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Web: Find the Zaroni family tree at OneGreatFamily. Related to No Woman So Fair Lions of Judah Book 2 Titles In This Series 6 View More.

Heart of a Lion Lions of Judah Book 1 Author Gilbert Morris. No Woman So Fair Lions of Judah Book 2 Author Gilbert Morris. The Gate of Heaven Lions of Judah Book 3 Author Gilbert Morris.

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Civil War Era Fiction. Jewish Fiction. Book Preview No Woman So Fair Lions of Judah Book 2 - Gilbert Morris. Cover Part One The Courtship How beautiful you are, my darling!

Oh, how beautiful! Song of Songs Chapter 1 The hot desert wind swirled dust devils across the parched earth, whipping up the sparse vegetation that had managed to sprout after the meager rains of spring.

Look at him! Yes, I am, Hazil. Hazil reached out his hands. Can I carry your box, sir? Am I late? You stop that! After all, his future son-in-law is here.

Yes—he just went inside. You think Hanna will have this one? Mahita nodded. What does she have to do with it? But she comes with a good dowry—that must be worth something to a man.

Why ever not? What about old Rashim? Leave me be. You know how Garai will yell. No, leave it down, Zulda. Yes, mistress.

Sarai said shortly. Why…what else is there for a woman to do? What kind of a man will you pick? Is that all? At that moment Sarai entered and cooed innocently, Oh, am I late?

You look very nice, Zaroni said. Because it amuses me, Mother. Come along. Where will it be? Across the northern sector of the city.

Hanna snapped, Women have no place arguing with men! Sarai turned to glare at her sister but said nothing.

It has got to stop! Garai blurted out. She will have to marry now! Zaroni stared at her son. Who have you picked out this time?

Elam who owns the vineyards outside of town? Sarai stared at her mother. What is it now? Who is it this time? Or is it three? You may as well tell him and let him have his screaming fit.

In the next world, then? Chapter 2 The bleating of the sheep and the sight of the young kids butting each other pleased Terah. Terah scanned the horizon and frowned.

The temple? But he was there yesterday! He never shows any interest in that sort of thing, Nahor scoffed. Terah asked.

Terah retorted. Yes, he was. All right, I will. What will you do, Father? You ought to make him get married.

Huz shook his head. He stayed here through most of the night yesterday. Yes, I saw him. I wish, Huz said thoughtfully, that everyone in our city were as devout as Abram.

He wants more. More of what, master? Hunger for what? Hunger for the gods, of course. Rahaz turned and glared at the young man.

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Furthermore, the Associationists cannot admit the necessity of religion without abandoning their system.

Their system is founded on the principle, that attractions are proportional to destiny ; and if what pertains to the natural order is inadequate to satisfy nature, their system is false.

The admission of the necessity of any thing transcending nature as a principle, a means, or an end, would be the denial of the sufficiency of nature ; therefore, that attractions are proportional to destiny ; therefore, the denial of the whole scheme of Association.

And, finally, if the system is insufficient in itself, if under it, as under civilization, our destiny is not attainable without the supernatural, the system is useless, for the supernatural alone is sufficient.

The man who lives the supernatural life of the Christian has God, and therefore all. He despises the life your Association proposes.

The former, because he has grown weary of it, and found it impotent to fill up the vacuum in his heart ; the latter, because he is full without it, because he has no need of it, because it can offer him nothing, and serves only to distract him from God, and hinder his divine life.

But it occasions these evils only when it is contrasted with wealth. There is no more discontent, envy, or repining, where all are alike poor, than where all are alike rich.

The hovel is a hovel only as contrasted with the palace which rises by its side and overtops it. The remedy here is either internal or external.

The internal is moral, religious, which raises the poor to the supernatural life, gives them all the most favored have or can have, and leads them to look upon all the distinctions of rank and wealth as of no value, and to trample the world beneath their feet.

