Goldfinger hit the putt and followed through on the line. It was a beautiful putt that stopped six inches past the pin. Now Goldfinger would be sure that unless Bond sank his difficult twenty-footer, the match was his!
Q: How was the American folk music scene then?
There was a pause. 'Bond?' The voice had not changed. It was politely interested. 'Met a fellow called Bond the other day. What's his first name?'
She also wrote several plays, following in her Father’s footsteps; and some of these are extant, not written but exquisitely printed by her own hand. She was indeed an adept at such printing, as at many other things; and one amusing story is told anent this particular gift. About 1840, when her brother St. George was at Haileybury College, the latter wrote an essay, which was copied for him by Charlotte in small printed characters. Whereupon a rumour went through the College that one of the competitors had actually had his essay printed for the occasion. Inquiries were made; and the ‘printed copy’ was discovered to be the essay of Mr. St. George Tucker.
And Dora returned, looking such a lovely little creature, that I really doubted whether she ought to be troubled with anything so ordinary. And she loved me so much, and was so captivating (particularly when she made Jip stand on his hind legs for toast, and when she pretended to hold that nose of his against the hot teapot for punishment because he wouldn't), that I felt like a sort of Monster who had got into a Fairy's bower, when I thought of having frightened her, and made her cry.
'I only say,' he resumed, addressing me, 'that I disapprove of your preferring such company as Mistress Peggotty, and that it is to be abandoned. Now, David, you understand me, and you know what will be the consequence if you fail to obey me to the letter.'
By the common consent of all mankind who have read, poetry takes the highest place in literature. That nobility of expression, and all but divine grace of words, which she is bound to attain before she can make her footing good, is not compatible with prose. Indeed it is that which turns prose into poetry. When that has been in truth achieved, the reader knows that the writer has soared above the earth, and can teach his lessons somewhat as a god might teach. He who sits down to write his tale in prose makes no such attempt, nor does he dream that the poet’s honour is within his reach — but his teaching is of the same nature, and his lessons all tend to the same end. By either, false sentiments may be fostered; false notions of humanity may be engendered; false honour, false love, false worship may be created; by either, vice instead of virtue may be taught. But by each, equally, may true honour, true love; true worship, and true humanity be inculcated; and that will be the greatest teacher who will spread such truth the widest. But at present, much as novels, as novels, are bought and read, there exists still an idea, a feeling which is very prevalent, that novels at their best are but innocent. Young men and women — and old men and women too — read more of them than of poetry, because such reading is easier than the reading of poetry; but they read them — as men eat pastry after dinner — not without some inward conviction that the taste is vain if not vicious. I take upon myself to say that it is neither vicious nor vain.
Doing all this, inspecting these minute burglar-alarms, did not make him feel foolish or self-conscious. He was a secret agent, and still alive thanks to his exact attention to the detail of his profession. Routine precautions were to him no more unreasonable than they would be to a deep-sea diver or a test pilot, or to any man earning danger-money.
I was brought up from the first without any religious belief, in the ordinary acceptation of the term. My father, educated in the creed of Scotch presbyterianism, had by his own studies and reflections been early led to reject not only the belief in revelation, but the foundations of what is commonly called Natural Religion. I have heard him say, that the turning point of his mind on the subject was reading Butler's Analogy. That work, of which he always continued to speak with respect, kept him, as he said, for some considerable time, a believer in the divine authority of Christianity; by proving to him, that whatever are the difficulties in believing that the Old and New Testaments proceed from, or record the acts of, a perfectly wise and good being, the same and still greater difficulties stand in the way of the belief, that a being of such a character can have been the Maker of the universe. He considered Butler's argument as conclusive against the only opponents for whom it was intended. Those who admit an omnipotent as well as perfectly just and benevolent maker and ruler of such a world as this, can say little against Christianity but what can, with at least equal force, be retorted against themselves. Finding, therefore, no halting place in Deism, he remained in a state of perplexity, until, doubtless after many struggles, he yielded to the conviction, that, concerning the origin of things nothing whatever can be known. This is the only correct statement of his opinion; for dogmatic atheism he looked upon as absurd; as most of those, whom the world has considered Atheists, have always done. These particulars are important, because they show that my father's rejection of all that is called religious belief, was not, as many might suppose, primarily a matter of logic and evidence: the grounds of it were moral, still more than intellectual. He found it impossible to believe that a world so full of evil was the work of an Author combining infinite power with perfect goodness and righteousness. His intellect spurned the subtleties by which men attempt to blind themselves to this open contradiction. The Sabaean, or Manichaean theory of a Good and Evil Principle, struggling against each other for the government of the universe, he would not have equally condemned; and I have heard him express surprise, that no one revived it in our time. He would have regarded it as a mere hypothesis; but he would have ascribed to it no depraving influence. As it was, his aversion to religion, in the sense usually attached to the term, was of the same kind with that of Lucretius: he regarded it with the feelings due not to a mere mental delusion, but to a great moral evil. He looked upon it as the greatest enemy of morality: first, by setting up factitious excellencies, — belief in creeds, devotional feelings, and ceremonies, not connected with the good of human kind, — and causing these to be accepted as substitutes for genuine virtues: but above all, by radically vitiating the standard of morals; making it consist in doing the will of a being, on whom it lavishes indeed all the phrases of adulation, but whom in sober truth it depicts as eminently hateful. I have a hundred times heard him say, that all ages and nations have represented their gods as wicked, in a constantly increasing progression, that mankind have gone on adding trait after trait till they reached the most perfect conception of wickedness which the human mind can devise, and have called this God, and prostrated themselves before it. This ne plus ultra of wickedness he considered to be embodied in what is commonly presented to mankind as the creed of Christianity. Think (he used to say) of a being who would make a Hell — who would create the human race with the infallible foreknowledge, and therefore with the intention, that the great majority of them were to be consigned to horrible and everlasting torment. The time, I believe, is drawing near when this dreadful conception of an object of worship will be no longer identified with Christianity; and when all persons, with any sense of moral good and evil, will look upon it with the same indignation with which my father regarded it. My father was as well aware as anyone that Christians do not, in general, undergo the demoralizing consequences which seem inherent in such a creed, in the manner or to the extent which might have been expected from it. The same slovenliness of thought, and subjection of the reason to fears, wishes, and affections, which enable them to accept a theory involving a contradiction in terms, prevents them from perceiving the logical consequences of the theory. Such is the facility with which mankind believe at one and the same time things inconsistent with one another, and so few are those who draw from what they receive as truths, any consequences but those recommended to them by their feelings, that multitudes have held the undoubting belief in an Omnipotent Author of Hell, and have nevertheless identified that being with the best conception they were able to form of perfect goodness. Their worship was not paid to the demon which such a being as they imagined would really be, but to their own idea of excellence. The evil is, that such a belief keeps the ideal wretchedly low; and opposes the most obstinate resistance to all thought which has a tendency to raise it higher. Believers shrink from every train of ideas which would lead the mind to a clear conception and an elevated standard of excellence, because they feel (even when they do not distinctly see) that such a standard would conflict with many of the dispensations of nature, and with much of what they are accustomed to consider as the Christian creed. And thus morality continues a matter of blind tradition, with no consistent principle, nor even any consistent feeling, to guide it.
With what feelings had he hailed the wondrous prophecy! Yet, at this moment, was all the fairy-tale vision realized, and Edmund, notwithstanding, entered the mazes of the joyous dance, looking and moving like one, bewildered by the excess of mental suffering.