mgeoffriau

iTrader: (7)

Just wanted to give blaen a thread where he can rightly complain about how partisan the topic is.

Braineack

iTrader: (62)

Now, I don't have to tell you that this puts us in opposition to, or at least out of step with, a prevailing attitude of many who have turned to a modern-day secularism, discarding the tried and time-tested values upon which our very civilization is based. No matter how well intentioned, their value system is radically different from that of most Americans. And while they proclaim that they're freeing us from superstitions of the past, they've taken upon themselves the job of superintending us by government rule and regulation. Sometimes their voices are louder than ours, but they are not yet a majority.

Braineack

iTrader: (62)

Not until I went into the churches of America and heard her pulpits aflame with righteousness did I understand the greatness and the genius of America. America is good. And if America ever ceases to be good, America will cease to be great

Braineack

iTrader: (62)

Yes, let us pray for the salvation of all of those who live in that totalitarian darkness -- pray they will discover the joy of knowing God. But until they do, let us be aware that while they preach the supremacy of the state, declare its omnipotence over individual man, and predict its eventual domination of all peoples on the Earth, they are the focus of evil in the modern world.

Braineack

iTrader: (62)

but only provided that its faith in God and the freedom He enjoins is as great as communism's faith in Man

Braineack

iTrader: (62)

Now, obviously, much of this new political and social consensus I've talked about is based on a positive view of American history, one that takes pride in our country's accomplishments and record. But we must never forget that no government schemes are going to perfect man. We know that living in this world means dealing with what philosophers would call the phenomenology of evil or, as theologians would put it, the doctrine of sin.

There is sin and evil in the world, and we're enjoined by Scripture and the Lord Jesus to oppose it with all our might. Our nation, too, has a legacy of evil with which it must deal. The glory of this land has been its capacity for transcending the moral evils of our past. For example, the long struggle of minority citizens for equal rights, once a source of disunity and civil war, is now a point of pride for all Americans. We must never go back. There is no room for racism, anti-Semitism, or other forms of ethnic and racial hatred in this country.

Braineack

iTrader: (62)

I would rather see my little girls die now, still believing in God, than have them grow up under communism and one day die no longer believing in God

Braineack

iTrader: (62)

Thank you, and god bless.

blaen99

iTrader: (6)

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . . . Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”

Braineack

iTrader: (62)

A rabbi and a priest go to a wedding.

the priest notices a little boy bending over and says I'd like to screw that.

the rabbi goes, out of what?

blaen99

iTrader: (6)

There once was a man from Nantucket
Whose dick was so long he could suсk it
Said he with a grin
As сum dripped from his chin
"If my ear was a сunt I could fuсk it."

blaen99

iTrader: (6)

In the latter part of the last century there lived a man of science, an eminent proficient in every branch of natural philosophy, who not long before our story opens had made experience of a spiritual affinity more attractive than any chemical one. He had left his laboratory to the care of an assistant, cleared his fine countenance from the furnace smoke, washed the stain of acids from his fingers, and persuaded a beautiful woman to become his wife. In those days when the comparatively recent discovery of electricity and other kindred mysteries of Nature seemed to open paths into the region of miracle, it was not unusual for the love of science to rival the love of woman in its depth and absorbing energy. The higher intellect, the imagination, the spirit, and even the heart might all find their congenial aliment in pursuits which, as some of their ardent votaries believed, would ascend from one step of powerful intelligence to another, until the philosopher should lay his hand on the secret of creative force and perhaps make new worlds for himself. We know not whether Aylmer possessed this degree of faith in man's ultimate control over Nature. He had devoted himself, however, too unreservedly to scientific studies ever to be weaned from them by any second passion. His love for his young wife might prove the stronger of the two; but it could only be by intertwining itself with his love of science, and uniting the strength of the latter to his own.

Such a union accordingly took place, and was attended with truly remarkable consequences and a deeply impressive moral. One day, very soon after their marriage, Aylmer sat gazing at his wife with a trouble in his countenance that grew stronger until he spoke.

"Georgiana," said he, "has it never occurred to you that the mark upon your cheek might be removed?"

"No, indeed," said she, smiling; but perceiving the seriousness of his manner, she blushed deeply. "To tell you the truth it has been so often called a charm that I was simple enough to imagine it might be so."

"Ah, upon another face perhaps it might," replied her husband; "but never on yours. No, dearest Georgiana, you came so nearly perfect from the hand of Nature that this slightest possible defect, which we hesitate whether to term a defect or a beauty, shocks me, as being the visible mark of earthly imperfection."

"Shocks you, my husband!" cried Georgiana, deeply hurt; at first reddening with momentary anger, but then bursting into tears. "Then why did you take me from my mother's side? You cannot love what shocks you!"

To explain this conversation it must be mentioned that in the centre of Georgiana's left cheek there was a singular mark, deeply interwoven, as it were, with the texture and substance of her face. In the usual state of her complexion--a healthy though delicate bloom--the mark wore a tint of deeper crimson, which imperfectly defined its shape amid the surrounding rosiness. When she blushed it gradually became more indistinct, and finally vanished amid the triumphant rush of blood that bathed the whole cheek with its brilliant glow. But if any shifting motion caused her to turn pale there was the mark again, a crimson stain upon the snow, in what Aylmer sometimes deemed an almost fearful distinctness. Its shape bore not a little similarity to the human hand, though of the smallest pygmy size. Georgiana's lovers were wont to say that some fairy at her birth hour had laid her tiny hand upon the infant's cheek, and left this impress there in token of the magic endowments that were to give her such sway over all hearts. Many a desperate swain would have risked life for the privilege of pressing his lips to the mysterious hand. It must not be concealed, however, that the impression wrought by this fairy sign manual varied exceedingly, according to the difference of temperament in the beholders. Some fastidious persons--but they were exclusively of her own sex--affirmed that the bloody hand, as they chose to call it, quite destroyed the effect of Georgiana's beauty, and rendered her countenance even hideous. But it would be as reasonable to say that one of those small blue stains which sometimes occur in the purest statuary marble would convert the Eve of Powers to a monster. Masculine observers, if the birthmark did not heighten their admiration, contented themselves with wishing it away, that the world might possess one living specimen of ideal loveliness without the semblance of a flaw. After his marriage,--for he thought little or nothing of the matter before,--Aylmer discovered that this was the case with himself.

