Pride

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 162 of 174 · 20 per page

• From My People (2022)

  In addition to my television colleagues, she was hosting her four grandchildren for the holidays, the youngest of whom, Sihle, age ten, sat with us in the kitchen, hanging on his grandmother’s every word. Soweto continues to be a mixed bag of progress and stagnation. A few blocks away, the few hours of driving rain, blessing or not, had already wiped out at least one bridge leading out of the township, and the water was threatening to engulf what looked like some of the same tin-roofed, cardboard shacks I saw when I first came to South Africa, in 1985. The white minority regime’s ruthless scheme was then in force to relocate potentially restive black South African populations to areas far enough away from the main population centers that they could be cordoned off easily in case of trouble. Although some who could afford it moved into previously white areas when apartheid ended, many stayed. Many of those who did have money used it instead to upgrade the places where they lived. Mkhabela and her late husband had both worked at decent-paying jobs in Johannesburg during the apartheid era, she for forty-one years as a machinist in an industrial plant manufacturing canvases to prevent rocks from falling on miners, and her husband at a factory making license plates. She did well at her job, eventually being promoted to supervisor, she told me, as she straightened up her kitchen. It was good, she said, but paused—for emphasis, it seemed—as she went on to complete the sentence, saying with a grin, “except when we were striking for better wages.” During that time, she said, she and her husband lived in what she called mkhumkhu . She explained that the term referred to what was for the longest time their home—a shack. Over time, they made enough money to add on to the shack, until it became, room by room, the house she now lives in. They brought up four children there, all of whom completed high school and now have jobs of their own. I asked if she was able to do this during apartheid. “Oh yes,” she said. “But it wasn’t easy. When you then go backwards, you don’t even want to talk about it.” She became more subdued. “I don’t know how many times they”—the white authorities—“came into this house, asking questions like, ‘Where did you get the money to build your house?

• From Speak, Memory (1966)

  Experts distinguish several schools of the chess-problem art: the Anglo-American one that combines accurate construction with dazzling thematic patterns, and refuses to be bound by any conventional rules; the rugged splendor of the Teutonic school; the highly finished but unpleasantly slick and insipid products of the Czech style with its strict adherence to certain artificial conditions; the old Russian end-game studies, which attain the sparkling summits of the art, and the mechanical Soviet problem of the so-called “task” type, which replaces artistic strategy by the ponderous working of themes to their utmost capacity. Themes in chess, it may be explained, are such devices as forelaying, withdrawing, pinning, unpinning and so forth; but it is only when they are combined in a certain way that a problem is satisfying. Deceit, to the point of diabolism, and originality, verging upon the grotesque, were my notions of strategy; and although in matters of construction I tried to conform, whenever possible, to classical rules, such as economy of force, unity, weeding out of loose ends, I was always ready to sacrifice purity of form to the exigencies of fantastic content, causing form to bulge and burst like a sponge-bag containing a small furious devil.

• From We Were Here (2011)

  WE WERE HERE CaptionMax Page 28 3/23/2011 2:02:23 TITLE (on archival video) Grand opening of Under One Roof 2:02:24 DANIEL (VO/ON) (CONT’D) and they wanted to name it AIDS Mart. (laughs) And I said no. (chuckles) I said I am gonna pull rank here. I’m the president, and it’s not gonna be called AIDS Mart. (laughs) They said AIDS Mart, AID-Smart. See? I said no. (chuckles) Nobody’s gonna shop at a store called AID-Smart. But Under One Roof just sounded right. I remember working the cash register, and, you know, when you’re working at a store, you’ll usually say thank you to the customer. I swear, every customer would just say thank you. Thank you for doing this, ‘cause, you know, people who weren’t doing anything in the community felt so powerless, and here was one even little way, by shopping, by buying a mug (laughs) or a t-shirt for their Aunt Tillie-- What ended up happening is most of our volunteers were people with AIDS who were on disability. People were sick, but they could get out of bed one day a week and work the cash register. And it became, for a lot of our volunteers, their social life, their only time out of their houses. 2:03:35 GUY (VO/ON) I felt as though we were more compassionate. We were going through things that other people didn’t go through, other people didn’t understand. It just went over everybody’s head, and I just remember how close that brought everybody together. You know, it was just like we didn’t care who you were, but we all had the same burden. And that was just like-- It was just like the glue. 2:04:06 DANIEL (VO/ON) Gay people were never seen as caregivers. They were seen as, you know, uh, good time people, you know, having fun, being wild, and all of a sudden, we were the ultimate caregivers. 2:04:18 ON-SCREEN TEXT (on archival photo) Maitri Maitri Hospice founder, Issan Dorsey 2:04:19 DANIEL (VO/ON) (CONT’D) It changed people’s view of the gay community in a huge way. I remember my father saying--‘cause I was spending so much time taking care of my friends--and he was saying, “These aren’t family.” And I said, “Yes, they

