“Marjan. I have told him tales of good women and bad women, strong women and weak women, shy women and bold women, clever women and stupid women, honest women and women who betray. I'm hoping that, by living inside their skins while he hears their stories, he'll understand over time that women are not all this way or that way. I'm hoping he'll look at women as he does at men--that you must judge each of us on her own merits, and not condemn us or exalt us only because we belong to a particular sex.”
“There are some stories that you don't tell aloud, that you make up and tell silently to yourself.”
“If you let words go buzzing out of your mouth like bees, she always told me, they will come back and sting you.”
“My auntie Chava used to tell me to chew my words before letting them out. "Seven times, Majan," she would say. "Chew them seven times.”
“There are many different words inside a city. The world of the rich and the world of beggars. The world of men and the world behind the veil. The worlds of Muslims and of Christians and of Jews.
If you are a rich woman living inside a harem, the world of a poor Christian beggarman is as foreign as China or Abyssinia.
All the worlds touch at the bazaar. And the other place where they touch is in stories. Shahrazad crossed borders all the time, telling tales of country women and Bedouin sheikhs, of poor fishermen and scheming sultanas, of Jewish doctors and Christian brokers, of India and China and the lands of the jinn.
If we don’t share our stories—trading them across our borders as freely as spices and ebony and silk—we will all be strangers forever.”
“The Sultan tapped his tented fingers, staring into the distance. Suddenly, he lunged toward me, took hold of my wrist, and pulled me roughly down to sit on the cushion beside him. “This . . . mermaid,” he said through clenched teeth, leaning in so close to me that I could smell the mint on his breath. “The one who sang to the king at night.” His voice was fierce, but quiet. I couldn’t tell if anyone but me could hear. “How . . .” he began. “How did she think of the king . . . in her heart?”
I glanced quickly up at his face and saw there a look that took me by surprise. An oddly soft, vulnerable, hurting look. The look of a man who might cry out in his sleep at night, like a child. But then the stony mask slid back.
“Did she despise him,” the Sultan asked, “for making her sing for her life each night? Did she only pretend affection to save her own skin? Did she . . . loathe him for what he had done before, to his other wives? For his . . . sins?”
“No, my lord,” I said softly. “She loved him.”
“Do you swear it?” He gripped my wrist harder, until it hurt.
“Yes, my lord. She told me—” I stopped, corrected myself. “She told the mermaid with the broken fin. She said the king—the merman king, my lord—she said that he had a deep hurting inside him. She said that she wanted to soothe him. And when the mermaid with the broken fin . . . questioned how the queen could love him—because of the things you just said, my lord—the queen said, ‘I’m not ashamed of loving him. There’s nothing wrong with loving someone. It’s hating—that’s what’s wrong.”
“We spread the Gospel by the proclamation of the Word of God (see Rom. 10:17). But God has told us that we should restrain evil by the power of the sword and by the power of civil government (as in the teaching of Romans 13:1–6, quoted above, p. 37). If the power of government (such as a policeman) is not present in an emergency, when great harm is being done to another person, then my love for the victim should lead me to use physical force to prevent any further harm from occurring. If I found a criminal attacking my wife or children, I would use all my physical strength and all the physical force at my disposal against him, not to persuade him to trust in Christ as his Savior, but to immediately stop him from harming my wife and children! I would follow the command of Nehemiah, who told the men of Israel, “Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your homes” (Neh. 4:14; see also Genesis 14:14–16, where Abraham rescued his kinsman Lot who had been taken captive by a raiding army). Boyd has wrongly taken one of the ways that God restrains evil in this world (changing hearts through the Gospel of Christ) and decided that it is the only way that God restrains evil (thus neglecting the valuable role of civil government). Both means are from God, both are good, and both should be used by Christians. This is why Boyd misunderstands Jesus’ statement, “If anyone slaps you on the right cheek, turn to him the other also” (Matt. 5:39). When this verse is rightly understood (see below, p. 82), we see that Jesus is telling individuals not to take revenge for a personal insult or a humiliating slap on the cheek.51 But this command for individual kindness is not the same as the instructions that the Bible gives to governments, who are to “bear the sword” and be a “terror” to bad conduct and are to carry out “God’s wrath on the wrongdoer” (Rom. 13:3–4). The verses must be understood rightly in their own contexts. One is talking about individual conduct and personal revenge. The other is talking about the responsibilities of government. We should not confuse the two passages.”
“A big seizure just kind of grabs the inside of your skull and squeezes. It feels as if it's twisting and turning your brain all up and down and inside out. Have you ever heard a washing machine suddenly flip into that bang-bang-bang sound when it gets out of balance, or a chain saw when the chain breaks and gets caught up in the gears, or an animal like a cat, screeching in pain? Those are what seizures felt like when I was little.”
“Whether or not it is clear to you,
no doubt the universe is unfolding
as it should.”
“Trains in these parts went from East to West, and from West to East . . .
On either side of the railway lines lay the great wide spaces of the desert - Sary-Ozeki, the Middle lands of the yellow steppes.
In these parts any distance was measured in relation to the railway, as if from the Greenwich meridian . . .
And the trains went from East to West, and from West to East . . .”
“This isn't fair! This is sick! I can't be a little girl again! And now you're telling me I'm not allowed to be a woman!' I knew the most important thing was that I keep moving forward, that I leave the girl I was behind me, but now he wanted to stop me from doing so.”
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