Had she been less beautiful,--if Envy's self could have found aught else to sneer at,--he might have felt his affection heightened by the prettiness of this mimic hand, now vaguely portrayed, now lost, now stealing forth again and glimmering to and fro with every pulse of emotion that throbbed within her heart; but seeing her otherwise so perfect, he found this one defect grow more and more intolerable with every moment of their united lives. It was the fatal flaw of humanity which Nature, in one shape or another, stamps ineffaceably on all her productions, either to imply that they are temporary and finite, or that their perfection must be wrought by toil and pain. The crimson hand expressed the ineludible gripe in which mortality clutches the highest and purest of earthly mould, degrading them into kindred with the lowest, and even with the very brutes, like whom their visible frames return to dust. In this manner, selecting it as the symbol of his wife's liability to sin, sorrow, decay, and death, Aylmer's sombre imagination was not long in rendering the birthmark a frightful object, causing him more trouble and horror than ever Georgiana's beauty, whether of soul or sense, had given him delight.

At all the seasons which should have been their happiest, he invariably and without intending it, nay, in spite of a purpose to the contrary, reverted to this one disastrous topic. Trifling as it at first appeared, it so connected itself with innumerable trains of thought and modes of feeling that it became the central point of all. With the morning twilight Aylmer opened his eyes upon his wife's face and recognized the symbol of imperfection; and when they sat together at the evening hearth his eyes wandered stealthily to her cheek, and beheld, flickering with the blaze of the wood fire, the spectral hand that wrote mortality where he would fain have worshipped. Georgiana soon learned to shudder at his gaze. It needed but a glance with the peculiar expression that his face often wore to change the roses of her cheek into a deathlike paleness, amid which the crimson hand was brought strongly out, like a bass-relief of ruby on the whitest marble.

Late one night when the lights were growing dim, so as hardly to betray the stain on the poor wife's cheek, she herself, for the first time, voluntarily took up the subject.

"Do you remember, my dear Aylmer," said she, with a feeble attempt at a smile, "have you any recollection of a dream last night about this odious hand?"

"None! none whatever!" replied Aylmer, starting; but then he added, in a dry, cold tone, affected for the sake of concealing the real depth of his emotion, "I might well dream of it; for before I fell asleep it had taken a pretty firm hold of my fancy."

"And you did dream of it?" continued Georgiana, hastily; for she dreaded lest a gush of tears should interrupt what she had to say. "A terrible dream! I wonder that you can forget it. Is it possible to forget this one expression?--'It is in her heart now; we must have it out!' Reflect, my husband; for by all means I would have you recall that dream."

The mind is in a sad state when Sleep, the all-involving, cannot confine her spectres within the dim region of her sway, but suffers them to break forth, affrighting this actual life with secrets that perchance belong to a deeper one. Aylmer now remembered his dream. He had fancied himself with his servant Aminadab, attempting an operation for the removal of the birthmark; but the deeper went the knife, the deeper sank the hand, until at length its tiny grasp appeared to have caught hold of Georgiana's heart; whence, however, her husband was inexorably resolved to cut or wrench it away.

When the dream had shaped itself perfectly in his memory, Aylmer sat in his wife's presence with a guilty feeling. Truth often finds its way to the mind close muffled in robes of sleep, and then speaks with uncompromising directness of matters in regard to which we practise an unconscious self-deception during our waking moments. Until now he had not been aware of the tyrannizing influence acquired by one idea over his mind, and of the lengths which he might find in his heart to go for the sake of giving himself peace.

blaen99

iTrader: (6)

"Aylmer," resumed Georgiana, solemnly, "I know not what may be the cost to both of us to rid me of this fatal birthmark. Perhaps its removal may cause cureless deformity; or it may be the stain goes as deep as life itself. Again: do we know that there is a possibility, on any terms, of unclasping the firm gripe of this little hand which was laid upon me before I came into the world?"

"Dearest Georgiana, I have spent much thought upon the subject," hastily interrupted Aylmer. "I am convinced of the perfect practicability of its removal."

"If there be the remotest possibility of it," continued Georgiana, "let the attempt be made at whatever risk. Danger is nothing to me; for life, while this hateful mark makes me the object of your horror and disgust,--life is a burden which I would fling down with joy. Either remove this dreadful hand, or take my wretched life! You have deep science. All the world bears witness of it. You have achieved great wonders. Cannot you remove this little, little mark, which I cover with the tips of two small fingers? Is this beyond your power, for the sake of your own peace, and to save your poor wife from madness?"

"Noblest, dearest, tenderest wife," cried Aylmer, rapturously, "doubt not my power. I have already given this matter the deepest thought--thought which might almost have enlightened me to create a being less perfect than yourself. Georgiana, you have led me deeper than ever into the heart of science. I feel myself fully competent to render this dear cheek as faultless as its fellow; and then, most beloved, what will be my triumph when I shall have corrected what Nature left imperfect in her fairest work! Even Pygmalion, when his sculptured woman assumed life, felt not greater ecstasy than mine will be."

"It is resolved, then," said Georgiana, faintly smiling. "And, Aylmer, spare me not, though you should find the birthmark take refuge in my heart at last."

Her husband tenderly kissed her cheek--her right cheek--not that which bore the impress of the crimson hand.

The next day Aylmer apprised his wife of a plan that he had formed whereby he might have opportunity for the intense thought and constant watchfulness which the proposed operation would require; while Georgiana, likewise, would enjoy the perfect repose essential to its success. They were to seclude themselves in the extensive apartments occupied by Aylmer as a laboratory, and where, during his toilsome youth, he had made discoveries in the elemental powers of Nature that had roused the admiration of all the learned societies in Europe. Seated calmly in this laboratory, the pale philosopher had investigated the secrets of the highest cloud region and of the profoundest mines; he had satisfied himself of the causes that kindled and kept alive the fires of the volcano; and had explained the mystery of fountains, and how it is that they gush forth, some so bright and pure, and others with such rich medicinal virtues, from the dark bosom of the earth. Here, too, at an earlier period, he had studied the wonders of the human frame, and attempted to fathom the very process by which Nature assimilates all her precious influences from earth and air, and from the spiritual world, to create and foster man, her masterpiece. The latter pursuit, however, Aylmer had long laid aside in unwilling recognition of the truth--against which all seekers sooner or later stumble--that our great creative Mother, while she amuses us with apparently working in the broadest sunshine, is yet severely careful to keep her own secrets, and, in spite of her pretended openness, shows us nothing but results. She permits us, indeed, to mar, but seldom to mend, and, like a jealous patentee, on no account to make. Now, however, Aylmer resumed these half-forgotten investigations; not, of course, with such hopes or wishes as first suggested them; but because they involved much physiological truth and lay in the path of his proposed scheme for the treatment of Georgiana.

As he led her over the threshold of the laboratory, Georgiana was cold and tremulous. Aylmer looked cheerfully into her face, with intent to reassure her, but was so startled with the intense glow of the birthmark upon the whiteness of her cheek that he could not restrain a strong convulsive shudder. His wife fainted.

