruits, and said, 'Nothing hath lacked to this entertainment that should make it joyful, save only Tedaldo himself; whom (since having had him continually with you, you have not known him) I will e'en discover to you.' So saying, he cast off his palmer's gown and all other his pilgrim's weeds and abiding in a jerkin of green sendal, was with no little amazement, long eyed and considered of all, ere any would venture to believe it was indeed he. Tedaldo, seeing this, recounted many particulars of the relations and things betided between them, as well as of his own adventures; whereupon his brethren and the other gentlemen present ran all to embrace him, with eyes full of joyful tears, as after did the ladies on like wise, as well strangers as kinswomen, except only Madam Ermellina. Which Aldobrandino seeing, 'What is this, Ermellina?' quoth he. 'Why dost thou not welcome Tedaldo, as do the other ladies?' Whereto she answered, in the hearing of all, 'There is none who had more gladly welcomed and would yet welcome him than myself, who am more beholden to him than any other woman, seeing that by his means I have gotten thee again; but the unseemly words spoken in the days when we mourned him whom we deemed Tedaldo made me refrain therefrom.' Quoth her husband, 'Go to; thinkest thou I believe in the howlers?[188] He hath right well shown their prate to be false by procuring my deliverance; more by token that I never believed it. Quick, rise and go and embrace him.' [Footnote 188: Lit. barkers (_abbajatori_), _i.e._ slanderers.]

• From The Decameron (1353)

  Gianni, seeing the place lonely, approached as most he might and bespeaking her, was instructed by her how he must do, an he would thereafterward have further speech of her. He then took leave of her, having first particularly examined the ordinance of the place in every part, and waited till a good part of the night was past, when he returned thither and clambering up in places where a woodpecker had scarce found a foothold, he made his way into the garden. There he found a long pole and setting it against the window which his mistress had shown him, climbed up thereby lightly enough. The damsel, herseeming she had already lost her honour, for the preservation whereof she had in times past been somewhat coy to him, thinking that she could give herself to none more worthily than to him and doubting not to be able to induce him to carry her off, had resolved in herself to comply with him in every his desire; wherefore she had left the window open, so he might enter forthright. Accordingly, Gianni, finding it open, softly made his way into the chamber and laid himself beside the girl, who slept not and who, before they came to otherwhat, discovered to him all her intent, instantly beseeching him to take her thence and carry her away. Gianni answered that nothing could be so pleasing to him as this and promised that he would without fail, as soon as he should have taken his leave of her, put the matter in train on such wise that he might carry her away with him, the first time he returned thither. Then, embracing each other with exceeding pleasure, they took that delight beyond which Love can afford no greater, and after reiterating it again and again, they fell asleep, without perceiving it, in each other's arms.

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

  On the contrary, Beatitude is a certain perfection. But the divine perfection embraces all other perfection, as was shown above ([223]Q[4], A[2] ). Therefore the divine beatitude embraces all other beatitudes. I answer that, Whatever is desirable in whatsoever beatitude, whether true or false, pre-exists wholly and in a more eminent degree in the divine beatitude. As to contemplative happiness, God possesses a continual and most certain contemplation of Himself and of all things else; and as to that which is active, He has the governance of the whole universe. As to earthly happiness, which consists in delight, riches, power, dignity, and fame, according to Boethius (De Consol. iii, 10), He possesses joy in Himself and all things else for His delight; instead of riches He has that complete self-sufficiency, which is promised by riches; in place of power, He has omnipotence; for dignities, the government of all things; and in place of fame, He possesses the admiration of all creatures. Reply to Objection 1: A particular kind of beatitude is false according as it falls short of the idea of true beatitude; and thus it is not in God. But whatever semblance it has, howsoever slight, of beatitude, the whole of it pre-exists in the divine beatitude. Reply to Objection 2: The good that exists in things corporeal in a corporeal manner, is also in God, but in a spiritual manner. We have now spoken enough concerning what pertains to the unity of the divine essence. TREATISE ON THE MOST HOLY TRINITY (QQ[27]-43) THE PROCESSION OF THE DIVINE PERSONS (FIVE ARTICLES)Having considered what belongs to the unity of the divine essence, it remains to treat of what belongs to the Trinity of the persons in God. And because the divine Persons are distinguished from each other according to the relations of origin, the order of the doctrine leads us to consider firstly, the question of origin or procession; secondly, the relations of origin; thirdly, the persons. Concerning procession there are five points of inquiry: (1) Whether there is procession in God? (2) Whether any procession in God can be called generation? (3) Whether there can be any other procession in God besides generation. (4) Whether that other procession can be called generation? (5) Whether there are more than two processions in God? Whether there is procession in God?Objection 1: It would seem that there cannot be any procession in God. For procession signifies outward movement. But in God there is nothing mobile, nor anything extraneous. Therefore neither is there procession in God. Objection 2: Further, everything which proceeds differs from that whence it proceeds. But in God there is no diversity; but supreme simplicity. Therefore in God there is no procession. Objection 3: Further, to proceed from another seems to be against the nature of the first principle. But God is the first principle, as shown above ([224]Q[2], A[3]). Therefore in God there is no procession. On the contrary, Our Lord says, “From God I proceeded” (Jn. 8:42).