• From Chasing Beauty

  Yet she had a reputation for being an attention-seeking busybody, with money enough to boss most everyone around. Isabella surely relished having all eyes on her. Early on, she carefully collected reports of her to-ings and fro-ings in society, knowing that mentions in the newspapers need not be positive to be good. She was often portrayed as imperious and eccentric. She provoked proper society with her shenanigans, such as taking a carriage ride with lion cubs from the zoo or wearing a headband emblazoned with the words “Oh, you Red Sox” at Boston’s Symphony Hall. At one point, she so alarmed upright Bostonians that they forbade their daughters to go to her home, afraid their honor would be besmirched. The stereotype recast her intense drive, her fearlessness, and her entrepreneurial skills as something far less potent and disruptive, easier to mock and set aside. But many recognized her distinction. Morris Carter wrote, in a letter to his niece in 1963, “When I knew her, she did not seem as flamboyant as writers think she was. She was independent, original, and determined.” She had a method to her work, which she explained in an undated letter: “I am obliged to correct my steps—that is, to do only certain things and not to add outside ones. I have a great deal of constant and necessary work to do that I can accomplish only in that way.” No one, except maybe her husband, Jack Gardner, would have suspected she could accomplish all that she did. Isabella was a late bloomer, a woman who saw what was expected of her as a Boston matron and decided to be something else. She made sense of her long life through far-reaching travel, avid collecting, and an all-consuming pursuit of beauty, which came to form the through line of her story. The record she left to the world is her Wunderkammer, her world of things.

• From Chasing Beauty

  “Mrs. John L. Gardner Dies at Fenway Court Her Museum-Home” was the headline in the Boston Evening Transcript, the first of a series of articles the newspaper published in the coming days. One commented: “For many years she had occupied a position which was unique in Boston.” The Boston Globe noted that she had a “rather fine contempt for what people might say about her.” On the morning of July 21, Fathers Powell and Burton performed the solemn Requiem Mass at Fenway Court, with family and a few friends in attendance. Then a large cross of white roses was placed on her coffin, which was carried out of Fenway Court on the shoulders of the men whom she had employed at the museum and her Brookline gardener. Bolgi, who had been her majordomo since the building of the museum more than two decades before, stood at the door, dressed in his Italian gold-embroidered regalia, proudly holding his staff as her coffin passed. The funeral service at Church of the Advent was attended by hundreds. Olga Gardner Monks’s son, Rev. Gardner Monks, was one of the celebrants. The choir of fifty men and boys sang the same hymns sung at Jack Gardner’s funeral twenty-six years before: “Ten Times Ten Thousand” and the great Scottish Anglican hymn “Abide with Me,” her favorite, with these opening lines: “Abide with me; fast falls the eventide / The darkness deepens; Lord with me abide.” Soon after, she was buried in the Gardner family mausoleum at Mount Auburn Cemetery in Cambridge, surrounded by other prominent Boston families and ancient trees. A small plaque marks her resting place between her husband, Jack, and her son, Jackie. [image file=image_rsrc7AY.jpg] Isabella Stewart Gardner’s Funeral, Arthur E. Marr, July 21, 1924, gelatin silver print. Her will pronounced that Fenway Court was to be “for the education and enjoyment of the public forever.” She left an endowment sufficient to ensure it would survive in perpetuity. After her death, Fenway Court was renamed the Isabella Stewart Gardner Museum, according to her wishes. Morris Carter noted that he had heard her say, in her later years, that she had resolved never to own anything she would mind losing. She made her point by quoting to him the last lines of “Aladdin” by James Russell Lowell: “Take, Fortune, whatever you choose, / You gave, and may snatch again—.” OLGA GARDNER MONKS WROTE TO BERNARD BERENSON SOON AFTER Isabella’s death about how it seemed “strange to go to Fenway Court and lonely.” She also told Berenson how Bolgi reported that he “often thought he heard her calling him.”

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

  CONFIRMATIONTHE perfection of spiritual strength is attained, properly speaking, when a man dares to confess his faith in Christ in the presence of anyone, whosoever it be; and is not held back by confusion or fear: since fortitude dispels inordinate fear. Accordingly, the sacrament whereby spiritual strength is conferred on one who is regenerate, makes him a soldier of Christ’s faith. And, as soldiers carry the banner of the prince under whom they fight, those who receive the sacrament of Confirmation receive the banner of Christ—namely, the sign of the cross—by which he fought and conquered. They receive this sign on their brow, to indicate that they are not ashamed to make public profession of their faith in Christ. Moreover, the cross is signed on them with a mixture of oil and balsam, called chrism: the reason of which is as follows. Oil signifies the power of the Holy Ghost, by whom Christ, as the word implies, was anointed: so that Christians take their name from Christ, as fighting under Him. Balsam, on account of its fragrance, signifies a good name, which those should have, who live among worldly people, that marching forth on to the field of battle from the hidden stronghold of the Church, they may make public profession of their faith in Christ. Moreover, this sacrament is fittingly conferred by bishops only. For they are the commanding officers of the Christian army: and in worldly warfare it belongs to the commander-in-chief to choose those whom he appoints to military service. Hence those who receive this sacrament are chosen for service in the spiritual combat: for which reason the bishop lays his hand upon them, to signify that they receive strength from Christ. CHAPTER LXI THE EUCHARISTJUST as the life of the body needs material nourishment, not only that the body may grow, but also for its natural upkeep, lest it wear away through continual dissolution, and lose all its strength: so too was spiritual nourishment needed for the spiritual life, so that those who have been born again may both be sustained and grow in virtue. And since spiritual effects are bestowed under visible symbols, as stated above, it was fitting that this spiritual element should be given to us under the forms of those things which man uses most commonly for the nourishment of the body. Such are bread and wine: wherefore this sacrament is conferred under the appearances of bread and wine.