"Aminadab! Aminadab!" shouted Aylmer, stamping violently on the floor.

Forthwith there issued from an inner apartment a man of low stature, but bulky frame, with shaggy hair hanging about his visage, which was grimed with the vapors of the furnace. This personage had been Aylmer's underworker during his whole scientific career, and was admirably fitted for that office by his great mechanical readiness, and the skill with which, while incapable of comprehending a single principle, he executed all the details of his master's experiments. With his vast strength, his shaggy hair, his smoky aspect, and the indescribable earthiness that incrusted him, he seemed to represent man's physical nature; while Aylmer's slender figure, and pale, intellectual face, were no less apt a type of the spiritual element.

"Throw open the door of the boudoir, Aminadab," said Aylmer, "and burn a pastil."

"Yes, master," answered Aminadab, looking intently at the lifeless form of Georgiana; and then he muttered to himself, "If she were my wife, I'd never part with that birthmark."

When Georgiana recovered consciousness she found herself breathing an atmosphere of penetrating fragrance, the gentle potency of which had recalled her from her deathlike faintness. The scene around her looked like enchantment. Aylmer had converted those smoky, dingy, sombre rooms, where he had spent his brightest years in recondite pursuits, into a series of beautiful apartments not unfit to be the secluded abode of a lovely woman. The walls were hung with gorgeous curtains, which imparted the combination of grandeur and grace that no other species of adornment can achieve; and as they fell from the ceiling to the floor, their rich and ponderous folds, concealing all angles and straight lines, appeared to shut in the scene from infinite space. For aught Georgiana knew, it might be a pavilion among the clouds. And Aylmer, excluding the sunshine, which would have interfered with his chemical processes, had supplied its place with perfumed lamps, emitting flames of various hue, but all uniting in a soft, impurpled radiance. He now knelt by his wife's side, watching her earnestly, but without alarm; for he was confident in his science, and felt that he could draw a magic circle round her within which no evil might intrude.

"Where am I? Ah, I remember," said Georgiana, faintly; and she placed her hand over her cheek to hide the terrible mark from her husband's eyes.

"Fear not, dearest!" exclaimed he. "Do not shrink from me! Believe me, Georgiana, I even rejoice in this single imperfection, since it will be such a rapture to remove it."

"Oh, spare me!" sadly replied his wife. "Pray do not look at it again. I never can forget that convulsive shudder."

In order to soothe Georgiana, and, as it were, to release her mind from the burden of actual things, Aylmer now put in practice some of the light and playful secrets which science had taught him among its profounder lore. Airy figures, absolutely bodiless ideas, and forms of unsubstantial beauty came and danced before her, imprinting their momentary footsteps on beams of light. Though she had some indistinct idea of the method of these optical phenomena, still the illusion was almost perfect enough to warrant the belief that her husband possessed sway over the spiritual world. Then again, when she felt a wish to look forth from her seclusion, immediately, as if her thoughts were answered, the procession of external existence flitted across a screen. The scenery and the figures of actual life were perfectly represented, but with that bewitching, yet indescribable difference which always makes a picture, an image, or a shadow so much more attractive than the original. When wearied of this, Aylmer bade her cast her eyes upon a vessel containing a quantity of earth. She did so, with little interest at first; but was soon startled to perceive the germ of a plant shooting upward from the soil. Then came the slender stalk; the leaves gradually unfolded themselves; and amid them was a perfect and lovely flower.

"It is magical!" cried Georgiana. "I dare not touch it."

"Nay, pluck it," answered Aylmer,--"pluck it, and inhale its brief perfume while you may. The flower will wither in a few moments and leave nothing save its brown seed vessels; but thence may be perpetuated a race as ephemeral as itself."

But Georgiana had no sooner touched the flower than the whole plant suffered a blight, its leaves turning coal-black as if by the agency of fire.

"There was too powerful a stimulus," said Aylmer, thoughtfully.

To make up for this abortive experiment, he proposed to take her portrait by a scientific process of his own invention. It was to be effected by rays of light striking upon a polished plate of metal. Georgiana assented; but, on looking at the result, was affrighted to find the features of the portrait blurred and indefinable; while the minute figure of a hand appeared where the cheek should have been. Aylmer snatched the metallic plate and threw it into a jar of corrosive acid.

Soon, however, he forgot these mortifying failures. In the intervals of study and chemical experiment he came to her flushed and exhausted, but seemed invigorated by her presence, and spoke in glowing language of the resources of his art. He gave a history of the long dynasty of the alchemists, who spent so many ages in quest of the universal solvent by which the golden principle might be elicited from all things vile and base. Aylmer appeared to believe that, by the plainest scientific logic, it was altogether within the limits of possibility to discover this long-sought medium; "but," he added, "a philosopher who should go deep enough to acquire the power would attain too lofty a wisdom to stoop to the exercise of it." Not less singular were his opinions in regard to the elixir vitae. He more than intimated that it was at his option to concoct a liquid that should prolong life for years, perhaps interminably; but that it would produce a discord in Nature which all the world, and chiefly the quaffer of the immortal nostrum, would find cause to curse.

"Aylmer, are you in earnest?" asked Georgiana, looking at him with amazement and fear. "It is terrible to possess such power, or even to dream of possessing it."

"Oh, do not tremble, my love," said her husband. "I would not wrong either you or myself by working such inharmonious effects upon our lives; but I would have you consider how trifling, in comparison, is the skill requisite to remove this little hand."

At the mention of the birthmark, Georgiana, as usual, shrank as if a redhot iron had touched her cheek.

Again Aylmer applied himself to his labors. She could hear his voice in the distant furnace room giving directions to Aminadab, whose harsh, uncouth, misshapen tones were audible in response, more like the grunt or growl of a brute than human speech. After hours of absence, Aylmer reappeared and proposed that she should now examine his cabinet of chemical products and natural treasures of the earth. Among the former he showed her a small vial, in which, he remarked, was contained a gentle yet most powerful fragrance, capable of impregnating all the breezes that blow across a kingdom. They were of inestimable value, the contents of that little vial; and, as he said so, he threw some of the perfume into the air and filled the room with piercing and invigorating delight.

"And what is this?" asked Georgiana, pointing to a small crystal globe containing a gold-colored liquid. "It is so beautiful to the eye that I could imagine it the elixir of life."

"In one sense it is," replied Aylmer; "or, rather, the elixir of immortality. It is the most precious poison that ever was concocted in this world. By its aid I could apportion the lifetime of any mortal at whom you might point your finger. The strength of the dose would determine whether he were to linger out years, or drop dead in the midst of a breath. No king on his guarded throne could keep his life if I, in my private station, should deem that the welfare of millions justified me in depriving him of it."