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

  Whether the spiritual joy which proceeds from charity, can be filled?Objection 1: It would seem that the spiritual joy which proceeds from charity cannot be filled. For the more we rejoice in God, the more is our joy in Him filled. But we can never rejoice in Him as much as it is meet that we should rejoice in God, since His goodness which is infinite, surpasses the creature’s joy which is finite. Therefore joy in God can never be filled. Objection 2: Further, that which is filled cannot be increased. But the joy, even of the blessed, can be increased, since one’s joy is greater than another’s. Therefore joy in God cannot be filled in a creature. Objection 3: Further, comprehension seems to be nothing else than the fulness of knowledge. Now, just as the cognitive power of a creature is finite, so is its appetitive power. Since therefore God cannot be comprehended by any creature, it seems that no creature’s joy in God can be filled. On the contrary, Our Lord said to His disciples (Jn. 15:11): “That My joy may be in you, and your joy may be filled.”

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

  Nevertheless it would seem that in this matter there are three points which require especial caution. The first and chief is that the pleasure in question should not be sought in indecent or injurious deeds or words. Wherefore Tully says (De Offic. i, 29) that “one kind of joke is discourteous, insolent, scandalous, obscene.” Another thing to be observed is that one lose not the balance of one’s mind altogether. Hence Ambrose says (De Offic. i, 20): “We should beware lest, when we seek relaxation of mind, we destroy all that harmony which is the concord of good works”: and Tully says (De Offic. i, 29), that, “just as we do not allow children to enjoy absolute freedom in their games, but only that which is consistent with good behavior, so our very fun should reflect something of an upright mind.” Thirdly, we must be careful, as in all other human actions, to conform ourselves to persons, time, and place, and take due account of other circumstances, so that our fun “befit the hour and the man,” as Tully says (De Offic. i, 29). Now these things are directed according to the rule of reason: and a habit that operates according to reason is virtue. Therefore there can be a virtue about games. The Philosopher gives it the name of wittiness ({eutrapelia}), and a man is said to be pleasant through having a happy turn* of mind, whereby he gives his words and deeds a cheerful turn: and inasmuch as this virtue restrains a man from immoderate fun, it is comprised under modesty. [*{Eutrapelia} is derived from {trepein} = ‘to turn’]. Reply to Objection 1: As stated above, fun should fit with business and persons; wherefore Tully says (De Invent. Rhet. i, 17) that “when the audience is weary, it will be useful for the speaker to try something novel or amusing, provided that joking be not incompatible with the gravity of the subject.” Now the sacred doctrine is concerned with things of the greatest moment, according to Prov. 8:6, “Hear, for I will speak of great things.” Wherefore Ambrose does not altogether exclude fun from human speech, but from the sacred doctrine; hence he begins by saying: “Although jokes are at times fitting and pleasant, nevertheless they are incompatible with the ecclesiastical rule; since how can we have recourse to things which are not to be found in Holy Writ?” Reply to Objection 2: This saying of Chrysostom refers to the inordinate use of fun, especially by those who make the pleasure of games their end; of whom it is written (Wis. 15:12): “They have accounted our life a pastime.” Against these Tully says (De Offic. i, 29): “We are so begotten by nature that we appear to be made not for play and fun, but rather for hardships, and for occupations of greater gravity and moment.”

