Quotes about die

page 35

Source: Discipleship (1937), Discipleship and the Cross, p. 84.
Context: Jesus Christ has to suffer and be rejected. … Suffering and being rejected are not the same. Even in his suffering Jesus could have been the celebrated Christ. Indeed, the entire compassion and admiration of the world could focus on the suffering. Looked upon as something tragic, the suffering could in itself convey its own value, its own honor and dignity. But Jesus is the Christ who was rejected in his suffering. Rejection removed all dignity and honor from his suffering. It had to be dishonorable suffering. Suffering and rejection express in summary form the cross of Jesus. Death on the cross means to suffer and to die as one rejected and cast out. It was by divine necessity that Jesus had to suffer and be rejected. Any attempt to hinder what is necessary is satanic. Even, or especially, if such an attempt comes from the circle of disciples, because it intends to prevent Christ from being Christ. The fact that it is Peter, the rock of the church, who makes himself guilty doing this just after he has confessed Jesus to be the Christ and has been commissioned by Christ, shows that from its very beginning the church has taken offense at the suffering of Christ. It does not want that kind of Lord, and as Christ's church it does not want to be forced to accept the law of suffering from its Lord.

The Lover's Tale (1879), line 815

ἀλλ᾽ ἢ καλῶς ζῆν ἢ καλῶς τεθνηκέναι
τὸν εὐγενῆ χρή
Source: Ajax, Lines 479-480

This I Believe (1951)
Context: My favorite story on this subject is the one that was being whispered in Moscow when I was assigned there for CBS back in 1943. It concerns a hapless individual, running down the street in a Russian village, his clothing flung over one arm and a loaf of bread tucked under the other. "Pavel," a friend calls, "where are you running to?" "Haven't you heard?" Pavel replies. "Tomorrow they're going to sterilize all kangaroos." "But there are no kangaroos in the Ukraine," the friend declares. "Yes," answers Pavel, "but can you prove that you’re not one?" I am personally ashamed that men have to prove that they are not “kangaroos.” When bigots attack a colored man, I ashamed that my skin also is white. During the War, in Amsterdam, I felt shame because a starving mother wept over a can of beans for her child. I was ashamed of my fat. And on D-Day, and again later in Korea, I had a sense of shame at being alive when so many around me had to die. When this kind of shame is banished from the Earth, then perhaps we will have that civilization man has been striving for, for so many centuries.

Source: Deathworld (1960), p. 112
Context: The compartment was getting crowded as other Pyrrans pushed in. Kerk, almost to the door, turned back to face Jason.
"I'll tell you what's wrong with armistice," he said. "It's a coward's way out, that's what it is. It's all right for you to suggest it, you're from off-world and don't know any better. But do you honestly think I could entertain such a defeatist notion for one instant? When I speak, I speak not only for myself, but for all of us here. We don't mind fighting, and we know how to do it. We know that if this war was over we could build a better world here. At the same time, if we have the choice of continued war or a cowardly peace — we vote for war. This war will only be over when the enemy is utterly destroyed!"
The listening Pyrrans murmured in agreement, and Jason had to shout to be heard above them. "That's really wonderful. I bet you even think it's original. But don't you hear all that cheering offstage? Those are the spirits of every saber-rattling sonofabitch that ever plugged for noble war. They even recognize the old slogan. We're on the side of light, and the enemy is a creature of darkness. And it doesn't matter a damn if the other side is saying the same thing. You've still got the same old words that have been killing people since the birth of the human race. A 'cowardly peace,' that's a good one. Peace means not being at war, not fighting. How can you have a cowardly not-fighting. What are you trying to hide with this semantic confusion? Your real reasons? I can't blame you for being ashamed of them — I would be. Why don't you just come out and say you are keeping the war going because you enjoy killing? Seeing things die makes you and your murderers happy, and you want to make them happier still!"

Letter to Gerald "Ching" Tyrrell, (11 November 1956), p. 28
1990s, The Proud Highway : The Fear and Loathing Letters Volume I (1997)
Context: Hopes rise and dreams flicker and die. Love plans for tomorrow and loneliness thinks of yesterday. Life is beautiful and living is pain. The sound of music floats down a dark street.

Thomas's views unsettled W.H. press http://www.politico.com/news/stories/0610/38236.html#ixzz0qJTX4XSu (2006)

Hyoi, p. 73 <!-- 1965 edition -->
Out of the Silent Planet (1938)
Context: A pleasure is full grown only when it is remembered. You are speaking, Hmān, as if the pleasure were one thing and the memory another. It is all one thing. The séroni could say it better than I say it now. Not better than I could say it in a poem. What you call remembering is the last part of the pleasure, as the crah is the last part of a poem. When you and I met, the meeting was over very shortly, it was nothing. Now it is growing something as we remember it. But still we know very little about it. What it will be when I remember it as I lie down to die, what it makes in me all my days till then–that is the real meeting. The other is only the beginning of it.

