I have often wondered, Sir, [. . .] to observe so few Instances of Charity among Mankind; for tho' the Goodness of a Man's Heart did not incline him to relieve the Distresses of his Fellow-Creatures, methinks the Desire of Honour should move him to it. What inspires a Man to build fine Houses, to purchase fine Furniture, Pictures, Clothes, and other things at a great Expence, but an Ambition to be respected more than other People? Now would not one great Act of Charity, one Instance of redeeming a poor Family from all the Miseries of Poverty, restoring an unfortunate Tradesman by a Sum of Money to the means of procuring a Livelihood by his Industry, discharging an undone Debtor from his Debts or a Goal, or any such Example of Goodness, create a Man more Honour and Respect than he could acquire by the finest House, Furniture, Pictures or Clothes that were ever beheld? For not only the Object himself who was thus relieved, but all who heard the Name of such a Person must, I imagine, reverence him infinitely more than the Possessor of all those other things: which when we so admire, we rather praise the Builder, the Workman, the Painter, the Laceman, the Taylor, and the rest, by whose Ingenuity they are produced, than the Person who by his Money makes them his own.

Xerxes, I read, ‘halted his unwieldy army for days that he might contemplate to his satisfaction’ the beauty of a single sycamore. You are Xerxes in Persia. Your army spreads on a vast and arid peneplain…you call to you all your sad captains, and give the order to halt. You have seen the tree with the lights in it, haven’t you? You must have. Xerxes buffeted on a plain, ambition drained in a puff. Your men are bewildered…there is nothing to catch the eye in this flatness, nothing but a hollow, hammering sky, a waste of sedge in the lee of windblown rocks, a meager ribbon of scrub willow tracing a slumbering watercourse…and that sycamore. You saw it; you will stand rapt and mute, exalted, remembering or not remembering over a period of days to shade your head with your robe. “He had its form wrought upon a medal of gold to help him remember it the rest of his life.” We all ought to have a goldsmith following us around. But it goes without saying, doesn’t it, Xerxes, that no gold medal worn around your neck will bring back the glad hour, keep those lights kindled so long as you live, forever present? Pascal saw it; he grabbed pen and paper and scrawled the one word, and wore it sewn in his shirt the rest of his life. I don’t know what Pascal saw. I saw a cedar. Xerxes saw a sycamore.

My illness helped me to see that what was missing in society is what was missing in me: a little heart, a lot of brotherhood. The '80s were about acquiring — acquiring wealth, power, prestige. I know. I acquired more wealth, power, and prestige than most. But you can acquire all you want and still feel empty. What power wouldn't I trade for a little more time with my family? What price wouldn't I pay for an evening with friends? It took a deadly illness to put me eye to eye with that truth, but it is a truth that the country, caught up in its ruthless ambitions and moral decay, can learn on my dime. I don't know who will lead us through the '90s, but they must be made to speak to this spiritual vacuum at the heart of American society, this tumor of the soul....I was wrong to follow the meanness of Conservatism. I should have been trying to help people instead of taking advantage of them. I don't hate anyone anymore. For the first time in my life I don't hate somebody. I have nothing but good feelings toward people. I've found Jesus Christ – It's that simple. He's made a difference. (Reagan's campaign manager "death-bed confession" in Feb. 1991 article for Life Magazine )

I die, and yet not dies in meThe ardour of my love for Thee,Nor hath Thy Love, my only goal,Assuaged the fever of my soul.To Thee alone my spirit cries;In Thee my whole ambition lies,And still Thy Wealth is far aboveThe poverty of my small love.I turn to Thee in my request,And seek in Thee my final rest;To Thee my loud lament is brought,Thou dwellest in my secret thought.However long my sickness be,This wearisome infirmity,Never to men will I declareThe burden Thou has made me bear.To Thee alone is manifestThe heavy labour of my breast,Else never kin nor neighbors knowThe brimming measure of my woe.A fever burns below my heartAnd ravages my every part;It hath destroyed my strength and stay,And smouldered all my soul away.Guidest Thou not upon the roadThe rider wearied by his load,Delivering from the steeps of deathThe traveller as he wandereth?Didst Thou not light a beacon tooFor them that found the Guidance trueBut carried not within their handThe faintest glimmer of its brand?O then to me Thy Favour giveThat, so attended, I may live,And overwhelm with ease from TheeThe rigor of my poverty.

I had no songs in my repertoire for commercial radio anyway. Songs about debauched bootleggers, mothers that drowned their own children, Cadillacs that only got five miles to the gallon, floods, union hall fires, darkness and cadavers at the bottom of rivers weren't for radiophiles. There was nothing easygoing about the folk songs I sang. They weren't friendly or ripe with mellowness. They didn't come gently to the shore. I guess you could say they weren't commercial.Not only that, my style was too erratic and hard to pigeonhole for the radio, and songs, to me, were more important that just light entertainment. They were my preceptor and guide into some altered consciousness of reality, some different republic, some liberated republic. Greil Marcus, the music historian, would some thirty years later call it "the invisible republic."Whatever the case, it wasn't that I was anti-popular culture or anything and I had no ambitions to stir things up. i just thought of popular culture as lame as hell and a big trick. It was like the unbroken sea of frost that lay outside the window and you had to have awkward footgear to walk on it.I didn't know what age of history we were in nor what the truth of it was. Nobody bothered with that. If you told the truth, that was all well and good and if you told the un-truth, well, that's still well and good. Folk songs taught me that.