"Why do you keep such a terrific drug?" inquired Georgiana in horror.

"Do not mistrust me, dearest," said her husband, smiling; "its virtuous potency is yet greater than its harmful one. But see! here is a powerful cosmetic. With a few drops of this in a vase of water, freckles may be washed away as easily as the hands are cleansed. A stronger infusion would take the blood out of the cheek, and leave the rosiest beauty a pale ghost."

"Is it with this lotion that you intend to bathe my cheek?" asked Georgiana, anxiously.

"Oh, no," hastily replied her husband; "this is merely superficial. Your case demands a remedy that shall go deeper."

blaen99

iTrader: (6)

In his interviews with Georgiana, Aylmer generally made minute inquiries as to her sensations and whether the confinement of the rooms and the temperature of the atmosphere agreed with her. These questions had such a particular drift that Georgiana began to conjecture that she was already subjected to certain physical influences, either breathed in with the fragrant air or taken with her food. She fancied likewise, but it might be altogether fancy, that there was a stirring up of her system--a strange, indefinite sensation creeping through her veins, and tingling, half painfully, half pleasurably, at her heart. Still, whenever she dared to look into the mirror, there she beheld herself pale as a white rose and with the crimson birthmark stamped upon her cheek. Not even Aylmer now hated it so much as she.

To dispel the tedium of the hours which her husband found it necessary to devote to the processes of combination and analysis, Georgiana turned over the volumes of his scientific library. In many dark old tomes she met with chapters full of romance and poetry. They were the works of philosophers of the middle ages, such as Albertus Magnus, Cornelius Agrippa, Paracelsus, and the famous friar who created the prophetic Brazen Head. All these antique naturalists stood in advance of their centuries, yet were imbued with some of their credulity, and therefore were believed, and perhaps imagined themselves to have acquired from the investigation of Nature a power above Nature, and from physics a sway over the spiritual world. Hardly less curious and imaginative were the early volumes of the Transactions of the Royal Society, in which the members, knowing little of the limits of natural possibility, were continually recording wonders or proposing methods whereby wonders might be wrought.

But to Georgiana the most engrossing volume was a large folio from her husband's own hand, in which he had recorded every experiment of his scientific career, its original aim, the methods adopted for its development, and its final success or failure, with the circumstances to which either event was attributable. The book, in truth, was both the history and emblem of his ardent, ambitious, imaginative, yet practical and laborious life. He handled physical details as if there were nothing beyond them; yet spiritualized them all, and redeemed himself from materialism by his strong and eager aspiration towards the infinite. In his grasp the veriest clod of earth assumed a soul. Georgiana, as she read, reverenced Aylmer and loved him more profoundly than ever, but with a less entire dependence on his judgment than heretofore. Much as he had accomplished, she could not but observe that his most splendid successes were almost invariably failures, if compared with the ideal at which he aimed. His brightest diamonds were the merest pebbles, and felt to be so by himself, in comparison with the inestimable gems which lay hidden beyond his reach. The volume, rich with achievements that had won renown for its author, was yet as melancholy a record as ever mortal hand had penned. It was the sad confession and continual exemplification of the shortcomings of the composite man, the spirit burdened with clay and working in matter, and of the despair that assails the higher nature at finding itself so miserably thwarted by the earthly part. Perhaps every man of genius in whatever sphere might recognize the image of his own experience in Aylmer's journal.

So deeply did these reflections affect Georgiana that she laid her face upon the open volume and burst into tears. In this situation she was found by her husband.

"It is dangerous to read in a sorcerer's books," said he with a smile, though his countenance was uneasy and displeased. "Georgiana, there are pages in that volume which I can scarcely glance over and keep my senses. Take heed lest it prove as detrimental to you."

"It has made me worship you more than ever," said she.

"Ah, wait for this one success," rejoined he, "then worship me if you will. I shall deem myself hardly unworthy of it. But come, I have sought you for the luxury of your voice. Sing to me, dearest."

So she poured out the liquid music of her voice to quench the thirst of his spirit. He then took his leave with a boyish exuberance of gayety, assuring her that her seclusion would endure but a little longer, and that the result was already certain. Scarcely had he departed when Georgiana felt irresistibly impelled to follow him. She had forgotten to inform Aylmer of a symptom which for two or three hours past had begun to excite her attention. It was a sensation in the fatal birthmark, not painful, but which induced a restlessness throughout her system. Hastening after her husband, she intruded for the first time into the laboratory.

The first thing that struck her eye was the furnace, that hot and feverish worker, with the intense glow of its fire, which by the quantities of soot clustered above it seemed to have been burning for ages. There was a distilling apparatus in full operation. Around the room were retorts, tubes, cylinders, crucibles, and other apparatus of chemical research. An electrical machine stood ready for immediate use. The atmosphere felt oppressively close, and was tainted with gaseous odors which had been tormented forth by the processes of science. The severe and homely simplicity of the apartment, with its naked walls and brick pavement, looked strange, accustomed as Georgiana had become to the fantastic elegance of her boudoir. But what chiefly, indeed almost solely, drew her attention, was the aspect of Aylmer himself.

He was pale as death, anxious and absorbed, and hung over the furnace as if it depended upon his utmost watchfulness whether the liquid which it was distilling should be the draught of immortal happiness or misery. How different from the sanguine and joyous mien that he had assumed for Georgiana's encouragement!

"Carefully now, Aminadab; carefully, thou human machine; carefully, thou man of clay!" muttered Aylmer, more to himself than his assistant. "Now, if there be a thought too much or too little, it is all over."

"Ho! ho!" mumbled Aminadab. "Look, master! look!"

Aylmer raised his eyes hastily, and at first reddened, then grew paler than ever, on beholding Georgiana. He rushed towards her and seized her arm with a gripe that left the print of his fingers upon it.

"Why do you come hither? Have you no trust in your husband?" cried he, impetuously. "Would you throw the blight of that fatal birthmark over my labors? It is not well done. Go, prying woman, go!"

"Nay, Aylmer," said Georgiana with the firmness of which she possessed no stinted endowment, "it is not you that have a right to complain. You mistrust your wife; you have concealed the anxiety with which you watch the development of this experiment. Think not so unworthily of me, my husband. Tell me all the risk we run, and fear not that I shall shrink; for my share in it is far less than your own."

"No, no, Georgiana!" said Aylmer, impatiently; "it must not be."

"I submit," replied she calmly. "And, Aylmer, I shall quaff whatever draught you bring me; but it will be on the same principle that would induce me to take a dose of poison if offered by your hand."