1850s, Latter-Day Pamphlets (1850), The Present Time (February 1, 1850)
Context: Between our Black West Indies and our White Ireland, between these two extremes of lazy refusal to work, and of famishing inability to find any work, what a world have we made of it, with our fierce Mammon-worships, and our benevolent philanderings, and idle godless nonsenses of one kind and another! Supply-and-demand, Leave-it-alone, Voluntary Principle, Time will mend it:—till British industrial existence seems fast becoming one huge poison-swamp of reeking pestilence physical and moral; a hideous living Golgotha of souls and bodies buried alive; such a Curtius' gulf, communicating with the Nether Deeps, as the Sun never saw till now. These scenes, which the Morning Chronicle is bringing home to all minds of men,—thanks to it for a service such as Newspapers have seldom done,—ought to excite unspeakable reflections in every mind. Thirty thousand outcast Needlewomen working themselves swiftly to death; three million Paupers rotting in forced idleness, helping said Needlewomen to die: these are but items in the sad ledger of despair.

Source: From the Danube to the Yalu (1954), p. 173

Dedication
Casuals of the Sea (1916)
Context: To those who live and toil and lowly die,
Who past beyond and leave no lasting trace,
To those from whom our queen Prosperity
Has turned away her fair and fickle face;
To those frail craft upon the restless Sea
Of Human Life, who strike the rocks uncharted,
Who loom, sad phantoms, near us, drearily,
Storm-driven, rudderless, with timbers started;
To those poor Casuals of the way-worn earth,
The feckless wastage of our cunning schemes,
This book is dedicate, their hidden worth
And beauty I have seen in vagrant dreams!
The things we touch, the things we dimly see,
The stiff strange tapestries of human thought,
The silken curtains of our fantasy
Are with their sombre histories o'erwrought.
And yet we know them not, our skill is vain to find
The mute soul's agony, the visions of the blind.

American Diplomacy (1951), World War I
Context: There are certain sad appreciations we have to come to about human nature on the basis of these recent wars. One of them is that suffering does not always make men better. Another is that people are not always more reasonable than governments; that public opinion, or what passes for public opinion, is not invariably a moderating force in the jungle of politics. It may be true, and I suspect it is, that the mass of people everywhere are normally peace-loving and would accept many restraints and sacrifices in preference to the monstrous calamities of war. But I also suspect that what purports to be public opinion in most countries that consider themselves to have popular government is often not really the consensus of the feelings of the mass of the people at all, but rather the expression of the interests of special highly vocal minorities — politicians, commentators, and publicity-seekers of all sorts: people who live by their ability to draw attention to themselves and die, like fish out of water, if they are compelled to remain silent. These people take refuge in the pat and chauvinistic slogans because they are incapable of understanding any others, because these slogans are safer from the standpoint of short-term gain, because the truth is sometimes a poor competitor in the market place of ideas — complicated, unsatisfying, full of dilemma, always vulnerable to misinterpretation and abuse. The counsels of impatience and hatred can always be supported by the crudest and cheapest symbols; for the counsels of moderation, the reasons are often intricate, rather than emotional, and difficult to explain. And so the chauvinists of all times and places go their appointed way: plucking the easy fruits, reaping the little triumphs of the day at the expense of someone else tomorrow, deluging in noise and filth anyone who gets in their way, dancing their reckless dance on the prospects for human progress, drawing the shadow of a great doubt over the validity of democratic institutions. And until people learn to spot the fanning of mass emotions and the sowing of bitterness, suspicion, and intolerance as crimes in themselves — as perhaps the greatest disservice that can be done to the cause of popular government — this sort of thing will continue to occur.

Histoire d'un crime (The History of a Crime) [written 1852, published 1877], Quatrième journée. La victoire, ch. II: Les Faits de la nuit. Quartier des Halles. Trans. T.H. Joyce and Arthur Locker

Audio clip (ogg format)
1950s, Farewell address to Congress (1951)
Context: I am closing my 52 years of military service. When I joined the Army, even before the turn of the century, it was the fulfillment of all of my boyish hopes and dreams. The world has turned over many times since I took the oath on the plain at West Point, and the hopes and dreams have long since vanished, but I still remember the refrain of one of the most popular barrack ballads of that day which proclaimed most proudly that "old soldiers never die; they just fade away."
And like the old soldier of that ballad, I now close my military career and just fade away, an old soldier who tried to do his duty as God gave him the light to see that duty.

On the Death of Mr. Addison (1721), line 81. Compare: "He who should teach men to die, would at the same time teach them to live", Michel de Montaigne, Essay, book i. chap. ix.; "I have taught you, my dear flock, for above thirty years how to live; and I will show you in a very short time how to die", Sandys, Anglorum Speculum, p. 903; "Teach him how to live, And, oh still harder lesson! how to die", Beilby Porteus, Death, line 316; "He taught them how to live and how to die", Somerville, In Memory of the Rev. Mr. Moore.
Context: There patient show'd us the wise course to steer,
A candid censor, and a friend severe;
There taught us how to live; and (oh! too high
The price for knowledge) taught us how to die.