• From How the Bible Actually Works (2019)

  Changing the Script My wife, Sue, and I raised three amazing * children, who have somehow managed to become semifunctioning adults with less than oppressive college debt and no significant brushes with the law. In other words, on the Enns family intergenerational scale of emotional health, they are psychological triumphs. I wasn’t perfect as a father, as I’m sure you’ve already concluded. I made mistakes, but I also learned a lot as time went by—like the fact that, though there are general guidelines for how to parent well (lock up the cleaning products, don’t give your two-year-old a knife, Smarties are not a food group), no parenting script can take you from birth to adulthood. It usually can’t get you past lunch. Or, perhaps better, we write the script as we go, in tune with the moment, and subjecting that script to constant revision simply as a matter of survival and sanity. Parents have to stay flexible and be ready to adjust on the fly, because situations change and children get older. I really can’t think of a better analogy for how the Bible works as a wisdom book. And I do mean the Bible as a whole. We’ve already seen how Proverbs, with its baked-in antiquity, ambiguity, and diversity, is designed to funnel us toward wisdom, so we can tap into the life force of the cosmos and learn to live wisely amid the unexpected twists and turns of life. We saw that even the Law, which we might think would be God’s heavenly helicopter-parenting book, is nothing of the sort, but likewise pushes us toward wisdom. Otherwise the laws would stay locked in the past. A Bible that does things like this is not a disappointing problem that has to be explained away or made excuses for, but something to be embraced with thanksgiving as a divine gift of love, as we, in return, accept our sacred and biblical responsibility to walk daily the path of wisdom rather than looking to hitch an easy ride. But now I want to narrow our focus to something we’ve only glimpsed thus far. The Bible’s diversity is the key to uncovering the Bible’s true purpose for us. Different voices coexist in the Bible, because the Bible records how writers in their day and in their own way dealt with the antiquity and ambiguity of their sacred tradition. It’s not enough for us simply to observe that diversity exists. We need to

• From Between Us

  My [extended] family did not want me to compete . . . , as this would lower the chances of their own children to get into good programs. There was resentment [about me participating], and so my honor was challenged . . . I was forced to be competitive with the children of my relatives . . . My relatives asked me questions to humiliate me: “Are you going to finish this time?” They kissed me, and wished me well, but I knew that they privately thought: “Damn it, you won again” . . . After I won [the competition], many families were prepared to offer me their daughters to marry. Of course, my self-esteem increased. Clearly, the primary force of Levent’s emotional experience lies in the social world, in the changing of relationships between people, not in the subjective, inner feeling. This was the picture emerging from many of the Turkish and Surinamese interviews: Emotions were described as shifts in relative status, honor, or power, or as status, honor, or power negotiations. They were not, or not in the first place, private individual feelings, but ways of relating between people. Contrast this with Martin’s account of a time when he received admiration or compliments. Martin is a Dutch-majority young man, who had given his final presentation for his master’s in civil engineering, and this is where his emotion started: You feel like you have really done it. Yes [you wonder] how you have managed to do it . . . I felt like enormously relieved . . . Not really excited, but more like “It is finally over!” . . . I had set myself this deadline and it made me feel good that I made it this time . . . Afterwards I went out with some friends and relatives, seven people. We did not talk about my presentation. Yes, sure, they are friends of mine, so they know that this is important to me . . . They had come to listen to my presentation, of course, and so they did tell me that I did a good job. They also said “You are done now, it is over,” that kind of things . . . Other than that, we just talked about other stuff . . . For a few months, when I would run into people, I would tell them. It gave me a good feeling. Each time it dawns on you a little more that you are really done with it. The seat of Martin’s emotion is primarily INside: the feeling of relief, and the feeling of joy (by whatever name) define his experience. Of course, he shares and celebrates his accomplishments with others. But the focus of the emotion is on his inner feelings.