"My noble wife," said Aylmer, deeply moved, "I knew not the height and depth of your nature until now. Nothing shall be concealed. Know, then, that this crimson hand, superficial as it seems, has clutched its grasp into your being with a strength of which I had no previous conception. I have already administered agents powerful enough to do aught except to change your entire physical system. Only one thing remains to be tried. If that fail us we are ruined."

"Why did you hesitate to tell me this?" asked she.

"Because, Georgiana," said Aylmer, in a low voice, "there is danger."

"Danger? There is but one danger--that this horrible stigma shall be left upon my cheek!" cried Georgiana. "Remove it, remove it, whatever be the cost, or we shall both go mad!"

"Heaven knows your words are too true," said Aylmer, sadly. "And now, dearest, return to your boudoir. In a little while all will be tested."

He conducted her back and took leave of her with a solemn tenderness which spoke far more than his words how much was now at stake. After his departure Georgiana became rapt in musings. She considered the character of Aylmer, and did it completer justice than at any previous moment. Her heart exulted, while it trembled, at his honorable love--so pure and lofty that it would accept nothing less than perfection nor miserably make itself contented with an earthlier nature than he had dreamed of. She felt how much more precious was such a sentiment than that meaner kind which would have borne with the imperfection for her sake, and have been guilty of treason to holy love by degrading its perfect idea to the level of the actual; and with her whole spirit she prayed that, for a single moment, she might satisfy his highest and deepest conception. Longer than one moment she well knew it could not be; for his spirit was ever on the march, ever ascending, and each instant required something that was beyond the scope of the instant before.

The sound of her husband's footsteps aroused her. He bore a crystal goblet containing a liquor colorless as water, but bright enough to be the draught of immortality. Aylmer was pale; but it seemed rather the consequence of a highly-wrought state of mind and tension of spirit than of fear or doubt.

"The concoction of the draught has been perfect," said he, in answer to Georgiana's look. "Unless all my science have deceived me, it cannot fail."

"Save on your account, my dearest Aylmer," observed his wife, "I might wish to put off this birthmark of mortality by relinquishing mortality itself in preference to any other mode. Life is but a sad possession to those who have attained precisely the degree of moral advancement at which I stand. Were I weaker and blinder it might be happiness. Were I stronger, it might be endured hopefully. But, being what I find myself, methinks I am of all mortals the most fit to die."

"You are fit for heaven without tasting death!" replied her husband "But why do we speak of dying? The draught cannot fail. Behold its effect upon this plant."

On the window seat there stood a geranium diseased with yellow blotches, which had overspread all its leaves. Aylmer poured a small quantity of the liquid upon the soil in which it grew. In a little time, when the roots of the plant had taken up the moisture, the unsightly blotches began to be extinguished in a living verdure.

"There needed no proof," said Georgiana, quietly. "Give me the goblet I joyfully stake all upon your word."

"Drink, then, thou lofty creature!" exclaimed Aylmer, with fervid admiration. "There is no taint of imperfection on thy spirit. Thy sensible frame, too, shall soon be all perfect."

She quaffed the liquid and returned the goblet to his hand.

"It is grateful," said she with a placid smile. "Methinks it is like water from a heavenly fountain; for it contains I know not what of unobtrusive fragrance and deliciousness. It allays a feverish thirst that had parched me for many days. Now, dearest, let me sleep. My earthly senses are closing over my spirit like the leaves around the heart of a rose at sunset."

She spoke the last words with a gentle reluctance, as if it required almost more energy than she could command to pronounce the faint and lingering syllables. Scarcely had they loitered through her lips ere she was lost in slumber. Aylmer sat by her side, watching her aspect with the emotions proper to a man the whole value of whose existence was involved in the process now to be tested. Mingled with this mood, however, was the philosophic investigation characteristic of the man of science. Not the minutest symptom escaped him. A heightened flush of the cheek, a slight irregularity of breath, a quiver of the eyelid, a hardly perceptible tremor through the frame,--such were the details which, as the moments passed, he wrote down in his folio volume. Intense thought had set its stamp upon every previous page of that volume, but the thoughts of years were all concentrated upon the last.

While thus employed, he failed not to gaze often at the fatal hand, and not without a shudder. Yet once, by a strange and unaccountable impulse he pressed it with his lips. His spirit recoiled, however, in the very act, and Georgiana, out of the midst of her deep sleep, moved uneasily and murmured as if in remonstrance. Again Aylmer resumed his watch. Nor was it without avail. The crimson hand, which at first had been strongly visible upon the marble paleness of Georgiana's cheek, now grew more faintly outlined. She remained not less pale than ever; but the birthmark with every breath that came and went, lost somewhat of its former distinctness. Its presence had been awful; its departure was more awful still. Watch the stain of the rainbow fading out the sky, and you will know how that mysterious symbol passed away.

blaen99

iTrader: (6)

"By Heaven! it is well-nigh gone!" said Aylmer to himself, in almost irrepressible ecstasy. "I can scarcely trace it now. Success! success! And now it is like the faintest rose color. The lightest flush of blood across her cheek would overcome it. But she is so pale!"

He drew aside the window curtain and suffered the light of natural day to fall into the room and rest upon her cheek. At the same time he heard a gross, hoarse chuckle, which he had long known as his servant Aminadab's expression of delight.

"Ah, clod! ah, earthly mass!" cried Aylmer, laughing in a sort of frenzy, "you have served me well! Matter and spirit--earth and heaven --have both done their part in this! Laugh, thing of the senses! You have earned the right to laugh."

These exclamations broke Georgiana's sleep. She slowly unclosed her eyes and gazed into the mirror which her husband had arranged for that purpose. A faint smile flitted over her lips when she recognized how barely perceptible was now that crimson hand which had once blazed forth with such disastrous brilliancy as to scare away all their happiness. But then her eyes sought Aylmer's face with a trouble and anxiety that he could by no means account for.

"My poor Aylmer!" murmured she.

"Poor? Nay, richest, happiest, most favored!" exclaimed he. "My peerless bride, it is successful! You are perfect!"

"My poor Aylmer," she repeated, with a more than human tenderness, "you have aimed loftily; you have done nobly. Do not repent that with so high and pure a feeling, you have rejected the best the earth could offer. Aylmer, dearest Aylmer, I am dying!"