κρεῖσσον γὰρ εἰσάπαξ θανεῖν
ἢ τὰς ἁπάσας ἡμέρας πάσχειν κακῶς.
Variant translation by John Stuart Blackie (1850):
"Life and life's sorrows? Once to die is better
Than thus to drag sick life."
Source: Prometheus Bound, lines 750–751

Introductory poem.
Poems (1869)
Context: This is a haunted world. It hath no breeze
But is the echo of some voice beloved:
Its pines have human tones; its billows wear
The color and the sparkle of dear eyes.
Its flowers are sweet with touch of tender hands
That once clasped ours. All things are beautiful
Because of something lovelier than themselves,
Which breathes within them, and will never die. —
Haunted,—but not with any spectral gloom;
Earth is suffused, inhabited by heaven.

Context: I just undertook over the last nine months a project with the International Monetary Fund to look at the capacity of the poorest countries to keep their children in school, make sure there are vaccines, make sure that there is basic healthcare and so forth. And the result... that a poor country cannot do that on their own resources, but what it would take from the rich countries is tiny as a fraction of our resources... If we do not help... Probably more than five million kids will die [this year] because they don’t have access to basic healthcare that could be handled by... $40 per person in the rich world, for example. Even a few billionaires could take it on their own philanthropy, basically, and do this, but we’re not doing it...

1961, UN speech
Context: Terror is not a new weapon. Throughout history it has been used by those who could not prevail, either by persuasion or example. But inevitably they fail, either because men are not afraid to die for a life worth living, or because the terrorists themselves came to realize that free men cannot be frightened by threats, and that aggression would meet its own response. And it is in the light of that history that every nation today should know, be he friend or foe, that the United States has both the will and the weapons to join free men in standing up to their responsibilities.

section 71 http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2007.01.0039%3Asection%3D71
Cato Maior de Senectute – On Old Age (44 BC)
Context: When the young die I am reminded of a strong flame extinguished by a torrent; but when old men die it is as if a fire had gone out without the use of force and of its own accord, after the fuel had been consumed; and, just as apples when they are green are with difficulty plucked from the tree, but when ripe and mellow fall of themselves, so, with the young, death comes as a result of force, while with the old it is the result of ripeness. To me, indeed, the thought of this "ripeness" for death is so pleasant, that the nearer I approach death the more I feel like one who is in sight of land at last and is about to anchor in his home port after a long voyage.

The Tragic Sense of Life (1913), XI : The Practical Problem
Context: And what is its moral proof? We may formulate it thus: Act so that in your own judgment and in the judgment of others you may merit eternity, act so that you may become irreplaceable, act so that you may not merit death. Or perhaps thus: Act as if you were to die tomorrow, but to die in order to survive and be eternalized. The end of morality is to give personal, human finality to the Universe; to discover the finality that belongs to it — if indeed it has any finality — and to discover it by acting.

March 6, 1936 Fire
Diary entries (1914 - 1974)

"Old Men"
Many Long Years Ago (1945)
Context: People expect old men to die,
They do not really mourn old men.
Old men are different. People look
At them with eyes that wonder when...
People watch with unshocked eyes;
But the old men know when an old man dies.

There's No Such Place As Far Away (1978)
Context: You have no birthday because you have always lived; you were never born, and never will die. You are not the child of the people you call mother and father, but their fellow-adventurer on a bright journey to understand the things that are.

As quoted in "Giordano Bruno" by Thomas Davidson, in The Index Vol. VI. No. 36 (4 March 1886), p. 429
Context: That I shall sink in death, I know must be;
But with that death of mine what life will die? Across the air, I hear my heart's voice cry:
Where dost thou bear me reckless one? Descend!
Such rashness seldom ends but bitterly'
"Fear not the lofty fall" I answer "rend
With might the clouds, and be content to die,
If God such a glorious death for us intend."

Book V, Introduction
Variant translation: It may well wait a century for a reader, as God has waited six thousand years for an observer.
As quoted in The Martyrs of Science; or, the Lives of Galileo, Tycho Brahe, and Kepler (1841) by David Brewster, p. 197. This has sometimes been misquoted as "It may be well to wait a century for a reader, as God has waited six thousand years for an observer."
Variant translation: I feel carried away and possessed by an unutterable rapture over the divine spectacle of heavenly harmony... I write a book for the present time, or for posterity. It is all the same to me. It may wait a hundred years for its readers, as God has also waited six thousand years for an onlooker.
As quoted in Calculus. Multivariable (2006) by Steven G. Krantz and Brian E. Blank. p. 126
Variant translation: I am stealing the golden vessels of the Egyptians to build a tabernacle to my God from them, far far away from the boundaries of Egypt. If you forgive me, I shall rejoice.; if you are enraged with me, I shall bear it. See, I cast the die, and I write the book. Whether it is to be read by the people of the present or of the future makes no difference: let it await its reader for a hundred years, if God himself has stood ready for six thousand years for one to study him.
Unsourced translation
Harmonices Mundi (1618)
Context: Now because 18 months ago the first dawn, 3 months ago broad daylight but a very few days ago the full sun of the most highly remarkable spectacle has risen — nothing holds me back. I can give myself up to the sacred frenzy, I can have the insolence to make a full confession to mortal men that I have stolen the golden vessel of the Egyptians to make from them a tabernacle for my God far from the confines of the land of Egypt. If you forgive me I shall rejoice; if you are angry, I shall bear it; I am indeed casting the die and writing the book, either for my contemporaries or for posterity to read, it matters not which: let the book await its reader for a hundred years; God himself has waited six thousand years for his work to be seen.