• From Post Office (1971)

  13 My German doctor walked up. The one who had given me the blood tests. “Congratulations,” he said, shaking my hand, “it’s a girl. Nine pounds, three ounces.” “And the mother?” “The mother will be all right. She was no trouble at all.” “When can I see them?” “They’ll let you know. Just sit there and they’ll call you.” Then he was gone. I looked through the glass. The nurse pointed down at my child. The child’s face was very red and it was screaming louder than any of the other children. The room was full of screaming babies. So many births! The nurse seemed very proud of my baby. At least, I hoped it was mine. She picked the girl up so I could see it better. I smiled through the glass, I didn’t know how to act. The girl just screamed at me. Poor thing, I thought, poor little damned thing. I didn’t know then that she would be a beautiful girl someday who would look just like me, hahaha. I motioned the nurse to put the child down, then waved goodbye to both of them. She was a nice nurse. Good legs, good hips. Fair breasts. Fay had a spot of blood on the left side of her mouth and I took a wet cloth and wiped it off. Women were meant to suffer; no wonder they asked for constant declarations of love. “I wish they’d give me my baby,” said Fay, “it’s not right to separate us like this.” “I know. But I guess there’s some medical reason.” “Yes, but it doesn’t seem right.” “No, it doesn’t. But the child looked fine. I’ll do what I can to make them send up the child as soon as possible. There must have been 40 babies down there. They’re making all the mothers wait. I guess it’s to let them get their strength back. Our baby looked very strong, I assure you. Please don’t worry.” “I’d be so happy with my baby.” “I know, I know. It won’t be long.” “Sir,” a fat Mexican nurse walked up, “I’ll have to ask you to leave now.” “But I’m the father.” “We know. But your wife must rest.” I squeezed Fay’s hand, kissed her on the forehead. She closed her eyes and seemed to sleep then. She was not a young woman. Maybe she hadn’t saved the world but she had made a major improvement. Ring one up for Fay. 14 Marina Louise, Fay named the child. So there it was, Marina Louise Chinaski. In the crib by the window. Looking up at the tree leafs and bright designs whirling on the ceiling. Then she’d cry. Walk the baby, talk to the baby. The girl wanted mama’s breasts but mama wasn’t always ready and I didn’t have mama’s breasts. And the job was still there. And now riots. One tenth of the city was on fire ...

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  Afterward, the queen was anxious to stand before her mirror and see the results, but the prince firmly reminded her of her promise to go away with him, insisting that they leave immediately in order to reach their destination before nightfall. The prince’s resolve won out and the two finally set out together. They traveled deep into the woods, farther and farther away from the curse of the queen’s land and into enchanted forests, until at last they came upon a small stone cottage that was nearly hidden by innumerable climbing vines of magically scented rosebushes. The overflowing branches ascended the stones and continued their advance until they were nearly covering the roof. As the couple approached, they breathed in the sweet fragrance that was drifting outward, engulfing them in its heady aroma. Whether it was the enchantment of those flowery vines that besieged it or the fact that it belonged to the prince, I know not, but neither the cottage nor its contents were touched by the sorcerer’s spell. The moment the queen walked through the small doorway and into the cottage, she felt overwhelmingly beautiful and cherished. The very walls seemed to embrace her, and she was filled with happiness. She thought this must be the effect of getting her youth back by eating Snow White’s heart, but actually she was feeling the way she would have felt every day of her life, if only she had not been under the power of the wicked spell. The queen turned to him with a radiant smile. He gazed at her and thought he had never seen her look so lovely. He took her hand and led her up a narrow stairway into a cozy sitting room. In the middle of the room, there stood a large mirror. The prince gently placed the queen before the mirror. It was not enchanted, and so, for the first time in her life, the queen saw herself as she really was, and not by the warped standards maintained outside those cottage walls. She stared at herself in amazement. The prince stood behind the queen and watched. He saw immediately that his plan had worked, and that the queen was finally seeing herself through his eyes. Then he saw her eyes meet his. Suddenly, the queen’s obsession with her own appearance disappeared, and she noticed how handsome her servant was. What an extraordinary couple they made as she gazed at the two of them in the mirror! She wondered how it was that she had never noticed how his thick, dark hair curled slightly at the ends. Or how his dark, smooth skin illuminated his intense blue eyes.

