Quote of Rubens, in his letter to Count Annibale Chieppio (minister of the Duke of Mantua), February 2, 1608; as cited in Rembrandts Eyes', by w:Simon Schrama, Alfred A. Knopf, Borzoi Books, New York 1999, p. 130 (LPPR, 42)
Rubens reports in this quote about the overdoses of light, falling upon his recently-made altar-painting 'Virgin and Child Adored by Angels', (Rome, Santa Maria, Vallicella), 1607 which is fading the colors for the viewer.
1605 - 1625
Quotes about altar
page 2
About early Christians in the Arena. Those about to Die (1958), Chapter 14
"On Cant and Hypocrisy"
Men and Manners: Sketches and Essays (1852)
This is not a political battle at all. It is a contest over whether or not the word of God is true.
" Peace in the Middle East http://inhofe.senate.gov/pressreleases/peace.htm", Senate Floor speech regarding the Israeli–Palestinian conflict ()
Letter 141:7, To the Chaplains of Duke Godfrey of Tuscany. A.D. 1066.
The Fathers of the Church, Medieval Continuation, 2004, Letters 121- 150, Owen J. Blum, Irven Michael Resnick, trs., Catholic University Press; ISBN 081321372X, ISBN 9780813213729, vol. 6, p. 115 http://books.google.com/books?id=cD_swYLRJOUC&pg=PA115&dq=%22but+now+coming+to+your+shameless+assertion+that+ministers+of+the+altar+should+be+allowed+to+marry%22&hl=en&ei=xIPDTI7dEoP-8Ab59snaBg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q=%22but%20now%20coming%20to%20your%20shameless%20assertion%20that%20ministers%20of%20the%20altar%20should%20be%20allowed%20to%20marry%22&f=false
1910s, The Republic Must Awaken (1917)
All versions.
The Battle Hymn of the Republic (1861)
Someone Saved My Life Tonight
Song lyrics, Captain Fantastic and the Brown Dirt Cowboy (1975)
“All our scientific and philosophic ideals are altars to unknown gods.”
Lecture at the Harvard Divinity School (13 March 1884); published in the The Unitarian Review and Religious Magazine as The Dilemma of Determinism http://books.google.com/books?id=38DVAAAAMAAJ&q=%22All+our+scientific+and+philosophic+ideals+are+altars+to+unknown+gods%22&pg=PA196#v=onepage (September 1884)
1880s
"On Sight Of A Gentlewoman's Face In The Water".
Carew's Poems
Shir Hakovod, trans. from the Hebrew by Israel Zangwill
Ode to Rae Wilson; reported in Bartlett's Familiar Quotations, 10th ed. (1919).
20th century
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 97.
“Godhood called, and he went, fleet-footed, to worship at his own altar.”
Part Eight “The Return”, Chapter xiii “A Fleeting Glimpse”, Section 1 (p. 402)
(1987), BOOK TWO: THE FUGUE
To Brooklyn Bridge, Stanza 8; from The Bridge
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 130.
"Universal Hall" (co-written with Steve Wickham)
Universal Hall (2003)
Prometheus, in Act II.
The Fire-Bringer (1904)
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book IV, Chapter IX, Sec. 1
1850s, The Present Aspect of the Slavery Question (1859)
Sixth measure “Corfe Gate” (p. 223)
Pavane (1968)
Jonas Sima interview <!-- pages 173-174 -->
Bergman on Bergman (1970)
Explaining the decision to reject American funding as a protest over liberal theology and practices, including the ordination of homosexuals.
Speech http://hansard.millbanksystems.com/commons/1912/may/16/second-reading-fourth-days-debate in the House of Commons (12 May 1912) on the Bill to disestablish the Anglican church in Wales
Chancellor of the Exchequer
Pt. I, Ch. 3 Jean Ribaut
Pioneers of France in the New World (1865)
1860s, Our Composite Nationality (1869)
TV appearances
Quote of Pechstein in Expressionism, de:Wolf-Dieter Dube; Praeger Publishers, New York, 1973, p. 32-33
St. 25.
