"It's all right outside the 3-mile limit," said Bond. "But even so the Cunard have been damn careful not to involve the Company in it. Listen to this." He picked up an orange card that lay on their table. "Auction Sweepstake on Ship's Daily Run," he read. "In view of inquiries it is considered desirable to re-state the Company's position in connection with the above. It is not the Company's wish that the Smoke Room Steward or other members of the ship's personnel should play an active part in organizing sweepstakes on the daily run." Bond looked up. "You see," he said. "Playing it pretty close to the chest. And then they go on : 'The Company suggests that the passengers should elect a Committee from amongst themselves to formulate and control the details… the Smoke Room Steward may, if requested and if his duties permit, render such assistance as the Committee require for auctioning of numbers.'"
`Sit down,' said Bond. He thought to himself, I know it. This is another of Darko's sons.
All this time Le Chiffre had said nothing. Directly the boot was shut, the third man, whom Bond at once recognized, climbed in beside him and Le Chiffre reversed furiously back on to the main road. Then he banged the gear lever through the gate and was soon doing seventy on down the coast.
The leaders of the first Tibetan revolution, though they saw vaguely the need to modify the native culture, were not in practice able to carry forward the great process of development which they had started. There had to be a second revolution, which was led by the forward-looking section of the Lama class, with the backing of the people. This new class of leaders had come into being through the first revolution. A measure of frugal prosperity had increased the people’s leisure and thoughtfulness. Though they were eager for certain physical improvements to their country, they had escaped the dangerous spell of modern industrialism, for that simple faith had by now been discredited among thoughtful people throughout the world. Though these ‘servants of the light’, as they called themselves, welcomed the scientific education which the government offered them, they also welcomed its insistence on the ancient wisdom. Indeed the young began flocking into the monasteries, and particularly to the houses of the reformed, modernistic monastic orders. The leaders of this new Lama class were persons who, after being well grounded in the principles of Buddhism, had in their maturity been greatly influenced by modern ideas without being false to the essence of the native culture. Most of them had spent a year or two in China or India, many in Russia, some in America, where they had been impressed by the Friends. Foreign contacts had made them realize fully the superstition and hypocrisy of the worst type of Lamas and the shallow pretentiousness of much of the orthodox learning. But this disillusionment had merely brought out more clearly the truth which had been perverted. This, they affirmed, was a truth not of intellect but of intuition. It was a feeling or apprehension of something which put all things into their true perspective. The whole intellectual edifice of Buddhism, they said, was an attempt, sometimes sound sometimes false, to elucidate this inarticulate discovery. And the discovery itself was to be won not at a stroke but progressively, through a long discipline of actual life. In modernism also they found a truth of feeling. The real achievement of modern culture, apart from science, they summarized under three headings; first, its insistence on action, individual and social, as opposed to Eastern quietism; second, its demand for equality of opportunity for all human beings; and, finally, its understanding of the primitive unconscious sources of all human thought and feeling.
The mother who lay in the grave, was the mother of my infancy; the little creature in her arms, was myself, as I had once been, hushed for ever on her bosom.
He knew the Citro?n must have come this way. He had heard the exhaust penetrate beyond the town, and a little dust still hung on the bends. He hoped soon to see the distant shaft of its headlights. The night was still and clear. Only out at sea there must be a light summer mist for at intervals he could hear the fog-horns lowing like iron cattle down the coast.
In 1847, Lincoln was one of the group of Whigs in Congress who opposed the Mexican War. These men took the ground that the war was one of aggression and spoliation. Their views, which were quite prevalent throughout New England, are effectively presented in Lowell's Biglow Papers. When the army was once in the field, Lincoln was, however, ready to give his Congressional vote for the fullest and most energetic support. A year or more later, he worked actively for the election of General Taylor. He took the ground that the responsibility for the war rested not with the soldiers who had fought it to a successful conclusion, but with the politicians who had devised the original land-grabbing scheme.
The Commissioner was obviously delighted with his rendering of all this rigmarole. He beamed at Bond. "It only remains" he handed Bond a sealed packet, a similar one to Felix Leiter, and one to Colonel Bannister-"to confer on Commander Bond of Great Britain, Mr. Felix Leiter of the United States, and, in absentia, Mr. Nicholas Nicholson of the United States, the immediate award of the Jamaican Police Medal for gallant and meritorious services to the Independent State of Jamaica."