The IUCN and many other organizations and governments maintain databases tracking the status of species. Legislation and international agreements regulate immediate causes of rarity such as exploitation and habitat loss. Preservationist species conservation aims to minimize proximate causes of mortality with measures such as reducing insect herbivory on young Pitcher’s thistles or nest parasitism by cowbirds on Kirtland’s warblers. Intrinsic limits on population growth are managed through interventions such as headstarting marine turtles, replacement clutching and cross-fostering whooping cranes and brush-tailed rock wallabies, removing raptor chicks at risk of fratricide, as well as genetic management combined with captive breeding, reintroduction, and translocation of red kites, brown bears, and California condors. Genetic management of rare populations strives to minimize problems from both inbreeding and genetic swamping. Designations of species as indicators, umbrellas, keystones, or flagships are used to prioritize species for protection and intervention.

Alternative cities structure Augustine’s City of God. The divide between the earthly and the heavenly city returns in his two Romes, a violent city of civil war and a violent city of virtue, in his two Jerusalems, a violent city of civil war and a city prefiguring God’s city, and even among Christians, divided between love of self and love of God. Although the heavenly city’s full realization is deferred to after the end of history, in this life, the heavenly city exists, mixed with the earthly city, on a pilgrimage toward realization. Rome, a dark shadow (umbra) that sets the light of the divine city in relief, instantiates the earthly city’s violence in both its horrific and virtuous manifestations. In its better form, Jerusalem advances toward the heavenly city’s realization as the prefiguration (figura) of what the divine city will realize (implementum).

The gorgeous surface of Vergil’s didactic poem on farming lulls the reader into a sense of false security – by the end of the poem, scenes of plague, crop failure, and the collapse of an allegorical society of bees brings vividness to the contemporary context of civil war. Analogy invites us to see the bees as Romans, but plausible deniability keeps the similarities from cutting too close. Although Aristaeus, the beekeeper, manages to restore his hive, the fantastical bugonia, which brings rebirth from an abject, rotting corpse of a bludgeoned calf, alienates. Out of Egypt, it offers an illusory salvation. Technology and sacrifice, in parallel registers, each fail to achieve the task at hand. Aristaeus is being punished for threatening to rape Orpheus’ wife Eurydice and causing her death. What is needed is not just to bring the dead back to life, but to placate the spirit of Eurydice, whose etymology, “broad justice,” reveals the real need as social restoration. The bees’ tendency to faction and to adore an autocratic monarch, on the model of Egypt, warns that the price of restoration for Rome after civil war is an oriental empire.

Faulkner’s tragic masterpiece is, in essence, a novel of encounter, one in which different, even irreconcilable worlds collide most explicitly through their opposed understanding of race. New Orleans, in this novel, represents the radically cosmopolitan, a loose and ever-changing mix of Spain and France, Virginia and Kentucky, Haiti and Cuba, as well as many ethnicities and nationalities of Africa. In contrast, the world of Mississippi is organized according to the brutal simplicity of only two kinds of people: white masters and black slaves. Out of this conflict between New Orleans and Mississippi, Faulkner showcases the potential of New Orleans to lead the United States toward a progressive racial politics.