The Devil's Walk http://www.rc.umd.edu/editions/shelley/devil/devil.rs1860.html (1799)
Speech http://hansard.millbanksystems.com/commons/1989/mar/21/rent-officers in the House of Commons (21 March 1989).
1980s
The Thessalian Fountain from The London Literary Gazette (24th January 1824) Fragments, 4th Series
The Vow of the Peacock (1835)
U.S. House of Representatives, September 12, 2001 http://www.house.gov/paul/congrec/congrec2001/cr091201.htm
2000s, 2001-2005
Fr. Paul Mailleux, "Exarch Leonid Feodorov," page 181.
In a letter to Metropolitan Andrei Sheptytsky.
(A.J. Broomhall. Hudson Taylor and China’s Open Century, Book Four: Survivors’ Pact. London: Hodder and Stoughton and Overseas Missionary Fellowship, 1984, 363).
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 344.
1960s, Inaugural address (1965)
In Boccioni's letter to Nino Barbantini, 1913; as quoted in Futurism, ed. By Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008.
1913
“The motherland is an altar, not a platform.”
La patria es ara, no pedestal.
As quoted in José Martí : Selected Writings (2002) translated by Esther Allen, p. xxi
“Thy fatal shafts unerring move,
I bow before thine altar, Love!”
The Adventures of Roderick Random (1848), Chapter xl, reported in Bartlett's Quotations, 10th ed. (1919).
Twilight of the Illicit
The Book of Repulsive Women (1915)
On members of the clergy who sought to establish some form of "official" Christianity in the U.S. government. Letter to Dr. Benjamin Rush (23 September 1800)
This has commonly been quoted as "I have sworn upon the altar of God Eternal, hostility against every form of tyranny over the mind of man", "I have sworn upon the altar of God eternal hostility against every form of tyranny over the mind of man", and "I have sworn upon the altar of God, eternal hostility against every form of tyranny over the mind of man." Neither capitalization of "god" and "eternal", nor a comma before or after "eternal" are apparent in the original. Photograph of the original manuscript at the Library of Congress http://memory.loc.gov/master/mss/mtj/mtj1/022/0400/0440.jpg - LOC transcription http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj090069)) <!-- NOTE : though this transcription has a comma between god and eternal in there is no comma apparent in the photograph and where grammar might best place it remains ambiguous. -->
The first portion of this statement has also been widely paraphrased as "The clergy believe that any power confided in me will be exerted in opposition to their schemes, and they believe rightly".
1800s
Context: The returning good sense of our country threatens abortion to their hopes, & they believe that any portion of power confided to me, will be exerted in opposition to their schemes. And they believe rightly; for I have sworn upon the altar of god eternal hostility against every form of tyranny over the mind of man. But this is all they have to fear from me: and enough, too, in their opinion.
“Chorus of Furies: Living, you will be my feast, not slain at an altar”
Source: Oresteia (458 BC), Eumenides, line 305 (tr. Herbert Weir Smyth)
Revolution (2014)
Context: Diablo and I fashioned my beard together in my trailer, together, as cautiously as you’d sculpt a peace treaty between two nations that prefer war to peace. The reality was that my identity outside of filmmaking had become more important to me. I was doing hours of yoga and meditation each day, I was going through a divorce, and the result was a kind of hirsute intransigence. I looked like the cliché of a terrorist and I behaved like one. Except the beard wasn’t the symbol, it was the cause. I feel some guilt about my lack of enthusiasm for acting, like it’s a bit ungrateful. Like I’ve let my teenage self down. Mind you, he let himself down a fair bit, the dirty little pervert. The dreams of my adolescent self were entangled with silvery screens and limousines, and I still feel that I need to offer up superficial sacrifices to his misguided altar. The fact is, though, I find filmmaking a boring process and its ends dubious. This could, of course, be due to the quality of the stuff I’ve done so far, as opposed to an essential rejection of an art form. Maybe if I’d been “R. P. McMurphy” or “The Elephant Man” or “Brian,” I’d feel different. It just wasn’t what I thought it would be. It’s not just the entertainment industry that has seemed like a mirage on arrival. What about clubs and parties? When I’m there I think, “Is this it? Is this all there is? Is this what all the fuss is about?” This feeling of disillusionment perhaps climaxed around the time of my divorce and the making of this subsequent film.