Is this the region, this the soil, the clime,Said then the lost Archangel, this the seatThat we must change for heav'n, this mournful gloomFor that celestial light? Be it so since he Who now is sovereign can dispose and bid What shall be right. Farthest from him is best Whom reason hath equaled force hath made supreme Above his equals. Farewell happy fieldsWhere joy forever dwells. Hail horrors HailInfernal world, and thou profoundest hellReceive thy new possessor, one who bringsA mind not to be changed by place or timeThe mind is its own place and in itselfCan make a heav'n of hell, a hell of heav'n.What matter where if I be still the sameAnd what I should be--All but less than heWhom thunder hath made greater. Here at leastWe shall be free. Th' Almighty hath not builtHere for his envy will not drive us hence.Here we may reign supreme, and in my choiceTo reign is worth ambition, though in hell.Better to reign in hell than serve in Heav'n.But wherefore let we then our faithful friends,Th'associates and co-partners of our lossLie thus astonished on th' oblivious pool.And call them not to share with us their partIn this unhappy mansion? Or, once more,With rallying arms, to try what may be yetRegained in heav'n or what more lost in hell!

Our Saviour's meaning, when He said, He must be born again and become a little child that will enter in the Kingdom of Heaven is deeper far than is generally believed. It is only in a careless reliance upon Divine Providence, that we are to become little children, or in the feebleness and shortness of our anger and simplicity of our passions, but in the peace and purity of all our soul. Which purity also is a deeper thing than is commonly apprehended. For we must disrobe infant-like and clear; the powers of our soul free from the leaven of this world, and disentangled from men's conceits and customs. Grit in the eye or yellow jaundice will not let a man see those objects truly that are before it. And therefore it is requisite that we should be as very strangers to the thoughts, customs, and opinions of men in this world, as if we were but little children. So those things would appear to us only which do to children when they are first born. Ambitions, trades, luxuries, inordinate affections, casual and accidental riches invented since the fall, would be gone, and only those things appear, which did to Adam in Paradise, in the same light and in the same colours: God in His works, Glory in the light, Love in our parents, men, ourselves, and the face of Heaven: Every man naturally seeing those things, to the enjoyment of which he is naturally born.

It was our passion for words and our ardent desire to write that drew me and Michael together, and the same that drove us apart.Michael wanted to be a great playwright, like the former master Molière. He had high ambitions and scorned what I wrote as frivolous and feminine.‘All these disguises and duels and abductions,’ he said contemptuously, one day a year or so after our affair began, slapping down the pile of paper covered with my sprawling handwriting. ‘All these desperate love affairs. And you wish me to take you seriously.’‘I like disguises and duels.’ I sat bolt upright on the edge of my bed. ‘Better than those dreary boring plays you write. At least something happens in my stories.’‘At least my plays are about something.’‘My stories are about something too. Just because they aren’t boring doesn’t mean they aren’t worthy.’‘What are they about? Love’ He clasped his hands together near his ear and fluttered his eyelashes.’‘Yes, love. What’s wrong with writing about love? Everyone longs for love.’‘Aren’t there enough love stories in the world without adding to them?‘Isn’t there enough misery and tragedy?’Michael snorted with contempt.‘What’s wrong with wanting to be happy?‘It’s sugary and sentimental.’‘Sugary? I’m not sugary.’ I was so angry that I hurled my shoes at his head.

By attempting to kill you, Voldemort himself singled out the remarkable person who sits here in front of me, and gave him the tools for the job! It is Voldemort's fault that you were able to see into his thoughts, his ambitions, that you even understand the snakelike language in which he gives orders, and yet, Harry, despite your privileged insight into Voldemort's world (which, incidentally, is a gift any Death Eater would kill to have), you have never been seduced by the Dark Arts, never, even for a second, shown the slightest desire to become one of Voldemort's followers!""Of course I haven't!" said Harry indignantly. "He killed my mum and dad!""You are protected, in short, by your ability to love!" said Dumbledore loudly. "The only protection that can possibly work against the lure of power like Voldemort's! In spite of all the temptation you have endured, all the suffering, you remain pure of heart, just as pure as you were at the age of eleven, when you stared into a mirror that reflected your heart's desire, and it showed you only the way to thwart Lord Voldemort, and not immortality or riches. Harry, have you any idea how few wizards could have seen what you saw in that mirror? Voldemort should have known then what he was dealing with, but he did not!

The lounge of the private terminal in Delhi. A place of beige leather sofas and cappuccinos, set deep in that world where a seeling modernity has yet to close over the land, and where in the empty spaces that lie between the elevated roads and the coloured glass buildings there are still, like insects taking shelter under the veined roof of a leaf, the encampments of families who built them. Black pigs still thread their way through the weeds, there are still patient lorry-loads of labourers, waiting among the dazzle of the new cars, for the lights to change. One India, dwarfed and stunted, adheres like a watchful undergrowth to another India which, in very physical ways, as with the roads that fly up out of the pale land, or the chunks of monorail that rise up from the ground like the remnants of an ancient wall, or the blank closed faces of the glass buildings, wishes to shrug off its poorer opposite: to leave it behind; to shut it out; to soar over it. One man, above all, captures the mood of this time: the security guard. In him, this man of expectation – a man not rich himself, but standing guard at the doorway to a world of riches – it is possible to feel the boredom and restlessness of a world that inspires ambition, but cannot answer it. Skanda watches him watching the lounge, with eyes glazed and yellowing from undernourishment. A favourite phrase from college returns: Quis custodiet ipsos custodes?