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James Anthony Froude

James Anthony Froude (April 23 1818 – October 20 1894) was a controversial English historian, novelist, biographer, and editor of Fraser's Magazine.

Quotes

 * I cut a hole in my heart and wrote with the blood.
 * On the writing of his novel The Nemesis of Faith (1849), in a letter to Charles Kingsley, as quoted in Doubting Clerics : From James Anthony Froude to Robert Elsmere via George Eliot (1989) by Rosemary Ashton

 * Opinions alter, manners change, creeds rise and fall, but the moral law is written on the tablets of eternity. For every false word or unrighteous deed, for cruelty and oppression, for lust or vanity, the price has to be paid at last.
 * "The Science of History", (5 February 1864); lecture published in Representative Essays (1885) by George Haven Putnam, p. 274; Lord Acton quoted the first sentence of this statement in an address "The Study Of History" (11 June 1895), and it has often since been misattributed to him. The phrase has also sometimes been misquoted as: Opinions alter, manners change, creeds rise and fall, but the moral laws are written on the table of eternity.

 * The landlord may become a direct oppressor. He may care nothing for the people, and have no object but to squeeze the most that he can out of them fairly or unfairly. The Russian government has been called despotism tempered with assassination. In Ireland landlordism was tempered by assassination. Unfortunately the wrong man was generally assassinated. The true criminal was an absentee, and his agent was shot instead of him. A noble lord living in England, two of whose agents had lost their lives already in his service, ordered the next to post a notice in his Barony that he intended to persevere in what he was doing, and if the tenants thought they would intimidate him by shooting his agents, they would find themselves mistaken.
 * "On the Uses of a Landed Gentry" address in Edinburgh (6 November 1876), published in Short Studies on Great Subjects, Vol. III (1893), p. 406

 * Nature is less partial than she appears, and all situations in life have their compensations along with them.
 * Bunyan (1880), Ch. X, p. 175; a 2005 edition is also available from Kessinger Publishing ISBN 1-417-97107-X

 * Wild animals never kill for sport. Man is the only one to whom the torture and death of his fellow creatures is amusing in itself.
 * Oceana, or, England and Her Colonies (1886) [C. Scribner's Sons, 1972, ISBN 083699096X, 9780836990966, 396 pages], p. 67

 * He came, bringing with Him the knowledge that God is a Being of infinite goodness; that the service required of mankind is not a service of form or ceremony, but a service of obedience.
 * Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 62.

 * The Providence that watches over the affairs of men works out of their mistakes, at times, a healthier issue than could have been accomplished by their wisest forethought.
 * Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 278.

 * The first duty of an historian is to be on his guard against his own sympathies; but he cannot wholly escape their influence.
 * The Divorce of Catherine of Aragon (1891)

The Nemesis of Faith (1849)

 * First edition (1849) - Second edition (1849) - Third edition (1903)

 * The moral of human life is never simple, and the moral of a story which aims only at being true to human life cannot be expected to be any more so.
 * Preface, Second edition (21 June 1849), added in response to some controversies and rumors caused by the publication of the first edition of his novel. There were no changes made in the text of the novel itself.

 * I am convinced with Plato, with St. Paul, with St. Augustine, with Calvin, and with Leibnitz, that this universe, and every smallest portion of it, exactly fulfils the purpose for which Almighty God designed it.
 * Preface, Second edition (21 June 1849)

 * Man is a real man, and can live and act manfully in this world, not in the strength of opinions, not according to what he thinks, but according to what he is.
 * Preface, Second edition (21 June 1849)

 * I do not dishonour the Bible. I honour it above all books. The New Testament alone, since I have been able to read it humanly, has to me outweighed all the literature of the world. It is because we dishonour it by making it an idol, and destroy its power by the foolish means with which we think to enhance it, that I have said what I have felt it my duty to say.
 * Preface, Second edition (21 June 1849)

 * I know that even in this faithless age there are many persons to whom the Bible is what it was to Calvin — its smallest word as really the voice of God, its most trifling part as sacred; and to these persons I know I shall have given very great pain. They may not believe me when I say I am sorry for it; but if they will not, at least they will believe with me, that those who fight against God are most fighting against themselves; that He can and will protect His truth, and that every blow which is aimed against it will not injure truth, but will recoil on the striker's head. So far they will go with me. In the prayer that it may be so, may they and I unite.
 * Preface, Second edition (21 June 1849)

 * I have nothing but myself to write about, no facts, no theories, no opinions, no adventures, no sentiments, nothing but my own poor barren individualism, of considerable interest to me, but I do not know why I should presume it will be so to you. Egotism is not tiresome, or it ought not to be, if one is sincere about oneself; but it is so hard to be sincere. Well, never mind, I mean to be, and you know me well enough to see through me when I am humbugging.
 * Markham Sutherland to Arthur "Letter I : Huntley Parsonage, September 4, 1843"

 * I scarcely know a professional man I can like, and certainly not one who has been what the world calls successful, that I should the least wish to resemble.
 * Letter I

 * You cannot dream yourself into a character; you must hammer and forge yourself one.
 * Markham Sutherland's father, quoted in Letter I.

 * I cannot think the disputes and jealousies of Heaven are tried and settled by the swords of earth.
 * Letter II

 * I would sooner perish for ever than stoop down before a Being who may have power to crush me, but whom my heart forbids me to reverence.
 * Letter II

 * The war of good and evil is mightiest in mightiest souls, and even in the darkest time the heart will maintain its right against the hardest creed.
 * Letter II

 * It may be from some moral obliquity in myself, or from some strange disease; but for me, and I should think too for every human being in whose breast a human heart is beating, to know that one single creature is in that dreadful place would make a hell of heaven itself. And they have hearts in heaven, for they love there.
 * Letter II

 * 'I believe that fallen creatures perish, perish for ever, for only good can live, and good has not been theirs; but how durst men forge our Saviour's words "eternal death''" into so horrible a meaning? And even if he did use other words, and seem to countenance such a meaning for them (and what witness have we that He did, except that of men whose ignorance or prejudice might well have interpreted these words wrongly as they did so many others?)
 * Letter II

 * I know but one man, of more than miserable intellect, who in these modern times has dared defend eternal punishment on the score of justice, and that is Leibnitz; a man who, if I know him rightly, chose the subject from its difficulty as an opportunity for the display of his genius, and cared so little for the truth that his conclusions did not cost his heart a pang, or wring a single tear from him. And what does Leibnitz say? That sin, forsooth, though itself be only finite, yet, because it is against an Infinite Being, contracts a character of infinity, and so must be infinitely punished. 'It is odd that the clever Leibnitz should not have seen that a finite punishment, inflicted by the same Infinite Being, would itself of course contract the same character of infinity''.
 * Letter II

 * I could never fear a God who kept a hell prison-house. No, not though he flung me there because I refused. There is a power stronger than such a one; and it is possible to walk unscathed even in the burning furnace.
 * Letter II

 * I would not so dishonour God as to lend my voice to perpetuate all the mad and foolish things which men have dared to say of Him. I believe that we may find in the Bible the highest and purest religion ..... most of all in the history of Him in whose name we all are called. His religion — not the Christian religion, but the religion of Christ — the poor man's gospel; the message of forgiveness, of reconciliation, of love; and, oh, how gladly would I spend my life, in season and out of season, in preaching this! But I must have no hell terrors, none of these fear doctrines; they were not in the early creeds, God knows whether they were ever in the early gospels, or ever passed His lips. He went down to hell, but it was to break the chains, not to bind them.
 * Letter II

 * Show me if I am wrong. It is easy to be mistaken. But do not tell me it is wicked of me to have thought all this, for it is not — I am certain it is not.
 * Letter II