• From Post Office (1971)

  It had finished third, a length and a half behind the favorite, closing two lengths in the stretch. The crowd figured that if the 8 hadn’t caught the favorite at seven furlongs, how in the hell could he catch it with a furlong less to go? The crowd always went home broke. The horse who had won the seven-furlong race wasn’t in today’s race. “It’s the 8 horse,” I told Vi. “The distance is too short. He’ll never get up,” said Vi. The 8 horse was 6 on the line and read 9. I collected from the last race, then put a 10 win on the 8 horse. If you bet too heavy your horse loses. Or you change your mind and get off your horse. Ten win was a nice comfortable bet. The favorite looked good. It came out of the gate first, got the rail and opened up two lengths. The 8 was running wide, next to last, gradually moving in closer to the rail. The favorite still looked good at the top of the stretch. The boy took the 8 horse, now running fifth, wide, gave it a taste of the whip. Then the favorite began to shorten stride. It had gone the first quarter in 22 and 4/5, but it still had two lengths halfway down the stretch. Then the 8 horse just blew by, breezing, and won by two and a half lengths. I looked at the board. It still read 9 to 1. We went back to the bar. Vi really laid her body against me. I won three of the last five races. They only ran eight races in those days instead of nine. Anyhow, eight races was enough that day. I bought a couple of cigars and we got into my car. Vi had come out on the bus. I stopped for a fifth, then we went up to my place.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  Even while speeches were being delivered, efforts to settle the difference were being made on the platform, and notes were being freely exchanged among the leaders for that purpose. Malaviyaji was leaving no stone unturned to bridge the gulf. Just then Jeramdas handed over his amendment to me and pleaded in his own sweet manner to save the delegates from the dilemma of a division. His amendment appealed to me. Malaviyaji’s eye was already scanning every quarter for a ray of hope. I told him that Jeramdas’s amendment seemed to me to be likely to be acceptable to both the parties. The Lokamanya, to whom it was next shown, said, “If C.R.Das approves, I will have no objection.’ Deshabandhu at last thawed, and cast a look towards Sjt. Bepin Chandra Pal for endorsement. Malaviyaji was filled with hope. He snatched away the slip of paper containing the amendment, and before Deshabandhu had even pronounced a definite ‘yes’, shouted out, ‘Brother delegates, you will be glad to learn that a compromise had been reached.’ What followed beggars description. The pandal was rent with the clapping of hands, and the erstwhile gloomy faces of the audience lit up with joy. It is hardly necessary to deal with the text of the amendment. My object here is only to describe how this resolution was undertaken as part of my experiments with which these chapters deal. The compromise further increased my responsibility. 164CONGRESS INITIATIONI must regard my participation in Congress proceed- ings at Amritsar as my real entrance into the Congress politics. My attendance at the previous Congress was nothing more perhaps than an annual renewal of alle- giance to the Congress. I never felt on these occasions that I had any other work cut out for me except that of a mere private, nor did I desire more. My experience of Amritsar had shown that there were one or two things for which perhaps I had some aptitude and which could be useful to the Congress. I could already see that the late Lokamanya, the Deshabandhu, Pandit Motilalji and other leaders were pleased with my work in connection with the Punjab inquiry. They used to invite me to their informal gatherings where, as I found resolutions for the Subjects Committee were conceived. At these gatherings only those persons were invited who enjoyed the special confidence of the leaders and whose services were needed by them. Interlopers also sometimes found their way to these meetings. There were, for the coming year, two things which interested me, as I had some aptitude for them. One of these was the memorial of the Jalianwala Bagh Massacre. The Congress had passed a resolution for it amid great enthusiasm. A fund of about five lakhs had to be collected for it. I was appointed one of the trustees. Pandit Malaviyaji enjoyed the reputation of being the prince among beggars for the public cause. But I knew that I was not far behind him in that respect.

