Bond went through and the door was softly closed behind him. The big square figure that Dikko had described to him came forward across the handsome red carpet and held out a hand that was hard and dry. 'My dear Commander. Good morning. It is a great pleasure to meet you.' The wide, gold-toothed smile signalled welcome. The eyes glittered between long dark lashes that were almost feminine. 'Come and sit down. How do you like my offices? Rather different from your own Chief's, no doubt. But the new underground will take another ten years to complete and there is little office space in Tokyo. It crossed my mind to make use of this disused station. It is quiet. It is private. It is also cool. I shall be sorry when the trains are required to run and we shall have to move out.'
He shrugged his shoulders and resolutely opened the top folder. Inside there was a detailed map of southern Poland and north-eastern Germany. Its feature was a straggling red line connecting Warsaw and Berlin. There was also a long typewritten memorandum headed Mainline: A well-established Escape Route from East to West.
Mr. Micawber then smiled, settled his chin again, and looked about him.
Bond said, "Unless you leave her alone I'm going to start a fight. Goldfinger won't like that.' He turned to the girl. 'Go ahead, Tilly. I'll see to these apes.'
AS FROM MIDDAY TOMORROW."
Of unbelievers (so called) as well as of believers, there are many species, including almost every variety of moral type. But the best among them, as no one who has had opportunities of really knowing them will hesitate to affirm (believers rarely have that opportunity), are more genuinely religious, in the best sense of the word religion, than those who exclusively arrogate to themselves the title. The liberality of the age, or in other words the weakening of the obstinate prejudice which makes men unable to see what is before their eyes because it is contrary to their expectations, has caused it to be very commonly admitted that a Deist may be truly religious: but if religion stands for any graces of character and not for mere dogma, the assertion may equally be made of many whose belief is far short of Deism. Though they may think the proof incomplete that the universe is a work of design, and though they assuredly disbelieve that it can have an Author and Governor who is absolute in power as well as perfect in goodness, they have that which constitutes the principal worth of all religions whatever, an ideal conception of a Perfect Being, to which they habitually refer as the guide of their conscience; and this ideal of Good is usually far nearer to perfection than the objective Deity of those, who think themselves obliged to find absolute goodness in the author of a world so crowded with suffering and so deformed by injustice as ours.