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Horace Walpole

Horatio Walpole, 4th Earl of Orford (24 September 1717 – 2 March 1797), more commonly known as Horace Walpole, was a British politician and writer, noted for his collected letters and for having written the first Gothic horror novel, The Castle of Otranto (1764).

Quotes

 * When I first came abroad, every thing struck me, and I wrote its history; but now I am grown so used to be surprised, that I don't perceive any flutter in myself when I meet with any novelties; curiosity and astonishment wear off, and the next thing is, to fancy that other people know as much of places as one's self; or, at least, one does not remember that they do not. It appears to me as odd to write to you of St. Peter's, as it would do to you to write of Westminster-abbey. Besides, as one looks at churches, &c. with a book of travels in one's hand, and sees every thing particularised there, it would appear transcribing, to write upon the same subjects.
 * Letter to Richard West, from Rome, 16 April 1740, p. 42, The Letters of Horace Walpole, ed. P. Cunningham, vol. 1

 * Harry Vane, Pulteney's toad-eater.
 * Letter to Sir Horace Mann (1742)

 * It always amazes me, when I reflect on the women, who are the first to propagate scandal of one another. If they would but agree not to censure what they all agree to do, there would be no more loss of characters among them than amongst men. A woman cannot have an affair, but instantly all her sex travel about to publish it and leave her off: now, if a man cheats another of his estate at play, forges a will, or marries his ward to his own son, nobody thinks of leaving him off for such trifles!
 * Letter to Sir Horace Mann, 25 Sept. 1742, pp. 202–203, ''The Letters of Horace Walpole, ed. P. Cunningham, vol. 1

 * Why, I'll swear I see no difference between a country gentleman and a sirloin; whenever the first laughs, or the latter is cut, there run out just the same streams of gravy! ... Oh! my dear Sir, don't you find that nine parts in ten of the world are of no use but to make you wish yourself with that tenth part? ...
 * Letter to John Chute, from Houghton, 20 Aug. 1743, p. 265, The Letter of Horace Walpole, ed. P. Cunnighham, vol. 1

 * Our supreme governors, the mob.
 * Letter to Sir Horace Mann (7 September 1743)

 * My aversion to them...springs from the perniciousness of that sect to society—I hate Papists, as a man, not as a Protestant. If Papists were only enemies to the religion of other men, I should overlook their errors. As they are foes to liberty, I cannot forgive them.
 * Memoirs from the Declaration of the War with Spain (1746)

The Act of Habeas Corpus, by which prisoners may insist on being brought to trial within a limited time, is the corner-stone of our liberty.'''
 * '''If a passion for freedom is not in vogue, patriots may sound the alarm till they are weary.
 * Notes of 1758, published in Memoires of the Last Ten Years of the Reign of George the Second (1822), p. 226; also published as "Memoirs of the Year 1758" in Memoirs of King George II, Vol. III (1985), p. 10

 * A tragedy can never suffer by delay: a comedy may, because the allusions or the manners represented in it maybe temporary.
 * Letter 123 To Robert Jephson (13 July 1777)

 * Instead of the glorious and ever-memorable year 1759, as the newspapers call it, I call it this ever-warm and victorious year. We have not had more conquest than fine weather: one would think we had plundered East and West Indies of sunshine. Our bells are worn threadbare with ringing for victories. I believe it will require ten votes of the House of Commons before people believe it is the Duke of Devonshire that has done this, and not Mr. Pitt.
 * Letter to George Montagu (21 October 1759)

 * The world is a comedy to those that think; a tragedy to those that feel– a solution of why Democritus laughed and Heraclitus wept.
 * Letter to Lady Anne, Countess of Ossory, (15 August 1776)
 * A favourite saying of Walpole's, it is repeated in other of his letters, and might be derived from a similar statement attributed to Jean de La Bruyère, though unsourced: "Life is a tragedy for those who feel, and a comedy for those who think". An earlier form occurs in another published letter:
 * I have often said, and oftener think, that this world is a comedy to those that think, a tragedy to those that feel — a solution of why Democritus laughed and Heraclitus wept.
 * Letter to Sir Horace Mann (31 December 1769)

 * It was easier to conquer it [the East] than to know what to do with it.
 * Letter to Sir Horace Mann (27 March 1772)

 *  A careless song, with a little nonsense in it now and then, does not misbecome a monarch.
 * Letter to Sir Horace Mann (1774); this is derived from an proverb of unknown authorship: "A little nonsense now and then / Is relished by the wisest men".

 * The way to ensure summer in England is to have it framed and glazed in a comfortable room.
 * Letter to Willam Cole (28 May 1774)

 * The next Augustan age will dawn on the other side of the Atlantic. There will, perhaps, be a Thucydides at Boston, a Xenophon at New York, and, in time, a Virgil at Mexico, and a Newton at Peru. At last, some curious traveller from Lima will visit England and give a description of the ruins of St Paul’s, like the editions of Balbec and Palmyra.
 * Letter to Sir Horace Mann (24 November 1774)

 * To act with common sense, according to the moment, is the best wisdom I know; and the best philosophy, to do one's duties, take the world as it comes, submit respectfully to one's lot, bless the goodness that has given us so much happiness with it, whatever it is, and despise affectation.
 * Letter to Sir Horace Mann (27 May 1776)

 * The whole nation hitherto has been void of wit and humour, and even incapable of relishing it.
 * On Scotland, in a etter to Sir Horace Mann (1778); comparable to "It requires a surgical operation to get a joke well into a Scotch understanding", by Sydney Smith, Lady Holland's Memoir, vol. i. p. 15.

 * Prognostics do not always prove prophecies, — at least the wisest prophets make sure of the event first.
 * Letter to Thomas Walpole (19 February 1785)

 * It is the story of a mountebank and his zany.
 * Statement about Samuel Johnson and James Boswell, as described in Boswell's Journal of a Tour to the Hebrides with Samuel Johnson, LL.D., in a letter to Hon. Henry Conway (6 October 1785)

 * Allen of Bath procured them the same honours from thence; and for some weeks it rained gold boxes: Chester, Worcester, Norwich, Bedford, Salisbury, Yarmouth, Tewkesbury, Newcastle-on-Tyne, Stirling, and other populous and chief towns following the example. Exeter, with singular affection, sent boxes of heart of oak.
 * "The sending of boxes to William Pitt in 1757" in Memoirs of the Reign of King George II (London, 1846–47), Vol. II, p. 202

 * Posterity always degenerates till it becomes our ancestors.
 * As quoted in "The Works of Horace Walpole, Earl of Orford" in The Monthly Review, or, Literary Journal, Vol. 27 (1798) edited by Ralph Griffiths, p. 187

 * Men are often capable of greater things than they perform. They are sent into the world with bills of credit, and seldom draw to their full extent.
 * As quoted in "The Works of Horace Walpole, Earl of Orford" in The Monthly Review, or, Literary Journal, Vol. 27 (1798) edited by Ralph Griffiths, p. 187

 * He was my counsel in affairs, was my oracle in taste, the standard to whom I submitted my trifles, and the genius that presided over poor Strawberry.
 * On the death of his friend John Chute (1776)
 * As quoted in The National Trust Magazine, Spring 2011, p. 09

The Castle of Otranto (1764)

 * All quotes from the text of "The Castle of Otranto" at Project Gutenberg

 * Manfred was not one of those savage tyrants who wanton in cruelty unprovoked. The circumstances of his fortune had given an asperity to his temper, which was naturally humane; and his virtues were always ready to operate, when his passions did not obscure his reason.
 * Section 1

 * “Peace, simpleton!” said the Princess. “Though he said he was unhappy, it does not follow that he must be in love.”
 * Section 2

 * Have done with this rhapsody of impertinence.
 * Section 2

 * And is anybody unhappy about another, unless they are in love with them?
 * Section 2

 * “Heaven,” replied Manfred, “does not send Heralds to question the title of a lawful Prince. I doubt whether it even notifies its will through Friars—but that is your affair, not mine.
 * Section 3

 * You think me ambitious: ambition, alas! is composed of more rugged materials. If I were ambitious, I should not for so many years have been a prey to all the hell of conscientious scruples.
 * Section 3

 * Thy purpose is as odious as thy resentment is contemptible.
 * Section 3

 * “My councils do not need a Friar’s intervention,” said Manfred; “and of all men living is that hoary traitor the only one whom you delight to confer with?”
 * Section 4

Walpoliana

 * Originally published in 1799 by John Pinkerton. Quotations are from the 1825 printing

 * The Americans are mostly engaged in trade and plantations. Their chief object is to make money. And, in truth, money is freedom.
 * 'Americans', p. 5

 * These horrible affairs in France are the offspring of fanaticism. Yes, sir; if the reformation had taken place there, as well as here, religion and the clergy would have been respected, as they are here. Fanatics make atheists. If I cannot believe in God without believing that a wafer is God, my reason abjures the deity. I wish religion to exist: it is of infinite use to society, and I therefore wish it to be as rational as possible. A synod of the English church might order several objectionable tenets and expressions of our worship to be altered. I love those reformations that prevent revolutions, by keeping pace with the gradual progress of reason and knowledge.
 * 'Atheism the Offspring of Fanaticism', p. 10

 * Lord Bolingbroke discovered a foible of the great duke of Marlborough, that he delighted in tying Miss Jenning's garters. When he repeated the story, he used to add, "What is known to women is known to the world."
 * 'Bolingbroke and Marlborough', p. 15

 * Lord Bute was my schoolfellow. He was a man of taste and science, and I do believe his intentions were good. He wished to blend and unite all parties. The Tories were willing to come in for a share of power, after having been so long excluded—but the Whigs were not willing to grant that share. Power is an intoxicating draught; the more a man has, the more he desires.
 * 'Bute's Ministry', p. 22

 * Sir Robert Walpole used to say, that it was fortunate so few men could be prime ministers, as it was best that few should thoroughly know the shocking wickedness of mankind. I never heard him say, that all men have their prices; and I believe no such expression ever came from his mouth.
 * 'Corruption', p. 30

 * William, Duke of Cumberland, gave promises of talents that were never accomplished. One day he had given some offence to his royal mother, and was remanded to the confinement of his chamber. After what the queen thought a sufficient duration of his punishment, she sent for him. He returned in a very sullen humour. "What have you been doing?" said the queen.—"Reading."—"What book?"—"The New Testament."—"Very well. What part?"—"Where it is said, Woman, why troublest thou me?"
 * 'William, Duke of Cumberland', p. 33

 * A fig for our democrats! [1792]. Barking dogs never bite. The danger in France arose from silent and instantaneous action. They said nothing, and did every thing—ours say every thing, and will do nothing.
 * 'Democrats', p. 34

