
Part I, Chapter II, Government and Surplus Stocks, p. 28
Storage and Stability (1937)
Part I, Chapter II, Government and Surplus Stocks, p. 28
Storage and Stability (1937)
/b
Vol. 4, Pt. 2, Translated by W.P. Dickson.
Last paragraph of the last volume
The History of Rome - Volume 4: Part 2
"The Portuguese Discoveries and the Rise of Modern Science," 1983
Source: Permaculture: A Designers' Manual (1988), chapter 8.12
In John Calvin: A Sixteenth-Century Portrait, 1989, William J. Bouwsma, Oxford University Press, USA, ISBN 0195059514 ISBN 9780195059519, p. 36. http://books.google.com/books?id=ADdQiBaLW_kC&pg=PA36&dq=%22We+take+nothing+from+the+womb+but+pure+filth+%22&hl=en&ei=iu9lTJbUNsL48AbKt92DCQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCgQ6AEwAA#v=onepage&q=%22We%20take%20nothing%20from%20the%20womb%20but%20pure%20filth%20%22&f=false
Address at Ohio State University, 1940, as quoted in Unitarian Universalist Women's Heritage Society Archives, 3 July 2018, Aurelia Isabel Henry Reinhardt (1877-1948) http://www.uuwhs.org/womenwest.php,
Source: Life, the Truth, and Being Free (2010), p. 94
As quoted in Men in Motion, Henry J. Taylor, Doubleday, Doran & Co., New York: NY, (1944) p. 59. Also quoted in As We Go Marching, John T. Flynn, New York: NY, Free Life Edition (1973) p. 154, first published 1944 https://mises-media.s3.amazonaws.com/As%20We%20Go%20Marching_2.pdf
Other remarks
Source: The Age of Reform: from Bryan to F.D.R. (1955), Chapter I, part II, p. 44
Speech in the House of Commons (27 February 1846), quoted in John Bright and J. E. Thorold Rogers (eds.), Speeches on Questions of Public Policy by Richard Cobden, M.P. Volume I (London: T. Fisher Unwin, 1908), p. 198.
1840s
Sultãn Muhammad Shãh II Bahmanî (AD 1463-1482) Kanchipuram (Tamil Nadu)
Tãrîkh-i-Firishta
Speech in Birmingham (16 April 1884), quoted in The Times (17 April 1884), p. 10
1920s, Authority and Religious Liberty (1924)
Source: No More Bull! (2005), Ch. 6: Message for My Fellow Vegetarians and Vegans, pp. 79-80
Quote from Constable's letter to John Dunthorne on his drawing: 'Helmingham Dell,' 1800, as quoted in Leslie Parris and Ian Fleming-Williams, Constable (Tate Gallery Publications, London, 1993), p. 391
1800s - 1810s
Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch.VII The Way They Went: Greco-Roman Meets Judeo-Christian
Vanna Bonta Talks Sex in Space (Interview - Femail magazine)
'Joseph Kosuth: Introductory note by the American editor', in Art-Language Vol.1 Nr.2, Art & Language Press, Chipping Norton (February 1970), p.3.
Journal of Discourses 21:276-277 (June 20,1880)
Pratt describes the event in which seagulls disposed of swarms of crickets that were destroying their crops.
Miracle of the seagulls and crickets
Because some of them have no compassion, feeling, or reason, are we to possess no compassion, feeling, or reason?
Remarks on Defences of Flesh-eating; quoted in The Ethics of Diet: A Catena of Authorities Deprecatory of the Practice of Flesh-eating https://archive.org/stream/ethicsofdietcate00will/ethicsofdietcate00will#page/n3/mode/2up by Howard Williams (London: F. Pitman, 1883), p. 193.
Source: Silas Marner: The Weaver of Raveloe (1861), Chapter 3 (at page 24)
Recollections of a Happy Life:Being the autobiography of of Marianne North, ed. Mrs John Addington Symonds, Macmillan (1892).
