
“Man dies in despair while the Spirit dies in ecstasy.”
Source: Seraphita (1835), Ch. 3: Seraphita - Seraphitus.
A collection of quotes on the topic of despair, life, hope, use.
“Man dies in despair while the Spirit dies in ecstasy.”
Source: Seraphita (1835), Ch. 3: Seraphita - Seraphitus.
“Happiness is the greatest hiding place for despair.”
“The most common form of despair is not being who you are.”
“Life begins on the other side of despair.”
“Despair is the conclusion of fools.”
The Wondrous Tale of Alroy pt. 10, ch. 17.
Books
“Judaism is the refusal to give way to despair.”
The Case for God, first broadcast on BBC1, 6 September 2010
“Poverty is the self's greed and increased despair.”
Majlisi, Bihārul Anwār, vol.78, p. 368.
General
Also used at his funeral (3 Sep. 2009) invitation. Quoted in "Dead stars and classic art will surround Michael Jackson " in CNN.com/entertainment (03 July 2009) http://edition.cnn.com/2009/SHOWBIZ/Music/09/03/michael.jackson.funeral/index.html#cnnSTCOther1
“Sometimes I can only groan, and suffer, and pour out my despair at the piano!”
As quoted in Chopin and the Swedish Nightingale.
Source: Jorgensen's Chopin and the Swedish Nightingale (2003), p. 26
Speech at Queen's College, City University of New York (March 12, 1975). "The Sexual Politics of Fear and Courage", ch. 5, published in Our Blood (1976).
I ended up walking for two hours, and at the end of it I was crying to myself because I felt so sad.
My Twisted World (2014), Thoughts at 19, Longing
Source: The Lessons of Love: Rediscovering Our Passion for Life When It All Seems Too Hard to Take
Widely known as The Prayer of St. Francis, it is not found in Esser's authoritative collection of Francis's writings.
[Fr. Kajetan, Esser, OFM, ed., Opuscula Sancti Patris Francisci Assisiensis, Rome, Grottaferrata, 1978]. Additionally there is no record of this prayer before the twentieth century.
[Fr. Regis J., Armstrong, OFM, Francis and Clare: The Complete Works, New York, Paulist Press, 1982, 10, 0-8091-2446-7]. Dr. Christian Renoux of the University of Orleans in France traces the origin of the prayer to an anonymous 1912 contributor to La Clochette, a publication of the Holy Mass League in Paris. It was not until 1927 that it was attributed to St. Francis.
The Origin of the Peace Prayer of St. Francis, 2013-06-28, Renoux, Christian http://www.franciscan-archive.org/franciscana/peace.html,.
[Christian, Renoux, La prière pour la paix attribuée à saint François: une énigme à résoudre, Paris, Editions franciscaines, 2001, 2-85020-096-4].
Misattributed
“she was consumed by 3 simple things:
drink, despair, loneliness; and 2 more:
youth and beauty”
Source: The People Look Like Flowers at Last
Will You Be There
Dangerous (1991)
about his work as a particle physicist, at the Fermilab History and Archives Project: Benjamin Lee comments on HEP discoveries http://history.fnal.gov/significant_staff.html#Benjamin_Lee (May, 1976).
“Because I remember, I despair. Because I remember, I have the duty to reject despair.”
Hope, Despair, and Memory (1986)
Context: Because I remember, I despair. Because I remember, I have the duty to reject despair. I remember the killers, I remember the victims, even as I struggle to invent a thousand and one reasons to hope.
Source: You'll Get Through This: Hope and Help for Your Turbulent Times
“To be truly radical is to make hope possible, rather than despair convincing.”
Resources of Hope (published posthumously in 1989), p. 118
Source: A Little Larger Than the Entire Universe: Selected Poems
“When I think of all the harm [the Bible] has done, I despair of ever writing anything to equal it.”
Source: The Journals of Sylvia Plath
Variant: What is the nature of the search? you ask. The search is what anyone would undertake if he were not sunk in the everydayness of his own life. To become aware of the search is to be onto something. Not to be onto something is to be in despair.
Source: The Moviegoer (1961)
Context: To become aware of the possibility of the search is to be onto something. Not to be onto something is to be in despair. The movies are onto the search, but they screw it up. The search always ends in despair. They like to show a fellow coming to himself in a strange place-but what does he do? He takes up with the local librarian, sets about proving to the local children what a nice fellow he is, and settles down with a vengeance. In two weeks time he is so sunk in everydayness that he might just as well be dead.
“He who hears the rippling of rivers in these degenerate days will not utterly despair.”
Source: The Diary of a Young Girl
Stanza 1.
The Definition of Love (1650-1652)
“Boredom is the root of all evil - the despairing refusal to be oneself.”
in Denis Rouart (1972) Claude Monet, p. 21 : About his youth
after Monet's death
Speech at 1994 Gala for 83rd Birthday http://odur.let.rug.nl/~usa/P/rr40/speeches/gala_speech.htm (3 February 1994)
Post-presidency (1989–2004)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 228.