 * I visit Paris often, and have considerably studied the French character. In individuals it is often excellent; but taken in general it disgusts by its petulance and vanity. The French have always been dissolute in their amours; and are thus led to assail the chastity of foreign women, the most unpardonable of all affronts to fathers, brothers, husbands, and lovers. This, and their petulant overbearing conduct, prevent their conquests from being lasting. Yes, I swear to you by the Sicilian vespers, they can never be of much duration.
 * 'French Characters', p. 49

 * Mr. Hollis is always publishing republican books, and yet professes great veneration for our constitution. I cannot reconcile this; our constitution being, in its leading part, an oligarchy, the form, perhaps, of all others, the most opposite to a republic.
 * 'Mr. Hollis', p. 68

 * I have sometimes thought that a squire and a vestry were a king and republic in miniature. The vestry is as tyrannic, in its way, as the squire in his. Any power necessarily leads to abuses of that power. It is difficult to stop any impetus of nature.
 * 'King and Republic', p. 74

 * We must speak to the eyes, if we wish to affect the mind.
 * 'Maxim of Writing', p. 86

 * If Milton had written in Italian, he would have been, in my opinion, the most perfect poet in modern languages; for his own strength of thought would have condensed and hardened that speech to a proper degree.
 * 'Milton', p. 87

 * Though I admire republican principles in theory, yet I am afraid the practice may be too perfect for human nature. We tried a republic last century, and it failed. Let our enemies try next. I hate political experiments.
 * 'Republics', p. 116

 * Good men are never concerned in revolutions, because they will not go the lengths. Sunderland caused the revolution of 1688, while Devonshire stood aloof—the latter was the angel, the former the storm. Bad men and poisonous plants are sometimes of superlative use in skilful hands.
 * 'Revolutions', p. 117

 * Rousseau's ideas of savage life are puerile. He is equally absurd in supposing that no people can be free, if they entrust their freedom to representatives. What is every body's business is nobody's business. The people would soon be sick of such freedom; they must attend to their own private business, else they could not live. The people of France are easily electrified. We are too solid for such dreams. Amber may draw straws: we do not gravitate so easily.
 * 'Rousseau's Absurdities', p. 124

 * The critics generally consider a tragedy as the next effort of the mind to an epic poem. For my part, I estimate the difficulty of writing a good comedy to be greater than that of composing a good tragedy. Not only equal genius is required, but a comedy demands a more uncommon assemblage of qualities—knowledge of the world, wit, good sense, &c; and these qualities superadded to those requisite for tragical composition.
 * 'Tragedy and Comedy', p. 153

 * King William asked Mr. Locke how long he thought the revolution principles might last in England. The philosopher answered, "Till this generation shall have passed away, and our universities shall have had time to breed a new one." Many things I disapprove in our universities, where the country gentlemen are educated in Toryism by Tory clergy.
 * 'Universities', p. 157

 * To talk of the weather was once a matter of ridicule. But that soon went out; for the weather is, in fact, so important in this changeable climate, that our health and bread depend on it. There are also numerous classes in this island, farmers, seamen, &c. &c. whose very existence depends on the weather. It is idle to deny that the state of our spirits depends on the weather: the stoutest man cannot take exercise on a rainy day, and must feel ennui, because he cannot divide his time as usual. For my part, I care as little for the weather as any; and I sometimes say, that all I want is cold winters, and hot summers.
 * 'Weather', p. 164

 * We must thank the Whigs for all the prosperity of our country. The Tories have only thrown us into disagreeable crises. It is risible to hear the latter boast of the public happiness, which is wholly the work of their antagonists. They are so absurd as to regret the national freedom, the sole source of the wealth on which they fatten. Sic vos non vobis mellificatis apes! Had the Tories succeeded at the revolution, or accession, this fair country would have been another Spain; the desolate abode of nobles and priests. What has rendered it the wonder and envy of Europe? Freedom. One would wonder that any man would conspire against the general felicity—but this infatuation arises from the esprit du corps, which can even produce mental blindness—can instigate its unhappy devotee to destroy the hen that lays the golden eggs.
 * 'Whigs and Tories', pp. 165-166

Misattributed

 * The whole secret of life is to be interested in one thing profoundly and in a thousand things well.
 * Widely misattributed in print and on the internet, this is actually Hugh Walpole, in Reading : An Essay (1926)

Quotes about Horace Walpole

 * He was born a writer of letters, and if he had been shut up in a desert island like Robinson Crusoe he would have written letters all the same, and kept them till some ship arrived which should carry them to their destination.
 * Augustus Jessopp: quote from pp. 251–252; (1st edition, 1892)

 * His politics are always under the strong influence of party and often of faction, and his details of social life and personal character are rendered more amusing indeed, but less trustworthy, by a strong seasoning of scandal, and occasionally of malice. It is not given to man to be at once of a party, and impartial — to be a gossip, and not censorious. We do not take the characters of Lord Wharton or Sir Robert Walpole from Swift, nor should we from Horace Walpole those of Bute or North.
 * Review of The Correspondence of Horace Walpole, Earl of Oxford, and the Rev. William Mason edited, with Notes, by the Rev. J. Mitford, 2 vols., in The Quarterly Review'', Vol. 89, p. 136 (June 1851)

 * One thing that happens with gothic novels is the idea of the evil Other. That’s quite clear if you read Walpole or Radcliffe. It’s often an evil Italian or an evil Spaniard. Catholicism is mixed with that. It’s like these exotic evil Catholic people that are coming to pervert us.
 * Silvia Moreno-Garcia Interview with Vox (2020)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Horace Walpole


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Talk:Ability

The following quote was in the article, but I could not find a wq or a wp page of the author. If anyone has an idea why the author is notable, please add it here, create a wq page or create a wp page, then add the quote back. Thanks ~ MosheZadka (Talk) 15:49, 20 October 2005 (UTC)

 * "The extent of your consciousness is limited only by your ability to love and to embrace with your love, of the space around you and all it contains." ~ Ken Carey

 * "For success, attitude is equally as important as ability." ~ Harry F. Banks
 * There's Harry Banks, but no indication he had a middle name or that it started with F., and certainly no indication he said it.

 * "We don't know who we are until we see what we can do." ~ Martha Grimes

I have now made sure all people quoted in the page have pages here, with a short intro. If you wish to add a quote by someone who lacks a wp page and a wq page, please make sure to 1. Wikilink the name (making a "red link") 2. Leave a short explanation here on who is the person and what makes them notable. Thanks ~ MosheZadka (Talk) 09:24, 21 October 2005 (UTC)

Cleaned the article up to comply to the new theme standard as well as alphabetized new additions. However it still needs an intro. DFA 02:05, 27 April 2006 (UTC) Dusty Springfield

Unsourced

 * Native ability without education is like a tree without fruit.
 * Aristippus

 * I thought it was impossible too before I did it.
 * Lance Armstrong

 * Ability is of little account without opportunity.
 * Napoleon Bonaparte

 * An able man shows his spirit by gentle words and resolute actions.
 * Philip Stanhope, 4th Earl of Chesterfield

 * It's no use saying we are doing our best. You have got to succeed in doing what is necessary.
 * Winston Churchill

 * The superior man is distressed by his want of ability.
 * Confucius, Analects.

 * A gifted horse will lead a good rider to victory. A great rider will give to the horse the gift of soundness.
 * Jean Luc Cornille

 * I merely took the energy it takes to pout and wrote some blues.
 * Duke Ellington

 * Big jobs usually go to the men who prove their ability to outgrow small ones.
 * Ralph Waldo Emerson

 * Ability will never catch up with the demand for it.
 * Malcolm Forbes

 * The question "Who ought to be boss?" is like as "Who ought to be the tenor in the quartet?" Obviously, the man who can sing tenor.
 * Henry Ford

 * Whether you think you can or whether you think you can't, you're right.
 * Henry Ford

 * The difference between what we do and what we are capable of doing would suffice to solve most of the world's problems.
 * Mahatma Gandhi

 * The less their ability, the more their conceit.
 * Asher Ginsberg

 * Great ability develops and reveals itself increasingly with every new assignment.
 * Baltasar Gracián

 * Perhaps the most valuable result of all education is the ability to make yourself do the things you have to do, when it ought to be done, whether you like it or not...
 * Thomas H. Huxley

 * No man is without some quality, by the due application of which he might deserve well of the world; and whoever he be that has but little in his power should be in haste to do that little, lest he be confounded with him that can do nothing.
 * Dr. Johnson

 * Don't be discouraged by a failure. It can be a positive experience. Failure is, in a sense, the highway to success, in as much as every discovery of what is false leads us to seek earnestly after what is true, and every fresh experience points out some form of error which we shall afterwards carefully avoid.
 * John Keats

 * Ability hits the mark where presumption overshoots and diffidence falls short.
 * John Henry Cardinal Newman, also attributed to Golda Meir

 * Any jackass can kick down a barn, but it takes a good carpenter to build one.
 * Sam Rayburn

 * Do what you can, with what you have, where you are.
 * Theodore Roosevelt

 * Anything you're good at contributes to happiness.
 * Bertrand Russell

 * Natural ability can almost compensate for the want of every kind of cultivation; but no cultivation of the mind can make up for the want of natural ability.
 * Schopenhauer

 * The measure of capacity is the measure of sphere to either man or woman.
 * Elizabeth Oakes Smith

 * I know of no more encouraging fact than the unquestioned ability of a man to elevate his life by conscious endeavor.
 * Henry David Thoreau

 * Ability may get you to the top, but it takes character to keep you there.
 * John Wooden

 * Ability is a poor man's wealth.
 * Matthew Wren
 * Attributed in The New Dictionary of Thoughts (1877), p. 1, col. 2, compiled by Tryon Edwards. --Hughh (talk) 22:13, 13 September 2017 (UTC)

 * Everyone must row with the oars he has.
 * English Proverb

 * There are no stupid questions, only stupid people.
 * Anonymous.

 * When one must, one can.
 * Proverb in many languages.

title: Talk:Ability


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Sam Rayburn

Samuel Taliaferro Rayburn (6 January 1882 – 16 November 1961) was an American politician who served as the 43rd speaker of the United States House of Representatives. He was a three-time House speaker, former House majority leader, two-time House minority leader, and a 24-term congressman, representing Texas's 4th congressional district as a Democrat from 1913 to 1961. He holds the record for the longest tenure as Speaker of the United States House of Representatives, serving for over 17 years (among his three separate stints).

Quotes

 * It has always been my ambition since childhood to live such a life that one day my fellow citizens would call me to membership in this popular branch of the greatest lawmaking body in the world. Out of their confidence and partiality they have done this. It is now my sole purpose here to help enact such wise and just laws that our common country will by virtue of these laws be a happier and a more prosperous country. I have always dreamed of a country which I believe this should be and will be, and that is one in which the citizenship is an educated and patriotic people, not swayed by passion and prejudice, and a country that shall know no East, no West, no North, no South, but inhabited by a people liberty loving, patriotic, happy, and prosperous, with its lawmakers having no other purpose than to write such just laws as shall in the years to come be of service to human kind yet unborn.
 * Maiden speech in the House (May 6, 1913); reported in Congressional Record, vol. 50, p. 1249.