"The Modern Drama" in Art, Literature and the Drama (1858).
Source: Why Men Earn More (2005), p. 191.
The Divine Commodity: Discovering A Faith Beyond Consumer Christianity (2009, Zondervan)
Robinson in his 1849 adress, as quoted in the Report of the Nineteenth Meeting of the British Association for the Advancement of Science https://archive.org/stream/report36sciegoog#page/n50/mode/2up, London, 1850.
Cognitive Surplus : Creativity and Generosity in a Connected Age (2010)
Source: Life, the Truth, and Being Free (2010), p. 98
Preface to Poets & Poetry of Scotland Vol 1 , Blackie & Son , Edinburgh 1876
Quote in a letter to Umberto Boccioni, 1910; as cited in Gino Severini, the Dance, 1909 – 1916, by Daniele Fonti, Peggy Guggenheim Collection, Venice; 2001, p. 15
Jalalu’d-Din Muhammad Akbar Padshah Ghazi (AD 1556-1605) Siwalik (Uttar Pradesh)
Muntakhab-ut-Tawarikh
Other writings, The Altruist in Politics (1889)
Eisenhowers proposal for the establishment of the International Atomic Energy Agency
1950s, Atoms for Peace (1953)
Source: How the Irish Saved Civilization (1995), Ch. VI What Was Found
Gregory S. Paul (1988) Predatory Dinosaurs of the World, Simon and Schuster, p. 69
Predatory Dinosaurs of the World
Five Holy Virgins, Five Sacred MythsOf Kunti and Satyawati Sexually Assertive Women of the Mahabharata
Dissenting, United States v. Columbia Steel Co., 334 U.S. 495 (1948)
Judicial opinions
Lamb's letter to Coleridge in Oct. 24th, 1796. As quoted in Works of Charles and Mary Lamb (1905). Letter 11.
1960s, State of the Union Address (1966)
Coolidge's Inaugural Address (4 March 1925).
1920s
1963, Remarks Intended for Delivery to the Texas Democratic State Committee in the Municipal Auditorium in Austin
[Price, Robert M., w:Robert M. Price, Incredible Shrinking Son of Man: How Reliable Is the Gospel Tradition?, https://books.google.com/books?id=GmlB-KXsX8kC&pg=PA347, 2003, Prometheus Books, Publishers, 978-1-61592-028-0, 347]
“There is an abundance of power to be found in simplicity.”
Source: Life, the Truth, and Being Free (2010), p. 53
Preface.
A History of Science Vol.2 Hellenistic Science and Culture in the Last Three Centuries B.C. (1959)
1930s, Second inaugural address (1937)
His argument for the introduction of a colony-wide library system in 1955.
from Rauschenberg, Barbara Rose, Vintage Books, New York, 1987, p. 86
1980's
Preface.
A History of Science Vol.1 Ancient Science Through the Golden Age of Greece (1952)
Presidential proclamation of a national day of fasting and prayer (6 March 1799)
1790s
Source: 1970s, Organizational Analysis: A Sociological View, 1970, p. 50
Preface to King Arthur http://d.lib.rochester.edu/camelot/text/blackmore-king-arthur-I (1697)
The No. 1 Ladies' Detective Agency, chapter 1.
The No. 1 Ladies' Detective Agency series
In a letter to Pierre Dupuy, Sept. / Oct. 1627; as quoted by Simon Schrama, in Rembrandt's eyes, Alfred A. Knopf - Borzoi Books, New York 1999, p. 248
1625 - 1640
Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.
Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".