“Lucidity's task: to attain a correct despair, an Olympian ferocity.”
All Gall Is Divided (1952)
Quote in a letter from Pourville c. 1882, to his art-dealer Durand-Ruel; as cited in: K.E. Sullivan. Monet: Discovering Art, Brockhampton press, London (2004), p. 50
1870 - 1890
The Notebooks of Leonardo da Vinci (1883), I Prolegomena and General Introduction to the Book on Painting
Il faut travailler, sinon par goût, au moins par désespoir, puisque, tout bien vérifié, travailler est moins ennuyeux que s'amuser.
Journaux intimes (1864–1867; published 1887), Mon cœur mis à nu (1864)
Source: Kinski Uncut : The Autobiography of Klaus Kinski (1996), p. 59
“We define only out of despair, we must have a formula… to give a facade to the void.”
A Short History of Decay (1949)
Olive Gilbert & Sojourner Truth (1878), Narrative of Sojourner Truth, a Bondswoman of Olden Time, page 303.
Book VIII, Chapter 4.
Books, Coningsby (1844), Vivian Grey (1826)
2012, Re-election Speech (November 2012)
Promise, written in Military Prisons of Bogiati February 1972.
Poetry, Vi scrivo da un carcere in Grecia (I write you from a prison in Greece) (1974)
A Commentary on St. Paul's Epistle to the Galatians (1535. Translation revised 1953 by Philip S Watson. On Galatians 1:4.)
“If you are wise, mingle these two elements: do not hope without despair, or despair without hope.”
Si sapis, alterum alteri misce: nec speraveris sine desperatione nec desperaveris sine spe.
Alternate translation: Hope not without despair, despair not without hope. (translated by Zachariah Rush).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter CIV: On Care of Health and Peace of Mind, Line 12
2015, Commemoration of the 150th Anniversary of the 13th Amendment (December 2015)
2008, A More Perfect Union (March 2008)
How to Survive in Enemy Territory http://www.lds.org/new-era/print/2012/04/how-to-survive-in-enemy-territory Boyd K. Packer, 22 January 2012
Le désespoir lui-même, pour peu qu'il se prolonge, devient une sorte d'asile dans lequel on peut s'asseoir et reposer.
"Vie de Joseph Delorme" (1829), cited from Poésies completes de Sainte-Beuve (Paris: Charpentier, 1840) p. 16; Mardy Grothe Oxymoronica (London: HarperCollins, 2004) p. 201.
Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), On the musicians of the Ospedale della Pieta (book VII)
Abraham Lincoln, Speech at New Haven, Connecticut https://archive.is/oYxvX (6 March 1860).
About
Note slipped into the Western Wall in Jerusalem (24 July 2008) http://www.mercurynews.com/nationworld/ci_9994539
2008
As quoted in Sunbeams : A Book of Quotations (1990) by Sy Safransky, p. 67
Variant translations:
Come, come, whoever you are.
Wanderer, idolator, worshipper of fire, come even though you have broken your vows a thousand times,
Come, and come yet again. Ours is not a caravan of despair.
As quoted in Muslim Narratives and the Discourse of English (2004) by Amin Malak, p. 151
Come, come, whoever you are.
Wanderer, worshipper, lover of living, it doesn't matter
Ours is not a caravan of despair.
Come even if you have broken your vow a thousand times,
Come, yet again, come, come.
As quoted in Rumi and His Sufi Path of Love (2007) by M Fatih Citlak and Huseyin Bingul, p. 81
Come, come again, whoever you are, come!
Heathen, fire worshipper or idolatrous, come!
Come even if you broke your penitence a hundred times,
Ours is the portal of hope, come as you are.
As quoted in Turkey: A Primary Source Cultural Guide (2004) by Martha Kneib
This poem is wrongly considered to be Rumi's work, where it is actually from https://en.wikipedia.org/wiki/Ab%C5%AB-Sa%27%C4%ABd_Abul-KhayrAbū-Sa'īd Abul-Khayr. The original poem in Farsi is
باز آ باز آ هر آنچه هستی باز آ گر کافر و گبر و بتپرستی باز آ این درگه ما درگه نومیدی نیست صد بار اگر توبه شکستی باز آ http://ganjoor.net/abusaeed/robaee-aa/sh1/
Haut doch die Polen, daß sie am Leben verzagen; ich habe alles Mitgefühl für ihre Lage, aber wir können, wenn wir bestehn wollen, nichts andres tun, als sie ausrotten; der Wolf kann auch nicht dafür, daß er von Gott geschaffen ist, wie er ist, und man schießt ihn doch dafür totd, wenn man kann.