• From Open (2009)

  In the first set, it’s me feeling Moyá. I lose the set fast. In the second set I fall down two breaks. I’m not playing my game. I’m not doing anything Brad said to do. I look up at my box and Brad screams: Come on! Let’s go! Back to basics. I make Moyá run. And run. I establish a sadistic rhythm, chanting to myself: Run, Moyá, run. I make him run laps. I make him run the Boston Marathon. I win the second set, and the crowd is cheering. In the third set I run Moyá more than I’ve run the last three opponents combined, and suddenly, all at once, he’s cooked. He wants no part of this. He didn’t sign on for anything like this. As the fourth set opens, I’m oozing confidence. I hop up and down. I want Moyá to see how much energy I’ve got left. He sees, and he sighs. I put him away and sprint to the locker room. Brad gives me a fist bump that almost breaks my fist. In the hotel elevator, I feel Gil staring again. Gil, what is it? I have a feeling. What feeling? I feel like you’re on a collision course. With what? Destiny. I’m not sure I believe in destiny. We’ll see. We can’t build a fire in the rain … WE HAVE TWO DAYS OFF. Two days to relax and think about something besides tennis. Brad discovers that Springsteen is in our hotel. He’s playing a concert in Paris. Brad suggests we attend. He scores us three seats, down front. At first I’m not sure. I don’t know if it’s such a good idea to go out and paint Paris red. But the TV has mostly news about the tournament, which isn’t good for my mood either. I remember the tennis official who mocked my playing a challenger, comparing it to Springsteen playing a corner bar. Yes, I say. Let’s take the night off. Let’s go see the Boss. Brad, Gil, and I enter the arena a few seconds before Springsteen comes onstage. As we run down the aisle, several people spot me and point. A man yells my name. Andre! Allez, Andre! A few more men take up the cry. We slip into our seats. A spotlight scans the crowd—and suddenly lands on us. Our faces appear on the giant video screen above the stage. The crowd roars. They begin to chant: Allez, Agassi! Allez, Agassi! Some sixteen thousand people—about the same number as the crowd at Roland Garros—are chanting, cheering, stomping their feet. Allez, Agassi! It has a lilt the way they chant it, a bouncing rhythm like a children’s nursery rhyme. Deet-deet, da da da. It’s contagious. Brad chants too. I stand, wave. I’m honored. Inspired. I wish I could play the next match right now. Here. Allez, Agassi! I stand once more, my heart in my throat. Then, at last, the Boss comes on.

• From Momma and the Meaning of Life (1999)

  The appeal worked. Although Evelyn died a few days later, the ward nurses told us that, swayed by Sal’s words, she had had a tearful reconciliation with her daughter. I was very proud of Sal. It was our group’s first triumph! Two more patients joined, and after several months Paula and I were persuaded that we had learned enough to begin working with larger numbers of patients. Now she began to recruit in earnest. Her contacts with the American Cancer Society soon generated a number of referrals. After we had interviewed and accepted seven new patients, all with breast cancer, we officially opened our group for business. At our first full-sized group meeting Paula surprised me when she began the session by reading aloud an old Hasidic tale: A rabbi had a conversation with the Lord about Heaven and Hell. “I will show you Hell,” said the Lord and led the rabbi into a room containing a large round table. The people sitting around the table were famished and desperate. In the middle of the table was an enormous pot of stew which smelled so delicious that the rabbi’s mouth watered. Each person around the table held a spoon with a very long handle. Although the long spoons just reached the pot, their handles were longer than would-be diners’ arms: thus, unable to bring food to their lips, no one could eat. The rabbi saw that their suffering was terrible indeed. “Now I will show you Heaven,” said the Lord, and they went into another room, exactly the same as the first. There was the same large round table, the same pot of stew. The people, as before, were equipped with the same long-handled spoons—but here everyone was well nourished and plump, laughing and talking. The rabbi could not understand. “It is simple, but it requires a certain skill,” said the Lord. “In this room, you see, they have learned to feed each other.” Although Paula’s independent decision to start the session by reading the parable threw me off balance, I let it pass. That’s her way, I thought, knowing that we had not yet worked out our roles and our collaboration in the group. Besides, her judgment was impeccable—it remains to this day the most inspired beginning of a group I have ever witnessed. What to name the group? Paula suggested the “Bridge Group.” Why? Two reasons. First, the group created a bridge from one cancer patient to another. Second, it was a group where we put our cards on the table. Hence, the Bridge Group. A typical Paula touch.

• From The History of Sexuality, Vol. 2: The Use of Pleasure (1984)

  3. This text, so detailed when it is a matter of determining the division of household tasks, is quite discrete on the question of sexual relations, both in terms of their place in the marital relationship and in regard to the prohibitions that might result from marriage as such. It is not that the importance of having descendants is neglected; the fact is noted several times in the course of Ischomachus’ speech: he remarks that it is one of the main objectives of marriage;* he also points out that nature has endowed the woman with a special affection that makes her better suited to take care of children; and he remarks how fortunate it is when one grows old to find the support that one needs in one’s children.21 But nothing is said in this text about either procreation itself or the precautions to take in order to have the finest possible offspring: it is not yet time to take up this kind of question with the young bride. And yet several passages do refer to sexual conduct, to the necessary moderation and to the physical attachment between husband and wife. We first have to recall the very beginning of the text, where the two interlocutors start to talk about economy as a knowledge that enables one to manage a household. Socrates evokes those people who have the talents and resources but refuse to put them to work because they obey invisible masters or mistresses within themselves: indolence, softness of soul, insouciance, but also—mistresses more inflexible than the others—gluttony, drunkenness, lust, and foolish, expensive ambitions. Those who yield to this sort of despotism of the appetites will only bring ruin to their bodies, their souls, and their households.22 But Critobulus prides himself on having already defeated these enemies; his moral training has supplied him with a sufficient amount of enkrateia: “On examining myself I seem to find I am fairly self-controlled in such matters, so that if you advise me about what I might do to increase my household, it seems to me I wouldn’t be prevented from doing it, at least by those things you call mistresses.”23 This is what entitles Critobulus to say that he is now ready to play the role of master of a household and to learn the difficult tasks that are involved. It has to be understood that marriage, the functions of a head of a family, and the government of an oikos presuppose that one has acquired the ability to govern oneself.