 * The Mahometans say their Koran was written by God. The Hindoos say the Vedas were; we say the Bible was, and we are but interested witnesses in deciding absolutely and exclusively for ourselves. If it be immeasurably the highest of the three, it is because it is not the most divine but the most human. It does not differ from them in kind; and it seems to me that in ascribing it to God we are doing a double dishonour; to ourselves for want of faith in our soul's strength, and to God in making Him responsible for our weakness. There is nothing in it but what men might have written; much, oh much, which it would drive me mad to think any but men, and most mistaken men, had written. Yet still, as a whole, it is by far the noblest collection of sacred books in the world; the outpouring of the mind of a people in whom a larger share of God's spirit was for many centuries working than in any other of mankind, or who at least most clearly caught and carried home to themselves the idea of the direct and immediate dependence of the world upon Him. It is so good that as men looked at it they said this is too good for man: nothing but the inspiration of God could have given this. Likely enough men should say so; but what might be admired as a metaphor became petrified into a doctrine, and perhaps the world has never witnessed any more grotesque idol-worship than what has resulted from it in modern Bibliolatry. And yet they say we are not Christians, we cannot be religious teachers, nay, we are without religion, we are infidels, unless we believe with them. We have not yet found the liberty with which Christ has made us free. Infidels, Arthur! Ah, it is a hard word ! The only infidelity I know is to distrust God, to distrust his care of us, his love for us. And yet that word! How words cling to us, and like an accursed spell force us to become what they say we have become.
 * Letter III

 * The evidence of religion — ah, I know where the true evidence lies, by the pleadings of my own heart against me. Why, why must it be that all these alien histories, these strange theories and doctrines, should be all sown in together in the child seed-bed with the pure grain of Christianity? so that in after years it is impossible to root them out without trampling over rudely on the good. And we must do it. They may be harmless, growing there unrecognised; but, known for what they are, their poison opens then, and they or we must die.
 * Letter III

 * There is a village in the wood, two or three miles from here — there was an abbey there once. But there is nothing left of the abbey but its crumbling walls, and it serves only for a burying-ground and for sentimental picnic parties. I was there to-day; I sat there a long time, I do not know how long — I was not conscious of the place. I was listening to what it was saying to me. I will write it down and look at it, and you shall look at it: an odd enough subject for a Christian ruin to choose — it began to talk about paganism. "Do you know what paganism means? " it said. Pagani, Pagans, the old country villagers. In all history there is no more touching word than that one of Pagan. 'In the great cities, where men gather in their crowds and the work of the world is done, and the fate of the world is determined, there it is that the ideas of succeeding eras breed and grow and gather form and power, and grave out the moulds for the stamp of after ages. There it was, in those old Roman times, that the new faith rose in its strength, with its churches, its lecture-rooms, its societies. It threw down the gorgeous temples, it burnt their carved cedar work, it defiled the altars and scattered the ashes to the winds. The statues were sanctified and made the images of saints, the augurs' colleges were rudely violated, and they who were still faithful were offered up as martyrs, or scattered as wanderers over the face of the earth, and the old gods were expelled from their old dominion — the divinity of nature before the divinity of man. … Change is strong, but habit is strong too; and you cannot change the old for new, like a garment. Far out in the country, in the woods, in the villages, for a few more centuries, the deposed gods still found a refuge in the simple minds of simple men, who were contented to walk in the ways of their fathers — to believe where they had believed, to pray where they had prayed. What was it to these, the pomp of the gorgeous worship, the hierarchy of saints, the proud cathedral, and the thoughts which shook mankind? Did not the sky bend over them as of old in its calm beauty, the sun roll on the same old path, and give them light and warmth and happy sunny hearts? The star-gods still watched them as they slept — why should they turn away? why seek for newer guardians? Year by year the earth put on her robes of leaves and sweetest flowers — the rich harvests waved over the corn-fields, and the fruit-trees and the vineyards travailed as of old; winter and summer, spring and autumn, rain and sunshine, day and night, moving on in their never-ending harmony of change. The gods of their fathers had given their fathers these good things; had their power waxed slack? Was not their powerful hand stretched out still? Pan, almighty Pan! He had given, and he gave still.
 * Letter IV

 * Who shall say that those poor peasants were not acting in the spirit we most venerate, most adore; that theirs was not the true heart language which we cannot choose but love? And what has been their reward? They have sent down their name to be the by-word of all after ages; the worst reproach of the worst men — a name convertible with atheism and devil-worship.
 * Letter IV

 * Once, once for all, if you would save your heart from breaking, learn this lesson — once for all you must cease, in this world, to believe in the eternity of any creed or form at all. Whatever grows in time is a child of time, and is born and lives, and dies at its appointed day like ourselves.
 * Letter IV

 * Life is change, to cease to change is to cease to live; yet if you may shed a tear beside the death-bed of an old friend, let not your heart be silent on the dissolving of a faith.
 * Letter IV

 * Carlyle! Carlyle only raises questions he cannot answer, and seems best contented if he can make the rest of us as discontented as himself; and all the others, all, that is, who have any power at all, fight beside religion, either as if it were not worth saving, or as if it had nothing to do with them.
 * Letter V

 * Do you not think that sometimes when matters are at the worst with us, when we appear to have done all which we ourselves can do, yet all has been unavailing, and we have only shown we cannot, not we will not, help ourselves; that often just then something comes, almost as if supernaturally, to settle for us, as if our guardian angel took pity on our perplexities, and then at last obtained leave to help us? And if it be so, then what might only be a coincidence becomes a call of Providence, a voice from Heaven, a command.
 * Letter VI

 * Life is more than a theory, and love of truth butters no bread: old men who have had to struggle along their way, who know the endless bitterness, the grave moral deterioration which follow an empty exchequer, may well be pardoned for an over-wish to see their sons secured from it; hunger, at least, is a reality...
 * Letter VI

 * I believe in God, not because the Bible tells me that he is, but because my heart tells me so; and the same heart tells me we can only have His peace with us if we love Him and obey Him, and that we can only he happy when we each love our neighbour better than ourselves.
 * Letter VI

 * The men that write books, Carlyle says, are now the world's priests, the spiritual directors of mankind.
 * Letter VI

 * Oh! what a frightful business is this modern society; the race for wealth — wealth. I am ashamed to write the word. Wealth means well-being, weal, the opposite of woe. And is that money? or can money buy it? We boast much of the purity of our faith, of the sins of idolatry among the Romanists, and we send missionaries to the poor unenlightened heathens, to bring them out of their darkness into our light, our glorious light; but oh! if you may measure the fearfulness of an idol by the blood which stains its sacrifice, by the multitude of its victims, where in all the world, in the fetish of the poor negro, in the hideous car of Indian Juggernaut, can you find a monster whose worship is polluted by such enormity as this English one of money!
 * Letter VII

 * I suppose, at the smallest average, for the making of a single rich man, we make a thousand whose life-long is one flood-tide of misery. The charnel-houses of poverty are in the shadow of the palace; and as one is splendid, so is the other dark, poisonous, degraded. How can a man grow rich, except on the spoils of others' labour? His boasted prudence and economy, what is it but the most skilfully availing himself of their necessities, most resolutely closing up his heart against their cries to him for help?
 * Letter VII

 * To be enthusiastic about doing much with human nature is a foolish business indeed; and, throwing himself into his work as he was doing, and expecting so much from it, would not the tide ebb as strongly as it was flowing? It is a rash game this setting our hearts on any future beyond what we have our own selves control over. Things do not walk as we settle with ourselves they ought to walk, and to hope is almost the correlative of to be disappointed.
 * Arthur's first summary

 * I think there is a spiritual scent in us which feels mischief coming, as they say birds scent storms.
 * Letter IX

 * Charity is from person to person; and it loses half, far more than half, its moral value when the giver is not brought into personal relation with those to whom he gives.
 * Letter IX

 * That in these times every serious person should not in his heart have felt some difliculty with the doctrines of the incarnation, I cannot helieve. We are not as we were. When Christianity was first published, the imagination of mankind presented the relation of heaven to earth very differently from what it does now.
 * Letter X

 * I will be candid. I believe God is a just God, rewarding and punishing us exactly as we act well or ill. I believe that such reward and punishment follow necessarily from His will as revealed in natural law, as well as in the Bible. I believe that as the highest justice is the highest mercy, so He is a merciful God. That the guilty should suffer the measure of penalty which their guilt has incurred, is justice. What we call mercy is not the remission of this, but rather the remission of the extremity of the sentence attached to the act, when we find something in the nature of the causes which led to the act which lightens the moral guilt of the agent. That each should have his exact due is Just — is the best for himself. That the consequence of his guilt should he transferred from him to one who is innocent (although that innocent one he himself willing to accept it), whatever else it be, is not justice. We are mocking the word when we call it such. If I am to use the word justice in any sense at all which human feeling attaches to it, then to permit such transfer is but infinitely deepening the wrong, and seconding the first fault by greater injustice. I am speaking only of the doctrine of the atonement in its human aspect, and as we are to learn anything from it of the divine nature or of human duty.
 * Letter X