1850s, Latter-Day Pamphlets (1850), The New Downing Street (April 15, 1850)
Context: The pious soul,—which, if you reflect, will mean the ingenuous and ingenious, the gifted, intelligent and nobly-aspiring soul,—such a soul, in whatever rank of life it were born, had one path inviting it; a generous career, whereon, by human worth and valor, all earthly heights and Heaven itself were attainable. In the lowest stratum of social thraldom, nowhere was the noble soul doomed quite to choke, and die ignobly.

Source: The (Mis)Behavior of Markets (2004, 2008), Ch. 13, p. 254–255
Context: It is beyond belief that we know so little about how people get rich or poor, about how it is they come to dwell in comfort and health or die in penury and disease. Financial markets are the machines in which much of human welfare is decided; yet we know more about how our car engines work than about how our global financial system functions. We lurch from crisis to crisis. In a networked world, mayhem in one market spreads instantaneously to all others—and we have only the vaguest of notions how this happens, or how to regulate it. So limited is our knowledge that we resort, not to science, but to shamans. We place control of the world's largest economy in the hands of a few elderly men, the central bankers.

England's Trust, part iii, line 227, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Context: No: by the names inscribed in History's page,
Names that are England's noblest heritage,
Names that shall live for yet unnumbered years
Shrined in our hearts with Cressy and Poictiers;
Let wealth and commerce, laws and learning die,
But leave us still our old nobility.

Manuel, in Ch. I : How Manuel Left the Mire
Figures of Earth (1921)
Context: I shall not ever return to you, my pigs, because, at worst, to die valorously is better than to sleep out one's youth in the sun. A man has but one life. It is his all. Therefore I now depart from you, my pigs, to win me a fine wife and much wealth and leisure wherein to discharge my geas. And when my geas is lifted I shall not come back to you, my pigs, but I shall travel everywhither, and into the last limits of earth, so that I may see the ends of this world and may judge them while my life endures. For after that, they say, I judge not, but am judged: and a man whose life has gone out of him, my pigs, is not even good bacon.

The Great Dictator (1940), The Barber's speech
Context: I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. We don't want to hate and despise one another.
In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.
The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men, cries out for universal brotherhood, for the unity of us all. Even now my voice is reaching millions throughout the world — millions of despairing men, women and little children — victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say — do not despair. The misery that is now upon us is but the passing of greed — the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people and so long as men die, liberty will never perish.
Soldiers! Don't give yourselves to brutes — men who despise you — enslave you — who regiment your lives — tell you what to do — what to think or what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men — machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts. You don't hate! Only the unloved hate — the unloved and the unnatural!
Soldiers! Don't fight for slavery! Fight for liberty! In the 17th Chapter of St. Luke it is written: "the Kingdom of God is within man" — not one man nor a group of men, but in all men! In you! You, the people have the power — the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.
Then, in the name of democracy, let us use that power! Let us all unite! Let us fight for a new world, a decent world that will give men a chance to work, that will give youth the future and old age a security. By the promise of these things, brutes have risen to power, but they lie! They do not fulfill their promise; they never will. Dictators free themselves, but they enslave the people! Now, let us fight to fulfill that promise! Let us fight to free the world, to do away with national barriers, to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men's happiness.
Soldiers! In the name of democracy, let us all unite!
[Cheers]
Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow — into the light of hope, into the future, the glorious future that belongs to you, to me and to all of us. Look up, Hannah. Look up.

Encounter the Enlightened (2001)
Context: There is something else which needs to be looked at beyond the dimension of the body and mind. If that dimension is not experienced, once you have come in the human form, if you do not experience yourself beyond the limitations of this body and mind, I would say this human form has been wasted upon you. Because to eat, sleep, reproduce and die one day, you don't need this kind of a body, you don't need this kind of intelligence.

In Bitter American Exile, the Shah's Twin Sister, Ashraf, Defends Their Dynasty (1980)

Quotes 1960s-1980s, 1980s, Talk at University of California, Berkeley, 1984
Context: Rio de Janeiro, incidentally, is not the poor part of the country, that sort of the rich part of the country. It's not the northeast, where 35 million people or so, nobody knows what happens to them, or cares. But Rio de Janeiro, that's where people are looking, the rich parts. And this journal is a science journal, kinda like Science in the United States. It was studying malnutrition. And here's the figures it had for Rio de Janeiro: infants from 0 to 5 months, severe malnutrition, meaning medically severe, 67%; 5 months to a year, 41%; a year to 5 years, 11%. Now the reason of course for the decline, from 67 to 41 to 11, is that they will die. So that's what happens under the conditions of the economic miracle, like in Guatemala. Now, it's a little wrong to say that the people die. The fact is, they don't die. We kill them, that's what happens. We kill them by carrying out policies, supporting the regimes of the kind that I've described. And by intervening with force and violence to suppress and destroy any attempt, however minimal, even on a speck like Grenada, we've got to stop any attempt to bring some change into this. That's the history of our hemisphere.