• From Between Us

  When the (white middle-class) American goal may be to raise a child who is secure enough to become independent, the Japanese goal is to raise a child who becomes sensitive enough to take perspective. If pride and happiness are foregrounded in many American and European contexts, then amae and omoiyari are socializing emotions in Japan. Raising a Calm (or an Emotional) Child Nso mothers living in farming communities in Cameroon told psychologist Heidi Keller and her team that “a good child is one who is always calm.” All the mothers had very young children, three to nineteen months of age. These infants were supposed to be calm and inexpressive, so as to enable the mother to pursue her activities and to facilitate other people’s caring for them when their mothers were not around. “We do not cry in Mbah” (the village), the mothers told Keller. And in fact, they did everything to quiet their infants down. One strategy was nursing their infants. As one mother told Keller: If the child is crying at times and you breastfeed him, he will stop crying. Because when a child is not crying it enables you to do your activities . . . I gave him the breast and he stopped crying and started sleeping. Nso mothers nursed to soothe babies who were crying or to prevent babies from crying. If nursing did not work, Nso mothers showed their babies disapproval, calling them “a bad child” or exclaiming “terrible,” and telling them to stop crying. A good and healthy kid is a calm kid, a kid that “stays put.” In the process, Nso babies were prepared to adjust to circumstances. Contrast this to the German mothers in Keller’s research. All of them coming from urban, middle-class families, and having infants of the same age as the Nso mothers. They were seen to stimulate and maintain positive emotionality in their children. One German mother, interacting with her three-month-old infant, speaks to him: You have to smile, little man! Yes, you should smile, Eyeyeye. Come on. Uah. Yes, you are doing great. Do it again. Yes, you are doing great. Like Nso mother, German mothers acted to achieve their cultural ideal for a child. One mother explains this ideal to Keller and her team: To smile a lot with the mother boosts the child’s trust in his environment; a child needs care and attention and I read that infants laugh most during their first year. . . . Well, we laugh very often with her. I think laughing is healthy.

• From Open (2009)

  He hits a forehand inside-out winner. I walk over and check the mark. It’s out. I circle the mark with the racket. The linesman runs out to confirm. He examines it, like Hercule Poirot. He puts up his hand. Out! If that thing had caught the line I’d be down triple match point. Instead I’m at 15–30. What a difference. What if—? But I plead with myself to stop thinking about what if. Don’t think, Andre. Turn off your mind. I play two minutes of the best tennis I’m capable of playing. I hold. We’re at 5–all. Clément is serving. If I were a different player, he would have the edge. But I’m my father’s son. I’m a returner. I let nothing past me. Then I run him from side to side. Back and forth. His tongue starts to hang from his mouth. Just when he and the crowd think I can’t run him any more, I run him a little more. He’s a metronome. Then he’s a goner. He pitches forward as if shot in the head. His cramps have cramps. He calls for medical treatment. I break him. Then I hold easily to win the fourth set. I win the fifth set 6–0. In the locker room, Brad is talking to himself, to me, to anyone who will listen. His back tire blew out! Did you see? Holy shit! His back tire—boom. Reporters ask if I feel lucky that Clément cramped. Lucky? I worked hard for those cramps. At the hotel, riding the tiny elevator with Gil, my face is covered with clay. My eyes and ears and mouth are filled with clay. My clothes are spotted with clay. I look down. I never noticed before how Roland Garros clay, when it dries, looks like blood. I’m trying to brush it off when I feel Gil staring again. What is it? Nothing, he says, smiling. IN THE THIRD ROUND I’m playing Chris Woodruff. I’ve played him once before, here, in 1996 and lost. A disastrous loss. I secretly liked my chances that year. This time I know from the start that I’m going to win. I have no doubt that I’ll have my revenge, served ice cold. I beat him 6–3, 6–4, 6–4, on the same court where he beat me. Brad requested it, because he wanted me to remember, to make it personal. I’m in the round of sixteen at the French Open for the first time since 1995. My reward is Carlos Moyá, the defending champion. Not to worry, Brad says. Even though Moyá’s the champ, and real good on the dirt, you can take away his time. You can bull-rush him, stand inside the baseline, hit the ball early and apply pressure. Go after his backhand, but if you have to bring it to his forehand, do it with purpose, with heat. Don’t just go there—drive it hard up Main Street. Make him feel you.