 * To suppose that by our disobedience we have taken something away from God, in the loss of which He suffers, for which He requires satisfaction, and that this satisfaction has been made to Him by the cross sacrifice (as if doing wrong were incurring a debt to Him, which somehow must be paid, though it matters not by whom), is so infinitely derogatory to His majesty, to every idea which I can form of His nature, that to believe it in any such sense as this confounds and overwhelms me. In the strength of my own soul, for myself, at least, I would say boldly, rather let me bear the consequences of my own acts myself, even if it be eternal vengeance, and God requires it, than allow the shadow of my sin to fall upon the innocent.
 * Letter X

 * I know that in early ages men did form degraded notions of the Almighty, painting Him like themselves, extreme only in all their passions : they thought He could he as lightly irritated as themselves, and that they could appease His anger by wretched offerings of innocent animals. From such a feeling as this to the sense of the value of a holy and spotless life and death — from the sacrifice of an animal to that of a saint — is a step forward out of superstition quite immeasurable. That between the earnest conviction of partial sight, and the strong metaphors of vehement minds, the sacrificial language should have been transferred onwards from one to the other, seems natural to me; perhaps inevitable. On the other hand, through all history we find the bitter fact that mankind can only be persuaded to accept the best gifts which Heaven sends them, in persecuting and destroying those who are charged to be their bearers.
 * Letter X

 * I do not disbelieve that in some mysterious transcendental sense, as involved in the system of the entire universe, with so vast an arc that no faculty of man can apprehend its curve, that in some such sense the Catholic doctrine of the atonement may be true. But a doctrine out of which, with our reason, our feeling, our logic, I at least can gather any practical instruction for mankind — any deeper appreciation of the attributes of God, any deeper love for Him, any stimulant towards our own obedience — such a doctrine I cannot find it. I bury what I am to think of it in the deepest corner of my own heart, where myself I fear to look.
 * Letter X

 * I think Nature, if she interests herself much about her children, must often feel that, like the miserable Frankenstein, with her experimenting among the elements of humanity, she has brought beings into existence who have no business here; who can do none of her work, and endure none of her favours; whose life is only suffering; and whose action is one long protest against the ill foresight which flung them into consciousness.
 * Arthur's second commentary

 * You cannot reason people into loving those whom they are not drawn to love; they cannot reason themselves into it; and there are some contrarieties of temper which are too strong even for the obligations of relationship.
 * Arthur's second commentary

 * Why is it thought so very wicked to be an unbeliever? Rather, why is it assumed that no one can have difficulties unless he be wicked? Because an anathema upon unbelief has been appended as a guardian of the creed. It is one way, and doubtless a very politic way, of maintaining the creed, this of anathema. When everything may be lost unless one holds a particular belief, and nothing except vulgar love of truth can induce one into questioning it, common prudence points out the safe course; but really it is but a vulgar evidence, this of anathema. Genuine belief ended with persecution. As soon as it was felt that to punish a man for maintaining an independent opinion was shocking and unjust, so soon a doubt had entered whether the faith established was unquestionably true.
 * Fragments of Markham's notes

 * A man is born into the world — a real man — such a one as it has never seen; he lives a life consistently the very highest; his wisdom is the calm earnest voice of humanity; to the worldly and the commonplace so exasperating, as forcing upon them their own worthlessness — to the good so admirable that every other faculty is absorbed in wonder. The one killed him. The other said, this is too good to be a man — this is God. His calm and simple life was not startling enough for their eager imagination; acts of mercy and kindness were not enough, unless they were beyond the power of man. To cure by ordinary means the bruised body, to lift again with deep sympathy of heart the sinking sinner was not enough. He must speak with power to matter as well as mind; eject diseases and eject devils with command. The means of ordinary birth, to the oriental conception of uncleanness, were too impure for such as he, and one so holy could never dissolve in the vulgar corruption of the grave. Yet to save his example, to give reality to his sufferings, he was a man nevertheless. In him, as philosophy came in to incorporate the first imagination, was the fulness of humanity as well as the fulness of the Godhead. And out of this strange mixture they composed a being whose life is without instruction, whose example is still nothing, whose trial is but a helpless perplexity. The noble image of the man is effaced, is destroyed. Instead of a man to love and to follow, we have a man-god to worship. From being the example of devotion, he is its object; the religion of Christ ended with his life, and left us instead but the Christian religion.
 * Fragments of Markham's notes

 * The conviction of the martyr that the stake is the gate of Paradise, diminishes the dignity of the suffering in proportion to its strength. If it be absolute certainty, the trial is absolutely nothing. And that all-wise Being who knew all, who himself willed, erected, determined all, what could the worst earthly suffering he to him to whom all the gates which close our knowledge were shining crystal? What trial, what difficulty was it all to him? His temptation is a mockery. His patience, meekness, humility, it is but trifling with words, unless he was a man, and but a man. And yet what does it not say on the other side for mankind, that the life of one good man, which had nothing, nothing but its goodness to recommend it, should have struck so deep into the heart of the race that for eighteen hundred years they have seen in that life something so far above them that they will not claim a kindred origin with him who lived it. And while they have scarcely bettered in their own practice, yet stand, and ever since have stood, self-condemned, in acknowledging in spite of themselves that such goodness alone is divine.
 * Fragments of Markham's notes

 * People canvass up and down the value and utility of Christianity, and none of them seem to see that it was the common channel towards which all the great streams of thought in the old world were tending, and that in some form or other when they came to unite it must have been. That it crystallized round a particular person may have been an accident; but in its essence, as soon as the widening intercourse of the nations forced the Jewish mind into contact with the Indian and the Persian and the Grecian, such a religion was absolutely inevitable. It was the development of Judaism in being the fulfilment of the sacrificial theory, and the last and purest conception of a personal God lying close above the world, watching, guiding, directing, interfering. Its object was no longer the narrow one of the temporal interests of a small people. The chrysalis had burst its shell, and the presiding care extended to all mankind, caring not now for bodies only but for souls. It was the development of Parsism in settling finally the vast question of the double principle, the position of the evil spirit, his history, and the method of his defeat; while Zoroaster's doctrine of a future state was now for the first time explained and justified; and his invisible world of angels and spirits, and the hierarchies of the seven heavens, were brought in subjection to the same one God of the Jews.
 * Fragments of Markham's notes

 * It is alike self-contradictory and contrary to experience, that a man of two goods should choose the lesser, knowing it at the time to be the lesser. Observe, I say, at the time of action. We are complex, and therefore, in our natural state, inconsistent, beings, and the opinion of this hour need not be the opinion of the next. It may be different before the temptation appear; it may return to be different after the temptation is passed; the nearness or distance of objects may alter their relative magnitude, or appetite or passion may obscure the reflecting power, and give a temporary impulsive force to a particular side of our nature. But, uniformly, given a particular condition of a man's nature, and given a number of possible courses, his action is as necessarily determined into the course best corresponding to that condition, as a bar of steel suspended between two magnets is determined towards the most powerful. It may go reluctantly, for it will still feel the attraction of the weaker magnet, but it will still obey the strongest, and must obey. What we call knowing a man's character, is knowing how he will act in such and such conditions. The better we know him the more surely we can prophesy. If we know him perfectly, we are certain.
 * Fragments of Markham's notes

 * While we find such endless differences between the actions of different men under the same temptations, or of the same man at different times, we shall yet be unable to find any link of the chain undetermined by the action of the outward circumstance on the inner law; or any point where we can say a power lay in the individual will of choosing either of two courses — in other words, to discover sin. 'Actions are governed by motives. The power of motives depends on character, and character on the original faculties and the training which they have received from the men or things'' among which they have been bred. Sin, therefore, as commonly understood, is a chimera.
 * Fragments of Markham's notes

 * Our instinct has outrun our theory in this matter; for while we still insist upon free will and sin, we make allowance for individuals who have gone wrong, on the very ground of provocation, of temptation, of bad education, of infirm character. By and by philosophy will follow, and so at last we may hope for a true theory of morals. It is curious to watch, in the history of religious beliefs, the gradual elimination of this monster of moral evil. The first state of mankind is the unreflecting state. The nature is undeveloped, looking neither before nor after; it acts on the impulse of the moment, and is troubled with no weary retrospect, nor with any notions of a remote future which present conduct can affect; and knowing neither good nor evil, better or worse, it does simply what it desires, and is happy in it. It is the state analogous to the early childhood of each of us, and is represented in the common theory of Paradise — the state of innocence.
 * Fragments of Markham's notes