Alas! it was too true! The fatal hand had grappled with the mystery of life, and was the bond by which an angelic spirit kept itself in union with a mortal frame. As the last crimson tint of the birthmark--that sole token of human imperfection--faded from her cheek, the parting breath of the now perfect woman passed into the atmosphere, and her soul, lingering a moment near her husband, took its heavenward flight. Then a hoarse, chuckling laugh was heard again! Thus ever does the gross fatality of earth exult in its invariable triumph over the immortal essence which, in this dim sphere of half development, demands the completeness of a higher state. Yet, had Alymer reached a profounder wisdom, he need not thus have flung away the happiness which would have woven his mortal life of the selfsame texture with the celestial. The momentary circumstance was too strong for him; he failed to look beyond the shadowy scope of time, and, living once for all in eternity, to find the perfect future in the present.

DontPassTheFence

So last month I was in Vegas, and I walked into the offices of this ******* producer of Vegas shows and I tell him, “Ive got an act that is guaranteed to pack ‘em in.” The producer says, “OK, tell me about this act.”

So I let him in on my idea, "Im gonna need atleast 27 people for this, but the gist is as follows. Im on stage all alone with my limp dick in hand, screaming the pledge of allegiance. As I pledge to the stars and stripes, Uncle Sam fades in from the background and starts sodomizing me. Whilst he's ------- my *** raw, no lube, Im nearly in tears but still holding my limp dick, right? We've got probably 5-6 small children in the background cheering for Uncle Sam, waving flags and generally giving him positive reinforcement.

Little Billy cries out, 'Uncle Sam, give it to that bitch, ---- that commie bastard until his dick falls off!' And this continues for at least 30 minutes, eventually the kids grow tired of watching this ***-reaming and start playing amongst themselves. Enter the rest of our players, 15-20 in all, men and women of assorted sizes and colors, all pointing and laughing at my limp dick. Suddenly though, Uncle Sam stops brutalizing my tender *** and turns to the crowd to yell at them. 'IM GONNA RAPE AND KILL ALL OF YOU!'

Still, limp dick in hand, I turn away from the crowd as they are brutally raped anally. At this point my *** is bleeding pretty heavily from earlier, and a couple of bored children see fit to being playing with my ---- leakage. The kids start going to town like its a ------- winter parade coming out of my ***, all the while Uncle Sam is dolling out the ---- rape to the townsfolk one at a time. A couple kids even start tasting and snorting my ***-blood for whatever reason, I mean these kids are fucked up. So we've got kids playing with ---- leakage, random townsfolk being anally brutalized.

Now fade in the Star Spangled Banner, and a giant waving American flag in the background. The whole thing ends with Uncle Sam still sodomizing folks and Im still heavily bleeding from the anus with children playing at my feet." The the producer looks at me disgusted and horrified, but then he says, “OK, what exactly do you CALL an act like this.” To which I simply say, “The Aristocrats.”

gearhead_318

iTrader: (1)

Jesus was an anti-establishment socialist hippie who liked hookers and had two dads.

Was he the 99%?

Braineack

iTrader: (62)

So you think that money is the root of all evil? Have you ever asked what is the root of money? Money is a tool of exchange, which can't exist unless there are goods produced and men able to produce them. Money is the material shape of the principle that men who wish to deal with one another must deal by trade and give value for value. Money is not the tool of the moochers, who claim your product by tears, or of the looters, who take it from you by force. Money is made possible only by the men who produce. Is this what you consider evil?

When you accept money in payment for your effort, you do so only on the conviction that you will exchange it for the product of the effort of others. It is not the moochers or the looters who give value to money. Not an ocean of tears nor all the guns in the world can transform those pieces of paper in your wallet into the bread you will need to survive tomorrow. Those pieces of paper, which should have been gold, are a token of honor – your claim upon the energy of the men who produce. Your wallet is your statement of hope that somewhere in the world around you there are men who will not default on that moral principle which is the root of money. Is this what you consider evil?

Have you ever looked for the root of production? Take a look at an electric generator and dare tell yourself that it was created by the muscular effort of unthinking brutes. Try to grow a seed of wheat without the knowledge left to you by men who had to discover it for the first time. Try to obtain your food by means of nothing but physical motions – and you'll learn that man's mind is the root of all the goods produced and of all the wealth that has ever existed on earth.

But you say that money is made by the strong at the expense of the weak? What strength do you mean? It is not the strength of guns or muscles. Wealth is the product of man's capacity to think. Then is money made by the man who invents a motor at the expense of those who did not invent it? Is money made by the intelligent at the expense of the fools? By the able at the expense of the incompetent? By the ambitious at the expense of the lazy? Money is made – before it can be looted or mooched – made by the effort of every honest man, each to the extent of his ability. An honest man is one who knows that he can't consume more than he has produced.

To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except by the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss – the recognition that they are not beasts of burden, born to carry the weight of your misery – that you must offer them values, not wounds – that the common bond among men is not the exchange of suffering, but the exchange of goods. Money demands that you sell, not your weakness to men's stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best your money can find. And when men live by trade – with reason, not force, as their final arbiter – it is the best product that wins, the best performance, then man of best judgment and highest ability – and the degree of a man's productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

But money is only a tool. It will take you wherever you wish, but it will not replace you as the driver. It will give you the means for the satisfaction of your desires, but it will not provide you with desires. Money is the scourge of the men who attempt to reverse the law of causality – the men who seek to replace the mind by seizing the products of the mind.

Money will not purchase happiness for the man who has no concept of what he wants; money will not give him a code of values, if he's evaded the knowledge of what to value, and it will not provide him with a purpose, if he's evaded the choice of what to seek. Money will not buy intelligence for the fool, or admiration for the coward, or respect for the incompetent. The man who attempts to purchase the brains of his superiors to serve him, with his money replacing his judgment, ends up by becoming the victim of his inferiors. The men of intelligence desert him, but the cheats and the frauds come flocking to him, drawn by a law which he has not discovered: that no man may be smaller than his money. Is this the reason why you call it evil?

Only the man who does not need it, is fit to inherit wealth – the man who would make his own fortune no matter where he started. If an heir is equal to his money, it serves him; if not, it destroys him. But you look on and you cry that money corrupted him. Did it? Or did he corrupt his money? Do not envy a worthless heir; his wealth is not yours and you would have done no better with it. Do not think that it should have been distributed among you; loading the world with fifty parasites instead of one would not bring back the dead virtue which was the fortune. Money is a living power that dies without its root. Money will not serve that mind that cannot match it. Is this the reason why you call it evil?

Money is your means of survival. The verdict which you pronounce upon the source of your livelihood is the verdict you pronounce upon your life. If the source is corrupt, you have damned your own existence. Did you get your money by fraud? By pandering to men's vices or men's stupidity? By catering to fools, in the hope of getting more than your ability deserves? By lowering your standards? By doing work you despise for purchasers you scorn? If so, then your money will not give you a moment's or a penny's worth of joy. Then all the things you buy will become, not a tribute to you, but a reproach; not an achievement, but a reminder of shame. Then you'll scream that money is evil. Evil, because it would not pinch-hit for your self-respect? Evil, because it would not let you enjoy your depravity? Is this the root of your hatred of money?