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

  BEDE. (ubi sup.) But the Lord foretells to His disciples what is about to happen to them, that when they have gone through it, they may not despair of salvation, but work out their repentance, and be freed; wherefore there follows: And Jesus saith unto them, All ye shall be offended because of me this night. PSEUDO-JEROME. All indeed fall, but all do not remain fallen. (Ps. 40:9. Vulg.) For shall not he who sleeps also rise up again? It is a carnal thing to fall, but devilish to remain lying when fallen. THEOPHYLACT. The Lord allowed them to fall that they might not trust in themselves, and lest He should seem to have prophesied, what He had said, as an open accusation (κατηγορία ap. Theoph.) of them, He brings forward the witness of Zechariah the Prophet; wherefore it goes on: For it is written, I will smite the shepherd, and the sheep shall be scattered. BEDE. (ubi sup.) This is written in different words in Zecharias, and in the person of the Prophet it is said to the Lord; Smite the shepherd, and the sheep shall be scattered. (Zech. 13:7) PSEUDO-JEROME. For the Prophet prays for the Passion of the Lord, and the Father answers, I will smite the shepherd according to the prayers of those below. The Son is sent and smitten by the Father, that is, He is made incarnate and suffers. THEOPHYLACT. But the Father says, I will smite the shepherd, because He permitted him to be smitten. He calls the disciples sheep, as being innocent and without guile. At last He consoles them, by saying, But after that I am risen I will go before you into Galilee. PSEUDO-JEROME. In which the true resurrection is promised, that their hope may not be extinguished. There follows: But Peter said unto him, Although all shall be offended, yet will not I. Lo, a bird unfledged strives to raise itself on high; but the body weighs down the soul, so that the fear of the Lord is overcome by the fear of human death. BEDE. (ubi sup.) Peter then promised in the ardour of his faith, and the Saviour as God knew what was to happen. Wherefore it goes on: And Jesus said unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

• From Introduction to the Hebrew Bible and Deutero-Canonical Books (2018)

  the heroine Judith introduced. The name Judith means simply “woman of Judah” or “Jewish woman.” It also recalls the name of Judah the Maccabee, the great champion of freedom in the Maccabean era. Judith is a widow of exemplary character and beautiful to boot. She rebukes the people who have proposed surrender and tells them that she is going to do a great deed, but they must not try to find out what she is doing. Before she goes out of Bethulia, she prays, asking God to make her “deceitful words” to the Assyrians successful. Judith now goes to the Assyrian camp. She gains admission by promising advice on the best way to attack Bethulia, but also by her beauty. She tells Holofernes that the food supply of the Jews is exhausted, and that they are ready to outrage their God by eating forbidden food. She proposes to stay with Holofernes but to go each night to the valley to pray so that she may learn from God when the Jews have sinned. Holofernes offers her delicacies, but she refuses to eat the food of Gentiles lest she offend her God. Holofernes tolerates her observances. On the fourth night, he makes a banquet and summons her to his presence. She beautifies herself and agrees to drink with him. When they are alone in his tent, however, Holofernes falls into a drunken sleep, and Judith cuts off his head and puts it in her bag. The guards let her out, as they are accustomed to her nightly excursions. When she returns to Bethulia, she is praised above all other women. The Assyrian army panics and is defeated, Achior is circumcised and converts to Judaism, and Judith leads the women in a festive dance. The book concludes with a song of praise on the lips of Judith. The story of Judith lacks the comic character of Tobit or even of Esther. The heroine resembles Esther, in that she risks her life for her people, and the two books share a militant attitude toward the Gentiles. Judith and Esther also share a rather unconventional mode of action in their willingness to go to the bed of a Gentile ruler (Ruth also flouted sexual convention). Judith, however, is preserved from transgression by the drunkenness of the king. She is, in fact, exemplary in her observance of Jewish law, quite in contrast to the more cavalier approach of Esther. The great scandal of the story, however, is her willingness to deceive the Assyrian general, violate his trust, and kill him in a gruesome manner. There is a biblical precedent for her action in Judges 4–5, where Jael the

• From Martin Luther (2016)