""
Song lyrics, I Can't Stand Still, 1982

Love is not a feeling ~ The Article (1995)

Source: His Dark Materials, The Amber Spyglass (2000), Ch. 26 : The Abyss
Context: Your dæmon can only live its full life in the world it was born in. Elsewhere it will eventually sicken and die. We can travel, if there are openings into other worlds, but we can only live in our own. Lord Asriel’s great enterprise will fail in the end for the same reason: we have to build the Republic of Heaven where we are, because for us there is no elsewhere.

This period of robotization is called the Kali Yuga, the Age of Strife and Empire...
The Purpose of Life is Religious Discovery
Start your own Religion (1967)

Visions
Context: One Pentecost at dawn I had a vision. Matins were being sung in the church and I was there. And my heart and my veins and all my limbs trembled and shuddered with desire. And I was in such a state as I had been so many times before, so passionate and so terribly unnerved that I thought I should not satisfy my Lover and my Lover not fully gratify me, then I would have to desire while dying and die while desiring. At that time I was so terribly unnerved with passionate love and in such pain that I imagined all my limbs breaking one by one and all my veins were separately in tortuous pain. The state of desire in which I then was cannot be expressed by any words or any person that I know. And even that which I could say of it would be incomprehensible to all who hadn't confessed this love by means of acts of passion and who were not known by Love. This much I can say about it: I desired to consummate my Lover completely and to confess and to savour in the fullest extent--to fulfil his humanity blissfully with mine and to experience mine therein, and to be strong and perfect so that I in turn would satisfy him perfectly: to be purely and exclusively and completely virtuous in every virtue. And to that end I wished, inside me, that he would satisfy me with his Godhead in one spirit (1 Cor 6:17) and he shall be all he is without restraint. For above all gifts I could choose, I choose that I may give satisfaction in all great sufferings. For that is what it means to satisfy completely: to grow to being god with God. For it is suffering and pain, sorrow and being in great new grieving, and letting this all come and go without grief, and to taste nothing of it but sweet love and embraces and kisses. Thus I desired that God should be with me so that I should be fulfilled together with him.

Source: Aeneid (29–19 BC), Book IV, Lines 659–660 (tr. Allen Mandelbaum)

From Here to Eternity (1951)
Context: The clear proud notes reverberating back and forth across the silent quad. Men had come from the Dayrooms to the porches to listen in the darkness, feeling the sudden choking kinship bred of fear that supersedes all personal tastes. They stood in the darkness of the porches, listening, feeling suddenly very near the man beside them, who also was a soldier, who also must die. Then as silent as they had come, they filed back inside with lowered eyes, suddenly ashamed of their own emotion, and of seeing a man's naked soul.
Maylon Stark, leaning silent against his kitchen wall, looked at his cigaret with a set twisted mouth that looked about to cry, about to laugh, about to sneer. Ashamed. Ashamed of his own good luck that had given him back his purpose and his meaning. Ashamed that this other man had lost his own. He pinched the inoffensive coal between his fingers, relishing the sting, and threw it on the ground with all his strength, throwing with it all the overpowering injustice of the world that he could not stomach nor understand nor explain nor change.

316.
Aes Triplex (1878)
Context: All who have meant good work with their whole hearts, have done good work, although they may die before they have the time to sign it. Every heart that has beat strong and cheerfully has left a hopeful impulse behind it in the world, and bettered the tradition of mankind. And even if death catch people, like an open pitfall, and in mid-career, laying out vast projects, and planning monstrous foundations, flushed with hope, and their mouths full of boastful language, they should be at once tripped up and silenced: is there not something brave and spirited in such a termination? and does not life go down with a better grace, foaming in full body over a precipice, than miserably straggling to an end in sandy deltas?

"Childhood's End", on Obscured by Clouds (1972)
Context: Who are you and who am I
To say we know the reason why
Some are born, some men die,
Beneath one infinite sky?
There'll be war, there'll be peace,
But everything one day will cease,
All the iron turned to rust,
All the proud men turned to dust,
And so all things time will mend,
So this song will end.

To his followers during the assassination attempt by the Muslim Brotherhood, as quoted in The Looming Tower: Al-Qaeda and the Road to 9/11 by Lawrence Wright
Context: Let them kill Nasser! What is Nasser but one among many? I am alive, and even if I die, all of you are Gamal Abdul Nasser!

Source: Archetypal Dimensions of the Psyche (1994), The Self, p. 324 - 325

Source: Drenai series, Legend, Pt 1: Against the Horde, Ch. 12
Context: There is only one way to survive in war, and that is by being willing to die. You will find soon that swordsmen can be downed by untutored savages who would slice their fingers if asked to carve meat. And why? because the savage is willing. Worse, he may be a baresark.

Source: The Sand Pebbles (1962), Ch. 5; speech of Lt. Collins
Context: Civilians are only morally bound to salute our flag. We are legally bound. All Americans are morally bound to die for our flag, if called upon. Only we are legally bound. Only we live our lives in a day to day readiness for that sacrifice. We have sworn our oaths and cut our ties. We have given up wealth and home life, except as San Pablo is our home. It marks us. It sets us apart. We are uncomfortable reminders, in time of peace. Those of you who served in the last war know what I mean.

