Source: Between Caesar and Jesus (1899), p. 16
"The Fall of Hyperion : A Dream" (1819), Canto I, l. 147
Source: Interest and Inflation Free Money (1995), Chapter Three, Who Would Profit From a New Monetary System?, p. 84
Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XXXIX: On Noble Aspirations
“I have come to save the devotees. I was sent here because the world was seen in misery.”
Quoted in Tara Chand, Influence of Islam on Indian Culture, The Indian Press (Allahabad, 1946). pp.150-151. Quoted from K.S. Lal, Indian muslims, who are they, 1990.
History of the Church, 5:517 (23 July 1843)
1840s
Letter to his father (25 April 1475), as quoted in A Guide to Righteous Living and Other Works (2003) as translated by Konrad Eisenbichler, p. 17 http://books.google.com/books?id=5GLhEQiogQ8C&pg=PA17&dq=%22wickedness+of+men,+the+rapes,+the+adulteries,+the+thefts,+the+pride,+the+idolatry%22&lr=&cd=1#v=onepage&q=%22wickedness%20of%20men%2C%20the%20rapes%2C%20the%20adulteries%2C%20the%20thefts%2C%20the%20pride%2C%20the%20idolatry%22&f=false
Context: The reason why I entered into a religious order is this: first, the great misery of the world, the wickedness of men, the rapes, the adulteries, the thefts, the pride, the idolatry, the vile curses, for the world has come to such a state that one can no longer find anyone who does good; so much so that many times every day I would sing this verse with tears in my eyes: Alas, flee from cruel lands, flee from the shores of the greedy. I did this because I could not stand the great wickedness of the blind people of Italy, especially when I saw that virtue had been completely cast down and vice raised up.
1850s, Latter-Day Pamphlets (1850), Model Prisons (March 1, 1850)
Context: Among the articulate classes, as they may be called, there are two ways of proceeding in regard to this. One large body of the intelligent and influential, busied mainly in personal affairs, accepts the social iniquities, or whatever you may call them, and the miseries consequent thereupon; accepts them, admits them to be extremely miserable, pronounces them entirely inevitable, incurable except by Heaven, and eats its pudding with as little thought of them as possible. Not a very noble class of citizens these; not a very hopeful or salutary method of dealing with social iniquities this of theirs, however it may answer in respect to themselves and their personal affairs! But now there is the select small minority, in whom some sentiment of public spirit and human pity still survives, among whom, or not anywhere, the Good Cause may expect to find soldiers and servants: their method of proceeding, in these times, is also very strange. They embark in the "philanthropic movement;" they calculate that the miseries of the world can be cured by bringing the philanthropic movement to bear on them. To universal public misery, and universal neglect of the clearest public duties, let private charity superadd itself: there will thus be some balance restored, and maintained again; thus,—or by what conceivable method? On these terms they, for their part, embark in the sacred cause; resolute to cure a world's woes by rose-water; desperately bent on trying to the uttermost that mild method. It seems not to have struck these good men that no world, or thing here below, ever fell into misery, without having first fallen into folly, into sin against the Supreme Ruler of it, by adopting as a law of conduct what was not a law, but the reverse of one; and that, till its folly, till its sin be cast out of it, there is not the smallest hope of its misery going,—that not for all the charity and rose-water in the world will its misery try to go till then!
Gonfal, in Book Two : The Mathematics of Gonfal, Ch. X : Relative to Gonfal's Head
The Silver Stallion (1926)