  Erfurt, Aetatis 17In 1501, when he was seventeen, it came time for Luther to enter the university. His father had by now prospered enough in his mining business to be able to afford to pay his son’s way. So it must have been a moment of tremendous pride for Hans Luther to send his eldest off to the great university at Erfurt. “My dear father,” Luther later recalled, “maintained me there with loyal affection, and by his labour and the sweat of his brow enabled me to go there.” This was in many ways the culmination of all of his father’s efforts. In a few years, when Luther could go on to take his law degree, it would further crown these achievements, for then Luther would be able to return to Mansfeld, take a suitable wife from among the respectable families of their region, and at last begin his practice of law, much of which would consist of aiding his father in his business affairs. By our own standards, life at the university was quite regimented, with students arising at 4:00 a.m. for devotions and going to bed at 8:00 p.m. All students lived in a residential college called a bursa,* of which there were six in Erfurt. Students paid for room and board. Two meals per day were served, the first at 10:00 a.m., after four hours of exercises and lectures. After the first meal, there were more exercises and lectures until 5:00 p.m. Luther seems to have been in the Heaven’s Gate bursa, where the entire Psalter was prayed through every fifteen days during the early morning devotions, so he would certainly have become closely familiar with the Psalms during his four years at Erfurt. Also, during both meals of the day the students listened quietly as someone read aloud passages from the Vulgate Bible. Sometimes the Postillae of Nicholas of Lyra were read aloud too. These were exegetical Bible commentaries of which Luther thought so well that he praised them highly many years later, and when he was writing on the book of Genesis, he used them extensively. It’s therefore only logical to assume that Luther was at this early age deeply affected by what he heard. This must have been one important factor that impelled him to consider matters of God far more than the average Erfurt philosophy student, and we cannot doubt that even if he had never thought of it before then, he would during these years first have begun considering the idea of a life in holy orders.

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

  Among the thousands of inscriptions discovered by French archaeologists on Delos, many document what scholars call congregational cults or voluntary associations. In the cosmopolitan and mobile Mediterranean world, these voluntary associations (collegia in Latin and thiasoi or koina in Greek) were a widespread phenomenon in urban settings, and they especially attracted merchants and freedmen. The migrations and dislocations of peoples after Alexander the Great severed many from their homelands, cities, tribes, and families, and congregational cults reinforced a sense of identity in new homes or provided unionlike guilds to protect and promote particular economic interests. In their cultic aspect they provided a framework for worship of a particular god or gods and the offering of sacrifices to ensure continual divine patronage, and in their congregational aspect they offered social contacts and protected commercial interests. They also permitted a sense of social mobility within a society whose class distinctions were otherwise rigid and impermeable. Members could rise through the ranks of the voluntary association’s hierarchy, take on important-sounding titles, and earn some measure of self-esteem or self-importance. Over twenty congregational cults are mentioned on Delian inscriptions, and a number of their buildings have been excavated. Down in the civic center, altars and inscriptions testify to the “Hermaistai,” a collegium of Italian merchants who gathered under the patronage of and sacrificed to the Roman god Mercury, whom the Greeks called Hermes. Another inscription mentions the association called the “Heraclesiastai of Tyre, Merchants and Shippers,” a group from the Phoenician coastal city of Tyre who worshiped the ancient Semitic god Melkart, now called Heracles in Greek. Another Phoenician association, the “Poseidoniastai of Berytos, Merchants, Shippers, and Warehousemen,” met under the patronage of the sea god Poseidon and sacrificed to him for safe passage.

• From The History of Sexuality, Vol. 2: The Use of Pleasure (1984)

  It may well be a trait common to all societies that the rules of sexual conduct vary according to age, sex, and the condition of individuals, and that obligations and prohibitions are not imposed on everyone in the same manner. But, restricting ourselves to the case of Christian morality, this specification occurs within the framework of an overall system that defines the value of the sexual act in terms of general principles, indicates the conditions in which it may be legitimate or not, according to whether one is married or not, bound by vows or not, etc.; this is an instance of modulated universality. It seems, on the other hand, that in the classical ethics, with the exception of a few precepts that applied to everyone, standards of sexual morality were always tailored to one’s way of life, which was itself determined by the status one had inherited and the purposes one had chosen. The same Demosthenes of the Erotic Essay addresses Epicrates in order to “counsel him on the means of rendering his life still more worthy of esteem”; he does not want to see the young man make decisions that are not based on “the right advice on the conduct of life”; and this good advice is not given in order to review the general principles of behavior, but to point up the legitimate difference that exists among moral criteria: “we do not reproach men of humble and insignificant natural gifts even when they commit a dishonorable act”; on the other hand, if they are someone like Epicrates himself, who has “attained distinction, even a bit of negligence in some matter of high honor brings disgrace.”21 It was a generally accepted principle of government that the more one was in the public eye, the more authority one had or wanted to have over others, and the more one sought to make one’s life into a brilliant work whose reputation would spread far and last long—the more necessary it was to adopt and maintain, freely and deliberately, rigorous standards of sexual conduct. Such was the counsel given by Simonides to Hiero concerning “meat and drink and sleep and love”: these were pleasures that all creatures alike seemed to enjoy, whereas the love of honor and praise was peculiar to humans, and it was that love which enabled one to endure dangers and privations.22 And this was also the manner in which Agesilaus conducted himself, again according to Xenophon, with regard to the pleasures “that prove too strong for many men”; indeed, he thought that “a ruler’s superiority over ordinary men should be shown not by weakness but by endurance.”23

• From The History of Sexuality, Vol. 3: The Care of the Self (1984)