Tlön, Uqbar, Orbis Tertius (1940)
Context: Who are the inventors of Tlön? The plural is inevitable, because the hypothesis of a lone inventor — an infinite Leibniz laboring away darkly and modestly — has been unanimously discounted. It is conjectured that this brave new world is the work of a secret society of astronomers, biologists, engineers, metaphysicians, poets, chemists, algebraists, moralists, painters, geometers... directed by an obscure man of genius. Individuals mastering these diverse disciplines are abundant, but not so those capable of inventiveness and less so those capable of subordinating that inventiveness to a rigorous and systematic plan. This plan is so vast that each writer's contribution is infinitesimal. At first it was believed that Tlön was a mere chaos, and irresponsible license of the imagination; now it is known that it is a cosmos and that the intimate laws which govern it have been formulated, at least provisionally. Let it suffice for me to recall that the apparent contradictions of the Eleventh Volume are the fundamental basis for the proof that the other volumes exist, so lucid and exact is the order observed in it.
Part I, Essay 16: The Stoic
Essays, Moral, Political, and Literary (1741-2; 1748)
Context: If nature has been frugal in her gifts and endowments, there is the more need of art to supply her defects. If she has been generous and liberal, know that she still expects industry and application on our part, and revenges herself in proportion to our negligent ingratitude. The richest genius, like the most fertile soil, when uncultivated, shoots up into the rankest weeds; and instead of vines and olives for the pleasure and use of man, produces, to its slothful owner, the most abundant crop of poisons.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 87 -->
Context: In our reflection we must go back to where we stand in awe before sheer being, faced with the marvel of the moment. The world is not just here. It shocks us into amazement.
Of being itself all we can positively say is: being is ineffable. The heart of being confronts me as enigmatic, incompatible with my categories, sheer mystery. My power of probing is easily exhausted, my words fade, but what I sense is not emptiness but inexhaustible abundance, ineffable abundance. What I face I cannot utter or phrase in language. But the richness of my facing the abundance of being endows me with marvelous reward: a sense of the ineffable.
1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, in what we have said and done today, and in what we may say and do hereafter, we disclaim everything like arrogance and assumption. We claim for ourselves no superior devotion to the character, history, and memory of the illustrious name whose monument we have here dedicated today. We fully comprehend the relation of Abraham Lincoln both to ourselves and to the white people of the United States. Truth is proper and beautiful at all times and in all places, and it is never more proper and beautiful in any case than when speaking of a great public man whose example is likely to be commended for honor and imitation long after his departure to the solemn shades, the silent continents of eternity. It must be admitted, truth compels me to admit, even here in the presence of the monument we have erected to his memory, Abraham Lincoln was not, in the fullest sense of the word, either our man or our model. In his interests, in his associations, in his habits of thought, and in his prejudices, he was a white man. He was preeminently the white man’s President, entirely devoted to the welfare of white men. He was ready and willing at any time during the first years of his administration to deny, postpone, and sacrifice the rights of humanity in the colored people to promote the welfare of the white people of this country. In all his education and feeling he was an American of the Americans. He came into the Presidential chair upon one principle alone, namely, opposition to the extension of slavery. His arguments in furtherance of this policy had their motive and main-spring in his patriotic devotion to the interests of his own race. To protect, defend, and perpetuate slavery in the states where it existed Abraham Lincoln was not less ready than any other President to draw the sword of the nation. He was ready to execute all the supposed guarantees of the United States Constitution in favor of the slave system anywhere inside the slave states. He was willing to pursue, recapture, and send back the fugitive slave to his master, and to suppress a slave rising for liberty, though his guilty master were already in arms against the government. The race to which we belong were not the special objects of his consideration. Knowing this, I concede to you, my white fellow-citizens, a pre-eminence in this worship at once full and supreme. First, midst, and last, you and yours were the objects of his deepest affection and his most earnest solicitude. You are the children of Abraham Lincoln. We are at best only his step-children; children by adoption, children by forces of circumstances and necessity. To you it especially belongs to sound his praises, to preserve and perpetuate his memory, to multiply his statues, to hang his pictures high upon your walls, and commend his example, for to you he was a great and glorious friend and benefactor. Instead of supplanting you at his altar, we would exhort you to build high his monuments; let them be of the most costly material, of the most cunning workmanship; let their forms be symmetrical, beautiful, and perfect, let their bases be upon solid rocks, and their summits lean against the unchanging blue, overhanging sky, and let them endure forever! But while in the abundance of your wealth, and in the fullness of your just and patriotic devotion, you do all this, we entreat you to despise not the humble offering we this day unveil to view; for while Abraham Lincoln saved for you a country, he delivered us from a bondage, according to Jefferson, one hour of which was worse than ages of the oppression your fathers rose in rebellion to oppose.