Letter to his sister Malwine (26/14 March 1861), published in Bismarck-Briefe (Second edition Göttingen 1955), edited by Hans Rothfels, p. 276 http://books.google.de/books?id=oIkkkcUIfqMC&pg=PA276; as quoted in Hajo Holborn: A History of Modern Germany 1840-1945 (1969), p. 165 http://books.google.de/books?id=rUgOAAAAQAAJ&pg=PA165
1860s
"Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 489). Also cited in Parmanand Parashar, Nationalism: Its Theory and Principles in India (1996, p. 213-14).
2014, Remarks to the People of Estonia (September 2014)
Wisconsin Medical Society http://www.wisconsinmedicalsociety.org/savant/kimpeek.cfm
2015, Bloody Sunday Speech (March 2015)
2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
“Do not despair: one thief was saved. Do not presume: one thief was damned.”
Attributed to St. Augustine in The Repentance of Robert Greene, Master of Arts http://www.oxford-shakespeare.com/Greene/Repentance_Robert_Greene.pdf (1592) by Robert Greene.
Disputed
Variant: Do not despair; one of the thieves was saved. Do not presume; one of the thieves was damned.
Source: 1850s, Practice in Christianity (September 1850), p. 18-19
Context: Accept the invitation so that the inviter may save you from what is so hard and dangerous to be saved from, so that, saved, you may be with him who is the Savior of all, of innocence also. For even if it were possible that utterly pure innocence was to be found somewhere, why should it not also need a Savior who could keep it safe from evil! –The invitation stands at the crossroad, there where the way of sin turns more deeply into sin. Come here, all you who are lost and gone astray, whatever your error and sin, be it to human eyes more excusable and yet perhaps more terrible, or be it to human eyes more terrible and yet perhaps more excusable, be it disclosed here on earth or be it hidden and yet known in heaven-and even if you found forgiveness on earth but no peace within, or found no forgiveness because you did not seek it, or because you sought it in vain: oh, turn around and come here, here is rest! The invitation stands at the crossroad, there where the way of sin turns off for the last time and disappears from view in-perdition. Oh, turn around, turn around, come here; do not shrink from the difficulty of retreat, no matter how hard it is; do not be afraid of the laborious pace of conversion, however toilsomely it leads to salvation, whereas sin leads onward with winged speed, with mounting haste-or leads downward so easily, so indescribably easily, indeed, as easily as when the horse, completely relieved of pulling, cannot, not even with all its strength, stop the wagon, which runs it into the abyss. Do not despair over every relapse, which the God of patience has the patience to forgive and under which a sinner certainly should have the patience to humble himself. No, fear nothing and do not despair; he who says “Come here” is with you on the way; from him there is help and forgiveness on the way of conversion that leads to him, and with him is rest.
1960s, Why I Am Opposed to the War in Vietnam (1967)
Context: I have not lost faith. I'm not in despair, because I know that there is a moral order. I haven't lost faith, because the arc of the moral universe is long, but it bends toward justice. I can still sing "We Shall Overcome" because Carlyle was right: "No lie can live forever." We shall overcome because William Cullen Bryant was right: "Truth pressed to earth will rise again." We shall overcome because James Russell Lowell was right: "Truth forever on the scaffold, wrong forever on the throne." Yet, that scaffold sways the future. We shall overcome because the bible is right: "You shall reap what you sow." With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our world into a beautiful symphony of brotherhood. With this faith we will be able to speed up the day when justice will roll down like waters, and righteousness like a mighty stream. With this faith we will be able to speed up the day when the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree, and none shall be afraid because the words of the Lord have spoken it. With this faith we will be able to speed up the day when all over the world we will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! Free at last! Thank God Almighty, we're free at last!" With this faith, we'll sing it as we're getting ready to sing it now. Men will beat their swords into plowshares and their spears into pruning hooks. And nations will not rise up against nations, neither shall they study war anymore. And I don't know about you, I ain't gonna study war no more.
Munich - Speech of April 12, 1922 https://archive.org/stream/TheSpeechesOfAdolfHitler19211941/hitler-speeches-collection_djvu.txt
1920s
Context: There are only two possibilities in Germany; do not imagine that the people will forever go with the middle party, the party of compromises; one day it will turn to those who have most consistently foretold the coming ruin and have sought to dissociate themselves from it. And that party is either the Left: and then God help us! for it will lead us to complete destruction - to Bolshevism, or else it is a party of the Right which at the last, when the people is in utter despair, when it has lost all its spirit and has no longer any faith in anything, is determined for its part ruthlessly to seize the reins of power - that is the beginning of resistance of which I spoke a few minutes ago. Here, too, there can be no compromise - there are only two possibilities: either victory of the Aryan, or annihilation of the Aryan and the victory of the Jew.
Chap. 8: "What Is Truth?"