• From The Decameron (1353)

  Cimon and Lysimachus and their companions, drawing their swords, made for the stairs, without any opposition, all giving way to them, and as they descended, Pasimondas presented himself before them, with a great cudgel in his hand, being drawn thither by the outcry; but Cimon dealt him a swashing blow on the head and cleaving it sheer in sunder, laid him dead at his feet. The wretched Ormisdas, running to his brother's aid, was on like wise slain by one of Cimon's strokes, and divers others who sought to draw nigh them were in like manner wounded and beaten off by the companions of the latter and Lysimachus, who, leaving the house full of blood and clamour and weeping and woe, drew together and made their way to the ship with their prizes, unhindered of any. Here they embarked with their mistresses and all their companions, the shore being now full of armed folk come to the rescue of the ladies, and thrusting the oars into the water, made off, rejoicing, about their business. Coming presently to Crete, they were there joyfully received by many, both friends and kinsfolk, and espousing their mistresses with great pomp, gave themselves up to the glad enjoyment of their purchase. Loud and long were the clamours and differences in Cyprus and in Rhodes by reason of their doings; but, ultimately, their friends and kinsfolk, interposing in one and the other place, found means so to adjust matters that, after some exile, Cimon joyfully returned to Cyprus with Iphigenia, whilst Lysimachus on like wise returned to Rhodes with Cassandra, and each lived long and happily with his mistress in his own country." THE SECOND STORY [Day the Fifth] COSTANZA LOVETH MARTUCCIO GOMITO AND HEARING THAT HE IS DEAD, EMBARKETH FOR DESPAIR ALONE IN A BOAT, WHICH IS CARRIED BY THE WIND TO SUSA. FINDING HER LOVER ALIVE AT TUNIS, SHE DISCOVERETH HERSELF TO HIM AND HE, BEING GREAT IN FAVOUR WITH THE KING FOR COUNSELS GIVEN, ESPOUSETH HER AND RETURNETH RICH WITH HER TO LIPARI The queen, seeing Pamfilo's story at an end, after she had much commended it, enjoined Emilia to follow on, telling another, and she accordingly began thus: "Every one must naturally delight in those things wherein he seeth rewards ensue according to the affections;[267] and for that love in the long run deserveth rather happiness than affliction, I shall, intreating of the present theme, obey the queen with much greater pleasure to myself than I did the king in that of yesterday. [Footnote 267: Syn. inclinations (_affezioni_). This is a somewhat obscure passage, owing to the vagueness of the word _affezioni_ (syn. _affetti_) in this position, and may be rendered, with about equal probability, in more than one way.]

• From The Decameron (1353)

  The countess, hearing that he had departed Florence and returned to his county, was mightily rejoiced and abode at Florence till her time came to be delivered, when she gave birth to two male children, most like their father, and let rear them with all diligence. Whenas it seemed to her time, she set out and came, without being known of any, to Montpellier, where having rested some days and made enquiry of the count and where he was, she learned that he was to hold a great entertainment of knights and ladies at Roussillon on All Saints' Day and betook herself thither, still in her pilgrim's habit that she was wont to wear. Finding the knights and ladies assembled in the count's palace and about to sit down to table, she went up, with her children in her arms and without changing her dress, into the banqueting hall and making her way between man and man whereas she saw the count, cast herself at his feet and said, weeping, 'I am thine unhappy wife, who, to let thee return and abide in thy house, have long gone wandering miserably about the world. I conjure thee, in the name of God, to accomplish unto me thy promise upon the condition appointed me by the two knights I sent thee; for, behold, here in mine arms is not only one son of thine, but two, and here is thy ring. It is time, then, that I be received of thee as a wife, according to thy promise.' The count, hearing this, was all confounded and recognized the ring and the children also, so like were they to him; but yet he said, 'How can this have come to pass?' The countess, then, to his exceeding wonderment and that of all others who were present, orderly recounted that which had passed and how it had happened; whereupon the count, feeling that she spoke sooth and seeing her constancy and wit and moreover two such goodly children, as well for the observance of his promise as to pleasure all his liegemen and the ladies, who all besought him thenceforth to receive and honour her as his lawful wife, put off his obstinate despite and raising the countess to her feet, embraced her and kissing her, acknowledged her for his lawful wife and those for his children. Then, letting clothe her in apparel such as beseemed her quality, to the exceeding joyance of as many as were there and of all other his vassals who heard the news, he held high festival, not only all that day, but sundry others, and from that day forth still honoured her as his bride and his wife and loved and tendered her over all." THE TENTH STORY [Day the Third] ALIBECH, TURNING HERMIT, IS TAUGHT BY RUSTICO, A MONK, TO PUT THE DEVIL IN HELL, AND BEING AFTER BROUGHT AWAY THENCE, BECOMETH NEERBALE HIS WIFE