Money will always remain an effect and refuse to replace you as the cause. Money is the product of virtue, but it will not give you virtue and it will not redeem your vices. Money will not give you the unearned, neither in matter nor in spirit. Is this the root of your hatred of money?

Or did you say it's the love of money that's the root of all evil? To love a thing is to know and love its nature. To love money is to know and love the fact that money is the creation of the best power within you, and your passkey to trade your effort for the effort of the best among men. It's the person who would sell his soul for a nickel, who is the loudest in proclaiming his hatred of money – and he has good reason to hate it. The lovers of money are willing to work for it. They know they are able to deserve it.

Let me give you a tip on a clue to men's characters: the man who damns money has obtained it dishonorably; the man who respects it has earned it.

Run for your life from any man who tells you that money is evil. That sentence is the leper's bell of an approaching looter. So long as men live together on earth and need means to deal with one another – their only substitute, if they abandon money, is the muzzle of a gun.

But money demands of you the highest virtues, if you wish to make it or to keep it. Men who have no courage, pride, or self-esteem, men who have no moral sense of their right to their money and are not willing to defend it as they defend their life, men who apologize for being rich – will not remain rich for long. They are the natural bait for the swarms of looters that stay under rocks for centuries, but come crawling out at the first smell of a man who begs to be forgiven for the guilt of owning wealth. They will hasten to relieve him of the guilt – and of his life, as he deserves.

Then you will see the rise of the double standard – the men who live by force, yet count on those who live by trade to create the value of their looted money – the men who are the hitchhikers of virtue. In a moral society, these are the criminals, and the statutes are written to protect you against them. But when a society establishes criminals-by-right and looters-by-law – men who use force to seize the wealth of disarmed victims – then money becomes its creators' avenger. Such looters believe it safe to rob defenseless men, once they've passed a law to disarm them. But their loot becomes the magnet for other looters, who get it from them as they got it. Then the race goes, not to the ablest at production, but to those most ruthless at brutality. When force is the standard, the murderer wins over the pickpocket. And then that society vanishes, in a spread of ruins and slaughter.

Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society's virtue. When you see that trading is done, not by consent, but by compulsion – when you see that in order to produce, you need to obtain permission from men who produce nothing – when you see that money is flowing to those who deal, not in goods, but in favors – when you see that men get richer by graft and by pull than by work, and your laws don't protect you against them, but protect them against you – when you see corruption being rewarded and honesty becoming a self-sacrifice – you may know that your society is doomed. Money is so noble a medium that it does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot.

Whenever destroyers appear among men, they start by destroying money, for money is men's protection and the base of a moral existence. Destroyers seize gold and leave to its owners a counterfeit pile of paper. This kills all objective standards and delivers men into the arbitrary power of an arbitrary setter of values. Gold was an objective value, an equivalent of wealth produced. Paper is a mortgage on wealth that does not exist, backed by a gun aimed at those who are expected to produce it. Paper is a check drawn by legal looters upon an account which is not theirs: upon the virtue of the victims. Watch for the day when it becomes, marked: 'Account overdrawn.'

When you have made evil the means of survival, do not expect men to remain good. Do not expect them to stay moral and lose their lives for the purpose of becoming the fodder of the immoral. Do not expect them to produce, when production is punished and looting rewarded. Do not ask, 'Who is destroying the world?' You are.

You stand in the midst of the greatest achievements of the greatest productive civilization and you wonder why it's crumbling around you, while you're damning its life-blood – money. You look upon money as the savages did before you, and you wonder why the jungle is creeping back to the edge of your cities. Throughout men's history, money was always seized by looters of one brand or another, but whose method remained the same: to seize wealth by force and to keep the producers bound, demeaned, defamed, deprived of honor. That phrase about the evil of money, which you mouth with such righteous recklessness, comes from a time when wealth was produced by the labor of slaves – slaves who repeated the motions once discovered by somebody's mind and left unimproved for centuries. So long as production was ruled by force, and wealth was obtained by conquest, there was little to conquer. Yet through all the centuries of stagnation and starvation, men exalted the looters, as aristocrats of the sword, as aristocrats of birth, as aristocrats of the bureau, and despised the producers, as slaves, as traders, as shopkeepers – as industrialists.

To the glory of mankind, there was, for the first and only time in history, a country of money – and I have no higher, more reverent tribute to pay to America, for this means: a country of reason, justice, freedom, production, achievement. For the first time, man's mind and money were set free, and there were no fortunes-by-conquest, but only fortunes-by-work, and instead of swordsmen and slaves, there appeared the real maker of wealth, the greatest worker, the highest type of human being – the self-made man – the American industrialist.

If you ask me to name the proudest distinction of Americans, I would choose – because it contains all the others – the fact that they were the people who created the phrase 'to make money'. No other language or nation had ever used these words before; men had always thought of wealth as a static quantity – to be seized, begged, inherited, shared, looted, or obtained as a favor. Americans were the first to understand that wealth has to be created. The words 'to make money' hold the essence of human morality.

Yet these were the words for which Americans were denounced by the rotted cultures of the looters' continents. Now the looters' credo has brought you to regard your proudest achievements as a hallmark of shame, your prosperity as guilt, your greatest men, the industrialists, as blackguards, and your magnificent factories as the product and property of muscular labor, the labor of whip-driven slaves, like the pyramids of Egypt. The rotter who simpers that he sees no difference between the power of the dollar and the power of the whip, ought to learn the difference on his own hide – as, I think, he will.

Until and unless you discover that money is the root of all good, you ask for your own destruction. When money ceases to be the tool by which men deal with one another, then men become the tools of men. Blood, whips and guns – or dollars. Take your choice – there is no other – and your time is running out.

Braineack

iTrader: (62)

For twelve years you've been asking "Who is John Galt?" This is John Galt speaking. I'm the man who's taken away your victims and thus destroyed your world. You've heard it said that this is an age of moral crisis and that Man's sins are destroying the world. But your chief virtue has been sacrifice, and you've demanded more sacrifices at every disaster. You've sacrificed justice to mercy and happiness to duty. So why should you be afraid of the world around you?

Your world is only the product of your sacrifices. While you were dragging the men who made your happiness possible to your sacrificial altars, I beat you to it. I reached them first and told them about the game you were playing and where it would take them. I explained the consequences of your 'brother-love' morality, which they had been too innocently generous to understand. You won't find them now, when you need them more than ever.