 * In my many years as a Representative in Congress it is my observation that the district that is best represented is the district that is wise enough to select a man of energy, intelligence, and integrity and reelects him year after year. A man of this type and character serves more efficiently and effectively the longer he is returned by his people.
 * On the weekly radio broadcast, "Texas Forum of the Air" (November 1, 1942); reported in Congressional Record (November 2, 1942), vol. 88, Appendix, p. A3866.

 * Too many critics mistake the deliberations of the Congress for its decisions.
 * On the weekly radio broadcast, "Texas Forum of the Air" (November 1, 1942); reported in Congressional Record (November 2, 1942), vol. 88, Appendix, p. A3866.

 * Learn to disagree without being disagreeable.
 * Advice to new congressmen (1949); quoted by Gerald Ford (2000). Excerpt; Jimmy Carter and Gerald Ford, "Civility," April 2000, video on the YouTube channel of the LBJ Library.

 * A jackass can kick a barn down, but it takes a carpenter to build one.
 * Said during filmed conversation with reporters (c. 1953); reported in "Speak, Mister Speaker" (1978), p. 138.

 * You cannot be a leader, and ask other people to follow you, unless you know how to follow, too
 * Reported in The Leadership of Speaker Sam Rayburn, Collected Tributes of His Congressional Colleagues (1961), p. 34; House Doc. 87–247.

 * You'll never get mixed up if you simply tell the truth. Then you don't have to remember what you have said, and you never forget what you have said.
 * W. B. Ragsdale, "An Old Friend Writes of Rayburn", in U.S. News & World Report (October 23, 1961), p. 72.

 * Don't try to go too fast. Learn your job. Don't ever talk until you know what you're talking about... If you want to get along, go along.
 * Reported in Neil MacNeil, Forge of Democracy, the House of Representatives (1963), p. 129.

 * Well, Lyndon, you may be right and they may be every bit as intelligent as you say, but I'd feel a whole lot better about them if just one of them had run for sheriff once.
 * To Lyndon Johnson, regarding Johnson's attendance at his first Cabinet meeting (under Kennedy); reported in David Halberstam, The Best and the Brightest (1972), Introduction.

 * Remember the folks back home
 * To a joint session of Congress, regarding a representative's political agenda.

title: Sam Rayburn


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User talk:193.65.222.4

''Is there any place for quotes made by particular book characters, or are they just merged into the actual book quote section? If there is a character who has a lot of great quotes, wouldn't it be okay to create him/her an own place, for example a sub-section on the book page, for quotes? Thanks. ~ 20 October 2005''

Usually character quotes are in the works they appear in, but there are exceptions. I suggest starting adding the character quotations to the relevant literary work, and if and when they reach a sizable amount, we can consider splitting them out. Thanks ~ MosheZadka (Talk) 16:06, 20 October 2005 (UTC)

title: User talk:193.65.222.4


text:
Lawrence of Arabia (film)

Lawrence of Arabia is a 1962 film loosely based on the life of T.E. Lawrence, a flamboyant and controversial British military figure, and his conflicted loyalties during wartime service. The film won the Academy Award for Best Picture.
 * Directed by David Lean. Written by Robert Bolt and Michael Wilson.

A mighty spectacle of action and adventure!

Lawrence

 * A thousand Arabs means a thousand knives, delivered anywhere, day or night. It means a thousand camels. That means a thousand packs of high explosives and a thousand crack rifles. We can cross the whole of Arabia while Johnny Turk is still turning round. I'll smash his railways. And while he's mending them I'll smash them somewhere else. In thirteen weeks I can have Arabia in chaos.

 * Sherif Ali, so long as the Arabs fight tribe against tribe, so long will they be a little people, a silly people, greedy, barbarous, and cruel, as you are.

Feisal

 * I think you are another of these desert-loving English: Doughty, Stanhope, Gordon of Khartoum. No Arab loves the desert. We love water and green trees, there is nothing in the desert. No man needs nothing.
 * Young men make wars, and the virtues of war are the virtues of young men – courage and hope for the future. Then old men make the peace, and the vices of peace are the vices of old men – mistrust and caution. It must be so.
 * "In this country, Mr. Bentley, the man who gives victory in battle is prized beyond every other man..."

Auda Abu Tayi

 * (To Lawrence) Dine with Auda, English. Dine with him. (To Harith Envoy) It is my pleasure, that you should dine with me... in WADI RUM!
 * I am Auda Abu Tayi! Does Auda serve? (Tribesmen in tent shout no, turns to ask those gathered outside) DOES AUDA SERVE?!? (Crowd yells angrily no)... I carry twenty-three great wounds, all got in battle. Seventy-five men have I killed with my own hands in battle. I scatter, I burn my enemies' tents. I take away their flocks and herds. The Turks pay me a golden treasure, yet I am poor! Because *I* am a river to my people! (Audas tribesmen cheer)

Dryden

 * When we told lies you told half-lies. And a man who tells lies, like me, merely hides the truth. But a man who tells half-lies has forgotten where he put it.
 * Big things have small beginnings.
 * On the whole, I wish I’d stayed in Tunbridge Wells.

Dialogue

 * Dryden: Lawrence, only two kinds of creatures get fun in the desert: Bedouins and gods, and you're neither. Take it from me, for ordinary men, it's a burning, fiery furnace.
 * Lawrence: No, Dryden, it's going to be fun.
 * Dryden: It is recognized that you have a funny sense of fun.

 * Potter: [trying to copy Lawrence's snuffing a match with his fingers] Oooh! It damn well hurts.
 * Lawrence: Certainly it hurts.
 * Potter: Well, what's the trick, then?
 * Lawrence: The trick, William Potter, is not minding that it hurts.

 * Murray: If you're insubordinate with me, Lawrence, I shall have you put under arrest.
 * Lawrence: It's my manner, sir.
 * Murray: Your what?
 * Lawrence: My manner, sir;  it looks insubordinate but it isn't, really.
 * Murray: You know, I can't make out whether you're bloody bad-mannered or just half-witted.
 * Lawrence: I have the same problem, sir.

 * Feisal: In the Arab city of Cordova, there were two miles of public lighting in the streets when London was a village...
 * Lawrence: Yes, you were great.
 * Feisal: ...nine centuries ago...
 * Lawrence: Time to be great again, my Lord.
 * Feisal: ...which is why my father made this war upon the Turks. My father, Mr. Lawrence, not the English. Now my father is old. And I, I long for the vanished gardens of Cordova. However, before the gardens must come fighting.

 * Sherif Ali: [Ali shoots Tafas dead while riding his camel. He stops his camel and jumps down to examine Tafas' body] He is dead.
 * T.E. Lawrence: Yes... why?
 * Sherif Ali: This is my well. [mentioning the well Lawrence and Tafas are resting at]
 * T.E. Lawrence: I have drunk from it.
 * Sherif Ali: You are welcome.
 * T.E. Lawrence: He was my friend.
 * Sherif Ali: That? [mentioning Tafas]
 * T.E. Lawrence: Yes, that.
 * Sherif Ali: [Ali walks towards Lawrence and grabs Tafas' revolver lying on the sand] Yours?
 * T.E. Lawrence: No, his.
 * Sherif Ali: [Ali tucks the revolver into his waist and walks towards the well] His? [mentioning the tin cup near the well]
 * T.E. Lawrence: Mine.
 * Sherif Ali: Then I will use it. [pulls some water out of well]
 * Sherif Ali: ... your friend... was a Hazimi of the Beni Salem.
 * T.E. Lawrence: I know.
 * Sherif Ali: [Ali salutes Lawrence and drinks his water]I am Ali ibn el Kharish.
 * T.E. Lawrence: I have heard of you.
 * Sherif Ali: So... What was a Hazimi doing here?
 * T.E. Lawrence: He was taking me to help Prince Feisal.
 * Sherif Ali: You've been sent from Cairo?
 * T.E. Lawrence: Yes.
 * Sherif Ali: I have been in Cairo for my schooling. I can both read and write... my Lord Feisal already has an Englishman.
 * T.E. Lawrence: Yes.
 * Sherif Ali: What is your name?
 * T.E. Lawrence: My name is for my friend. [Ali walks away] None of my friends is a murderer.
 * Sherif Ali: You are angry, English. [Ali climbs his camel] He was nothing. The well is everything... The Hazimi may not drink at our wells. He knew that... Salaam.

 * Auda abu Tayi: It is Auda of the Howitat who speaks.
 * Sherif Ali: It is Ali of the Harith who answers.
 * Auda abu Tayi: Harith! Ali... does your father still steal?
 * Sherif Ali: No. Does Auda take me for one of his own bastards?
 * Auda abu Tayi: No, there is no resemblance. Alas, you resemble your father.
 * Sherif Ali: Auda flatters me.
 * Auda abu Tayi: You're easily flattered. I knew your father well.
 * Sherif Ali: (pause) (To Auda) Did you know your own?

 * T.E. Lawrence: We do not work this thing for Feisal.
 * Auda abu Tayi: No? For the English, then?
 * T.E. Lawrence: For the Arabs.
 * Auda abu Tayi: The Arabs? The Howitat, Ajili, Rala, Beni Saha; these I know, I have even heard of the Harith, but the Arabs? What tribe is that?

 * T.E. Lawrence: My friends, we have been foolish. Auda will not come to Aqaba. Not for money...
 * Auda abu Tayi: No.
 * T.E. Lawrence: ...for Feisal...
 * Auda abu Tayi: No!
 * T.E. Lawrence: ...nor to drive away the Turks. He will come... because it is his pleasure.

[pause]
 * Auda abu Tayi: Thy mother mated with a scorpion.

 * Lawrence: Look Ali, if any of your Bedouin arrived in Cairo and said, 'We've taken Aqaba,' the generals would laugh.
 * Ali: I see. In Cairo, you will put off these funny clothes. You will wear trousers and tell stories of our quaintness and barbarity. And then they will believe you.

 * Auda: In ten days. You will cross Sinai?
 * Lawrence: Why not? Moses did.
 * Auda: And you will take the children?
 * Lawrence: Moses did.
 * Auda: Moses was a prophet and beloved of God.

 * Lawrence: We've taken Aqaba.
 * Brighton: Taken Aqaba? Who has?
 * Lawrence: We have. Our side in this war has. The wogs have. We have...
 * Brighton: You mean the Turks have gone?
 * Lawrence: No, they're still there but they've no boots. Prisoners, sir. We took them prisoners, the entire garrison. No that's not true. We killed some, too many really. I'll manage it better next time. There's been a lot of killing, one way or another. Cross my heart and hope to die, it's all perfectly true.
 * Brighton: It isn't possible.
 * Lawrence: Yes it is. I did it.

