
“Weep not for me: suffering, as I do, unjustly, I am in a happier case than my murderers.”
To one of his executioners, whom he noticed weeping, as quoted in Dictionary of Greek and Roman Biography and Mythology (1844) by WIlliam Smith, p. 73.
The Crisis No. I.
1770s, The American Crisis (1776–1783)
Context: It matters not where you live, or what rank of life you hold, the evil or the blessing will reach you all. The far and the near, the home counties and the back, the rich and the poor, will suffer or rejoice alike. The heart that feels not now is dead; the blood of his children will curse his cowardice, who shrinks back at a time when a little might have saved the whole, and made them happy. I love the man that can smile in trouble, that can gather strength from distress, and grow brave by reflection. 'Tis the business of little minds to shrink; but he whose heart is firm, and whose conscience approves his conduct, will pursue his principles unto death.
My own line of reasoning is to myself as straight and clear as a ray of light. Not all the treasures of the world, so far as I believe, could have induced me to support an offensive war, for I think it murder; but if a thief breaks into my house, burns and destroys my property, and kills or threatens to kill me, or those that are in it, and to "bind me in all cases whatsoever" to his absolute will, am I to suffer it? What signifies it to me, whether he who does it is a king or a common man; my countryman or not my countryman; whether it be done by an individual villain, or an army of them? If we reason to the root of things we shall find no difference; neither can any just cause be assigned why we should punish in the one case and pardon in the other. Let them call me rebel and welcome, I feel no concern from it; but I should suffer the misery of devils, were I to make a whore of my soul by swearing allegiance to one whose character is that of a sottish, stupid, stubborn, worthless, brutish man.
“Weep not for me: suffering, as I do, unjustly, I am in a happier case than my murderers.”
To one of his executioners, whom he noticed weeping, as quoted in Dictionary of Greek and Roman Biography and Mythology (1844) by WIlliam Smith, p. 73.
Letter from Naples, Italy to Otto Grautoff (1896); as quoted in A Gorgon's Mask: The Mother in Thomas Mann's Fiction (2005) by Lewis A. Lawson, p. 34
Context: I think of my suffering, of the problem of my suffering. What am I suffering from? From knowledge — is it going to destroy me? What am I suffering from? From sexuality — is it going to destroy me? How I hate it, this knowledge which forces even art to join it! How I hate it, this sensuality, which claims everything fine and good is its consequence and effect. Alas, it is the poison that lurks in everything fine and good! — How am I to free myself of knowledge? By religion? How am I to free myself of sexuality? By eating rice?
The Sacred Books and Early Literature of the East, Vol. 5, p. 22
Poetry, Couplets
Source: https://archive.org/details/sacredbooksearly05hornuoft/page/18/mode/2up The Sacred books and Early literature of the East, Vol. 5, p. 22
“My arms are killing me.
I didn't know words could be so heavy.”
Source: I Am the Messenger
The 'False News' Trial of Ernst Zündel — 1988: David Irving http://www.ihr.org/books/kulaszka/35irving.html.
Dialogues on Metaphysics (1688) Dialogue III
Context: I am unable, when I turn to myself, to recognize any of my faculties or my capacities. The inner sensation which I have of myself informs me that I am, that I think, that I will, that I have sensory awareness, that I suffer, and so on; but it provides me with no knowledge whatever of what I am — of the nature of my thought, my sensations, my passions, or my pain — or the mutual relations that obtain between all these things … I have no idea whatever of my soul.
sic
From a letter to the "Society for the Abolishment of Capital Punishment", Leavenworth, Kansas, May 23, 1930, Lustmord: The Writings and Artifacts of Murderers, pgs. 210, (1997), Brian King, ed. ISBN 096503240X