We're on strike against your creed of unearned rewards and unrewarded duties. If you want to know how I made them quit, I told them exactly what I'm telling you tonight. I taught them the morality of Reason -- that it was right to pursue one's own happiness as one's principal goal in life. I don't consider the pleasure of others my goal in life, nor do I consider my pleasure the goal of anyone else's life.

I am a trader. I earn what I get in trade for what I produce. I ask for nothing more or nothing less than what I earn. That is justice. I don't force anyone to trade with me; I only trade for mutual benefit. Force is the great evil that has no place in a rational world. One may never force another human to act against his/her judgment. If you deny a man's right to Reason, you must also deny your right to your own judgment. Yet you have allowed your world to be run by means of force, by men who claim that fear and joy are equal incentives, but that fear and force are more practical.

You've allowed such men to occupy positions of power in your world by preaching that all men are evil from the moment they're born. When men believe this, they see nothing wrong in acting in any way they please. The name of this absurdity is 'original sin'. That's inmpossible. That which is outside the possibility of choice is also outside the province of morality. To call sin that which is outside man's choice is a mockery of justice. To say that men are born with a free will but with a tendency toward evil is ridiculous. If the tendency is one of choice, it doesn't come at birth. If it is not a tendency of choice, then man's will is not free.

And then there's your 'brother-love' morality. Why is it moral to serve others, but not yourself? If enjoyment is a value, why is it moral when experienced by others, but not by you? Why is it immoral to produce something of value and keep it for yourself, when it is moral for others who haven't earned it to accept it? If it's virtuous to give, isn't it then selfish to take?

Your acceptance of the code of selflessness has made you fear the man who has a dollar less than you because it makes you feel that that dollar is rightfully his. You hate the man with a dollar more than you because the dollar he's keeping is rightfully yours. Your code has made it impossible to know when to give and when to grab.

You know that you can't give away everything and starve yourself. You've forced yourselves to live with undeserved, irrational guilt. Is it ever proper to help another man? No, if he demands it as his right or as a duty that you owe him. Yes, if it's your own free choice based on your judgment of the value of that person and his struggle. This country wasn't built by men who sought handouts. In its brilliant youth, this country showed the rest of the world what greatness was possible to Man and what happiness is possible on Earth.

Then it began apologizing for its greatness and began giving away its wealth, feeling guilty for having produced more than ikts neighbors. Twelve years ago, I saw what was wrong with the world and where the battle for Life had to be fought. I saw that the enemy was an inverted morality and that my acceptance of that morality was its only power. I was the first of the men who refused to give up the pursuit of his own happiness in order to serve others.

To those of you who retain some remnant of dignity and the will to live your lives for yourselves, you have the chance to make the same choice. Examine your values and understand that you must choose one side or the other. Any compromise between good and evil only hurts the good and helps the evil.

If you've understood what I've said, stop supporting your destroyers. Don't accept their philosophy. Your destroyers hold you by means of your endurance, your generosity, your innocence, and your love. Don't exhaust yourself to help build the kind of world that you see around you now. In the name of the best within you, don't sacrifice the world to those who will take away your happiness for it.

The world will change when you are ready to pronounce this oath:
I swear by my Life and my love of it that I will never live for the sake of another man,
nor ask another man to live for the sake of mine.

Braineack

iTrader: (62)

Thousands of years ago, the first man discovered how to make fire. He was probably burned at the stake he had taught his brothers to light, but he left them a gift they had not conceived, and he lifted darkness off the earth.

Throughout the centuries, there were men who took first steps down new roads, armed with nothing but their own vision. The great creators -- the thinkers, the artists, the scientists, the inventors -- stood alone against the men of their time. Every new thought was opposed; every new invention was denounced. But the men of unborrowed vision went ahead. They fought, they suffered, and they paid. But they won.

No creator was prompted by a desire to please his brothers. His brothers hated the gift he offered.

His truth was his only motive.

His work was his only goal.

His work -- not those who used it.

His creation -- not the benefits others derived from it -- the creation which gave form to his truth.

He held his truth above all things and against all men. He went ahead whether others agreed with him or not, with his integrity as his only banner. He served nothing and no one. He lived for himself. And only by living for himself was he able to achieve the things which are the glory of mankind. Such is the nature of achievement. Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. But the mind is an attribute of the individual. There is no such thing as a collective brain. The man who thinks must think and act on his own. The reasoning mind cannot work under any form of compulsion. It cannot be subordinated to the needs, opinions, or wishes of others. It is not an object of sacrifice.

The creator stands on his own judgment; the parasite follows the opinions of others.

The creator thinks; the parasite copies.

The creator produces; the parasite loots.

The creator's concern is the conquest of nature; the parasite's concern is the conquest of men.

The creator requires independence. He neither serves nor rules. He deals with men by free exchange and voluntary choice.

The parasite seeks power. He wants to bind all men together in common action and common slavery. He claims that man is only a tool for the use of others -- that he must think as they think, act as they act, and live in selfless, joyless servitude to any need but his own.

Look at history: Everything we have, every great achievement has come from the independent work of some independent mind. Every horror and destruction came from attempts to force men into a herd of brainless, soulless robots -- without personal rights, without person ambition, without will, hope, or dignity.

It is an ancient conflict. It has another name: "The individual against the collective."

Our country, the noblest country in the history of men, was based on the principle of individualism, the principle of man's "inalienable rights." It was a country where a man was free to seek his own happiness, to gain and produce, not to give up and renounce; to prosper, not to starve; to achieve, not to plunder; to hold as his highest possession a sense of his personal value, and as his highest virtue his self-respect.

Look at the results. That is what the collectivists are now asking you to destroy, as much of the earth has been destroyed.

I am an architect. I know what is to come by the principle on which it is built. We are approaching a world in which I cannot permit myself to live. My ideas are my property. They were taken from me by force, by breach of contract. No appeal was left to me.

It was believed that my work belonged to others, to do with as they pleased. They had a claim upon me without my consent -- that it was my duty to serve them without choice or reward.

Now you know why a dynamited Courtland. I designed Courtland. I made it possible. I destroyed it. I agreed to design it for the purpose of it seeing built as I wished. That was the price I set for my work. I was not paid. My building was disfigured at the whim of others who took all the benefits of my work and gave me nothing in return.

I came here to say that I do not recognize anyone's right to one minute of my life, nor to any part of my energy, nor to any achievement of mine -- no matter who makes the claim!

It had to be said: The world is perishing from an orgy of self-sacrificing. I came here to be heard in the name of every man of independence still left in the world. I wanted to state my terms. I do not care to work or live on any others.

My terms are: A man's RIGHT to exist for his own sake.