
Source: Comment on the unemployment tax, which introduced Lukashenka, Некляев о Марше 17 февраля: Нужно стоять друг за друга стеной https://charter97.org/ru/news/2017/2/14/240865/ // Charter'97 (in Russian).
Book II Chapter 8. Spurgeon.org. Retrieved 2015-02-25.
Institutes of the Christian Religion (1536; 1559)
Source: Comment on the unemployment tax, which introduced Lukashenka, Некляев о Марше 17 февраля: Нужно стоять друг за друга стеной https://charter97.org/ru/news/2017/2/14/240865/ // Charter'97 (in Russian).
Gergely Kovács, the new Archbishop of Transylvanian Catholics https://transylvanianow.com/this-is-my-diocese-i-am-coming-home-says-new-leader-of-transylvanian-catholics-archbishop-gergely-kovacs/ (February 23, 2020)
1810s, Letter to H. Tompkinson (AKA Samuel Kercheval) (1816)
Context: I am not among those who fear the people. They, and not the rich, are our dependence for continued freedom. And to preserve their independence, we must not let our rulers load us with perpetual debt. We must make our election between economy and liberty, or profusion and servitude. If we run into such debts, as that we must be taxed in our meat and in our drink, in our necessaries and our comforts, in our labors and our amusements, for our callings and our creeds, as the people of England are, our people, like them, must come to labor sixteen hours in the twenty-four, give the earnings of fifteen of these to the government for their debts and daily expenses; and the sixteenth being insufficient to afford us bread, we must live, as they now do, on oatmeal and potatoes; have no time to think, no means of calling the mismanagers to account; but be glad to obtain subsistence by hiring ourselves to rivet their chains on the necks of our fellow-sufferers. Our landholders, too, like theirs, retaining indeed the title and stewardship of estates called theirs, but held really in trust for the treasury, must wander, like theirs, in foreign countries, and be contented with penury, obscurity, exile, and the glory of the nation. This example reads to us the salutary lesson, that private fortunes are destroyed by public as well as by private extravagance. And this is the tendency of all human governments. A departure from principle in one instance becomes a precedent for a second; that second for a third; and so on, till the bulk of the society is reduced to be mere automatons of misery, and to have no sensibilities left but for sinning and suffering. Then begins, indeed, the bellum omnium in omnia, which some philosophers observing to be so general in this world, have mistaken it for the natural, instead of the abusive state of man. And the fore horse of this frightful team is public debt. Taxation follows that, and in its train wretchedness and oppression.
“Lordship for many is no good thing. Let there be one ruler,
one king.”
II. 204–205 (tr. R. Lattimore).
Iliad (c. 750 BC)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 121.
“Death is a release from and an end of all pains: beyond it our sufferings cannot extend: it restores us to the peaceful rest in which we lay before we were born. If anyone pities the dead, he ought also to pity those who have not been born. Death is neither a good nor a bad thing, for that alone which is something can be a good or a bad thing: but that which is nothing, and reduces all things to nothing, does not hand us over to either fortune, because good and bad require some material to work upon. Fortune cannot take ahold of that which Nature has let go, nor can a man be unhappy if he is nothing.”
Mors dolorum omnium exsolutio est et finis ultra quem mala nostra non exeunt, quae nos in illam tranquillitatem in qua antequam nasceremur iacuimus reponit. Si mortuorum aliquis miseretur, et non natorum misereatur. Mors nec bonum nec malum est; id enim potest aut bonum aut malum esse quod aliquid est; quod uero ipsum nihil est et omnia in nihilum redigit, nulli nos fortunae tradit. Mala enim bonaque circa aliquam uersantur materiam: non potest id fortuna tenere quod natura dimisit, nec potest miser esse qui nullus est.
From Ad Marciam De Consolatione (Of Consolation, To Marcia), cap. XIX, line 5
In L. Anneus Seneca: Minor Dialogues (1889), translated by Aubrey Stewart, George Bell and Sons (London), p. 190.
Other works
Remarks on the institution of the Senate, in debates in the Constitutional Convention, Philadelphia, Pennsylvania (26 June 1787) Journal of the Federal Convention, edited by E. H. Scott (1893), pp. 241 – 242
1780s
Source: Temporal Authority: To What Extent It Should Be Obeyed (1523), p. 83