 * It is an old remark, that as men are, such they paint their gods; and as in themselves the passionate, or demonic nature, long preponderated, so the gods they worshipped were demons like themselves, jealous, capricious, exacting, revengeful, the figures which fill the old mythologies, and appear partly in the Old Testament. They feared them as they feared the powerful of their own race, and sought to propitiate them by similar offerings and services. Go on, and now we find ourselves on a third stage; but now fast rising into a clearing atmosphere. The absolute worth of goodness is seen as distinct from power; such beings as these demon gods could not he the highest beings. Good and evil could not coexist in one Supreme; absolutely different in nature, they could not have a common origin; the moral world is bipolar, and we have dualism, the two principles, coeternal, coequal. By and by, again, the horizon widens. The ultimate identity of might and right glimmers out feebly in the Zenda Vesta as the stars come out above the mountains when we climb out of the mist of the valleys. The evil spirit is no longer the absolute independent Ahriman; but Ahriman and Ormuzd are but each a dependent spirit; and an awful formless, boundless figure, the eternal, the illimitable, looms out from the abyss behind them, presently to degrade still farther the falling Ahriman into a mere permitted Satan, finally to be destroyed.
 * Fragments of Markham's notes

 * Finally rises philosophy, which, after a few monstrous efforts from Calvin to Leibnitz to reconcile contradictions and form a theodice, comes out boldly in Spinozism to declare the impossibility of the existence of a power antagonistic to God; and defining the perfection of man's nature, as the condition under which it has fullest action and freest enjoyment of all its powers, sets this as a moral ideal hefore us, toward which we shall train our moral efforts as the artist trains his artistic efforts towards his ideal. The success is various, as the faculties and conditions which God has given are various; but the spectre which haunted the conscience is gone. Our failures are errors, not crimes — nature's discipline with which God teaches us; and as little violations of His law, or rendering us guilty in His eyes, as the artist's early blunders, or even ultimate and entire failures, are laying store of guilt on him.
 * Fragments of Markham's notes

 * Scepticism, like wisdom, springs out in full panoply only from the brain of a god, and it is little profit to see an idea in its growth, unless we track its seed to the power which sowed it.
 * Arthur's commentary

 * We start with enthusiasm — out we go each of us to our task in all the brightness of sunrise, and hope beats along our pulses; we believe the world has no blanks except to cowards, and we find, at last, that, as far as we ourselves are concerned, it has no prizes; we sicken over the endless unprofitableness of labour most when we have most succeeded, and when the time comes for us to lay down our tools we cast them from us with the bitter aching sense, that it were better for us if it had been all a dream. We seem to know either too much or too little of ourselves — too much, for we feel that we are better than we can accomplish; too little, for, if we have done any good at all, it has heen as we were servants of a system too vast for us to comprehend. We get along through life happily between clouds and sunshine, forgetting ourselves in our employments or our amusements, and so long as we can lose our consciousness in activity we can struggle on to the end. But when the end comes, when the life is lived and done, and stands there face to face with us; or if the heart is weak, and the spell breaks too soon, as if the strange master-worker has no longer any work to offer us, and turns us off to idleness and to ourselves; in the silence then our hearts lift up their voices, and cry out they can find no rest here, no home. Neither pleasure, nor rank, nor money, nor success in life, as it is called, have satisfied, or can satisfy; and either earth has nothing at all which answers to our cravings, or else it is something different from all these, which we have missed finding — this peace which passes understanding — and from which in the heyday of hope we had turned away, as lacking the meretricious charm which then seemed most alluring. I am not sermonizing of Religion, or of God, or of Heaven, at least not directly.
 * Confessions Of A Sceptic

 * We call heaven our home, as the best name we know to give it.
 * Confessions Of A Sceptic

 * You will never have perfect men, Plato says, till you have perfect circumstances. Perhaps a true saying! — but, till the philosopher is born who can tell us what circumstances are perfect, a sufficiently speculative one. At any rate, one finds strange enough results — often the very best coming up out of conditions the most unpromising. Such a bundle of odd contradictions we human beings are, that perhaps full as many repellent as attracting influences are acquired, before we can give our hearts to what is right.
 * Confessions Of A Sceptic

 * Long devotions are a weariness to healthy children. If, unhappily, they have been made unhealthy — if they have been taught to look into themselves, and made to imagine themselves miserable and fallen, and every moment exciting God's anger, and so need these long devotions — their premature sensibility will exhaust itself over comparative trifles; and, by and by, when the real occasion comes, they will find that, like people who talk of common things in superlatives, their imagination will have wasted what will then be really needed. Their present state will explain to themselves the unreality of their former state; but the heart will have used out its power, and thoughts, which have been made unreal, by an unreal use of them, will be unreal still, and for ever.
 * Confessions Of A Sceptic

 * Woe to the unlucky man who as a child is taught, even as a portion of his creed, what his grown reason must forswear.
 * Confessions Of A Sceptic

 * What is right or duty without power? To tell a man it is his duty to submit his judgment to the judgment of the church, is like telling a wife it is her duty to love her husband — a thing easy to say, but meaning simply nothing. Affection must be won, not commanded.
 * Confessions Of A Sceptic

 * Minds vary in sensitiveness and in self-power, as bodies do in susceptibility of attraction and repulsion. When, when shall we learn that they are governed by laws as inexorable as physical laws, and that a man can as easily refuse to obey what has power over him as a steel atom can resist the magnet?
 * Confessions Of A Sceptic

 * Belief is the result of the proportion, whatever it he, in which the many elements which go to make the human being are combined. In some the grosser nature preponderates; they believe largely in their stomachs, in the comforts and conveniences of life, and being of such kind, so long as these are not threatened, they gravitate steadily towards the earth. Numerically this is the largest class of believers, with very various denominations indeed; bearing the names of every faith beneath the sky, and composing the conservative elements in them, and therefore commonly persons of much weight in established systems. But they are what I have called them: their hearts are where I said they were, and as such interests are commonly selfish, and self separates instead of unites, they are not generally powerful against any heavy trial. Others of keener susceptibility are yet volatile, with slight power of continuance, and fly from attraction to attraction in the current of novelty. Others of stronger temper gravitate more slowly, but combine more firmly, and only disunite again when the idea or soul of the body into which they form dies out, or they fall under the influence of some very attractive force indeed. It may be doubted, indeed, whether a body which is really organised by a living idea can lose a healthy member except by violence.
 * Confessions Of A Sceptic

 * Now, to a single-minded man, who is either brave enough or reckless enough to surrender himself wholly to one idea, and look neither right nor left, but only forward, what earthly consequences may follow is not material. Persecution strengthens him; and so he is sure he is right, whether his course end in a prison or on a throne is no matter at all. But men of this calibre are uncommon in any age or in any country — very uncommon in this age and this country.
 * Confessions Of A Sceptic

 * Fling away your soul once for all, your own small self; if you will find it again. Count not even on immortality.
 * Confessions Of A Sceptic

 * Look not to have your sepulchre built in after ages hy the same foolish hands which still ever destroy the living prophet. Small honour for you if they do build it; and may be they never will build it.
 * Confessions Of A Sceptic

 * Once in our lives we have all to choose. More or less we have all felt once the same emotions. We have not always been what the professions make of us. Nature made us men, and she surrenders not her children without a struggle. I will go back to my story now with but this one word, that it is these sons of genius, and the fate they meet with, which is to me the one sole evidence that there is more in "this huge state" than what is seen, and that in very truth the soul of man is not a thing which comes and goes, is builded and decays like the elemental frame in which it is set to dwell, but a very living force, a very energy of God's organic Will, which rules and moulds this universe. For what are they? Say not, say not, it is but a choice which they have made; and an immortality of glory in heaven shall reward them for what they have sacrificed on earth. It may be so; but they do not ask for it. They are what they are from the Divine power which is in them, and you would never hear their complainings if the grave was the gate of annihilation.
 * Confessions Of A Sceptic