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  Upon seeing the queen changed back to her former appearance, the prince nearly wept for joy. He calmed her fears by sweeping her into his arms and out through the doorway. They mounted his noble white horse, and that poor creature got no rest until he had carried the rapturous couple to the cottage deep in the wood. And what they did there is exactly what you or I would be doing right now, if our own prince were here! Mrs. FoxIt is to be expected that, at some point in any marriage, a wife might desire someone other than her husband. Such was the case with Mrs. Fox. This is not to say that Mrs. Fox was discontent in her marriage with Mr. Fox, for the couple was exceedingly well matched. Mr. Fox was dashingly handsome and sophisticated, and Mrs. Fox was time and again captivated by his clever and amusing wit and charm. These glowing attributes of Mr. Fox perfectly complemented his wife’s restless and inquisitive nature, which would have become discontented with a less-accomplished partner. What’s more, Mr. Fox was gallantly attentive, and his romantic behavior only improved when met with Mrs. Fox’s casual indifference, which made her seem quite mysterious to Mr. Fox. In short, their combined personalities produced a delightful give and take that they both enjoyed. There was only one minute irregularity that arose in the Foxes’ marriage; a pity that it was so inevitable. For beneath the detached exterior of Mrs. Fox lay an inquisitiveness that nearly drove her to distraction. When her curiosity was sufficiently piqued, she was apt to become impudently bold if she didn’t check these tendencies behind a cool air of indifference. So, although she loved Mr. Fox above all things, these inclinations, when combined with her passionate temperament, brought about in her a tedium of things realized and a strong yearning for things new or forbidden. Mr. Fox was unaware of any disturbance of this kind in his wife. He adored her passion for things unknown, and was thoroughly taken with her mysterious manner. Now these yearnings of Mrs. Fox were not strange or foreign to her; they were, in fact, manifested in the form of one Mr. Wolfe.

• From Post Office (1971)

  If I lay on this side, if I lay on that side, if I lay on my back, I ached. I found the easiest way was on my stomach, but that grew tiresome. It took a good two or three minutes to get from one position to another. I tossed and turned, cursing, screaming a little, and laughing a little too, at the ridiculousness of it. On they chattered. They got to me. What did they know of pain in their little cage? Eggheads yakking! Just feathers; brains the size of a pinhead. I managed to get out of bed, go into the kitchen, fill a cup with water and then I walked up to the cage and threw the water all over them. “Motherfuckers!” I cursed them. They looked out at me balefully from under their wet feathers. They were silent! Nothing like the old water treatment. I had borrowed a page from the headshrinkers. Then the green one with the yellow breast reached down and bit himself on the chest. Then he looked up and started chattering to the red one with the green breast, and then they were going again. I sat on the edge of the bed and listened to them. Picasso walked up and bit me on the ankle. That did it. I took the cage outside. Picasso followed me. 10,000 flies rose straight up into the air. I put the cage on the ground, opened the cage door and sat on the steps. Both birds looked at that cage door. They couldn’t understand it and they could. I could feel their tiny minds trying to function. They had their food and water right there, but what was that open space? The green one with the yellow breast went first. He leaped down to the opening from his rung. He sat gripping the wire. He looked down at the flies. He stood there 15 seconds, trying to decide. Then something clicked in his little head. Or her little head. He didn’t fly. He shot straight up into the sky. Up, up, up, up. Straight up! Straight as an arrow! Picasso and I sat there and watched. The damn thing was gone. Then it was the red one with the green breast’s turn. The red one was much more hesitant. He walked around in the bottom of the cage, nervously. It was a hell of a decision. Humans, birds, everything has to make these decisions. It was a hard game. So old red walked around thinking it over. Yellow sunlight. Buzzing flies. Man and dog looking on. All that sky, all that sky. It was too much. Old red leaped to the wire. Three seconds. ZOOP! The bird was gone. Picasso and I picked up the empty cage and walked back into the house. I had a good sleep for the first time in weeks. I even forgot to set the alarm. I was riding a white horse down Broadway, New York City.