 * Lawrence: I killed two people, I mean two Arabs. One was a boy. That was yesterday. I led him into a quicksand. The other was a man. That was before Aqaba anyway. I had to execute him with my pistol. There was something about it I didn't like.
 * Allenby: Well, naturally.
 * Lawrence: No, something else.
 * Allenby: I see. Well that's all right. Let it be a warning.
 * Lawrence: No, something else.
 * Allenby: What then?
 * Lawrence: I enjoyed it.

 * Bentley: Watch out for Allenby. He's a slim customer.
 * Feisal: Excuse me?
 * Bentley: A clever man.
 * Feisal: 'Slim customer.' It's very good. I will certainly watch out for him. You are being very sympathetic, Mr. Bentley.
 * Bentley: Your Highness. We Americans were once a colonial people, and we naturally feel sympathetic to any people anywhere who are struggling for their freedom.
 * Feisal: Very gratifying.
 * Bentley: Also, my interests are the same as yours. You want your story told. I badly want a story to tell.

 * Feisal: Since starting this campaign four months ago, we have lost 37 wounded, 156 dead. Do you remark at this proportion between our dead and wounded?
 * Bentley: Yeah. Four times as many.
 * Feisal: That's because those too badly wounded to bring away we ourselves kill. We leave no wounded for the Turks.
 * Bentley: You mean...
 * Feisal: I mean we leave no wounded for the Turks. In their eyes, we are not soldiers, but rebels. And rebels, wounded or whole, are not protected by the Geneva Code and are treated harshly.
 * Bentley: How harshly?
 * Feisal: More harshly than I hope you can imagine.

 * Bentley: I heard in Cairo that Major Lawrence has a horror of bloodshed.
 * Feisal: That is exactly so. With Major Lawrence, mercy is a passion. With me, it is merely good manners. You may judge which motive is the more reliable.

 * Bentley: It's very simple, sir. I'm looking for a hero...certain influential men back home believe that the time has come for America to lend her weight to the patriotic struggle against Germany, uh, and Turkey. Now I've been sent to find material which will show our people that this war is, uh...
 * Feisal: Enjoyable?
 * Bentley: Oh, hardly that, sir. But to show them its more adventurous aspects.
 * Feisal: And you are looking for a figure who will draw your country towards war.
 * Bentley: All right. Yes.
 * Feisal: Lawrence is your man.

 * Bentley: What, in your opinion, do these people hope to gain from this war?
 * Lawrence: They hope to gain their freedom. Freedom.
 * Bentley: They hope to gain their freedom. There's one born every minute.
 * Lawrence: They're going to get it, Mr. Bentley. I'm going to give it to them.

 * Bentley: What is it, Major Lawrence, that attracts you personally to the desert?
 * Lawrence: It's clean.
 * Bentley: Well, now, that's a very illuminating answer.

 * Brighton: [speaking about Lawrence and the Arabs] They think he's a kind of prophet.
 * Allenby: They do or he does?

 * Brighton: [as Damascus falls and burns] Look, sir, we can't just do nothing.
 * Allenby: Why not? It's usually best.

Cast

 * Peter O'Toole - T.E. Lawrence
 * Omar Sharif - Sherif Ali
 * Alec Guinness - Prince Feisal
 * Anthony Quinn - Auda ibu Tayi
 * Claude Rains - Mr. Dryden
 * Jack Hawkins - General Edmund Allenby
 * Arthur Kennedy - Jackson Bentley
 * Anthony Quayle - Colonel Harry Brighton

title: Lawrence of Arabia (film)


text:
User talk:True Pagan Warrior

~ MosheZadka (Talk) 18:06, 20 October 2005 (UTC)

title: User talk:True Pagan Warrior


text:
John Henry Newman

Saint John Henry Cardinal Newman (21 February 1801 – 11 August 1890) was an English convert to Catholicism, later made a cardinal.

Quotes

 * There is in stillness oft a magic power To calm the breast, when struggling passions lower; Touch'd by its influence, in the soul arise Diviner feelings, kindred with the skies.
 * Solitude (1818).

 * Time hath a taming hand.
 * Persecution, st. 3 (1832).

 * Sin can read sin, but dimly scans high grace.
 * Isaac (1833).

 * Christian! hence learn to do thy part, And leave the rest to Heaven.
 * St. Paul at Melita, st. 3 (1833).

 * Lead, Kindly Light, amid the encircling gloom, Lead Thou me on! The night is dark, and I am far from home— Lead Thou me on! Keep Thou my feet: I do not ask to see The distant scene,—one step enough for me.
 * The Pillar of the Cloud, st. 1 (1833).

 * And with the morn those angel faces smile Which I have loved long since and lost awhile.
 * The Pillar of the Cloud, st. 3 (1833).

 * The more I read of Athanasius, Theodoret, etc, the more I see that the ancients did make the Scriptures the basis of their belief. The only question is, would they have done so in another point besides the θεολογία (theology), etc, which happened in the early ages to be in discussion? I incline to say the Creed is the faith necessary to salvation, as well as to Church communion, and to maintain that Scripture, according to the  Fathers, is the authentic record and document of this faith. It surely is reasonable that 'necessary to salvation' should apply to the Baptismal Creed: 'In the name of,' etc (vid. He who believeth etc.). Now the Apostles' Creed is nothing but this; for the Holy Catholic Church, etc [in it] are but the medium through which God comes to us. Now this θεολογία, I say, the Fathers do certainly rest on Scripture, as upon two tables of stone. I am surprised more and more to see how entirely they fall into Hawkins’s theory even in set words, that Scripture proves and the Church teaches. I believe it would be extremely difficult to show that tradition is ever considered by them (in matters of faith) more than interpretative of Scripture. It seems that when a heresy rose they said at once ‘That is not according to the Church's teaching,’ i.e. they decided it by the praejudicium [N.B. prescription] of authority. Again, when they met together in council, they brought the witness of tradition as a matter of fact, but when they discussed the matter in council, cleared their views, etc., proved their power, they always went to Scripture alone. They never said 'It must be so and so, because St. Cyrian says this, St. Clement explains in his third book of the "Paedagogue," etc.' and with reason; for the Fathers are a witness only as one voice, not in individual instances, or, much less, isolated passages, but every word of Scripture is inspired and available.
 * To Richard Hurrell Froude, August 23, 1835.
 * Letters and Correspondence of John Henry Newman During His Life in the English Church, 1890, Anne Mozley, ed., Longmans’s Green & Co., London,  New York, Volume 2, p. 113.

 * Surely, there is at this day a confederacy of evil, marshalling its hosts from all parts of the world, organizing itself, taking its measures, enclosing the Church of CHRIST as in a net, and preparing the way for a general apostasy from it. Whether this very apostasy is to give birth to Antichrist, or whether he is still to be delayed, we cannot know; but at any rate this apostasy, and all its tokens, and instruments, are of the Evil One and savour of death. Far be it from any of us to be of those simple ones, who are taken in that snare which is circling around us! Far be it from us to be seduced with the fair promises in which Satan is sure to hide his poison! Do you think he is so unskilful in his craft, as to ask you openly and plainly to join him in his warfare against the Truth? No; he offers you baits to tempt you. He promises you civil liberty; he promises you equality; he promises you trade and wealth; he promises you a remission of taxes; he promises you reform. This is the way in which he conceals from you the kind of work to which he is putting you; he tempts you to rail against your rulers and superiors; he does so himself, and induces you to imitate him; or he promises you illumination, he offers you knowledge, science, philosophy, enlargement of mind. He scoffs at times gone by; he scoffs at every institution which reveres them. He prompts you what to say, and then listens to you, and praises you, and encourages you. He bids you mount aloft. He shows you how to become as gods. Then he laughs and jokes with you, and gets intimate with you; he takes your hand, and gets his fingers between yours, and grasps them, and then you are his.
 * Tract 83 (29 June 1838).

 * We can believe what we choose. We are answerable for what we choose to believe.
 * Letter to Mrs William Froude, 27 June 1848.

 * Where good and ill together blent, Wage an undying strife.
 * A Martyr Convert, st. 3 (1856). Also in Callista Chapter 36 (1855).

 * So living Nature, not dull Art, Shall plan my ways and rule my heart.
 * Nature and Art, st. 12 (1868).

 * Ex umbris et imaginibus in veritatem!
 * Translation: From shadows and symbols into the truth!
 * His own epitaph at Edgbaston

Parochial and Plain Sermons (1834–1842)

 * Parochial and Plain Sermons (London: Rivingtons, 1868), 8 vol. The first six volumes are reprinted from the six volumes of Parochial Sermons (1834–1842); the seventh and eighth formed the fifth volume of Plain Sermons, by Contributors to Tracts for the Times (1843), which was Newman's contribution to the series.

 * Do not think I am speaking of one or two men, when I speak of the scandal which a Christian's inconsistency brings upon his cause. The Christian world, so called, what is it practically, but a witness for Satan rather than a witness for Christ? Rightly understood, doubtless the very disobedience of Christians witnesses for Him who will overcome whenever He is judged. But is there any antecedent prejudice against religion so great as that which is occasioned by the lives of its professors? Let us ever remember, that all who follow God with but a half heart, strengthen the hands of His enemies, give cause of exultation to wicked men, perplex inquirers after truth, and bring reproach upon their Saviour's name.
 * Vol. 1, Sermon 10: Profession without Practice, p. 136

 * If Christ has constituted one Holy Society (which He has done); if His Apostles have set it in order (which they did), and have expressly bidden us (as they have in Scripture) not to undo what they have begun; and if (in matter of fact) their work so set in order and so blessed is among us to this day (as it is), and we partakers of it, it were a traitor's act in us to abandon it, an unthankful slight on those who have preserved it for so many ages, a cruel disregard of those who are to come after us, nay of those now alive who are external to it and might otherwise be brought into it. We must transmit as we have received. We did not make the Church, we may not unmake it.
 * Vol. 3, Sermon 14: Submission to Church Authority, p. 202

 * The Apostles lived eighteen hundred years since; and as far as the Christian looks back, so far can he afford to look forward. There is one Lord, one faith, one baptism, one God and Father of all, from first to last.
 * Vol. 3, Sermon 17: The Visible Church an Encouragement to Faith, p. 250

 * Reason is God's gift; but so are the passions.
 * Vol. 5, Sermon 8: The State of Innocence, p. 114

 * Now what is it that moves our very hearts and sickens us so much at cruelty shown to poor brutes? I suppose this first, that they have done no harm; next that they have no power whatever of resistance; it is the cowardice and tyranny of which they are the victims which makes their sufferings so especially touching. For instance, if they were dangerous animals, take the case of wild beasts at large, able not only to defend themselves, but even to attack us; much as we might dislike to hear of their wounds and agony, yet our feelings would be of a very different kind; but there is something so very dreadful, so satanic, in tormenting those who never have harmed us, who cannot defend themselves, who are utterly in our power, who have weapons neither of offence nor defence, that none but very hardened persons can endure the thought of it.
 * Vol. 7, Sermon 10: The Crucifixion, p. 137
 * Part of this text is widely quoted with the addition of the sentence, "Cruelty to animals is as if man did not love God", which is not present in the sermon.

