There is a Spanish proverb that a lapidary who would grow rich must buy of those who go to be executed, as not caring how cheap they sell; and sell to those who go to be married, as not caring how dear they buy.
Relationship At times I feel an ache, an inner loneliness that cripples me. But I forget about God. I forget that God loves me, and actually wants a relationship with me. A Christian friend of mine told me that God has emotions. Not that he’s defensive and unstable, but he loves me and is sad when I turn away from him. He feels sadness when I’m hurt, and feels love and joy at my happiness. I matter to him. He isn’t an emotionless deity, watching from afar and not caring. He doesn’t go about his plans without caring if I’m involved. What I do matters to him. What I say matters. How I treat him. If I spend time with him. He loves me, and just as I would be hurt if someone I love rejected me, he’s hurt when I reject him. Just as I feel sad when someone I love is sad, or I’m in pain when they’re upset — God’s the same. He aches when I’m upset. He actually loves me. He cries when I cry. If only I could see it. Any pain I feel would be diminished in light of God’s love. He cares about every part of me. If only I could see it.
Life is not lost by dying! Life is lost Minute by minute, day by dragging day, In all the thousand, small, uncaring ways, The smooth appeasing compromises of time, Which are King Herod and King Herod's men, Always and always. Life can be Lost without vision but not lost by death, Lost by not caring, willing, going on Beyond the ragged edge of fortitude To something more — something no man has ever seen.
"Monsieur le Baron, a sewer is not the Champ de Mars. One lacks everything there, even room. When two men are there, they must meet. That is what happened. The man domiciled there and the passer-by were forced to bid each other good-day, greatly to the regret of both. The passer-by said to the inhabitant:--"You see what I have on my back, I must get out, you have the key, give it to me." That convict was a man of terrible strength. There was no way of refusing. Nevertheless, the man who had the key parleyed, simply to gain time. He examined the dead man, but he could see nothing, except that the latter was young, well dressed, with the air of being rich, and all disfigured with blood. While talking, the man contrived to tear and pull off behind, without the assassin perceiving it, a bit of the assassinated man's coat. A document for conviction, you understand; a means of recovering the trace of things and of bringing home the crime to the criminal. He put this document for conviction in his pocket. After which he opened the grating, made the man go out with his embarrassment on his back, closed the grating again, and ran off, not caring to be mixed up with the remainder of the adventure and above all, not wishing to be present when the assassin threw the assassinated man into the river. Now you comprehend. The man who was carrying the corpse was Jean Valjean; the one who had the key is speaking to you at this moment; and the piece of the coat . . ."
Alyosha suddenly gave a wry smile, cast a strange, very strange, look at the Father to whom his former guide, the former sovereign of his heart and mind, his beloved elder, had confided him as he lay dying. And suddenly, still without speaking, waved his hand, as though not caring even to be respectful, and with rapid steps walked towards the gates away from the hermitage.
_History_.--The authentic history of the greater part of the country embraced in the Central Provinces does not begin till the 16th century A.D. By the people of northern India the country was known as Gondwana, after the savage tribes of Gonds by whom it was inhabited. The Mussulman invaders of the Deccan passed it by, not caring to enter its mountain fastnesses and impenetrable forests; though occasional inscriptions show that parts of it had fallen from time to time under the dominion of one or other of the great kingdoms of the north, e.g. of Asoka, of the Guptas of Maghada, or of the ancient Hindu kingdom of Vidarbha (Berar); and inscriptions and numerous discoveries of coins prove that, during the middle ages, the open spaces were occupied by a series of Rajput dynasties. Of these the most important was that of the Haihayas of Ratanpur, a family which, settled from time immemorial in the Nerbudda valley, had towards the close of the 10th century succeeded the Pandava dynasty of Maha Kosala (Chhattisgarh) and ruled, though from the 16th century onwards over greatly diminished territories, until its overthrow by the Mahrattas in 1745. The second ruler of this dynasty, Ratnaraja, was the founder of Ratanpur. Entry: CENTRAL
David Brinkley: The daily astrological charts are precisely where, in my judgment, they belong, and that is on the comic page. George Will: I don't think astrology belongs even on the comic pages. The comics are making no truth claim. Brinkley: Where would you put it? Will: I wouldn't put it in the newspaper. I think it's transparent rubbish. It's a reflection of an idea that we expelled from Western thought in the sixteenth century, that we are in the center of a caring universe. We are not the center of the universe, and it doesn't care. The star's alignment at the time of our birth -- that is absolute rubbish. It is not funny to have it intruded among people who have nuclear weapons. Sam Donaldson: This isn't something new. Governor Ronald Reagan was sworn in just after midnight in his first term in Sacramento because the stars said it was a propitious time. Will: They [horoscopes] are utter crashing banalities. They could apply to anyone and anything. Brinkley: When is the exact moment [of birth]? I don't think the nurse is standing there with a stopwatch and a notepad. Donaldson: If we're making decisions based on the stars -- that's a cockamamie thing. People want to know. -- "This Week" with David Brinkley, ABC Television, Sunday, May 8, 1988, excerpts from a discussion on Astrology and Reagan
A Hen Brooding Kittens A friend informs us that he saw at the Novato ranch, Marin county, a few days since, a hen actually brooding and otherwise caring for three kittens! The gentleman upon whose premises this strange event is transpiring says the hen adopted the kittens when they were but a few days old, and that she has devoted them her undivided care for several weeks past. The young felines are now of respectable size, but they nevertheless follow the hen at her cluckings, and are regularly brooded at night beneath her wings. -- Sacramento Daily Union, July 2, 1861
If Sydney Carton ever shone anywhere, he certainly never shone in the house of Doctor Manette. He had been there often, during a whole year, and had always been the same moody and morose lounger there. When he cared to talk, he talked well; but, the cloud of caring for nothing, which overshadowed him with such a fatal darkness, was very rarely pierced by the light within him.