He who asks nothing from the world envies never those who possess it, and repines never that he is poor. This remedy is the one the Church approves, and labors always to apply ; and it checks alike the envy and repining of the poor, and the pride and insolence of the rich, enabling both to live together in mutual peace and charity,-in harmony.

But this remedy the Associationists reject, even with scorn. They propose an external remedy. But if we consult the plan of the Associationists, we shall see that they propose nothing of the kind.

That is, they propose to cure the evil by increasing what they regard as its cause! It is of no avail to allege that none in Association will be very poor, that there will be none who cannot by their own labor procure all the necessaries and chief comforts of life ; for the evil in question does not arise from the consideration that I have little, but that my neighbour has more.

So long as in your Association one has more than another, you have not removed the occasion of the evil you deplore.

No matter, if my plain apartments are sufficient for my protection, when only a little lathing and plaster divide them from the gay and elegant and luxuriously furnished apartments of my neighbours ; no matter that my one dish suffices for my physical necessities, so long as, in the room next to mine, my neighbour- a stupid fellow, I may think, not half as good as I - sits down to his dinner of twenty dishes.

Since all these violent contrasts, all the distinctions of wealth, exist in the Association, and are perpetually under the eye, in the face and nose, of every one, meeting him at every turn he takes, the occasion of the evils exists there in even a greater and a more offensive degree than it does in the present social state ; and as long as you do not by the Association remove the occasion, how can you say that by it you cure the evil?

Indeed, to read their writings, one is inclined to believe that they regard competition in business as the cause of nearly all the ills that flesh is heir to.

Their grand argument for Association is, that it will entirely do away with competition and its attendant evils. Whether their view of competition is correct or the reverse is not now the question.

The question is, Does Association, on their plan, remove it, or, what is the same thing, aftbrd no motive or scope for it?

If not, their means are inadequate. Competition results from the inequality of fortunes, the freedom and the desire to accumulate. Association, then, to remove competition, must take away these causes, at least some one of them.

Now all these conditions of competition must coexist in Association, because the Association id based on individual and not common property.

There is inequality of property, and of course the distinctions which always do and always must accompany it.

There is freedom to possess and use, and there is freedom to acquire, to hoard, or to display. There are objects forbidden to the poor, and accessible only to the rich.

There are, then, all the motives to accumulate, and the same opportunity to acquire individual property, and to purchase pleasures or distinctions by it, which are furnished by existing industrial arrangements.

What, then, is to hinder competition in the bosom of the phalanx itself? There must be buying and selling between it and other firms ; for we do not understand the Associationists to propose to stop all exchange, all trade and commerce.

What, then, is to hinder competition between phalanx and phalanx, any more than now between one business firm and another?

Who needs to be told that a man, sheltering himself under the shield of a corporation, will do, without scruple, what he would recoil from doing in his individual capacity?

What, then, under your system, is to prevent perhaps the most ruinous competition the world has ever witnessed?

There is nothing in your system, so far as we can see, to prevent this disastrous result. We are aware that the Associationists suppose that they will keep down the spirit of rivalry by the various intellectual, social, domestic, and aesthetic influences which they expect to be operative in Association.

But they recognize the spirit of rivalry, or competition. Let this be remembered. True, they count on turning it into other channels.

The cross of honor is valued because it is bestowed as the reward of honorable or heroic deeds. It does not confer the honor, it signalizes it ; and never will men become shoeblacks for the sake of it.

It is impossible, by any artificial methods, to raise menial arts to the rank of the liberal ; or menial services to the rank of the heroic, by conferring on them the insignia of the heroic.

If you want the liberal and refined to be willing to perform the most menial and disgusting duties, you must propose the Cross of Christ, not the Cross of the Legion of Honor ; the crown of immortal life, not the crown of laurel.

The Associationists, whatever influences or arrangements they may depend upon, must allow the individual the dominion of himself, and the freedom to follow the bent of his genius.

To understand it in any other sense would be to make them inconsistent with themselves. Consequently, whatever influences they may bring to bear on the individual, they must tend to harmonize all in him with his naturally predominant passion.