 * Again, are not the principles of unbelief certain to dissolve human society? and is not this plain fact, candidly considered, enough to show that unbelief cannot be a right condition of our nature? for who can believe that we were intended to live in anarchy? If we have no good reasons for believing, at least we have no good reasons for disbelieving. If you ask why we are Christians, we ask in turn, why should we not be Christians? It will be enough to remain where we are, till you do what you never can do—prove to us for certain that the Gospel is not Divine.
 * Vol. 8, Sermon 8: Inward Witness to the Gospel, p. 112

Sermons Bearing on Subjects of the Day (1843)

 * Sermons Bearing on Subjects of the Day (London: J. G. F. & G. Rivington, 1843)

 * Such is the rule of our warfare. We advance by yielding; we rise by falling; we conquer by suffering; we persuade by silence; we become rich by bountifulness; we inherit the earth through meekness; we gain comfort through mourning; we earn glory by penitence and prayer. Heaven and earth shall sooner fall than this rule be reversed; it is the law of Christ's kingdom, and nothing can reverse it but sin.
 * Sermon XII: Joshua a Type of Christ and His followers, p. 184.

 * May He support us all the day long, till the shades lengthen, and the evening comes, and the busy world is hushed, and the fever of life is over, and our work is done! Then in His mercy may He give us safe lodging, and a holy rest, and peace at the last!
 * Sermon XX: Wisdom and Innocence, p. 347.

 * O my brethren, O kind and affectionate hearts, O loving friends, should you know any one whose lot it has been, by writing or by word of mouth, in some degree to help you thus to act; if he has ever told you what you knew about yourselves, or what you did not know; has read to you your wants or feelings, and comforted you by the very reading; has made you feel that there was a higher life than this daily one, and a brighter world than that you see; or encouraged you, or sobered you, or opened a way to the inquiring, or soothed the perplexed; if what he has said or done has ever made you take interest in him, and feel well inclined towards him; remember such a one in time to come, though you hear him not, and pray for him, that in all things he may know God's will, and at all times he may be ready to fulfil it.
 * Sermon XXVI: The Parting of Friends (sermon preached on Monday, 25 September, 1843), pp. 463–464.

An Essay on the Development of Christian Doctrine (1845)

 * To be deep in history is to cease to be a Protestant.
 * Introduction, Part 5.

 * In a higher world it is otherwise, but here below to live is to change, and to be perfect is to have changed often.
 * Chapter 1, Section 1, Part 7.

Lectures on the Present Position of Catholics in England (1851)

 * Lectures on the Present Position of Catholics in England: Addressed to the Brothers of the Oratory (London: Burns & Lambert, 1851)

 * After he had gone over the mansion, his entertainer asked him what he thought of the splendours it contained; and he in reply did full justice to the riches of its owner and the skill of its decorators, but he added, "Lions would have fared better, had lions been the artists."
 * Lecture I, p. 4.

 * I want a laity, not arrogant, not rash in speech, not disputatious, but men who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, who know their creed so well, that they can give an account of it, and who know enough of history to defend it. I want an intelligent, well-instructed laity.
 * Lecture IX, pp. 372–373

 * Nothing would be done at all, if a man waited till he could do it so well, that no one could find fault with it.
 * Lecture IX, p. 385

[A defense of one's own life] (1864)

 * Apologia Pro Vita Sua (London: Longmans, Green, and Co., 1890)

 * Growth is the only evidence of life.
 * Ch. I, p. 5

 * I do not shrink from uttering my firm conviction that it would be a gain to the country were it vastly more superstitious, more bigoted, more gloomy, more fierce in its religion than at present it shows itself to be.
 * Ch. II, p. 46

 * From the age of fifteen, dogma has been the fundamental principle of my religion: I know no other religion; I cannot enter into the idea of any other sort of religion; religion, as a mere sentiment, is to me a dream and a mockery.
 * Ch. II, p. 49

 * As I have already said, there are but two alternatives, the way to Rome, and the way to Atheism.
 * Ch. IV, p. 204

 * Ten thousand difficulties do not make one doubt.
 * Ch. V, p. 239

 * The Catholic Church claims, not only to judge infallibly on religious questions, but to animadvert on opinions in secular matters which bear upon religion, on matters of philosophy, of science, of literature, of history, and it demands our submission to her claim. It claims to censure books, to silence authors, and to forbid discussions. In all this it does not so much speak doctrinally, as enforce measures of discipline. It must of course be obeyed without a word, and perhaps in process of time it will tacitly recede from its own injunctions. In such cases the question of faith does not come in; for what is matter of faith is true for all times, and never can be unsaid.
 * Ch. V, p. 257

 * Moreover, there is this harm too, and one of vast extent, and touching men generally, that by insincerity and lying faith and truth are lost, which are the firmest bonds of human society, and, when they are lost, supreme confusion follows in life, so that men seem in nothing to differ from devils.
 * Ch. V, p. 281

 * Now by Liberalism I mean false liberty of thought, or the exercise of thought upon matters, in which, from the constitution of the human mind, thought cannot be brought to any successful issue, and therefore is out of place. Among such matters are first principles of whatever kind; and of these the most sacred and momentous are especially to be reckoned the truths of Revelation. Liberalism then is the mistake of subjecting to human judgment those revealed doctrines which are in their nature beyond and independent of it, and of claiming to determine on intrinsic grounds the truth and value of propositions which rest for their reception simply on the external authority of the Divine Word.
 * Note A: Liberalism, p. 288. In Martin J. Svaglic edition (1967), pp. 255–56

The Dream of Gerontius (1865)

 * Full text online

 * Firmly I believe and truly God is Three, and God is One; And I next acknowledge duly Manhood taken by the Son.
 * Part I, line 76

 * It is thy very energy of thought Which keeps thee from thy God.
 * Part III, line 45

 * Praise to the Holiest in the height, And in the depth be praise: In all His words most wonderful; Most sure in all His ways!
 * Part V, line 4

Essays Critical and Historical (1871)

 * Essays Critical and Historical (London: Basil Montagu Pickering, 1871)

 * Now it is very intelligible to deny that there is any divinely established, divinely commissioned, Church at all; but to hold that the one Church is realized nd perfected in each of a thousand independent corporate units, co-ordinate, bound by no necessary intercommunion, adjusted into no divinely organized whole, is a tenet, not merely unknown to Scripture, but so plainly impossible to carry out practically, as to make it clear that it never would have been devised, except by men, who conscientiously believing in a visible Church and also conscientiously opposed to Rome, had nothing left for them, whether they would or would not, but to entrench themselves in the paradox, that the Church was one indeed, and the Church was Catholic indeed, but that he one Church was not the Catholic, and the Catholic Church was not the one.
 * Vol. II, Note on Essay IX, p. 91.

 * There is this obvious, undeniable difficulty in the attempt to form a theory of Private Judgment, in the choice of a religion, that Private Judgment leads different minds in such different directions. If, indeed, there be no religious truth, or at least no sufficient means of arriving at it, then the difficulty vanishes: for where there is nothing to find, there can be no rules for seeking, and contradiction in the result is but a  of the attempt.
 * Vol. II, Essay XIII: "Private Judgment", p. 336. First published in  (July 1841).

 * Flagrant evils cure themselves by being flagrant.
 * Vol. II, Essay XIII: "Private Judgment", p. 365.

The Idea of a University (1873)

 * There is a knowledge which is desirable, though nothing come of it, as being of itself a treasure, and a sufficient remuneration of years of labor.
 * Discourse V, pt. 6

 * Knowledge is one thing, virtue is another.
 * Discourse V, pt. 9.

 * Liberal Education makes not the Christian, not the Catholic, but the gentleman. It is well to be a gentlemen, it is well to have a cultivated intellect, a delicate taste, a candid, equitable, dispassionate mind, a noble and courteous bearing in the conduct of life. These are the connatural qualities of a large knowledge; they are the objects of a University; I am advocating, I shall illustrate and insist upon them; but still, I repeat, they are no guarantee for sanctity or even for conscientiousness, they may attach to the man of the world, to the profligate, to the heartless,—pleasant, alas, and attractive as he shows when decked out in them.
 * Discourse V, pt. 9.

 * The world is content with setting right the surface of things.
 * Discourse VIII, pt. 8.

 * It is almost a definition of a gentleman to say he is one who never inflicts pain.
 * Discourse VIII, pt. 10.

 * A great memory does not make a philosopher, any more than a dictionary can be called grammar.
 * Discourse VIII, pt. 10.

A Letter Addressed to His Grace the Duke of Norfolk (1875)

 * A Letter Addressed to His Grace the Duke of Norfolk on Occasion of Mr. Gladstone's Recent Expostulation (London: B M Pickering, 1875)

 * Conscience is the aboriginal vicar of Christ.
 * Part V: "Conscience", p. 57.

 * When men advocate the rights of conscience, they in no sense mean the rights of the Creator, nor the duty to Him, in thought and deed, of the creature; but the right of thinking, speaking, writing, and acting, according to their judgment or their humour, without any thought of God at all. They do not even pretend to go by any moral rule, but they demand, what they think is an Englishman's prerogative, to be his master in all things, and to profess what he pleases, asking no one's leave, and accounting priest or preacher, speaker or writer, unutterably impertinent, who dares to say a word against his going to perdition, if he like it, in his own way. Conscience has rights because it has duties; but in this age, with a large portion of the public, it is the very right and freedom of conscience to dispense with conscience, to ignore a Lawgiver and Judge, to be independent of unseen obligations. It becomes a license to take up any or no religion, to take up this or that and let it go again, to go to Church, to go to chapel, to boast of being above all religions, and to be an impartial critic of each of them. Conscience is a stern monitor, but in this century it has ben superseded by a counterfeit, which the eighteen centuries prior to it never heard of, and could not have mistaken for it if they had. It is the right of self-will.
 * Part V: "Conscience", p. 58.

 * Certainly, if I am obliged to bring religion into after-dinner toasts (which indeed does not quite seem the thing) I shall drink,—to the Pope, if you please,—still, to Conscience first, and to the Pope afterwards.
 * Part V: "Conscience", p. 66.

Quotes about Newman

 * At dinner we talked of Newman, whose Dream of Gerontius Gladstone puts very high, so high that he speaks of it in the same breath with the Divina Commedia. At length he asked, "Which of his writings will be read in a hundred years?" "Well," said Henry Smith, "certainly his hymn, 'Lead kindly Light,' and 'The Parting of Friends,' the sermon he preached before leaving Littlemore." "I go further," said Gladstone. "I think all his parochial sermons will be read."
 * Sir Mountstuart Elphinstone Grant Duff, in Notes from a Diary, 1851-1901: 1873-1881 (1898), p. 140.