 * Say not they have their reward on earth in the calm satisfaction of noble desires, nobly gratified, in the sense of great works greatly done; that too may be, but neither do they ask for that. They alone never remember themselves; they know no end but to do the will which beats in their hearts' deep pulses. Ay, but for these, these few martyred heroes, it might be after all that the earth was but a huge loss-and-profit ledger book; or a toy machine some great angel had invented for the amusement of his nursery; and the storm and the sunshine but the tears and the smiles of laughter in which he and his baby cherubs dressed their faces over the grave and solemn airs of slow-paced respectability. Yes, genius alone is the Redeemer; it bears our sorrows, it is crowned with thorns for us; the children of genius are the church militant, the army of the human race. Genius is the life, the law of mankind, itself perishing, that others may take possession and enjoy. Religion, freedom, science, law, the arts, mechanical or heautiful, all which gives respectability a chance, have heen moulded out by the toil and the sweat and the blood of the faithful; who, knowing no enjoyment, were content to he the servants of their own born slaves, and wrought out the happiness of the world which despised and disowned them.'''
 * Confessions Of A Sceptic

 * Life complete, is lived in two worlds; the one inside, and the one outside. The first half of our days is spent wholly in the former; the second, if it is what it ought to be, wholly in the latter — till our education is almost finished; theories are only words to us, and church controversy is not of things but of shadows of things. Through all that time life and thought beyond our own experience is but a great game played out by book actors; we do not think, we only think we think, and we have been too busy in our own line to have a notion really of what is beyond it. But while so much of our talk is so unreal, our own selves, our own risings, fallings, aspirings, resolutions, misgivings, these are real enough to us; these are our hidden life, our sanctuary of our own mysteries.
 * Confessions Of A Sceptic

 * Happily I had very early learned the fallacy of building much on logic and verbal argument. Single sets of truths I knew to be as little conclusive in theology as in physics; and, in one as in the other, no theory to be worth anything, however plausibly backed up with Scripture texts or facts, which was not gathered bona fide from the analysis of all the attainable phenomena, and verified wherever possible by experiment. "Here is a theory of the world which you bring for my acceptance: well, there is the world; try — will the key fit? can you read the language into sense by it?" was the only method; and so I was led always to look at broad results, at pages and chapters, rather than at single words and sentences, where for a few lines a false key may serve to make a meaning. So of these broad observations I only expected a broad solution.
 * Confessions Of A Sceptic

 * It was brought home to me that two men may be as sincere, as earnest, as faithful, as uncompromising, and yet hold opinions far asunder as the poles. I have before said that I think the moment of this conviction is the most perilous crisis of our lives; for myself, it threw me at once on my own responsibility, and obliged me to look for myself at what men said, instead of simply accepting all because they said it. I begin to look about me to listen to what had to be said on many sides of the question, and try, as far as I could, to give it all fair hearing.
 * Confessions Of A Sceptic

 * For me this world was neither so high nor so low as the Church would have it; chequered over with its wild light shadows, I could love it and all the children of it, more dearly, perhaps, because it was not all light.
 * Confessions Of A Sceptic

 * The trials of life will not wait for us. They come at their own time, not caring much to inquire how ready we may be to meet them.
 * Arthur's commentary

 * A dreamer he was, and ever would be. Yet dreaming need not injure us, if it do but take its turn with waking; and even dreams themselves may be turned to beauty, by favoured men to whom nature has given the powers of casting them into form.
 * Arthur's commentary

 * Women's eyes are rapid in detecting a heart which is ill at ease with itself, and, knowing the value of sympathy, and finding their own greatest happiness not in receiving it, but in giving it, with them to be unhappy is at once to be interesting.
 * Arthur's commentary

 * How can we help loving best those who first gave us possession of ourselves? All the day long they were together: living as they did, they could not help being so; only parting at night for a few short hours to dream over the happy past day, and to meet again the next morning, the happier for their brief separation. It was a new life to him: what had often hung before him as a fairy vision — what he had longed for, but never found; and here, as if sent down from heaven, was what more than answered to his wildest dreams. Now for the first time he found himself loved for himself — slighted and neglected as he had been .... suddenly he was singled out by a fascinating woman, who made no secret of the pleasure his friendship gave her.
 * Arthur's commentary

 * Some few intense enjoyments are given us in life; among them all, perhaps, there is none with so deep a charm as to sit by the side of those we love, and watch them sleeping. Sleep is so innocent, so peaceful in its mystery and its helplessness; and sitting there we can fancy ourselves the guardian angels holding off the thousand evils imagination paints for ever hanging over what is most precious, most dear to us. The long deep-drawn breathing; the smile we love to hope is called up over the features by our own presence in the heart; there are no moments in life we would exchange for the few we have spent by the side of these.
 * Arthur's commentary

 * She would gladly have been more to him than she could be — because she felt (she did not deny it to herself) that she would sooner have been his wife than Leonard's. But why, because they could not be all to one another, must they be as nothing?
 * Arthur's commentary

 * It is ill changing the creed to meet each rising temptation. The soul is truer than it seems, and refuses to be trifled with.
 * Arthur's commentary

 * It is strange, when something rises before us as a possibility which we have hitherto believed to be very dreadful, we fancy it is a great crisis; that when we pass it we shall be different beings; some mighty change will have swept over our nature, and we shall lose entirely all our old selves, and become others. … Yet, when the thing, whether good or evil, is done, we find we were mistaken; we are seemingly much the same — neither much better nor worse; and then we cannot make it out; on either side there is a weakening of faith; we fancy we have been taken in; the mountain has heen in lahour, and we are perplexed to find the good less powerful than we expected, and the evil less evil.
 * Arthur's commentary

 * Our characters change as world eras change, as our features change, slowly from day to day. Nothing is sudden in this world. Inch hy inch; drop by drop; line by line. Even when great convulsions shatter down whole nations, cities, monarchies, systems, human fortunes, still they are but the finish, the last act of the same long preparing, slowly devouring change, in which the tide of human affairs for ever ebbs and flows, without haste, and without rest.
 * Arthur's commentary

 * When a woman's heart is flowing over for the first time with deep and passionate love, she is all love. Every faculty of her soul rushes together in the intensity of the one feeling; thought, reflection, conscience, duty, the past, the future, they are names to her light as the breath which speaks them; her soul is full.
 * Arthur's commentary

 * All, all nature is harmonious, and must and shall be harmony for ever; even we, poor men, with our wild ways and frantic wrongs, and crimes, and follies, to the beings out beyond us and above us, seem, doubtless, moving on our own way under the broad dominion of universal law. The wretched only feel their wretchedness: in the universe all is beautiful. Ay, to those lofty beings, be they who they will, who look down from their starry thrones on the strange figures flitting to and fro over this earth of ours, the wild recklessness of us mortals with each other may well lose its painful interest. Why should our misdoings cause more grief to them than those of the lower animals to ourselves? Pain and pleasure are but forms of consciousness; we feel them for ourselves, and for those who are like ourselves. To man alone the doings of man are wrong; the evil which is with us dies out beyond us; we are but a part of nature, and blend with the rest in her persevering beauty. Poor consolers are such thoughts, for they are but thoughts, and, alas! our pain we feel.
 * Arthur's commentary

 * How true it is that arguments have only power over us while the temper is disposed to listen to them!

 * Perhaps the heart does not deceive; never does give a false answer, except to those double-minded unhappy ones who do care about themselves, and so play tricks with it and tamper with it.