_Ethnology._--To the savage, death from natural causes is inexplicable. At all times and in all lands, if he reflects upon death at all, he fails to understand it as a natural phenomenon; nor in its presence is he awed or curious. Man in a primitive state has for his dead an almost animal indifference. The researches of archaeologists prove that Quaternary Man cared little what became of his fellow-creature's body. And this lack of interest is found to-day as a general characteristic of savages. The Goajiros of Venezuela bury their dead, they confess, simply to get rid of them. The Galibis of Guiana, when asked the meaning of their curious funeral ceremony, which consists in dancing on the grave, replied that they did it to stamp down the earth. Fuegians, Bushmen, Veddahs, show the same lack of concern and interest in the memory of the dead. Even the Eskimos, conspicuous as they are for their intelligence and sociability, save themselves the trouble of caring for their sick and old by walling them up and leaving them to die in a lonely hut; the Chukches stone or strangle them to death; some Indian tribes give them over to tigers, and the Battas of Sumatra eat them. This indifference is not dictated by any realization that death means annihilation of the personality. The savage conception of a future state is one that involves no real break in the continuity of life as he leads it. If a man dies without being wounded he is considered to be the victim of the sorcerers and the evil spirits with which they consort. Throughout Africa the death of anyone is ascribed to the magicians of some hostile tribe or to the malicious act of a neighbour. A culprit is easily discovered either by an appeal to a local diviner or in torturing some one into confession. In Australia it is the same. Mr Andrew Lang says that "whenever a native dies, no matter how evident it may be that death has been the result of natural causes, it is at once set down that the defunct was bewitched." The Bechuanas and all Kaffir tribes believe that death, even at an advanced age, if not from hunger or violence, is due to witchcraft, and blood is required to expiate or avenge it. Similar beliefs are found among the Papuans, and among the Indians of both Americas. The history of witchcraft in Europe and its attendant horrors, so vividly painted in Lecky's _Rise of Rationalism_, are but echoes of this universal refusal of savage man to accept death as the natural end of life. Even to-day the ignorant peasantry of many European countries, Russia, Galicia and elsewhere, believe that all disease is the work of demons, and that medicinal herbs owe their curative properties to their being the materialized forms of benevolent spirits. Entry: DEATH
The common North American _Amiurus nebulosus_ also takes care of its eggs, which are deposited beneath protecting objects at the bottom of the water, failing which both parents join in excavating a sort of nest in the mud. The male watches over the eggs, and later leads the young in great schools near the shore, seemingly caring for them as the hen for her chickens. Entry: R
In 1760, at thirty-five years of age, Clive returned to England with a fortune of at least £300,000 and the quit-rent of £27,000 a year, after caring for the comfort of his parents and sisters, and giving Major Lawrence, his old commanding officer, who had early encouraged his military genius, £500 a year. The money had been honourably and publicly acquired, with the approval of the Company. The amount might have been four times what it was had Clive been either greedy after wealth or ungenerous to the colleagues and the troops whom he led to victory. In the five years of his conquests and administration in Bengal, the young man had crowded together a succession of exploits which led Lord Macaulay, in what that historian termed his "flashy" essay on the subject, to compare him to Napoleon Bonaparte. But there was this difference in Clive's favour, due not more to the circumstances of the time than to the object of his policy--he gave peace, security, prosperity and such liberty as the case allowed of to a people now reckoned at nearly three hundred millions, who had for centuries been the prey of oppression, while Napoleon's career of conquest was inspired only by personal ambition, and the absolutism he established vanished with his fall. During the three years that Clive remained in England he sought a political position, chiefly that he might influence the course of events in India, which he had left full of promise. He had been well received at court, had been made Baron Clive of Plassey, in the peerage of Ireland, had bought estates, and had got not only himself, but his friends returned to the House of Commons after the fashion of the time. Then it was that he set himself to reform the home system of the East India Company, and began a bitter warfare with Mr Sulivan, chairman of the court of directors, whom in the end he defeated. In this he was aided by the news of reverses in Bengal. Vansittart, his successor, having no great influence over Jafar Ali Khan, had put Kasim Ali Khan, the son-in-law, in his place in consideration of certain payments to the English officials. After a brief tenure Kasim Ali had fled, had ordered Walter Reinhardt (known to the Mahommedans as Sumru), a Swiss mercenary of his, to butcher the garrison of 150 English at Patna, and had disappeared under the protection of his brother viceroy of Oudh. The whole Company's service, civil and military, had become demoralized by gifts, and by the monopoly of the inland as well as export trade, to such an extent that the natives were pauperized, and the Company was plundered of the revenues which Clive had acquired for them. The court of proprietors, accordingly, who elected the directors, forced them, in spite of Sulivan, to hurry out Lord Clive to Bengal with the double powers of governor and commander-in-chief. Entry: CLIVE