Source: Cosmos: A Personal Voyage (1990 Update), Journeys in Space and Time [Episode 8], 54 min 55 sec
Context: Those worlds in space are as countless as all the grains of sand on all the beaches of the earth. Each of those worlds is as real as ours and every one of them is a succession of incidents, events, occurrences which influence its future. Countless worlds, numberless moments, an immensity of space and time. And our small planet at this moment, here we face a critical branch point in history, what we do with our world, right now, will propagate down through the centuries and powerfully affect the destiny of our descendants, it is well within our power to destroy our civilization and perhaps our species as well. If we capitulate to superstition or greed or stupidity we could plunge our world into a time of darkness deeper than the time between the collapse of classical civilization and the Italian Renaissance. But we are also capable of using our compassion and our intelligence, our technology and our wealth to make an abundant and meaningful life for every inhabitant of this planet.
To My Fellow-Disciples at Saratoga Springs (1895)
Context: What an education follows! It is really a fine comedy, though the players rarely know it. I am but a clumsy performer myself, and have to confess to incurable defects of training, so that I sometimes wonder I have not been hissed off the stage; still I have seen the performance through more than once or twice, and know something about it. Such tender and delicate adjustments and readjustments of convictions to keep the party balance sure! Such abundance of spoonmeat on the one hand, and such careful economy on the other of truths that may prove too strong for weak digestions! Such avowals of readiness to consider seriously any opinion, however obviously absurd, broached by a possible supporter! Such prompt denunciations of all the devices of an irreconcilable opponent!
Heaven and Hell #528
Context: Some people believe it is hard to lead the heaven-bound life that is called "spiritual" because they have heard that we need to renounce the world and give up the desires attributed to the body and the flesh and "live spiritually." All they understand by this is spurning worldly interests, especially concerns for money and prestige, going around in constant devout meditation about God, salvation, and eternal life, devoting their lives to prayer, and reading the Word and religious literature. They think this is renouncing the world and living for the spirit and not for the flesh. However, the actual case is quite different, as I have learned from an abundance of experience and conversation with angels. In fact, people who renounce the world and live for the spirit in this fashion take on a mournful life for themselves, a life that is not open to heavenly joy, since our life does remain with us [after death]. No, if we would accept heaven's life, we need by all means to live in the world and to participate in its duties and affairs. In this way, we accept a spiritual life by means of our moral and civic life; and there is no other way a spiritual life can be formed within us, no other way our spirits can be prepared for heaven. This is because living an inner life and not an outer life at the same time is like living in a house that has no foundation, that gradually either settles or develops gaping cracks or totters until it collapses.
Source: Ideas have Consequences (1948), pp. 14-15.
Context: One of the strangest disparities of history lies between the sense of abundance felt by older and simpler societies and the sense of scarcity felt by the ostensibly richer societies of today. Charles Péguy has referred to modern man’s feeling of “slow economic strangulation,” his sense of never having enough to meet the requirement which his pattern of life imposes on him. Standards of consumption which he cannot meet, and which he does not need to meet, come virtually in the guise of duties.
Inaugural Address of the Great Exhibition of the Works of Industry of All Nations, London (1851).