The Influence of the Reformation on the Scottish Character (1865)

 * Lecture in Edinburgh, "The Influence of the Reformation on the Scottish Character" (November 1865); published in Short Studies on Great Subjects

 * It remains a lesson to all time, that goodness, though the indispensable adjunct to knowledge, is no substitute for it; that when conscience undertakes to dictate beyond its province, the result is only the more monstrous. It is well that we should look this matter in the face; and as particular stories leave more impression than general statements, I will mention one, perfectly well authenticated, which I take from the official report of the proceedings:—Towards the end of 1593 there was trouble in the family of the Earl of Orkney. His brother laid a plot to murder him, and was said to have sought the help of a 'notorious witch' called Alison Balfour. When Alison Balfour's life was looked into, no evidence could be found connecting her either with the particular offence or with witchcraft in general; but it was enough in these matters to be accused. She swore she was innocent; but her guilt was only held to be aggravated by perjury. She was tortured again and again. Her legs were put in the caschilaws — an iron frame which was gradually heated till it burned into the flesh — but no confession could be wrung from her. The caschilaws failed utterly, and something else had to be tried. She had a husband, a son, and a daughter, a child seven years old. As her own sufferings did not work upon her, she might be touched, perhaps, by the sufferings of those who were dear to her. They were brought into court, and placed at her side; and the husband first was placed in the 'lang irons' — some accursed instrument; I know not what. Still the devil did not yield. She bore this; and her son was next operated on. The boy's legs were set in 'the boot,' — the iron boot you may have heard of. The wedges were driven in, which, when forced home, crushed the very bone and marrow. Fifty-seven mallet strokes were delivered upon the wedges. Yet this, too, failed. There was no confession yet. So, last of all, the little daughter was taken. There was a machine called the piniwinkies — a kind of thumbscrew, which brought blood from under the finger nails, with a pain successfully terrible. These things were applied to the poor child's hands, and the mother's constancy broke down, and she said she would admit anything they wished. She confessed her witchcraft — so tried, she would have confessed to the seven deadly sins — and then she was burned, recalling her confession, and with her last breath protesting her innocence. It is due to the intelligence of the time to admit that after this her guilt was doubted, and such vicarious means of extorting confession do not seem to have been tried again. Yet the men who inflicted these tortures would have borne them all themselves sooner than have done any act which they consciously knew to be wrong. They did not know that the instincts of humanity were more sacred than the logic of theology, and in fighting against the devil they were themselves doing the devil's work. We should not attempt to apologise for these things, still less to forget them. No martyrs ever suffered to instil into mankind a more wholesome lesson — more wholesome, or one more hard to learn. The more conscientious men are, the more difficult it is for them to understand that in their most cherished convictions, when they pass beyond the limits where the wise and good of all sorts agree, they may be the victims of mere delusion. Yet, after all, and happily, such cases were but few, and affected but lightly the general condition of the people.

 * The student running over the records of other times finds certain salient things standing out in frightful prominence. He concludes that the substance of those times was made up of the matters most dwelt on by the annalist. He forgets that the things most noticed are not those of every-day experience, but the abnormal, the extraordinary, the monstrous. The exceptions are noted down, the common and usual is passed over in silence. The philosophic historian, studying hereafter this present age, in which we are ourselves living, may say that it was a time of unexampled prosperity, luxury, and wealth; but catching at certain horrible murders which have lately disgraced our civilisation, may call us a nation of assassins. It is to invert the pyramid and stand it on its point. The same system of belief which produced the tragedy which I have described, in its proper province as the guide of ordinary life, has been the immediate cause of all that is best and greatest in Scottish character.

Quotes about Froude

 * After my death I wish no other herald, no other speaker of my living actions, to keep my honour from corruption, but such an honest chronicler as Froude.
 * Thomas Carlyle, as quoted in a Punch cartoon (shown above), which emphasized some of the less pleasant and impressive aspects of Carlyle's life revealed in Froude's biographical writings and publications. (30 December 1882), p. 303

 * Froude's novel must be introduced to the twentieth century with the distinction of being the only book piously burnt at Oxford in the nineteenth century. On February 27, 1849, a few weeks after its publication, Professor Sewell, lecturer in Exeter College, vehemently denounced the work in his lecture, and discovering that a student present had a copy before him seized it furiously and dashed it in the Hall fire.
 * Moncure D. Conway, in his Preface to the third edition of the The Nemesis of Faith (1903)

 * We seem to be in companionship with a spirit who is transfusing himself into our souls, and so vitalising them by his superior energy, that life, both outward and inward, presents itself to us in higher relief, in colours brightened and deepened.
 * George Eliot, in a review of The Nemesis of Faith

 * In the spring of 1879... I sat next to Froude [at dinner], who had just returned from South Africa. He had, during his stay there, contributed a number of articles to the public press upon the condition and future of that country. He talked delightfully, but he took an extraordinarily pessimistic view of the position of the white races in South Africa. He pointed out to me that there was a virile and intelligent race, physically stronger than the average European, who were multiplying and increasing faster than white men under the influence of civilisation, and that these Zulus and Kaffirs would ultimately demolish the white race. I asked him what was his policy, and in a gloomy tone he informed me there was no policy but to exterminate them. I pointed out to him the extreme difficulty of such a policy in these days of sentiment and humanitarianism. He replied: "If you do not adopt that policy, they will exterminate you." A few months afterwards I noted that he was giving a series of lectures at the Philosophical Institute in Edinburgh on South Africa. My curiosity was excited as to how he would put his singularly bloodthirsty theories into a shape which would be palatable to his audience. In the meantime he had entirely changed his views, and his method for settling the South African problem was to treat the native races with firmness but perfect justice. Notwithstanding his rare literary ability, he did not impress me as a reliable or far-seeing thinker.
 * Lord George Hamilton, Parliamentary Reminiscences and Reflections: 1868 to 1885 (1916), pp. 155-156

title: James Anthony Froude


text: User talk:12.111.47.188

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

title: User talk:12.111.47.188


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User talk:149.61.80.28

- InvisibleSun 01:16, 30 September 2006 (UTC)

title: User talk:149.61.80.28


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User talk:81.164.172.84

- InvisibleSun 01:18, 30 September 2006 (UTC)

title: User talk:81.164.172.84


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User talk:170.35.224.63

- InvisibleSun 01:22, 30 September 2006 (UTC) i didnt even add anything to any pages what are you talking about

title: User talk:170.35.224.63


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Nathan Hale

Nathan Hale (6 June 1755 – 22 September 1776) was an American soldier and spy for the Continental Army during the American Revolutionary War. He volunteered for an intelligence-gathering mission in New York City but was captured by the British and executed.

Quotes

 * I wish to be useful, and every kind of service necessary to the public good becomes honorable by being necessary. If the exigencies of my country demand a peculiar service, its claim to perform that service are imperious.
 * Statement to Captain William Hull prior to his spying mission, as quoted in "Captain Nathan Hale (1755 - 1776)" by Rev. Edward Everett Hale

Who would not be that youth? What pity is it that we can die but once to serve our country.
 * I only regret that I have but one life to lose for my country.
 * Last words before being hanged by the British as a spy, (September 22, 1776), according to the account by William Hull based on reports by British Captain John Montresor who was present and who spoke to Hull under a flag of truce the next day:
 * ‘On the morning of his execution,’ continued the officer, ‘my station was near the fatal spot, and I requested the Provost Marshal to permit the prisoner to sit in my marquee, while he was making the necessary preparations. Captain Hale entered: he was calm, and bore himself with gentle dignity, in the consciousness of rectitude and high intentions. He asked for writing materials, which I furnished him: he wrote two letters, one to his mother and one to a brother officer.’ He was shortly after summoned to the gallows. But a few persons were around him, yet his characteristic dying words were remembered. He said, ‘I only regret, that I have but one life to lose for my country.’
 * Some speculation exists that Hale might have been repeating or paraphrasing lines from Joseph Addison's play Cato, Act IV, Scene IV: ''
 * How beautiful is death when earned by virtue.
 * See George Dudley Seymour, Captain Nathan Hale, Major John Palsgrave Wyllys, A Digressive History, (1933), p. 39.
 * Another early variant of his last words exists, as reported in the Independent Chronicle and the Universal Advertiser (17 May 1781):
 * I am so satisfied with the cause in which I have engaged, that my only regret is, that I have not more lives than one to offer in its service.

Quotes about Hale

 * He behaved with great composure and resolution, saying he thought it the duty of every good Officer, to obey any orders given him by his Commander-in-Chief; and desired the Spectators to be at all times prepared to meet death in whatever shape it might appear.
 * Robert MacKensie, a British officer, in his diary entry regarding Nathan Hale"s execution.

 * However, at the gallows, he made a sensible and spirited speech; among other things, told them they were shedding the blood of the innocent, and that if he had ten thousand lives, he would lay them all down, if called to it, in defence of his injured, bleeding Country.
 * Hale's execution, as reported in the Essex Journal (13 February 1777).