If we suppose two such, we have competition. The domestic influences will be no less favorable to the accumulation of wealth than now; for the father bequeaths his property to his children, and where there are inequalities of fortune, wealth will confer distinction.

The aesthetic influences are of no account for good. It would, then, check the tendency to accumulate, if at all, only by producing no less an evil of another sort.

It would be well for modern rhapsodists to recollect that the artistic epoch - we speak not of religious art - follows, but has never yet been known to precede or accompany, an heroic epoch.

It marks a decline, and usually is or ushers in an age of corruption. The shrine of natural beauty stands always in the vestibule of the temple of Venus, when not in the temple itself.

We place no confidence, therefore, in your aesthetic influences, even to restrain competition, - especially, since wealth will be needed as the minister of voluptuousness.

They almost always exist in excess, and every one of them grows by indulgence. But this subjection is contrary to the principles of the Associationists ; for they allow us reason and free will, not to control our passions and keep them in subjection to the law, but as their servants or instruments.

The passions give the law ; reason and free will provide for its fulfilment. Whoever reads the works of the Associationists must perceive that they place great reliance for the success of their scheme on the mutual love and good-will of the members of the phalanx.

There is to be there no pride of birth, no haughtiness of rank, no insolence of wealth. Gentlemen and siniplemen, rich and poor, learned and unlearned, are all to meet as brothers ; and no bickerings, no jars, no envyings, no jealousies, no aversions, rancors, or heartburnings, are ever to find admittance into the harmonic paradise.

No serpent will ever find his way into the new garden of Eden. Every ono will be courteous, affable, gentle, affectionate, forbearing, and eager to oblige ; and men will say, " See how these phalanslerians love one another!

But by what right do Associationists count on this universal and never-failing mutual love and good-will?

Hazil wrapped his arms around Mahita, kissing her soundly. You know how Garai will yell. Sarai moved over toward the stone tub, slipped out of her robe, and stepped in.

With a sigh of pleasure, she slid down into the water. Sarai hummed to herself, enjoying the coolness of the water, and finally she got up and allowed Zulda to dry her off.

Zulda rubbed a soft, sweet-smelling oil into her body, all the time chattering away. Your brother will spoil you. She began to rub herself down with a soft cloth, then stepped into the undergarments Zulda held for her.

Her gown was pure white and, in the fashion of the aristocracy, was suspended by one strap over her right shoulder.

She waited until Zulda fastened a belt studded with stones around her waist, then slipped into her sandals. Being from the privileged class, and having been successful in business, they owned homes both in Ur and in the smaller, but also impressive, city of Uruk.

The entire household would travel upriver with Garai and stay in their other house whenever he had business to attend to. Her enormous eyes, almond shaped and deep set, now sparkled with amusement.

She loved to tease Zulda, for the girl was easily fooled. She pressed the contents of it to her cheek and began spreading it on.

Why, nothing much. And since your father is gone, your brother will choose your husband. She was shocked but intrigued. Why, he was so old he would have died on the marriage bed.

Her eyes flashed with indignation. The man I marry must have a broad knowledge of life If you see a good-looking, strong young fellow for sale, let me know about it.

He was a small man with sharp, light brown eyes and well-kept brown hair. His wife, Rufi, watched him moving back and forth nervously.

She was a pretty woman, a few years younger than her husband, and she kept glancing at the door, waiting for Sarai to enter.

She was a small woman with greenish eyes, and traces of her youthful beauty still remained. Sarai will be here soon. She stayed very close to Eliphaz, as if he were apt to run away, and now she smiled at him flatteringly.

She then touched his cheek lightly and leaned against him. Come along. They carried in flat metal plates filled with wild roast duck, goat, boiled eggs, leeks, and cucumbers, and poured wine from metal flagons.

Her mother watched the exchange, well aware that this would not be the end of the matter. Sarai will find some way to get even with Hanna for that comment, Zaroni thought.

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