Notes to his mother, on The Life of Humanity (1884-6) http://www.wikiart.org/en/gustave-moreau/humanity-the-golden-age-depicting-three-scenes-from-the-lives-of-adam-and-eve-the-silver-age-1886, his composition of a ten image polyptych, p. 48 · Photo of its exhibition on the 3rd Floor of Musée National Gustave Moreau http://en.musee-moreau.fr/house-museum/studios/third-floor
Gustave Moreau (1972)
“I sacrifice my power on the altar of your love
that it may be born again on another world.”
"Universal Hall" (co-written with Steve Wickham)
Universal Hall (2003)
Context: I sacrifice my power on the altar of your love
that it may be born again on another world.
Come friend, let us climb the winding flights of stairs
through the narrow door into the chamber bare
a single candle burns as we seat ourselves
words take form in our minds and repeat themselves :
"My beloved and I are one…"
Source: Billy Budd, the Sailor (1891), Ch. 24
Context: Marvel not that having been made acquainted with the young sailor's essential innocence (an irruption of heretic thought hard to suppress) the worthy man lifted not a finger to avert the doom of such a martyr to martial discipline. So to do would not only have been as idle as invoking the desert, but would also have been an audacious transgression of the bounds of his function, one as exactly prescribed to him by military law as that of the boatswain or any other naval officer. Bluntly put, a chaplain is the minister of the Prince of Peace serving in the host of the God of War — Mars. As such, he is as incongruous as a musket would be on the altar at Christmas. Why then is he there? Because he indirectly subserves the purpose attested by the cannon; because too he lends the sanction of the religion of the meek to that which practically is the abrogation of everything but brute Force.
Prayer for Easter Sunday in the Ordos Desert of Inner Mongolia published in article “The Priest Who Haunts the Catholic World” Saturday Evening Post (12 October 1963)
Context: Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.
Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"
Fragment 146 (trans. by Plumptre), reported in Bartlett's Familiar Quotations, 10th ed. (1919)
Visions
Context: When at that time I was in a state of terrible weariness, I saw a great eagle, flying towards me from the altar. And he said to me: "If you wish to become one, then prepare yourself." And I fell to my knees and my heart longed terribly to worship that One Thing in accordance with its true dignity, which is impossible--I know that, God knows that, to my great sadness and burden. And the eagle turned, saying, "Righteous and most powerful Lord, show now the powerful force of your Unity for the consummation with the Oneness of yourself." And he turned back and said to me, "He who has come, comes again, and wherever he never came, there he will not come."
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.
(This contains an allusion to the book of Isaiah Chapter 11, verse 6
1960s, Nobel Prize acceptance speech (1964)
Context: I believe that even amid today's mortar bursts and whining bullets, there is still hope for a brighter tomorrow. I believe that wounded justice, lying prostrate on the blood-flowing streets of our nations, can be lifted from this dust of shame to reign supreme among the children of men. I have the audacity to believe that peoples everywhere can have three meals a day for their bodies, education and culture for their minds, and dignity, equality and freedom for their spirits. I believe that what self-centered men have torn down men other-centered can build up. I still believe that one day mankind will bow before the altars of God and be crowned triumphant over war and bloodshed, and nonviolent redemptive good will proclaim the rule of the land. "And the lion and the lamb shall lie down together and every man shall sit under his own vine and fig tree and none shall be afraid." I still believe that We Shall overcome!'
1960s, Beyond Vietnam: A Time to Break Silence (1967)
"Niagara Movement Speech" (1905) http://teachingamericanhistory.org/library/document/niagara-movement-speech/ <!--originally a portion of this was cited here to an Address to the Nation speech at Harpers Ferry, Virginia (16 August 1906); published in the New York Times on (20 August 1906) — but that does not correspond with the info at the link. -->
Context: The school system in the country districts of the South is a disgrace and in few towns and cities are Negro schools what they ought to be. We want the national government to step in and wipe out illiteracy in the South. Either the United States will destroy ignorance or ignorance will destroy the United States.
