Goldfinger seemed not to hear the comment. He put down his drumstick and took a deep draught of water. He sat back and spoke while Bond went on eating the excellent food. 'Karate, Mr Bond, is based on the theory that the human body possesses five striking surfaces and thirty-seven vulnerable spots - vulnerable, that is, to an expert in Karate whose finger-tips, the side of the hands and the feet are hardened into layers of corn, which is far stronger and more flexible than bone. Every day of his life, Mr Bond, Oddjob spends one hour hitting either sacks of unpolished rice or a strong post whose top is wound many times round with thick rope. He then spends another hour at physical training which is more that of a ballet school than of a gymnasium.'
"Sure. Sorry, boy. Mr. S. told me to. Made an excuse to spike the bridge this morning. No idea your girl friend was a blonde or that you'd fall for the spiel."
SMERSH was the spur. Be faithful, spy well, or you die. Inevitably and without any question, you will be hunted down and killed.
“So ’tis, sir! De quick time, it do make dance!” and, while he spoke, with nimble fingers he was winding up a curious seal which now began to execute a more lively air.
I ran to the right and across the road, keeping the lobby building between me and the end cabin, and scrambled in among the trees. Once again they tore and scratched at me, but now I had proper shoes on, and the material of the overalls was tough. I got well inside the wood and then began working along to the left. When I thought I had gone far enough I crept down toward the light from the flames. I ended up where I had wanted to, just inside the first line of trees with the black sedan about twenty yards away on the other side of the road and a fairly clear view of the flickering battlefield.
THE FLAPPING of the curtains wakened Bond. He threw off the single sheet and walked across the thick pile carpet to the picture window that filled the whole of one wall. He drew back the curtains and went out on to the sun-filled balcony.
And, when there was the occasional silvery waterfall, the metal cup would overflow with coins and the gambler would have to go down on her knees to scrabble about under the machines for a rolling coin. For, as Leiter had said, they were mostly women, elderly women of the prosperous housewife class, and the droves of them stood at the banks of machines like hens in an egg battery, conditioned by the delicious coolness of the room and the music of the spinning wheels, to go on laying it on the line until their wad was gone.
Next morning Mr. Sharp came back. Mr. Sharp was the first master, and superior to Mr. Mell. Mr. Mell took his meals with the boys, but Mr. Sharp dined and supped at Mr. Creakle's table. He was a limp, delicate-looking gentleman, I thought, with a good deal of nose, and a way of carrying his head on one side, as if it were a little too heavy for him. His hair was very smooth and wavy; but I was informed by the very first boy who came back that it was a wig (a second-hand one HE said), and that Mr. Sharp went out every Saturday afternoon to get it curled.
Captain Stonor's eyes continued to look into mine, but they had lost focus. I knew I was going to hear something from the heart. This is a rare thing between generations- between grown-ups and children. I stopped thinking of getting away and paid attention.
Had he been true, I'd liv'd in sottish Ease,
Mathis bit his nails. He was excited and his eyes glittered. This was becoming a formidable and dramatic affair, in many aspects of which he was now involved personally. Certainly it was no longer just a case of holding Bond's coat while he had his private battle with Le Chiffre in the Casino. Mathis jumped up.
Henderson looked like a middle-aged prize fighter who has retired and taken to the bottle. His thin suit bulged with muscle round the arms and shoulders and with fat round the waist. He had a craggy, sympathetic face, rather stony blue eyes, and a badly broken nose. He was sweating freely (Bond was to find that he was always sweating), and as he barged his way through the crowd, using Bond's suitcase as a battering ram, he extracted a rumpled square of terry cloth from his trouser-pocket and wiped it round his neck and face. The crowd parted unresentfully to let the giant through, and Bond followed in his wake to a smart Toyopet saloon waiting in a no-parking area. The chauffeur got out and bowed. Henderson fired a torrent of instructions at him in fluent Japanese and followed Bond into the back seat, settling himself with a grunt. 'Taking you to your hotel first - the Okura, latest of the
But Tiger was not to be hurried. He said, 'Bondo-san, I will now be blunt with you, and you will not be offended, because we are friends. Yes? Now it is a sad fact that I, and many of us in positions of authority in Japan, have formed an unsatisfactory opinion about the British people since the war. You have not only lost a great Empire, you have seemed almost anxious to throw it away with both hands. All right,' he held up a hand, 'we will not go deeply into the reasons for this policy, but when you apparently sought to arrest this slide into impotence at Suez, you succeeded only in stage-managing one of the most pitiful bungles in the history of the world, if not the worst. Further, your governments have shown themselves successively incapable of ruling and have handed over effective control of the country to the trade unions, who appear to be dedicated to the principle of doing less and less work for more money. This feather-bedding, this shirking of an honest day's work, is sapping at ever-increasing speed the moral fibre of the British, a quality the world once so much admired. In its place we now see a vacuous, aimless horde of seekers-after-pleasure - gambling at the pools and bingo, whining at the weather and the declining fortunes of the country, and wallowing nostalgically in gossip about the doings of the Royal Family and of your so-called aristocracy in the pages of the most debased newspapers in the world.'