  It is in Musonius that one finds the most detailed statement of the principle of a symmetrical conjugality.15 The argument is set forth in the long passage of the treatise On the Aphrodisia where it is demonstrated that only marriage can constitute the naturally legitimate tie for sexual relations. Musonius focuses on what might be called “the problem of the servant.” The slave was so taken for granted as a household sexual object that it might seem impossible to forbid a married man to use her; yet this is precisely what Musonius would prohibit, even, he notes, if the slave is not married (which implies that a married slave couple in a house was entitled to a certain respect). And to justify this prohibition, Musonius posits a principle of symmetry, or rather a relatively complex interplay between a symmetry with respect to rights and a superiority concerning obligations. In the first place, how could one accept that the husband might have relations with a maidservant, whereas one does not recognize the right of a wife to have relations with her manservant? The right that is disputed on the one hand cannot be granted on the other. And while Musonius finds it both natural and lawful for the husband, as head of the family, to have more rights than the wife, in the domain of sexual relations and pleasures he demands an exact symmetry. But, second, this symmetry of rights is completed by the need to accentuate, in the sphere of self-mastery, the superiority of the husband. If in fact one allowed the husband to do with the servant girl that which one expects a wife not to do with a slave, one would be supposing that the wife were more able than the husband to master herself and govern her desires. The one who in the house should be led would then be stronger than the one who leads her. For the husband to be the one who actually prevails, he must forgo doing that which is forbidden a wife. In this Stoic art of marriage, for which Musonius proposes such a strict model, a form of fidelity is required. It obligates the man and the woman alike. It does not merely prohibit anything that might compromise the rights of other men. Nor is it content just to protect the wife against the threats that could compromise her privileged status as mistress of the house and as a mother. It interprets the marriage relationship as a system that establishes an exact balance of obligations in the practice of pleasure.

• From Chasing Beauty

  “I don’t know”: ISG to Lilian Aldrich, November 17, 1893, ISG Papers, ISGM. Boston had “definitely”: Carter, 142. Carter makes this comment in reference to the women of Boston, but it is applicable to both women and men. She had expanded her social circle through a mix of sponsoring young artists, hosting soirees, and becoming someone to know. The pages of these: ISG Guest Book Vol. 1, 1893–1894. “helpless and hot”: HJ to ISG, August 5, 1893, HJ/Zorzi, 205. The Bourgets arrived: Carter, 139. a “terrible sport”: Paul Bourget, Outre-mer: Impressions of America (New York: C. Scribner’s Sons, 1895), 331. “delicate and invincible”: Bourget, Outre-mer, 108. Land’s End, in Newport: Edith Wharton wrote about her friendship with the Bourgets in “Memories of Bourget from Across the Sea,” translated from Wharton’s French by Adeline Tinter, Edith Wharton Review 8, no. 1 (Spring 1991), 23–31. See also Hermione Lee, Edith Wharton (New York: Vintage, 2007), 96–97, 404. pounded the piano: Carter, 141. his “grateful feelings”: Anders Zorn to ISG, 1893, ISG Papers, ISGM “compliments of the author”: The authorship of Berenson’s first book is complicated. Mary Costelloe, with whom he was living and whom he would marry in 1900, had written the first draft of the book as an essay in the fall of 1891. By the time of its publication, under Berenson’s name, it was “hard to distinguish Costelloe’s contributions from Berenson’s . . . The book did, though, have many of Berenson’s characteristic turns of thought and phrase.” Cohen, 93. his “morning coffee”: BB to ISG, April 28, 1889, ISG/BB Letters, 31. had “put a stop”: BB to ISG, March 11, 1894, ISG/BB Letters, 38. “I have heard nothing”: ISG to BB, March 15, 1894, ISG/BB Letters, 38. “want a Botticelli?”: BB to ISG, August 1, 1894, ISG/BB Letters, 39. NINETEEN: “THE AGE OF MRS. JACK,” 1894–95 said “keenly alive”: BB to ISG, December 4, 1898, ISG/BB Letters, 162. “teaches us not only”: Bernard Berenson, The Central Italian Painters of the Renaissance (New York: G. P. Putnam’s Sons, 1900), 67. Cohen gives a full description of Berenson’s maturation as an art connoisseur. For Berenson’s Paterism, see especially 39–41, 48; 124–25. “I greatly value”: Walter Pater to ISG, October 1, 1886, ISG Papers, ISGM. She would list: A Choice of Books from the Library of Isabella Stewart Gardner, Fenway Court was first printed by Merrymount Books in 1906. Walter Pater, Imaginary Portraits (London: Macmillan and Company, 1887); Pater, The Renaissance: Studies in Art and Poetry (London: Macmillan and Company, 1888). She signed the opening page of both books: “I. S. Gardner London August 1888.” Copies in ISG Personal Library, ISGM. “What is important”: Pater, Renaissance, 2. “To burn always”: Pater, Renaissance, 154. “Berenson is here”: ISG to Gaillard Lapsley, September 25 or 26, 1897, GTL Letters. “lightening photographer”: This and all subsequent quotations in paragraph are from “Mrs. John L. Gardner,” Boston Sunday Globe, April 1, 1894.