"Main Street"
Main Street and Other Poems (1917)
Context: God be thanked for the Milky Way that runs across the sky,
That's the path that my feet would tread whenever I have to die.
Some folks call it a Silver Sword, and some a Pearly Crown,
But the only thing I think it is, is Main Street, Heaventown.

Venice Preserv'd (1682), Act v. Sc. 3.

citation needed
1930s

All and Everything: Views from the Real World (1973)
Context: All religions speak about death during this life on earth. Death must come before rebirth. But what must die? False confidence in one’s own knowledge, self-love and egoism. Our egoism must be broken. We must realize that we are very complicated machines, and so this process of breaking is bound to be a long and difficult task. Before real growth becomes possible, our personality must die.

The Law of the Jungle, Stanzas 1 and 2.
The Second Jungle Book (1895)
Context: p>Now this is the Law of the Jungle—as old and as true as the sky;
And the Wolf that shall keep it may prosper, but the Wolf that shall break it must die.As the creeper that girdles the tree trunk, the Law runneth forward and back;
For the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack.</p

Age and Guile Beat Youth, Innocence, and a Bad Haircut (1996)

Source: From the Danube to the Yalu (1954), p. 329

Chiamo principio della morte tutto il corso della vita cominciando al nostro nascimento, dal quale cominciamo a morire, e per momenti di tempo andiamo ogni giorno al nostro fine.
Della Morte, p. 529.
Translation reported in Harbottle's Dictionary of quotations French and Italian (1904), p. 275.

1960s, Remarks at the signing of the Immigration Bill (1965)

"March".
The Earthly Paradise (1868-70)

Context: I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking.
The world is so exquisite with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better it seems to me, in our vulnerability, is to look death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.

The Principles of Success in Literature (1865)
Context: It is impossible to deny that dishonest men often grow rich and famous, becoming powerful in their parish or in parliament. Their portraits simper from shop windows; and they live and die respected. This success is theirs; yet it is not the success which a noble soul will envy. Apart from the risk of discovery and infamy, there is the certainty of a conscience ill at ease, or if at ease, so blunted in its sensibilities, so given over to lower lusts, that a healthy instinct recoils from such a state. Observe, moreover, that in Literature the possible rewards of dishonesty are small, and the probability of detection great. In Life a dishonest man is chiefly moved by desires towards some tangible result of money or power; if he get these he has got all. The man of letters has a higher aim: the very object of his toil is to secure the sympathy and respect of men; and the rewards of his toil may be paid in money, fame, or consciousness of earnest effort. The first of these may sometimes be gained without Sincerity. Fame may also, for a time, be erected on an unstable ground, though it will inevitably be destroyed again. But the last and not least reward is to be gained by every one without fear of failure, without risk of change. Sincere work is good work, be it never so humble; and sincere work is not only an indestructible delight to the worker by its very genuineness, but is immortal in the best sense, for it lives for ever in its influence. There is no good Dictionary, not even a good Index, that is not in this sense priceless, for it has honestly furthered the work of the world, saving labour to others, setting an example to successors.

As quoted in The Tribune (India) (29 May 2006) http://www.tribuneindia.com/2006/20060529/world.htm
Context: On my expedition there was no way that you would have left a man under a rock to die. It simply would not have happened. It would have been a disaster from our point of view. There have been a number of occasions when people have been neglected and left to die and I don’t regard this as a correct philosophy. I am absolutely certain that if any member of our expedition all those years ago had been in that situation we would have made every effort.

Notes on the Next War (1935)
Context: Hit in the head you will die quickly and cleanly even sweetly and fittingly except for the white blinding flash that never stops, unless perhaps it is only the frontal bone or your optic nerve that is smashed, or your jaw carried away, or your nose and cheek bones gone so you can still think but you have no face to talk with. But if you are not hit in the head you will be hit in the chest, and choke in it, or in the lower belly, and feel it all slip and slide loosely as you open, to spill out when you try to get up, it's not supposed to be so painful but they always scream with it, it's the idea I suppose, or have the flash, the slamming clang of high explosive on a hard road and find your legs are gone above the knee, or maybe just a foot gone and watch the white bone sticking through your puttee, or watch them take a boot off with your foot a mush inside it, or feel an arm flop and learn how a bone feels grating, or you will burn, choke and vomit, or be blown to hell a dozen ways, without sweetness or fittingness: but none of this means anything. No catalogue of horrors ever kept men from war. Before the war you always think that it's not you that dies. But you will die, brother, if you go to it long enough.

Speech in Chicago, Illinois to the 23rd Republican national convention (27 June 1944)
Context: Older men declare war. But it is youth that must fight and die. And it is youth who must inherit the tribulation, the sorrow and the triumphs that are the aftermath of war.