• From Fragments (7)

  Had myself in wine been steeping — Now I dreamed of maidens gay. Racing with them like a steed, On my toe-tips I did speed. Beauteous boys began to jeer me, That with charming maids I played. All did vanish who were near me, When to kiss them I essayed. No more sleep; for, all alone. For my dream did I atone. TO A SYMPOSIUM (36) Merrily let us drink sweet wine. In songs of praise of Bacchus join. Who first did graceful dances learn. Who e'er for song and dance doth yearn, Who like light-hearted Cupids lives, To whom her love fair Venus gives ; Through whom strong drink, hilarious mirth, Through whom was good will given birth. Through whom from sorrows comes relief. Through whom is laid to rest our grief. Now beauteous boys, distributing. Wine mixed with water to us bring; But from our hearts has sadness fled. Mingled with blasts by tempests fed. The wine, pray, let us therefore take, But off from us our sorrows shake; For tell mc what it profits thee X41 Lyric Songs of the Greeks To pine in anxious misery? The future whither do we know? Hidden man's life doth onward flow. Anointed, I for drink will care, And dance and play with maidens fair. But as to cares, be they endured By those who are by cares allured. Merrily let us drink sweet wine, In songs of praise of Bacchus join. TO HIMSELF OR TO AN OLD FRIEND (37) A mirthful man, though old he be. In high esteem I hold. A youthful dancer I love to see; But when an aged dancer I find. His hair to me seems old. But ever youthful is his mind. TO HIMSELF (38) Since I myself a mortal know. My forward course o*er life's path shaping, I know the road where I have been stepping. But not the part I still must go. Ye cares, begone, by me abhorred. Before my end on me advances, I shall take part in mirthful dances, rU laugh and with Lyaeus sport. 142 Anacreontea TO SPRING OR SUMMER (39) There to stroll is a delight Where luxurious grass is growing, Where o*er meadows, sweet and bright, Gentle Zephyr^s breath is blowing. I delight in Bacchus' shade *Neath a leafy vine to tarry, Talking with a lovely maid, E*en whose breath doth Cypris carry. A LOVE SONG (40) The dance of Bacchus I admire, In sportive mirth abounding; With youthful friends to hear my lyre At drinking-bouts resounding. However, with wreaths of- hyacinth gay My festive head to cover, And then with charming maids to play, Of this I am most a lover. My heart bleak envy knoweth not; At drink I hate all quarrels; The darts by tongues abusive shot To shun — these are my morals. 143 Lyric Son^s of the Greeks With blooming maidens I desire To banquet and to revel, And, dancing to the tuneful lyre. To keep life free from evil.