The New Being (1955)
Context: Where else, besides in scholarly work, should we look for truth? There are many in our period, young and old, primitive and sophisticated, practical and scientific, who accept this answer without hesitation. For them scholarly truth is truth altogether. Poetry may give beauty, but it certainly does not give truth. Ethics may help us to a good life, but it cannot help us to truth. Religion may produce deep emotions, but it should not claim to have truth. Only science gives us truth. It gives us new insights into the way nature works, into the texture of human history, into the hidden things of the human mind. It gives a feeling of joy, inferior to no other joy. He who has experienced this transition from darkness, or dimness, to the sharp light of knowledge will always praise scientific truth and understanding and say with some great medieval theologians, that the principles through which we know our world are the eternal divine light in our souls. And yet, when we ask those who have finished their studies in our colleges and universities whether they have found there a truth which is relevant to their lives they will answer with hesitation. Some will say that they have lost what they had of relevant truth; others will say that they don’t care for such a truth because life goes on from day to day without it. Others will tell you of a person, a book, an event outside their studies which gave them the feeling of a truth that matters. But they all will agree that it is not the scholarly work which can give truth relevant for our life.
Where else, then, can we get it? "Nowhere," Pilate answers in his talk with Jesus. "What is truth?" he asks, expressing in these three words his own and his contemporaries’ despair of truth, expressing also the despair of truth in millions of our contemporaries, in schools and studios, in business and professions. In all of us, open or hidden, admitted or repressed, the despair of truth is a permanent threat. We are children of our period as Pilate was. Both are periods of disintegration, of a world-wide loss of values and meanings. Nobody can separate himself completely from this reality, and nobody should even try. Let me do something unusual from a Christian standpoint, namely, to express praise of Pilate—not the unjust judge, but the cynic and sceptic; and of all those amongst us in whom Pilate’s question is alive. For in the depth of every serious doubt and every despair of truth, the passion for truth is still at work. Don’t give in too quickly to those who want to alleviate your anxiety about truth. Don’t be seduced into a truth which is not really your truth, even if the seducer is your church, or your party, or your parental tradition. Go with Pilate, if you cannot go with Jesus; but go in seriousness with him!
2016, Memorial Service for Fallen Dallas Police Officers (July 2016)
Context: Faced with this violence, we wonder if the divides of race in America can ever be bridged. We wonder if an African-American community that feels unfairly targeted by police, and police departments that feel unfairly maligned for doing their jobs, can ever understand each other’s experience. We turn on the TV or surf the Internet, and we can watch positions harden and lines drawn, and people retreat to their respective corners, and politicians calculate how to grab attention or avoid the fallout. We see all this, and it’s hard not to think sometimes that the center won't hold and that things might get worse. I understand how Americans are feeling. But, Dallas, I’m here to say we must reject such despair. I’m here to insist that we are not as divided as we seem. And I know that because I know America. I know how far we’ve come against impossible odds. I know we’ll make it because of what I’ve experienced in my own life, what I’ve seen of this country and its people -- their goodness and decency --as President of the United States. [... ] I see what's possible when we recognize that we are one American family, all deserving of equal treatment, all deserving of equal respect, all children of God. That’s the America that I know.
The Crisis No. IV.
1770s, The American Crisis (1776–1783)
Context: You have too much at stake to hesitate. You ought not to think an hour upon the matter, but to spring to action at once. Other states have been invaded, have likewise driven off the invaders. Now our time and turn is come, and perhaps the finishing stroke is reserved for us. When we look back on the dangers we have been saved from, and reflect on the success we have been blessed with, it would be sinful either to be idle or to despair.
Author's Remarks.
Under the Banner of Heaven: A Story of Violent Faith (2003)
Context: I don't know what God is, or what God had in mind when the universe was set in motion. In fact, I don't know if God even exists, although I confess that I sometimes find myself praying in times of great fear, or despair, or astonishment at a display of unexpected beauty. There are some ten thousand religious sects — each with its own cosmology, each with its own answer for the meaning of life and death. Most assert that the other 9,999 not only have it completely wrong but are instruments of evil, besides. None of the ten thousand has yet persuaded me to make the requisite leap of faith. In the absence of conviction, I've come to terms with the fact that uncertainty is an inescapable corollary of life. An abundance of mystery is simply part of the bargain — which doesn't strike me as something to lament. Accepting the essential inscrutability of existence, in any case, is surely preferable to its opposite: capitulating to the tyranny of intransigent belief. And if I remain in the dark about our purpose here, and the meaning of eternity, I have nevertheless arrived at an understanding of a few modest truths: Most of us fear death. Most of us yearn to comprehend how we got here, and why — which is to say, most of us ache to know the love of our creator. And we will no doubt feel that ache, most of us, for as long as we happen to be alive.
“My trust in you is broken and I am plunged into despair for the animals.”