 * [His earlier poems are] unequalled for grandeur of outline, purity of taste and radiance of total effect.
 * R.H. Hutton; cited in: Hugh Chisholm. The Encyclopaedia Britannica: A Dictionary of Arts, Sciences, Literature and General Information, Volume 19, (1911), p. 519

title: John Henry Newman


text:
Zhuangzi

莊子 Zhūangzi (c. 369 BC – c. 286 BC), literally Master Zhuang, was a Chinese philosopher, who is supposed to have lived during the Warring States Period, corresponding to the Hundred Schools of Thought. His name is also transliterated as Zhuang Zi, Zhuang Zhou, Chuang Tzu, Chuang Tse. Chuang was his surname and Tse indicates master; so he would be referred to as Master Chuang. You will also see his name given as "Chuang Chou" or "Zhuang Zhu", this was his proper name, first and last, not an alternate spelling of "Chuang Tzu" or "Zhuangzi".

Zhuangzi

 * Quotations sourced to the book known as Zhuangzi:

 * 昔者庄周梦为蝴蝶，栩栩然蝴蝶也，自喻适志与，不知周也. 俄然觉，则戚戚然周也. 不知周之梦为蝴蝶与，蝴蝶之梦为周与？周与蝴蝶则必有分矣. 此之谓物化.
 * 昔者莊周夢為蝴蝶，栩栩然蝴蝶也，自喻適志與，不知周也. 俄然覺，則戚戚然周也. 不知周之夢為蝴蝶與，蝴蝶之夢為周與？週與蝴蝶則必有分矣. 此之謂物化. (traditional)
 * Once upon a time, I, Chuang Chou, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and a butterfly there is necessarily a distinction. The transition is called the transformation of material things.
 * As translated by Lin Yutang
 * Alternative translations
 * Once upon a time, I, Chuang Chou, dreamt I was a butterfly, fluttering hither and thither, a veritable butterfly, enjoying itself to the full of its bent, and not knowing it was Chuang Chou. Suddenly I awoke, and came to myself, the veritable Chuang Chou. Now I do not know whether it was then I dreamt I was a butterfly, or whether I am now a butterfly dreaming I am a man. Between me and the butterfly there must be a difference. This is an instance of transformation.
 * As translated by James Legge, and quoted in The Three Religions of China: Lectures Delivered at Oxford (1913) by William Edward Soothill, p. 75
 * Once Zhuang Zhou dreamed he was a butterfly, a fluttering butterfly. What fun he had, doing as he pleased! He did not know he was Zhou. Suddenly he woke up and found himself to be Zhou. He did not know whether Zhou had dreamed he was a butterfly or a butterfly had dreamed he was Zhou. Between Zhou and the butterfly there must be some distinction. This is what is meant by the transformation of things.
 * One night, Zhuangzi dreamed of being a butterfly — a happy butterfly, showing off and doing things as he pleased, unaware of being Zhuangzi. Suddenly he awoke, drowsily, Zhuangzi again. And he could not tell whether it was Zhuangzi who had dreamt the butterfly or the butterfly dreaming Zhuangzi. But there must be some difference between them! This is called 'the transformation of things'.
 * Once upon a time, Chuang Chou dreamed that he was a butterfly, a butterfly flitting about happily enjoying himself. He didn’t know that he was Chou. Suddenly he awoke and was palpably Chou. He didn’t know whether he were Chou who had dreamed of being a butterfly, or a butterfly who was dreaming that he was Chou.

 * How do I know that enjoying life is not a delusion? How do I know that in hating death we are not like people who got lost in early childhood and do not know the way home? Lady Li was the child of a border guard in Ai. When first captured by the state of Jin, she wept so much her clothes were soaked. But after she entered the palace, shared the king's bed, and dined on the finest meats, she regretted her tears. How do I know that the dead do not regret their previous longing for life? One who dreams of drinking wine may in the morning weep; one who dreams weeping may in the morning go out to hunt. During our dreams we do not know we are dreaming. We may even dream of interpreting a dream. Only on waking do we know it was a dream. Only after the great awakening will we realize that this is the great dream. And yet fools think they are awake, presuming to know that they are rulers or herdsmen. How dense! You and Confucius are both dreaming, and I who say you are a dream am also a dream. Such is my tale. It will probably be called preposterous, but after ten thousand generations there may be a great sage who will be able to explain it, a trivial interval equivalent to the passage from morning to night.

 * '"To the most trivial actions, attach the devotion and mindfulness of a hundred monks. To matters of life and death, attach a sense of humor."'

 * Right is not right; so is not so. If right were really right it would differ so clearly from not right that there would be no need for argument. If so were really so, it would differ so clearly from not so that there would be no need for argument.
 * "Discussion on Making All Things Equal"; Variant: If right were really right, it would be so different from not-right that there would be no room for argument. If so were really so, then it would be so different from not-so that there would be no room for argument.

 * Forget the years, forget distinctions. Leap into the boundless and make it your home!
 * "Discussion on Making All Things Equal".

 * 知止乎其所不能知，至矣. 若有不即是者，天鈞敗之.
 * To let understanding stop at what cannot be understood is a high attainment. Those who cannot do it will be destroyed on the lathe of heaven.
 * Book XXIII, ¶ 7,as rendered in the epigraph to Ch. 3 of The Lathe of Heaven (1971) by Ursula K. Le Guin, based upon the 1891 translation by James Legge, Le Guin was subsequently informed that this was a very poor translation, as there were no lathes in China in the time of Zhuangzi. The full passage as translated by Legge reads:
 * He whose mind is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him, but Heaven will help him. Those whom their human element has left we call the people of Heaven. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this seek for what they cannot learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven.

 * 荃者所以在魚，得魚而忘荃；蹄者所以在兔，得兔而忘蹄；言者所以在意，得意而忘言. 吾安得忘言之人而與之言哉！
 * A trap is for fish: when you've got the fish, you can forget the trap. A snare is for rabbits: when you've got the rabbit, you can forget the snare. Words are for meaning: when you've got the meaning, you can forget the words. Where can I find someone who's forgotten words so I can have a word with him?...
 * Variant: "Where can I find a man who has forgotten words? He is the one I would like to talk to."
 * From 莊子/外物 (External Things).

 * A frog in a well cannot conceive of the ocean.
 * Of a person who has limited life experience and hence world view; see 井底之蛙.
 * From 莊子/秋水.

 * The wise man looks into space and does not regard the small as too little, nor the great as too big, for he knows that, there is no limit to dimensions.
 * From 莊子/秋水.

 * Whether you point to a little stalk or a great pillar, a leper or the beautiful Hsi-shih, things ribald and shady or things grotesque and strange, the Way makes them all into one. Their dividedness is their completeness; their completeness is their impairment. No thing is either complete or impaired, but all are made into one again. Only the man of far-reaching vision knows how to make them into one. So he has no use [for categories], but relegates all to the constant. The constant is the useful; the useful is the passable; the passable is the successful; and with success, all is accomplished. He relies upon this alone, relies upon it and does not know he is doing so. This is called the Way.
 * Ch. 2 (tr. Burton Watson, 1964, p. 41)
 * Those in positions of power spend day and night plotting and pondering about what to do. The body is treated in a very careless way. People live their lives, constantly surrounded by anxiety. If they live long before dying, they end up in senility, worn out by concerns: a terrible fate.
 * Ch. 18 (Martin Palmer/Elizabeth Breuily, Penguin Publishing 1996)
 * Perfect happiness is keeping yourself alive, and only actionless action can have this affect.
 * Ch. 18 (Martin Palmer/Elizabeth Breuily, Penguin Publishing 1996)
 * Chuang Tzu's wife died and Hui Tzu came to console him, but Chuang Tzu was sitting, legs akimbo, bashing a battered tub and singing. Hui Tzu said, 'You lived as man and wife, she reared your children. At her death surely the least you should be doing is to be on the verge of weeping, rather than banging the tub and singing: this is not right!' Chuang Tzu said, 'Certainly not. When she first died, I certainly mourned just like everyone else! However, I then thought back to her birth and to the very roots of her being, before she was born. Indeed, not just before she was born but before the time when her body was created. Not just before her body was created but before the origin of life's breath. Her life's breath wrought a transformation and she had a body. Her body wrought a transformation and she was born. Now there is yet another transformation and she is dead. She is like the four seasons in the way that spring, summer, autumn and winter follow each other. She is now at peace, lying in her chamber, but if I were to sob and cry it would certainly appear that I could not comprehend the ways of destiny. This is why I stopped. '
 * Ch. 18 (Martin Palmer/Elizabeth Breuily, Penguin Publishing 1996)

Quotes about Zhuangzi

 * Chuangtse said that he once dreamed of being a butterfly, and while he was in the dream, he felt he could flutter his wings and everything was real, but that on waking up, he realized that he was Chuangtse and Chuangtse was real. Then he thought and wondered which was really real, whether he was really Chuangtse dreaming of being a butterfly, or really a butterfly dreaming of being Chuangtse. Life, then, is really a dream, and we human beings are like travelers floating down the eternal river of time, embarking at a certain point and disembarking again at another point in order to make room for others waiting below the river to come aboard. Half of the poetry of life would be gone, if we did not feel that life was either a dream, or a voyage with transient travelers, or merely a stage in which the actors seldom realized that they were playing their parts.
 * Lin Yutang, The Importance Of Living (1937), Ch. 3, III. 'On Being Mortal', p. 41

Black rime-frost over him; and I in sorrow spoke And asked him, saying, "Dead man, how was it? Fled you with your friend from famine and for the last grains Gambled and lost? Was this earth your tomb, Or did floods carry you from afar? Were you mighty, were you wise, Were you foolish and poor? A warrior, or a girl?" Then a wonder came; for out of the silence a voice— Thin echo only, in no substance was the Spirit seen— Mysteriously answered, saying, "I was a man of Sung, Of the clan of Chuang! Chou was my name. Beyond the climes of common thought My reason soared, yet could I not save myself; For at the last, when the long charter of my years was told, I too, for all my magic, by age was brought To the Black Hill of Death. Wherefore, O Master, do you question me?" Then I answered: "Let me plead for you upon the Five Hill-tops, Let me pray for you to the Gods of Heaven and the Gods of Earth, That your white bones may arise, And your limbs be joined anew. ... Would you not have it so?" The dead man answered me: "O Friend, how strange and unacceptable your words! In death I rest and am at peace; in life I toiled and strove. Is the hardness of the winter stream Better than the melting of spring? All pride that the body knew Was it not lighter than dust? What Ch'ao and Hsu despised, What Po-ch'eng fled, Shall I desire, whom death Already has hidden in the Eternal Way— Where Li Chu cannot see me Nor Tzu Yeh hear me, Where neither Yao nor Shun can praise me Nor the tyrants Chieh and Hsin condemn me, Nor wolf nor tiger harm me, Lance prick me nor sword wound me? Of the Primal Spirit is my substance; I am a wave In the river of Darkness and Light. The Maker of All Things is my Father and Mother, Heaven is my bed and earth my cushion, The thunder and lightning are my drum and fan, The sun and moon my candle and my torch, The Milky Way my moat, the stars my jewels. With Nature am I conjoined; I have no passion, no desire, Wash me and I shall be no whiter, Foul me and I shall yet be clean. I come not, yet am here; Hasten not, yet am swift." The voice stopped, there was silence. A ghostly light Faded and expired. I gazed upon the dead, stared in sorrow and compassion. Then I called upon my servant that was with me To tie his silken scarf about those bones And wrap them in a cloak of sombre dust; While I, as offering to the soul of this dead man, Poured my hot tears upon the margin of the road.
 * I saw a man's bones lying in the squelchy earth,
 * Zhang Heng, "The Bones of Chuang Tzu", as translated by Arthur Waley; in Poems from the Chinese (1920), pp. 12–14

title: Zhuangzi


text:
Boy Meets World

 * Season 1 2 3 4 5 6 7 | Main

Boy Meets World (1993–2000) was a television sitcom in which Cory Matthews (Ben Savage) experiences all the twists and turns of life along with his teacher, Mr. Feeny (William Daniels); his brother, Eric (Will Friedle); his best friend, Shawn (Rider Strong); and his girlfriend, Topanga (Danielle Fishel).