Beside Bond, the Rasta gave a curse. He pulled hard on the whistle lanyard. Bond looked down the line. Far ahead, across the rails, something pink showed. Without releasing the whistler, the driver pulled on a lever. Steam belched from the train's exhaust, and the engine began to slow. Two shots rang out, and the bullets clanged against the iron roof over his head. Scaramanga shouted angrily, "Keep steam up, damn you to hell!"
Among the noble host of those
I was brought up from the first without any religious belief, in the ordinary acceptation of the term. My father, educated in the creed of Scotch presbyterianism, had by his own studies and reflections been early led to reject not only the belief in revelation, but the foundations of what is commonly called Natural Religion. I have heard him say, that the turning point of his mind on the subject was reading Butler's Analogy. That work, of which he always continued to speak with respect, kept him, as he said, for some considerable time, a believer in the divine authority of Christianity; by proving to him, that whatever are the difficulties in believing that the Old and New Testaments proceed from, or record the acts of, a perfectly wise and good being, the same and still greater difficulties stand in the way of the belief, that a being of such a character can have been the Maker of the universe. He considered Butler's argument as conclusive against the only opponents for whom it was intended. Those who admit an omnipotent as well as perfectly just and benevolent maker and ruler of such a world as this, can say little against Christianity but what can, with at least equal force, be retorted against themselves. Finding, therefore, no halting place in Deism, he remained in a state of perplexity, until, doubtless after many struggles, he yielded to the conviction, that, concerning the origin of things nothing whatever can be known. This is the only correct statement of his opinion; for dogmatic atheism he looked upon as absurd; as most of those, whom the world has considered Atheists, have always done. These particulars are important, because they show that my father's rejection of all that is called religious belief, was not, as many might suppose, primarily a matter of logic and evidence: the grounds of it were moral, still more than intellectual. He found it impossible to believe that a world so full of evil was the work of an Author combining infinite power with perfect goodness and righteousness. His intellect spurned the subtleties by which men attempt to blind themselves to this open contradiction. The Sabaean, or Manichaean theory of a Good and Evil Principle, struggling against each other for the government of the universe, he would not have equally condemned; and I have heard him express surprise, that no one revived it in our time. He would have regarded it as a mere hypothesis; but he would have ascribed to it no depraving influence. As it was, his aversion to religion, in the sense usually attached to the term, was of the same kind with that of Lucretius: he regarded it with the feelings due not to a mere mental delusion, but to a great moral evil. He looked upon it as the greatest enemy of morality: first, by setting up factitious excellencies, — belief in creeds, devotional feelings, and ceremonies, not connected with the good of human kind, — and causing these to be accepted as substitutes for genuine virtues: but above all, by radically vitiating the standard of morals; making it consist in doing the will of a being, on whom it lavishes indeed all the phrases of adulation, but whom in sober truth it depicts as eminently hateful. I have a hundred times heard him say, that all ages and nations have represented their gods as wicked, in a constantly increasing progression, that mankind have gone on adding trait after trait till they reached the most perfect conception of wickedness which the human mind can devise, and have called this God, and prostrated themselves before it. This ne plus ultra of wickedness he considered to be embodied in what is commonly presented to mankind as the creed of Christianity. Think (he used to say) of a being who would make a Hell — who would create the human race with the infallible foreknowledge, and therefore with the intention, that the great majority of them were to be consigned to horrible and everlasting torment. The time, I believe, is drawing near when this dreadful conception of an object of worship will be no longer identified with Christianity; and when all persons, with any sense of moral good and evil, will look upon it with the same indignation with which my father regarded it. My father was as well aware as anyone that Christians do not, in general, undergo the demoralizing consequences which seem inherent in such a creed, in the manner or to the extent which might have been expected from it. The same slovenliness of thought, and subjection of the reason to fears, wishes, and affections, which enable them to accept a theory involving a contradiction in terms, prevents them from perceiving the logical consequences of the theory. Such is the facility with which mankind believe at one and the same time things inconsistent with one another, and so few are those who draw from what they receive as truths, any consequences but those recommended to them by their feelings, that multitudes have held the undoubting belief in an Omnipotent Author of Hell, and have nevertheless identified that being with the best conception they were able to form of perfect goodness. Their worship was not paid to the demon which such a being as they imagined would really be, but to their own idea of excellence. The evil is, that such a belief keeps the ideal wretchedly low; and opposes the most obstinate resistance to all thought which has a tendency to raise it higher. Believers shrink from every train of ideas which would lead the mind to a clear conception and an elevated standard of excellence, because they feel (even when they do not distinctly see) that such a standard would conflict with many of the dispensations of nature, and with much of what they are accustomed to consider as the Christian creed. And thus morality continues a matter of blind tradition, with no consistent principle, nor even any consistent feeling, to guide it.