And when we call for education we mean real education. We believe in work. We ourselves are workers, but work is not necessarily education. Education is the development of power and ideal. We want our children trained as intelligent human beings should be, and we will fight for all time against any proposal to educate black boys and girls simply as servants and underlings, or simply for the use of other people. They have a right to know, to think, to aspire.
These are some of the chief things which we want. How shall we get them? By voting where we may vote, by persistent, unceasing agitation; by hammering at the truth, by sacrifice and work.
We do not believe in violence, neither in the despised violence of the raid nor the lauded violence of the soldier, nor the barbarous violence of the mob, but we do believe in John Brown, in that incarnate spirit of justice, that hatred of a lie, that willingness to sacrifice money, reputation, and life itself on the altar of right. And here on the scene of John Brown’s martyrdom we reconsecrate ourselves, our honor, our property to the final emancipation of the race which John Brown died to make free.
Our enemies, triumphant for the present, are fighting the stars in their courses. Justice and humanity must prevail.
Preface (Scribner edition, 1872) <!-- New York, Scribner p xxi -->
Chips from a German Workshop (1866)
Context: Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.
And even to us at home, a wider view of the religious life of the world may teach many a useful lesson.
Kalki : or The Future of Civilization (1929)
“You who build these altars now
to sacrifice these children,
you must not do it anymore.”
"Story of Isaac"
Songs from a Room (1969)
Context: You who build these altars now
to sacrifice these children,
you must not do it anymore.
A scheme is not a vision
and you never have been tempted
by a demon or a god.
“We can no longer afford to worship the god of hate or bow before the altar of retaliation.”
1960s, Beyond Vietnam: A Time to Break Silence (1967)
Context: We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. And history is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate.
Card XII : The Hanged Man http://www.sacred-texts.com/tarot/sot/sot23.htm
The Symbolism of the Tarot (1913)
Context: And then I saw a man in terrible suffering, hung by one leg, head downward, to a high tree. And I heard the voice: —
"Look! This is a man who saw Truth. Suffering awaits the man on earth, who finds the way to eternity and to the understanding of the Endless.
"He is still a man, but he already knows much of what is inaccessible even to Gods. And the incommensurableness of the small and the great in his soul constitutes his pain and his golgotha.
"In his own soul appears the gallows on which he hangs in suffering, feeling that he is indeed inverted.
"He chose this way himself.
"For this he went over a long road from trial to trial, from initiation to initiation, through failures and falls.
"And now he has found Truth and knows himself.
"He knows that it is he who stands before an altar with magic symbols, and reaches from earth to heaven; that he also walks on a dusty road under a scorching sun to a precipice where a crocodile awaits him; that he dwells with his mate in paradise under the shadow of a blessing genius; that he is chained to a black cube under the shadow of deceit; that he stands as a victor for a moment in an illusionary chariot drawn by sphinxes; and that with a lantern in bright sunshine, he seeks for Truth in a desert.
"Now he has found Her."
Source: Sacred Causes: The Clash of Religion and Politics, From the Great War to the War on Terror (2006), p. xii
Said in an article for the Stroud News and Journal. OPINION: Stop Brexit to save farmers and the planet says Molly Scott Cato https://www.stroudnewsandjournal.co.uk/news/17858980.opinion-stop-brexit-save-farmers-planet-says-molly-scott-cato/ (24 August 2019)
2019
Source: Pilgrim of the Absolute (1947), pp. 89-90
quoted in Vikram Sampath - Savarkar, Echoes from a Forgotten Past, 1883–1924 (2019)
Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)
Tommy Robinson: Contempt case referred to attorney general https://www.bbc.co.uk/news/uk-45951152 BBC News (23 October 2018)
2018
Susan Cheever, Home before Dark Houghton Mifflin (1984).
Vol. I, Letter 1
Letters That Have Helped Me (1891)
The Masters and the Path of Occultism (1939)
Source: At the Gate of the Convent (1885), "A Defence of English Spring", p. 58.
“Never let us be guilty of sacrificing any portion of truth upon the altar of peace.”
Source: Knots Untied (1877), Ch. XVII: "The Fallibility of Ministers", p. 373