Seasons

 * Season 1
 * Season 2
 * Season 3
 * Season 4
 * Season 5
 * Season 6
 * Season 7

Cast

 * Ben Savage – Cory Matthews
 * William Daniels – George Feeny
 * Betsy Randle – Amy Matthews
 * Will Friedle – Eric Matthews
 * Rider Strong – Shawn Hunter
 * Lee Norris – Stuart Minkus
 * Lily Nicksay – Morgan Matthews (Seasons 1-2)
 * Lindsay Ridgeway – Morgan Matthews (Seasons 3-7)
 * William Russ – Alan Matthews
 * Danielle Fishel – Topanga Lawrence (Recurring Season 1; Starring Seasons 2-7)
 * Anthony Tyler Quinn – Jonathan Turner (Season 2-4)
 * Alex Désert – Eli Williams (Season 3)
 * Matthew Lawrence – Jack Hunter (Seasons 5-7)
 * Trina McGee – Angela Moore (Recurring Season 5; Starring Seasons 6-7)
 * Maitland Ward – Rachel McGuire (Seasons 6-7)

title: Boy Meets World


text:
Ahad Ha'am

Asher Zvi Hirsch Ginsberg (18 August 1856 – 2 January 1927), primarily known by his Hebrew name and pen name, Ahad Ha'am (lit. one of the people, Genesis 26:10), was a Hebrew essayist, and one of the foremost pre-state Zionist thinkers. He is known as the founder of cultural Zionism.

Selected Essays (1904)

 * Al Parashat Derahim (1904), as translated from the Hebrew by Leon Simon (1912) Full text online

"Sacred and Profane" (1891)

 * Between things sacred and profane there is this difference among others. In profane matters the instrument derives its worth from the end, and is valued for the most part only in so far as it is a means to that end; and consequently we change the instruments as the end demands, and finally, when the end is no longer pursued, the instruments automatically fall into disuse. But in sacred matters the end invests the instrument with a sanctity of its own. Consequently, there is no changing or varying of the instrument; and when the end has ceased to be pursued, the instrument does not fall out of use, but is directed towards another end. In other words: in the one case we preserve the shell for the sake of the kernel, and discard the shell when we have eaten the kernel; in the other case we raise the shell to the dignity of the kernel, and do not rob it of that dignity even if the kernel withers, but make a new kernel for it.
 * p. 41

"Priest and Prophet" (1893)

 * There are ... two ways of doing service in the cause of an idea; and the difference between them is that which in ancient days distinguished the Priest from the Prophet.
 * p. 130

 * The Prophet is essentially a one-sided man. A certain moral idea fills his whole being, masters his every feeling and sensation, engrosses his whole attention. He can only see the world through the mirror of his idea; he desires nothing, strives for nothing, except to make every phase of the life around him an embodiment of that idea in its perfect form. His whole life is spent in fighting for this ideal with all his strength; for its sake he lays waste his powers, unsparing of himself, regardless of the conditions of life and the demands of the general harmony. His gaze is fixed always on what ought to be in accordance with his own convictions; never on what can be consistently with the general condition of things outside himself.
 * p. 130

 * The Prophet is thus a primal force. His action affects the character of the general harmony, while he him self does not become a part of that harmony, but remains always a man apart, a narrow-minded extremist, zealous for his own ideal, and intolerant of every other. And since he cannot have all that he would, he is in a perpetual state of anger and grief; he remains all his life "a man of strife and a man of contention to the whole earth." [Jeremiah 15:10] Not only this: the other members of society, those many-sided dwarfs, creatures of the general harmony, cry out after him, "The Prophet is a fool, the spiritual man is mad" [Hosea 9:7]; and they look with lofty contempt on his narrowness and extremeness.
 * pp. 130-131

 * The Priest ... appears on the scene at a time when Prophecy has already succeeded in hewing out a path for its Idea; when that Idea has already had a certain effect on the trend of society, and has brought about a new harmony or balance between the different forces at work. The Priest also fosters the Idea, and desires to perpetuate it; but he is not of the race of giants. He has not the strength to fight continually against necessity and actuality; his tendency is rather to bow to the one and come to terms with the other. Instead of clinging to the narrowness of the Prophet, and demanding of reality what it cannot give, he broadens his outlook, and takes a wider view of the relation between his Idea and the facts of life. Not what ought to be, but what can be, is what he seeks. His watchword is not the Idea, the whole Idea, and nothing but the Idea; he accepts the complex "harmony" which has resulted from the conflict of that Idea with other forces. His battle is no longer a battle against actuality, but a battle in the name of actuality against its enemies.
 * pp. 131-132

 * The Idea of the Priest is not, therefore, a primal force; it is an accidental complex of various forces, among which there is no essential connection. Their temporary union is due simply to the fact that they have happened to come into conflict in actual life, and have been compelled to compromise and join hands. The living, absolute Idea, which strove to make itself all-powerful, and changed the external form of life while remaining itself unchanged—this elemental Idea has died and passed away together with its Prophets. Nothing remains but its effects—the superficial impress that it has been able to leave on the complex form of life. It is this form of life, already outworn, that the Priests strive to perpetuate, for the sake of the Prophetic impress that it bears.
 * p. 132

 * It is pre-eminently among the ancient Hebrews that Prophecy is found, not as an accidental or temporary phenomenon, but continuously through many generations. Prophecy is, as it were, the hall-mark of the Hebrew national spirit.
 * p. 132

 * When the Prophet saw injustice, either on the part of men or on the part of Providence, he did not inquire closely into its causes, nor bend the knee to necessity, and judge the evil-doers leniently; nor again did he give himself up to despair, or doubt the strength of Righteousness, or the possibility of its victory. He simply complained, pouring out his soul in words of fire; then went his way again, fighting for his ideal, and full of hope that in time—perhaps even "at the end of time"—Righteousness would be lord over all the earth.
 * p. 133

 * The Prophet ... feels it as a moral necessity to set Righteousness on the throne.
 * p. 133

 * These Prophets of Righteousness ... believed in the victory of absolute Righteousness, yet the fact that they turn their gaze time after time to "the end of days "proves that they knew—as by a whisper from the "spirit of holiness" within them—how great and how arduous was the work that mankind must do before that consummation could be reached. They knew, also, that such work as this could not be done by scattered individuals, approaching it sporadically, each man for himself, at different times and in different places; but that it needed a whole community, which should be continuously, throughout all generations, the standard-bearer of the force of Righteousness against all the other forces that rule the world: which should assume of its own freewill the yoke of eternal obedience to the absolute dominion of a single Idea, and for the sake of that Idea should wage incessant war against the way of the world.
 * pp. 134-135

Essay on Moses

 * from Selected Essays by Ahad Ha'am (2005)

 * This Moses, I say, this man of old time, whose existence and character you are trying to elucidate, matters to nobody but scholars like you.

 * Historical truth is that, and that alone, which reveals the forces that go to mould the social life of mankind.

Wrestling with Zion

 * We who live abroad are accustomed to believe that almost all Eretz Yisrael is now uninhabited desert and whoever wishes can buy land there as he pleases. But this is not true. It is very difficult to find in the land [ha'aretz] cultivated fields that are not used for planting. Only those sand fields or stone mountains that would require the investment of hard labor and great expense to make them good for planting remain uncultivated and that's because the Arabs do not like working too much in the present for a distant future. Therefore, it is very difficult to find good land for cattle. And not only peasants, but also rich landowners, are not selling good land so easily... We who live abroad are accustomed to believing that the Arabs are all wild desert people who, like donkeys, neither see nor understand what is happening around them. But this is a grave mistake. The Arab, like all the Semites, is sharp minded and shrewd. All the townships of Syria and Eretz Yisrael are full of Arab merchants who know how to exploit the masses and keep track of everyone with whom they deal – the same as in Europe. The Arabs, especially the urban elite, see and understand what we are doing and what we wish to do on the land, but they keep quiet and pretend not to notice anything. For now, they do not consider our actions as presenting a future danger to them. … But, if the time comes that our people's life in Eretz Yisrael will develop to a point where we are taking their place, either slightly or significantly, the natives are not going to just step aside so easily.
 * pp. 14-15.

 * We must surely learn, from both our past and present history, how careful we must be not to provoke the anger of the native people by doing them wrong, how we should be cautious in our dealings with a foreign people among whom we returned to live, to handle these people with love and respect and, needless to say, with justice and good judgment. And what do our brothers do? Exactly the opposite! They were slaves in their Diasporas, and suddenly they find themselves with unlimited freedom, wild freedom that only a country like Turkey [the Ottoman Empire] can offer. This sudden change has planted despotic tendencies in their hearts, as always happens to former slaves ['eved ki yimlokh – when a slave becomes king – Proverbs 30:22]. They deal with the Arabs with hostility and cruelty, trespass unjustly, beat them shamefully for no sufficient reason, and even boast about their actions. There is no one to stop the flood and put an end to this despicable and dangerous tendency. Our brothers indeed were right when they said that the Arab only respects he who exhibits bravery and courage. But when these people feel that the law is on their rival's side and, even more so, if they are right to think their rival's actions are unjust and oppressive, then, even if they are silent and endlessly reserved, they keep their anger in their hearts. And these people will be revengeful like no other.
 * p. 15.

 * We can't ignore the fact that ahead of us is a great war and this war is going to need significant preparation.
 * p. 15.

 * [But if things continue the way they are] ...the society that I envision, if my dream is not just a false notion, this society will have to begin to create itself in the midst of fuss, noisiness and panic, and will have to face the prospects of both internal and external war...
 * p. 16.