Context: Nobody who has paid any attention to the peculiar features of our present era will doubt for a moment that we are living at a period of most wonderful transition which tends rapidly to the accomplishment that great end to which, indeed, all history points—the realization of the unity of mankind.... The distances which separated the different nations and parts of the globe are rapidly vanishing before the achievements of modern invention, and we can traverse them with incredible ease; the languages of all nations are known, and their acquirement placed within the reach of everybody; thought is communicated with the rapidity and even by the power of lightning... The knowledge acquired becomes at once the property of all of the community at large... no sooner is a discovery or invention made, than it is already improved upon and surpassed by competing efforts: the products of all quarters of the globe are placed at our disposal, and we have only to choose which is the best and the cheapest for our purposes, and the powers of production are entrusted to the stimulus of competition and capital.... Science discovers these laws of power, motion and transformation; industry applies them to raw matter which the earth yields us in abundance, but which becomes valuable only by knowledge.
The Market
Context: Roses just now predominate. There is a satisfying solidity about the bunches, a glorious abundance which, in a commodity so easily enjoyed without ownership, is scarcely credible. I feel no desire to own these huge aggregations of odorous beauty. It would be like owning a harem, one imagines.
Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV.
Introduction
An Enquiry into the Obligations of Christians (1792)
Context: In one period the grossest ignorance and barbarism prevailed in the world; and afterwards, in a more enlightened age, the most daring infidelity, and contempt of God; so that the world which was once over-run with ignorance, now by wisdom knew not God, but changed the glory of the incorruptible God as much as in the most barbarous ages, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Nay, as they increased in science and politeness, they ran into more abundant and extravagant idolatries.
1960s, Inaugural address (1965)
Context: In each generation, with toil and tears, we have had to earn our heritage again. If we fail now, we shall have forgotten in abundance what we learned in hardship: that democracy rests on faith, that freedom asks more than it gives, and that the judgment of God is harshest on those who are most favored. If we succeed, it will not be because of what we have, but it will be because of what we are; not because of what we own, but, rather because of what we believe. For we are a nation of believers. Underneath the clamor of building and the rush of our day's pursuits, we are believers in justice and liberty and union, and in our own Union. We believe that every man must someday be free. And we believe in ourselves.
1920s, The Genius of America (1924)
Context: It is the natural and correct attitude of mind for each of us to have regard for our own race and the place of our own origin. There is abundant room here for the preservation and development of the many divergent virtues that are characteristic of the different races which have made America their home. They ought to cling to all these virtues and cultivate them tenaciously. It is my own belief that in this land of freedom new arrivals should especially keep up their devotion to religion. Disregarding the need of the individual for a religious life, I feel that there is a more urgent necessity, based on the requirements of good citizenship and the maintenance of our institutions, for devotion to religion in America than anywhere else in the world. One of the greatest dangers that beset those coming to this country, especially those of the younger generation, is that they will fall away from the religion of their fathers, and never become attached to any other faith.
Letter to his daughter Sarah Mason McCarty after the death of an infand daughter (10 February 1785), published in The Life of George Mason, 1725-1792 Vol. 2 (1892) by Kate Mason Rowland, p. 74
Context: A few years' experience will convince us that those things which at the time they happened we regarded as our greatest misfortunes have proved our greatest blessings. Of this awful truth no person has lived to my age without seeing abundant proof. Your dear baby has died innocent and blameless, and has been called away by an all wise and merciful Creator, most probably from a life of misery and misfortune, and most certainly to one of happiness and bliss.
(1832) Vol.1 Chpt.2, p. 20
Principles of Geology (1832), Vol. 1
Context: Strabo,... enters largely, in the Second Book of his Geography, into the opinions of Eratosthenes and other Greeks on one of the most difficult problems in geology, viz., by what causes marine shells came to be plentifully buried in the earth at such great elevations and distances from the sea. He notices, amongst others, the explanation of Xanthus the Lyclian, who said that the seas had once been more extensive, and that they had afterwards been partially dried up, as in his own time many lakes, rivers, and wells in Asia had failed during a season of drought. Treating this conjecture with merited disregard, Strabo passes on to the hypothesis of Strato, the natural philosopher, who had observed that the quantity of mud brought down by rivers into the Euxine was so great, that its bed must be gradually raised, while the rivers still continued to pour in an undiminished quantity of water. He therefore conceived that, originally, when the Euxine was an inland sea, its level had by this means become so much elevated that it burst its barrier near Byzantium, and formed a communication with the Propontis, and this partial drainage had already, he supposed, converted the left side into marshy ground, and that, at last, the whole would be choked up with soil. So, it was argued, the Mediterranean had once opened a passage for itself by the Columns of Hercules into the Atlantic, and perhaps the abundance of sea-shells in Africa, near the Temple of Jupiter Ammon, might also be the deposit of some former inland sea, which had at length forced a passage and escaped.
Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws.
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.
The Pathway of Peace (1923)
Context: It is not surprising that many should be captivated by the proposal, with its delusive simplicity and adequacey, for the outlawry of war. War should be made a crime, and those who instigate it should be punished as criminals. The suggestion, however futile in itself, has at least the merit of bringing us to the core of the problem. Even among its sponsors appear at once the qualifications which reflect the old distinction, so elaborately argued by Grotius, between just and unjust wars. "The grounds of war," said he, " are as numerous as those of judicial actions. For where the power of law ceases, there war begins." He found the justifiable causes generally assigned for war to be three — defense, indemnity, and punishment. War is self-help, and the right to make war has been recognized as the corollary of independence, the permitted means by which injured nations protect their territory and maintain their rights. International law leaves aggrieved states who cannot obtain redress for their wrongs by peaceful means to exact it by force. If war is outlawed, other means of redress of injuries must be provided. Moreover, few, if any, intend to outlaw self-defense, a right still accorded to individuals under all systems of law. To meet this difficulty, the usual formula is limited to wars of aggression. But justification for war, as recently demonstrated, is ready at hand for those who desire to make war, and there is rarely a case of admitted aggression, or where on each side the cause is not believed to be just by the peoples who support the war.
There is a further difficulty that lies deeper. There is no lawgiver for independent States. There is no legislature to impose its will by majority vote, no executive to give effect even to accepted rules. The outlawry of war necessarily implies a self-imposed restraint, and free peoples, jealous of their national safety, of their freedom of opportunity, of the rights and privileges they deem essential to their well-being, will not forego the only sanction at their command in extreme exigencies. The restraints they may be willing to place upon themselves will always be subject to such conditions as will leave them able to afford self-protection by force, and in this freedom there is abundant room for strife sought to be justified by deep-seated convictions of national interests, by long-standing grievances by the apprehension of aggression to be forestalled. The outlawry of war, by appropriate rule of law making war a crime, requires the common accord needed to establish and maintain a rule of international law, the common consent to abandon war; and the suggested remedy thus implies a state of mind in which no cure is needed. As the restraint is self-imposed it will prove to be of avail only while there is a will to peace.
The Confession (c. 452?)
Context: It is tedious to describe in detail all my labours one by one. I will tell briefly how most holy God frequently delivered me, from slavery, and from the twelve trials with which my soul was threatened, from man traps as well, and from things I am not able to put into words. I would not cause offence to readers, but I have God as witness who knew all things even before they happened, that, though I was a poor ignorant waif, still he gave me abundant warnings through divine prophecy.
Whence came to me this wisdom which was not my own, I who neither knew the number of days nor had knowledge of God? Whence came the so great and so healthful gift of knowing or rather loving God, though I should lose homeland and family.
p. 1 https://babel.hathitrust.org/cgi/pt?id=uc1.b3939906;view=1up;seq=31
Prolegomena to the study of Greek Religion (1903)
Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws
Prime Minister
Source: The Visitor (2002), Ch. 4 : the cooper, p. 40
On giving her music a magical quality in “Esperanza Spalding Wants to Connect You to Your Body” https://www.vanityfair.com/style/2018/09/esperanza-spalding-12-little-spells-interview in Vanity Fair (2018 Sep 25)
"To Practice Thrift and Oppose Embezzlement (1952)
1950's
1990s, Resignation Address (1991)