 * ‘Hate of oppression’s arbitrary plan, The love of freedom, and the rights of man; A strong desire to save from slavery’s chain The future millions of the western main, And hand down safe, from men’s invention cleared, The sacred truths which all the just revered; For ends like these, I wish to draw my breath,’ He bravely cried, ‘or dare encounter death.’ And when a cruel wretch pronounced his doom, Replied, ‘Tis well, — for all is peace to come; The sacred cause for which I drew my sword Shall yet prevail, and peace shall be restored. I’ve served with zeal the land that gave me birth, Fulfilled my course, and done my work on earth; Have ever aimed to tread that shining road That leads a mortal to the blessed God. I die resigned, and quit life’s empty stage, For brighter worlds my every wish engage; And while my body slumbers in the dust, My soul shall join the assemblies of the just.’
 * "To the Memory of Capt. Nathan Hale" by Eneas Munson, Sr.

 * And because that boy said those words, and because he died, thousands of other young men have given their lives to his country.
 * Dr. Edward Everett Hale, great-nephew of Nathan Hale, at the dedication of the Hale statue in New York, 1893.

 * Hale is in the American pantheon not because of what he did but because of why he did it.
 * Former CIA chief Richard Helms

title: Nathan Hale


text:
Eragon (film)

Eragon is a fantasy film, directed by Stefen Fangmeier, based on the book Eragon released on December 15, 2006.

You are far stronger than you realise. . . far wiser than you think. . . what was once your life. . . is now your legend. taglines

Murtagh

 * (About Saphira) Some friends can't be replaced. But luckily, some don't have to be.
 * (About Morzan) A son doesn't choose his father. I hated that man till the day he died.
 * (To Eragon) "I guess we're even then!"

Eragon

 * I didn't ask for any of this!
 * (To Brom) I've got skills!
 * I'm the Rider, and I say we go!
 * We fight as one!
 * Caleb is the best and he ha s read all the books
 * (on Saphira, looking over a cliff) It's not so bad up here. (Saphira takes off) Wylyaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaah!
 * (watching Saphira hatch) Look at you. What are you?
 * Are we together, Saphira? (Saphira nods)
 * Fire!
 * I know your story is true.
 * I eb ggkjbbj,bhjgbhjbghj
 * Into the sky, to win, or die!

Brom

 * (To the soldiers) Take care of the little bones, hate to see you choke.
 * (To Eragon) Let's see these skills of yours.
 * Magic comes from dragons; it flows through the Riders who command them.
 * Our beautiful lands have been ravaged by a ruthless king, and our people live under the shadow of tyranny. [...] But it wasn't always like this, was it? There was a time when the world lived in peace, protected by warriors astride mighty dragons. They are nothing but stories now - all we have is hope that a dragon will be born again, and one will rise to lead us to freedom.
 * There was a time when our land flourished without fear and cruelty. A time of dragons and dragon riders. Dragons gave their riders magical powers. No one could defeat them! Until one of their own, a Rider named Galbatorix opposed them, and cut down any Rider who opposed him-
 * One false move, one reckless decision, and everything is lost.
 * The time of dragons and Dragon Riders will come again.
 * (Upon seeing Eragon's gedwey ignasia) You!
 * The king won't rest until your dragon is killed.
 * My story was about you, Eragon. [...] The Varden need a Rider if they are to defeat Durza and the King.
 * I always say, better to ask forgiveness than permission.
 * That's the spirit... one part brave, three parts fool.

Arya

 * Be strong, Eragon. [...] They will follow you wherever you want them to follow.
 * You're the only one who can save us.
 * I am Arya, princess of Ellesmera.
 * Only yesterday, you were a farmboy...today, you are a hero.
 * Poor Durza. How will he tell the King - he failed?

Saphira

 * We choose a leader for his heart.
 * Without fear, there cannot be courage. But when we are together, it is our enemies who should be afraid!
 * (about Brom) Eragon, let him die with pride...as a Dragon Rider.
 * (after the final battle) We did it...together. Eragon, no. Even you don't have a heart strong enough for both of us.
 * Careful old man, only my voice is gentle.
 * I am Saphira. And you...are my rider.
 * (angrily) You're ridiculous! Hold on!
 * (enraged) YOU STUPID BOY!!!!!
 * You're giving me no choice!

Galbatorix

 * As long as I am king, disloyalty will be punishable by death.
 * When they learn that the legend is real, they will challenge me.
 * I can't let them have hope.
 * Gather my army and follow them(...) leave no one alive.
 * DO NOT. PROLONG. MY. SUFFERING.
 * Beyond these borders are remnants of the Resistance; Dwarves, Elves, the Varden.
 * DO NOT. LET THEM. REACH THE VARDEN.

Durza

 * There's no one left for you to fear, my king.
 * I will find the boy, and kill him before he becomes a man.
 * As you feared, the dragon has hatched...but to a mere farm boy.
 * I expected something a little more...well, more.
 * Congratulations, you've just been promoted!
 * A young magician! How quaint!
 * RAZAAC!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
 * (last words) Hear her scream!

Others

 * Garrow: Your day will come too, Eragon, and you will decide for yourself the kind of life you wish to lead.

 * King Hrothgar: Tell all our people that the battle we have prepared for has come to us.

 * Angela: Great battles rage around you.

Dialogue

 * Eragon: If you help me, won't the king kill you too?
 * Brom: The king'll kill us all if you don't survive.

 * Eragon: I barely recognize myself.
 * Arya: You've come a long way, Eragon.
 * Eragon: They still doubt me.
 * Arya: They will doubt you until you prove otherwise.
 * Eragon: And then?
 * Arya: Then they'll follow you wherever you want them to follow... believe anything you want them to believe. That's how legends go.

 * Arya: Did you know that people already tell stories about you?
 * Eragon: Well, you know how legends go.

 * Arya: The search for a Rider has been a long one.
 * Eragon: But why me? I'm just a farmboy.
 * Arya: Because that is who Saphira chose.

 * (Repeated lines)
 * Eragon: Be careful.
 * Saphira: You be careful.

 * Eragon: I didn't ask for any of this!
 * Brom:You were chosen, nevertheless. A dragon will only hatch if it feels the presence of its Rider, even if it has to wait forever. Now it's found you. It will serve you and only you...

 * Arya: Yesterday you were a farmboy. Today you are a hero. Tomorrow may see us together again.
 * Eragon: Then I'll be waiting for tomorrow.
 * Saphira: Tomorrow may come sooner than you think.

 * Murtagh: You'll learn to trust me, Dragon Rider.
 * (Saphira roars)
 * Eragon: I'm not the only one you need to convince.

 * Eragon: We need to get closer to his heart.
 * Saphira: This time, rip it out of his chest!

Taglines

 * One boy.. One dragon... A world of adventure.
 * The next great fantasy.
 * When darkness falls ... A hero ... Will ride.
 * Set the world on fire.
 * This Christmas, the next generation will be born.
 * As darkness falls, the last dragon will choose its rider.
 * This year, the next Dragon Rider will rise.
 * Riders Wanted
 * You are stronger... Than you realize... Wiser... Than you know... What was once your life... Is now your legend

Cast

 * Edward Speleers — Eragon
 * Rachel Weisz — Saphira (voice)
 * Jeremy Irons — Brom
 * John Malkovich — Galbatorix
 * Robert Carlyle — Durza
 * Sienna Guillory — Arya
 * Djimon Hounsou — Ajihad
 * Garrett Hedlund — Murtagh
 * Chris Egan — Roran
 * Joss Stone — Angela
 * Steven Spiers — Sloan
 * Gary Lewis — Hrothgar
 * Alun Armstrong — Garrow
 * Caroline Chikezie — Nasuada
 * Tamsin Egerton — Katrina
 * Kimo Keoke — Dwarf 10
 * Nils Allen Stewart — Lord Urgal

title: Eragon (film)


text:
Chasing Liberty

Chasing Liberty is a 2004 romantic comedy about the daughter of a U.S. President who escapes her Secret Service detail to enjoy a romantic European trip with a stranger.
 * Directed by Andy Cadiff. Written by Derek Guiley and David Schneiderman.

'''Every family has a rebel. Even the First Family.'''taglines

Alan Weiss

 * You know, it's not enough just to be a beauty Morales, you have to be able to appreciate beauty too.

 * To answer your question, no, I don't get women like that. I haven't actually had a girlfriend since... well let's just say that women stopped beating down my door the same time that the bangs stopped covering the receding hairline.