Quotes about

 * In 1921, the Jewish philosopher Ahad Ha’am wrote that Arab Palestinians “have a genuine right to the land due to generations of residence and work upon it. For them too this country is a national home and they have the right to develop their national potentialities to the utmost.”
 * Adam Serwer "Don’t Equate Anti-Zionism With Anti-Semitism" (November 2023)

title: Ahad Ha'am


text:
Thomas Shadwell

Thomas Shadwell (c. 1642 – November 19, 1692) was an English playwright and miscellaneous writer who was appointed poet laureate in 1689.

Quotes

 * Love quickly is pall'd, Tho' with labour 'tis gain'd; Wine never does cloy Tho' with ease 'tis obtain'd. We sing while you sigh, We laugh while you weep; Love robs you of rest, Wine lulls us asleep.
 * Love Quickly is Pall'd

The True Widow (1679)

 * And wit's the noblest frailty of the mind.
 * Act II, sc. i.

 * The haste of a fool is the slowest thing in the world.
 * Act III, sc. i.

 * I am, out of the ladies' company, like a fish out of the water.
 * Act III, sc. i.

 * Every man loves what he is good at.
 * Act V, sc. i.

title: Thomas Shadwell


text:
User talk:4.246.69.173

~ Kalki 00:41, 21 October 2005 (UTC)

title: User talk:4.246.69.173


text:
Eugene O'Neill

Eugene O'Neill (16 October 1888 – 27 November 1953) was an American playwright and Nobel laureate in Literature.

Quotes

 * If a person is to get the meaning of life he must learn to like the facts about himself — ugly as they may seem to his sentimental vanity — before he can learn the truth behind the facts. And the truth is never ugly.
 * New York Herald Tribune (9 September 1956)

Beyond the Horizon (1918)

 * Written in 1918, this premiered as a stage play in 1920.

 * Supposing I was to tell you that it's just Beauty that's calling me, the beauty of the far off and unknown, the mystery and spell of the East which lures me in the books I've read, the need of the freedom of great wide spaces, the joy of wandering on and on — in quest of the secret which is hidden over there, beyond the horizon?
 * Robert: Act 1, Scene 1
 * You mustn't feel sorry for me. Don't you see I'm happy at last — free — free! — freed from the farm — free to wander on and on — eternally! Look! Isn't it beautiful beyond the hills? I can hear the old voices calling me to come — And this time I'm going! It isn't the end. It's a free beginning — the start of my voyage! I've won to my trip — the right of release — beyond the horizon! Oh, you ought to be glad — glad — for my sake!
 * Robert: Act 3, Scene 2

The Straw (1919)

 * It's queer they'd be allowin' the sick ones to read books when I'll bet it's the same lazy readin' in the house bought the half of them down with the consumption itself.
 * Carmody: Act 1, Scene 2
 * Irish as a Paddy's pig.
 * Carmody: Act 1, Scene 2

The Hairy Ape (1922)

 * We'd be making sail in the dawn, with a fair breeze, singing a chanty song wid no care to it. And astern the land would be sinking low and dying out, but we'd give it no heed but a laugh, and never look behind. For the day that was, was enough, for we was free men — and I'm thinking 'tis only slaves do be giving heed to the day that's gone or the day to come — until they're old like me.
 * Paddy: Scene 1
 * Is it one wid this you'd be, Yank — black smoke from the funnels smudging the sea, smudging the decks — the bloody engines pounding and throbbing and shaking — wid divil a sight of sun or a breath of clean air — choking our lungs wid coal dust — breaking our backs and hearts in the hell of the stokehole — feeding the bloody furnace — feeding our lives along wid the coal, I'm thinking — caged in by steel from a sight of the sky like bloody apes in the Zoo!
 * Paddy: Scene 1
 * Or rather, I inherited the acquired trait of the by-product, wealth, but none of the energy, none of the strength of the steel that made it. I am sired by gold and damned by it, as they say at the race track — damned in more ways than one.
 * Mildred: Scene 2
 * You seem to be going in for sincerity today. It isn't becoming to you, really — except as an obvious pose. Be as artificial as you are, I advise. There's a sort of sincerity in that, you know. And, after all, you must confess you like that better.
 * Aunt: Scene 2

The Great God Brown (1926)

 * Man is born broken. He lives by mending. The grace of God is glue!
 * Act 4, Scene 1

Strange Interlude (1928)

 * It has been a long day. Why don't you sleep now—as you used to, remember?—for a little while.
 * Act 9

Dynamo (1929)

 * We have electrocuted your God. Don't be a fool.
 * Act 2, Scene 1

Mourning Becomes Electra (1931)

 * Don't cry. The damned don't cry.
 * p. 253

Days Without End (1933)

 * Full text online at Project Gutenberg Australia

 * A credulous, religious-minded fool, as I've pointed out! And he carried his credulity into the next period of his life, where he believed in one social or philosophical Ism after another, always on the trail of Truth! He was never courageous enough to face what he really knew was true, that there is no truth for men, that human life is unimportant and meaningless. No. He was always grasping at some absurd new faith to find an excuse for going on!
 * Loving, Act 3, Scene 1
 * One may not give one's soul to a devil of hate — and remain forever scatheless.
 * Father Baird, Act 3, Scene 1
 * I listen to people talking about this universal breakdown we are in and I marvel at their stupid cowardice. It is so obvious that they deliberately cheat themselves because their fear of change won't let them face the truth. They don't want to understand what has happened to them. All they want is to start the merry-go-round of blind greed all over again. They no longer know what they want this country to be, what they want it to become, where they want it to go. It has lost all meaning for them except as pig-wallow. And so their lives as citizens have no beginnings, no ends. They have lost the ideal of the Land of the Free. Freedom demands initiative, courage, the need to decide what life must mean to oneself. To them, that is terror. They explain away their spiritual cowardice by whining that the time for individualism is past, when it is their courage to possess their own souls which is dead — and stinking! No, they don't want to be free. Slavery means security — of a kind, the only kind they have courage for. It means they need not to think. They have only to obey orders from owners who are, in turn, their slaves!
 * John, Act 3, Scene 2
 * We can begin to create new goals for ourselves, ends for our days! A new discipline for life will spring into being, a new will and power to live, a new ideal to measure the value of our lives by! … We need a new leader who will teach us that ideal, who by his life will exemplify it and make it a living truth for us — a man who will prove that man's fleeting life in time and space can be noble. We need, above all, to learn again to believe in the possibility of nobility of spirit in ourselves! A new savior must be born who will reveal to us how we can be saved from ourselves, so that we can be free of the past and inherit the future and not perish by it!
 * John, Act 3, Scene 2
 * O Son of Man, I am Thou and Thou art I! Why hast Thou forsaken me? O Brother Who lived and loved and suffered and died with us, Who knoweth the tortured hearts of men, canst Thou not forgive — now — when I surrender all to Thee — when I have forgiven Thee — the love that Thou once took from me! … Ah! Thou hast heard me at last! Thou hast not forsaken me! Thou hast always loved me! I am forgiven! I can forgive myself — through Thee! I can believe!
 * John, Act 4, Scene 2

Long Day's Journey into Night (1955)

 * But I suppose life has made him like that, and he can't help it. None of us can help the things life has done to us. They're done before you realize it, and once they're done they make you do other things until at last everything comes between you and what you'd like to be, and you've lost your true self forever.
 * Act 2, Scene 1, p. 63
 * I hate doctors! They'll do anything — anything to keep you coming to them. They'll sell their souls! What's worse, they'll sell yours, and you never know it till one day you find yourself in hell!
 * Act 2, Scene 1, p. 76
 * It wasn't the fog I minded, Cathleen. I really love fog. It hides you from the world and the world from you. You feel that everything has changed, and nothing is what it seemed to be. No one can find or touch you any more. Its the foghorn I hate. It won't let you alone. It keeps reminding you, and warning you, and calling you back.
 * Act 3, p. 100
 * How thick the fog is. I can't see the road. All the people in the world could pass by and I would never know. I wish it was always that way. It's getting dark already. It will soon be night, thank goodness.
 * Act 3, p. 104
 * I haven't touched a piano in so many years. I couldn't play with such crippled fingers, even if I wanted to. For a time after my marriage I tried to keep up my music. But it was hopeless. One-night stands, cheap hotels, dirty trains, leaving children, never having a home — [She stares at her hands with fascinated disgust.] See, Cathleen, how ugly they are! So maimed and crippled! You would think they'd been through some horrible accident! [She gives a strange little laugh.] So they have, come to think of it. [She suddenly thrusts her hands behind her back.] I won't look at them. They're worse than the foghorn for reminding me — [Then with defiant self-assurance.] But even they can't touch me now. [She brings her hands from behind her back and deliberately stares at them — calmly.] They're far away. I see them, but the pain has gone.
 * Act 3, p. 106
 * It kills the pain. You go back until at last you are beyond its reach. Only the past when you were happy is real.
 * Act 3, p. 107
 * I'm as drunk as a fiddler's bitch.
 * p. 158
 * Yes, I remember. I fell in love with James Tyrone and was so happy for a time
 * p. 179
 * What the hell was it I wanted to buy, I wonder, that was worth—Well no matter. It's a late day for regrets.
 * Act 4

Quotes about O'Neill

 * Interviewing Eugene O'Neill is like extracting testimony from a reluctant witness. In fact, to use the word "interview" in connection with him is to employ almost a misnomer. Certainly it is an inapplicable designation. An interview presupposes a colloquy. A flow of words between two persons. Nothing more erroneous could be circulated about [him]. ... Silence. Silence. More questions, probings, attempts to secure opinions, statements, anything but monosyllables. Futility! Suddenly, I am overcome with a sense of the ridiculous. Here are two people whose very careers oppose this sort of conduct. A playwright who deals in words. A writer who juggles them daily. Sitting across from each other in silence, apparently overcome with shyness.
 * Carol Bird, "Eugene O'Neill—The Inner Man", in Theatre Magazine (June 1924), p. 9
 * Not artifice, nor any solacing reason could mediate the authority of his private pain.
 * Richard Hayes, "Eugene O'Neill: The Tragic in Exile", in John Gassner (ed.), O'Neill: A Collection of Critical Essays (1964), p. 56

title: Eugene O'Neill


text:
User talk:165.228.131.11

Deliberate vandalism can result in IP addresses being blocked from editing. ~ Kalki 05:26, 21 October 2005 (UTC)

- InvisibleSun 21:46, 8 December 2006 (UTC)

title: User talk:165.228.131.11


text:
János Arany

János Arany (2 March 1817 – 22 October 1882) was a Hungarian writer and poet. He is often said to be the "Shakespeare of ballads" – he wrote more than 40 ballads which have been translated into over 50 languages, as well as the Toldi trilogy.

Quotes

 * Álomban és szerelemben nincs lehetetlenség.
 * In dreams and in love there are no impossibilities.
 * As quoted in Dictionary of Quotations from Ancient and Modern, English and Foreign Sources (1893) by James Wood, p. 11

title: János Arany