Journal entry (26 August 1938); later published in The Wartime Journals (1970)
Context: The readiness to blame a dead pilot for an accident is nauseating, but it has been the tendency ever since I can remember. What pilot has not been in positions where he was in danger and where perfect judgment would have advised against going? But when a man is caught in such a position he is judged only by his error and seldom given credit for the times he has extricated himself from worse situations. Worst of all, blame is heaped upon him by other pilots, all of whom have been in parallel situations themselves, but without being caught in them. If one took no chances, one would not fly at all. Safety lies in the judgment of the chances one takes. That judgment, in turn, must rest upon one's outlook on life. Any coward can sit in his home and criticize a pilot for flying into a mountain in fog. But I would rather, by far, die on a mountainside than in bed. Why should we look for his errors when a brave man dies? Unless we can learn from his experience, there is no need to look for weakness. Rather, we should admire the courage and spirit in his life. What kind of man would live where there is no daring? And is life so dear that we should blame men for dying in adventure? Is there a better way to die?

"Fear and loathing" (2001)
Context: The bringers of Tuesday's terror were morally "barbaric", inexpiably so, but they brought a demented sophistication to their work. They took these great American artefacts and pestled them together. Nor is it at all helpful to describe the attacks as "cowardly". Terror always has its roots in hysteria and psychotic insecurity; still, we should know our enemy. The firefighters were not afraid to die for an idea. But the suicide killers belong in a different psychic category, and their battle effectiveness has, on our side, no equivalent. Clearly, they have contempt for life. Equally clearly, they have contempt for death.
Their aim was to torture tens of thousands, and to terrify hundreds of millions. In this, they have succeeded.

All the Trouble in the World (1994)

Source: White Noise (1984), Ch. 4

Book I, 1101a.10
Nicomachean Ethics

Source: Locksley Hall Sixty Years After (1886), Line 172

Preface to Mudan Ting dated 1598; in The Peony Pavilion, trans. Cyril Birch (Bloomington and Indianapolis: Indiana University Press, 2002), p. ix
Context: Love is of source unknown, yet it grows ever deeper. The living may die of it, by its power the dead live again. Love is not love at its fullest if one who lives is unwilling to die for it, or if it cannot restore to life one who has so died. And must the love that comes in dream necessarily be unreal? For there is no lack of dream lovers in this world.

John Rivers in The Genius and the Goddess (1955)
Context: You can't worship a spirit in spirit, unless you do it now. Wallowing in the past may be good literature. As wisdom, it's hopeless. Time Regained is Paradise Lost, and Time Lost is Paradise Regained. Let the dead bury their dead. If you want to live at every moment as it presents itself, you've got to die to every other moment.

Petronius, Ch. 72
Quo Vadis (1895)
Context: No God has promised me immortality; hence no surprise meets me. At the same time thou art mistaken, Vinicius, in asserting that only thy God teaches man to die calmly. No. Our world knew, before thou wert born, that when the last cup was drained, it was time to go, — time to rest, — and it knows yet how to do that with calmness. Plato declares that virtue is music, that the life of a sage is harmony. If that be true, I shall die as I have lived, — virtuously.

Beating the drums of hope and faith (2004)
Context: What I read in the Qur’an, and what I learned from the words of Muhammad, Jesus and others really struck a chord with me, so I chose to implement the wisdom I found. I don’t feel as though I "changed" to any new "religion", rather, I just grew as an individual: I matured spiritually. … I believe the proverbial "search" doesn’t end until we die.

To ———, after reading a Life and Letters, stanza 4, from Poems (1850)

Source: Demian (1919), p. 149
Context: Now everything changed. My childhood world was breaking apart around me. My parents eyed me with a certain embarrassment. My sisters had become strangers to me. A disenchantment falsified and blunted my usual feelings and joys: the garden lacked fragrance, the woods held no attraction for me, the world stood around me like a clearance sale of last year's secondhand goods, insipid, all its charm gone. Books were so much paper, music a grating noise. That is the way leaves fall around a tree in autumn, a tree unaware of the rain running down its sides, of the sun or the frost, and of life gradually retreating inward. The tree does not die. It waits.

Source: Simone Weil : An Anthology (1986), Human Personality (1943), p. 69
Context: If a captive mind is unaware of being in prison, it is living in error. If it has recognized the fact, even for the tenth of a second, and then quickly forgotten it in order to avoid suffering, it is living in falsehood. Men of the most brilliant intelligence can be born, live and die in error and falsehood. In them, intelligence is neither a good, nor even an asset. The difference between more or less intelligent men is like the difference between criminals condemned to life imprisonment in smaller or larger cells. The intelligent man who is proud of his intelligence is like a condemned man who is proud of his large cell.

"The Dehumanisation of Art"; Ortega y Gasset later used this passage in The Revolt of the Masses (1929), quoting it in Ch. III: The Height Of The Times
The Dehumanization of Art and Ideas about the Novel (1925)
Context: This grave dissociation of past and present is the generic fact of our time and the cause of the suspicion, more or less vague, which gives rise to the confusion characteristic of our present-day existence. We feel that we actual men have suddenly been left alone on the earth; that the dead did not die in appearance only but effectively; that they can no longer help us. Any remains of the traditional spirit have evaporated. Models, norms, standards are no use to us. We have to solve our problems without any active collaboration of the past, in full actuality, be they problems of art, science, or politics. The European stands alone, without any living ghosts by his side; like Peter Schlehmil he has lost his shadow. This is what always happens when midday comes.