• From Confessions of a Mask (1958)

  And Sonoko also seemed to have been overcome with the same feeling. We waited a long time, but as Sonoko's mother and grandmother did not come, we finally took one of the elevated trains and went on ahead to U Station. In the bustle at the station we were hailed by a Mr. Ohba who was going to visit his son in the same regiment Kusano was in. This middle-aged banker, who disdained the khaki civilian uniform then in official favor and clung stubbornly to Homburg hat and sack coat, was accompanied by a daughter whom both Sonoko and I knew slightly. Why did I rejoice in the fact that this girl was far from beautiful when compared with Sonoko? What was this feeling? In spite of Sonoko's naive frolicking, taking place there before my eyes—she was grasping crossed hands with the Ohba girl and making a great show of intimacy—I realized that Sonoko was endowed with the bright magnanimity that is the prerogative of beauty and that this made her appear to be an adult several years older than she actually was. When we boarded the train it was empty. As though by chance Sonoko and I took seats at a window, facing each other.Counting the maid who had accompanied them, there were three persons in Mr. Ohba's party. And our party, which had finally been completed, consisted of six. As the two groups made a total of nine, we were one too many to occupy two sets of seats across the aisle from each other. I had made this quick calculation without even being aware of it. Could Sonoko have been doing the same? At any rate, when we sat down with a plump opposite each other we exchanged mischievous smiles. In view of the unwieldly number of our combined party, the others tacitly consented when Sonoko and I formed this separate little island for ourselves. As a matter of etiquette Sonoko's grandmother and mother had to sit facing the Ohba father and daughter. Sonoko's younger sister immediately chose a window seat across the aisle, from which she could both see her mother's face and look out the window. The third sister followed her, and their seat became a playground, with the Ohba maid in charge of the two pert girls. Sonoko and I were isolated from all the others by the back of a time-worn seat. The talkative Mr. Ohba took control of the conversation even before the train left the station. His low-voiced, womanish garrulity left his hearers nothing to do but to agree with him. Even the young-spirited grandmother, who was the talkative representative of the Kusano family, was struck speechless with wonder.Both she and the mother could say nothing but "Yes, yes," and were fully occupied with the task of laughing at important point after important point in Mr. Ohba's monologue. As for the Ohba girl, not a single word passed her lips. Presently the train began to move.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  So without further ado, her godmother waved her magic wand and lightly tapped Cinderella’s feet, each in turn. They both watched with fascination as the glass slippers magically dissolved away into nothingness. Almost immediately the glass was replaced with the softest imaginable material of the palest possible pink. The exotic material weaved itself elaborately around Cinderella’s feet, starting at the tips of her toes, continuing along the arch of her foot, and finally winding itself over her heel and around her ankle. Cinderella’s eyes widened in amazement as the remarkable slipper took shape in a most clever design around her foot. She arched her ankle and twisted it this way and that in admiration as she watched, never having seen anything so utterly exquisite before in her life. Now Cinderella’s feet had become all but deadened from the dreaded glass slippers, but very stealthily sensation was returning to them, as a tingling awareness of the magnificently soft material encroached upon all of her foot’s nerve endings. She wiggled her toes in approval, and the luscious feeling of her skin moving within the supple slippers sent shivers of delight all the way up her legs. She gasped and squealed with glee. Feeling as if she had the abilities and grace of a gazelle, she pushed herself up onto her toes and laughed merrily as she spread her arms wide for a pirouette. Her fairy godmother smiled as she watched Cinderella. Perhaps she would fashion herself a pair, too… Later that evening, when the prince returned to his castle, he called out for Cinderella again and again, only to find, again and again, that she was not there to answer him. He was extremely concerned by this, as it had virtually never happened before, and more to the point, there were dangers always present and lurking in their kingdom. There were ogres and witches and even worse in nearby forests, lying in wait for any opportunity to infiltrate their kingdom and cause their mischief. As he searched the castle with no sign of his wife, he grew more and more concerned. Could some mishap have befallen Cinderella? When he was certain that Cinderella was nowhere within the castle, the prince gallantly mounted his horse and rode out to find her. He circled the castle, and after that the kingdom, in increasingly larger segments, that he might cover every inch through to their borders. As he did this, he stopped at every sign of habitation to ask if anyone had seen Cinderella. The search continued for many hours until the prince reached a certain tavern from which lively music poured forth. Frustrated and exhausted from his utter lack of success thus far, he thought the tavern an unlikely lead indeed, but unwilling to leave a single stone unturned he wearily slid himself from his horse and went inside.