Anna Foster

 * You didn't want me to get hurt, and you were right. I needed protection because people can't be trusted. I learned my lesson.

Ben Calder

 * Romance is simply not a feasible option for me right now.

 * [to Anna] Can you please stop taking your clothes off around me?

McGruff

 * We connected, which is next to impossible in this world. You know that! You can't let a feeling like that pass you by!

Dialogue

 * President James Foster: Oh, good. Gabrielle found another trashy friend to hang out with.
 * Michelle Foster: Yeah, your daughter.

 * Anna Foster: I'm on fire! I'm untouchable! I'm Anna! Who are you?
 * Ben Calder: Ben Calder, freelance getaway man. Yeah, need the hand, need the hand.

 * Anna Foster: Dad! Way to go. I can't believe you had that restaurant swarming with all of your secret servants. You ruined my date! And now, I'm going to die before I ever get to third base... I mean second base.
 * [Anna turns to see others in room]
 * President James Foster: Anna?
 * Anna Foster: I'll talk to you about this later.
 * President James Foster: No, no. Stay. Pull up a chair. We were just discussing the G8 Summit in Prague, how to best persuade the EU leaders to adopt our plan for distributing humanitarian aid and medical technology to developing nations, but you had a bad date, so we should probably focus on that.
 * Anna Foster: No, no, no, I'm so sorry to have interrupted. Excuse me.
 * [Anna leaves]
 * President James Foster: So third base is what again?
 * [indistinct mumbling]
 * President James Foster: Glad I asked.

 * Anna Foster: As soon as this train stops, we're going to go our separate directions.
 * McGruff: Hey, chilly-willy, Squabblers, take a few of these on your solo travels then.
 * Ben Calder: What are these? Six-Million-Dollar Man stickers?
 * McGruff: These stickers are my contribution to the global community. Everyone I meet gets a handful. Your job: post them up! Pound one on a door, slap one on a kiosk, place one on a postbox, wherever your life may lead you.
 * Anna Foster: And then what?
 * McGruff: Then, nothing. You forget about the sticker, you move on. One day, maybe you're a little down in the dregs, and all of a sudden, there it is! The corner of a window, the door of a subway, the side of a telephone booth, one of the stickers. And it puts a smile of your face because you know you are not alone in the world; we're all connected.
 * Ben Calder: Wanker.

 * Anna Foster: You have a little thing for me, huh?
 * Ben Calder: I'll stop you there. I do not have a thing for you, okay, little or otherwise.
 * Anna Foster: Why did you get on the train with me to Berlin, then? [pause] Mm-hmm.
 * Ben Calder: Okay, you know what, you're right. I'm strangely attracted to exhibitionist runaways. It's an addiction, really. I was in a program for a while where we had to spend time with fully-clothed home-bodies, but I've relapsed, again.

 * Anna Foster: Ben. Can you ever just say what you really feel?
 * Ben Calder: Okay, all right! Because I'm jealous as hell. Because I'd hate to see you with Gus Gus. I'd hate to see you with any other man. Because not only did I adore kissing you in Venice, but also because I'm so un-bloody-hinged just being near you.

 * Ben Calder: So if you're scared, why do it?
 * Anna Foster: Because the things you're scared of are usually the most worthwhile.

 * Ben Calder: So, you got a little thing for me, huh?
 * Anna Foster: No. Big thing.

 * Ben Calder: If I kiss you, do you think they'll shoot me?
 * Anna Foster: No, but I will if you don't.

 * Michelle Foster: Never ask a President to promise, Honey.
 * Anna Foster: I'm not. I'm asking my dad.

 * Cynthia Morales: No, no, no, let me ask you something, Weiss. Do you actually get women like this? I was really curious if there were actually women out there in the world who walk by the construction lunch break which is your very personality and say: "Oh, yeah, please. Baby, give it to me. Give me some of that hard hat, right here, right now." There are actually women like that?
 * Alan Weiss: A couple.

 * Cynthia Morales: Well maybe you should stop overcompensating, you're a good looking... I mean you look fine some women like a bald head.
 * Alan Weiss: I am not bald yet.
 * Cynthia Morales: I'm just saying maybe you should embrace it. You could cut it real short... some women like that they find it sexy.

Taglines

 * Every family has a rebel. Even the First Family.
 * How do you fall in love with the whole world watching?

Cast

 * Mandy Moore - First Daughter Anna Foster
 * Matthew Goode - Special Agent Ben Calder
 * Stark Sands - Grant Hillman
 * Jeremy Piven - Special Agent Alan Weiss
 * Annabella Sciorra - Special Agent Cynthia Morales
 * Mark Harmon - President James Foster
 * Caroline Goodall - First Lady Michelle Foster
 * Tony Jayawardena - White House Guard
 * Sam Ellis - Phil
 * Terence Maynard - Harper
 * Lewis Hancock - Press Secretary

 * Garrick Hagon - Secretary of State
 * Zac Benoir - Chairman of the Joint Chiefs of Staff
 * Jan Goodman - National Security Advisor
 * Robert Ashe - Chief of Staff
 * Beatrice Rosen - Gabrielle la Claire
 * Martin Hancock - McGruff
 * Joseph Long - Eugenio
 * Miriam Margolyes - Maria
 * Adrian Bouchet - Gus Gus
 * The Roots - Themselves

title: Chasing Liberty


text:
User talk:DreamMaster~enwikiquote

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Renamed
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title: User talk:DreamMaster~enwikiquote


text:
User talk:Sethrolland~enwikiquote

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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Sethrolland. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Sethrolland~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Renamed
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title: User talk:Sethrolland~enwikiquote


text:
User talk:Kelanrox~enwikiquote

Welcome
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Kelanrox. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Kelanrox~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:28, 17 March 2015 (UTC)

Renamed
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title: User talk:Kelanrox~enwikiquote


text:
User talk:Chintu236

Welcome
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title: User talk:Chintu236


text:
User talk:Jason.scott

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title: User talk:Jason.scott


text:
User talk:Eaglejunior

Welcome
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title: User talk:Eaglejunior


text:
User talk:SOAD KoRn

Welcome
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title: User talk:SOAD KoRn


text:
User talk:John.ohno

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title: User talk:John.ohno


text:
User talk:Luizalves~enwikiquote

Welcome
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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Luizalves. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Luizalves~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:28, 17 March 2015 (UTC)

Renamed
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title: User talk:Luizalves~enwikiquote


text:
User talk:Dddenise

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title: User talk:Dddenise


text:
User talk:Levid37~enwikiquote

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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Levid37. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Levid37~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Renamed
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title: User talk:Levid37~enwikiquote


text:
User talk:Erkan Yilmaz

Please click here to leave me a new message.

Welcome
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 * Hi Jeff Q, thx 4 the warm welcome. --Erkan Yilmaz 22:02, 29 November 2006 (UTC)

title: User talk:Erkan Yilmaz


text:
User talk:BP~enwikiquote

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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called BP. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name BP~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:17, 17 March 2015 (UTC)

Renamed
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title: User talk:BP~enwikiquote


text:
User talk:Debbieq

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title: User talk:Debbieq


text:
User talk:Upsmansir

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title: User talk:Upsmansir


text:
User talk:SethDelisle~enwikiquote

Welcome
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Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called SethDelisle. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name SethDelisle~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:35, 17 March 2015 (UTC)

Renamed
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title: User talk:SethDelisle~enwikiquote


text:
User talk:CameronB~enwikiquote

Welcome
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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called CameronB. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name CameronB~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:18, 17 March 2015 (UTC)

Renamed
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title: User talk:CameronB~enwikiquote


text:
User talk:Nevermind1234

Welcome
Hi. Welcome to English Wikiquote. Enjoy! ~ Jeff Q (talk) 07:31, 30 September 2006 (UTC)
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title: User talk:Nevermind1234


text:
User talk:Dazzlecat

Welcome
Hi. Welcome to English Wikiquote. Enjoy! ~ Jeff Q (talk) 07:31, 30 September 2006 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
 * To ask for help or to talk with another editor, visit our Village pump.
 * To browse Wikiquote, take a look at our browsing start page.
 * To sign with a date, write four tildes (~~) and save.
 * Before creating new articles, consult our guide. You may practice how to edit a page at Sandbox.
 * Be bold.

title: User talk:Dazzlecat