As quoted in The Underground Railroad (1987) by Charles L. Blockson

As quoted in A Sourcebook for Earth's Community of Religions (1995) by Joel Diederik Beversluis; but also ascribed to some of the Wabasha chiefs, Sitting Bull, Crazy Horse and Wovoka, according to Ernest Thompson Seton, The Gospel of the Red Man: An Indian Bible, San Diego, The Book Tree, 2006, p. 60
Disputed
Context: So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing a friend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

Source: Drenai series, Legend, Pt 1: Against the Horde, Ch. 6
Context: Live or die, a man and a woman need love. There is a need in the race. We need to share. To belong. Perhaps you will die before the year is out. But remember this: to have may be taken from you, to have had never. it is far better to have tasted love before dying than to die alone.

1850s, The Present Aspect of the Slavery Question (1859)
Context: The principle of our Revolution, as defined by its leaders with sublime simplicity, was, that as Liberty is a natural right of man, every man has consequent equal rights in society, subject indeed to limitation, but not to annihilation. 'But', cries Mister Douglas, in his Memphis speech last November. I quote his words,. It would have been very easy to say this. Our fathers did not say it, because they did not mean it. They were men who meant what they said, and who said what they meant, and meaning all men, they said all men. They were patriots asserting a principle and ready to die for it, not politicians pettifogging for the presidency.

Fire from Heaven (1969)

Source: Aeneid (29–19 BC), Book XII, Line 646 (tr. Alexander Thomson)

127 - 134
Fruits of Solitude (1682), Part II
Context: They that love beyond the world cannot be separated by it. Death cannot kill, what never dies. Nor can Spirits ever be divided that love and live in the same Divine Principle; the Root and Record of their Friendship. If Absence be not death, neither is theirs. Death is but Crossing the World, as Friends do the Seas; They live in one another still. For they must needs be present, that love and live in that which is Omnipresent. In this Divine Glass, they see Face to Face; and their Converse is Free, as well as Pure. This is the Comfort of Friends, that though they may be said to Die, yet their Friendship and Society are, in the best Sense, ever present, because Immortal.

"To the Indianapolis Clergy." The Iconoclast (Indianapolis, IN) (1883)
Context: Some people have insisted that this life is a kind of school for the production of self-denying men and women—that is, for the production of character. The statistics show that a large majority die under five years of age. What would we think of a schoolmaster who killed the most of his pupils the first day? If this doctrine is true, and if manhood cannot be produced in heaven, those who die in childhood are infinitely unfortunate.

The Tragic Sense of Life (1913), VI : In the Depths of the Abyss
Context: I will not say that the more or less poetical and unphilosophical doctrines that I am about to set forth are those which make me live; but I will venture to say that it is my longing to live and to live for ever that inspires these doctrines within me. And if by means of them I succeed in strengthening and sustaining this same longing in another, perhaps when it is all but dead, then I shall have performed a man's work, and above all, I shall have lived. In a word, be it with reason or without reason or against reason, I am resolved not to die. And if, when at last I die out, I die altogether, then I shall not have died out of myself — that is, I shall not have yielded myself to death, but my human destiny shall have killed me. Unless I come to lose my head, or rather my heart, I will not abdicate from life — life will be wrested from me.

Bk. I, Requiem (the final sentence was used on Stevenson's Gravestone).
Underwoods (1887)
Context: Under the wide and starry sky,
Dig the grave and let me lie.
Glad did I live and gladly die,
And I laid me down with a will.

This be the verse you grave for me:
Here he lies where he longed to be;
Home is the sailor, home from sea,
And the hunter home from the hill.

"The Miller's Daughter" (1832)
Context: Yet fill my glass: give me one kiss:
My own sweet Alice, we must die.
There's somewhat in this world amiss
Shall be unriddled by and by.
There's somewhat flows to us in life,
But more is taken quite away.
Pray, Alice, pray, my darling wife,
That we may die the self-same day.

"Castles in the Air"
Song lyrics, Tapestry (1970)
Context: And if she asks you why,
You can tell her that I told you
That I'm tired of castles in the air.
I've got a dream I want the world to share,
And castle walls just lead me to despair.Hills of forest green where the mountains touch the sky,
A dream come true, I'll live there till I die.
I'm asking you to say my last goodbye.
The love we knew ain't worth another try.

Johnny Got His Gun (1938)
Context: Just say "mister I'm sorry, I got no time to die, I'm too busy" and then turn and run like hell. If they say coward why don't pay any attention because it's your job to live not to die. If they talk about dying for principles that are bigger than life, you say "mister you're a liar. Nothing is bigger than life". There's nothing noble in death. What's noble about lying in the ground and rotting? What's noble about never seeing the sunshine again? What's noble about having your legs and arms blown off? What's noble about being an idiot? What's noble about being blind and deaf and dumb? What's noble about being dead? Because when you're dead, mister, it's all over. It's the end. You're less than a dog, less than a rat, less than a bee or an ant, less than a white maggot crawling around on a dungheap. You're dead, mister, and you died for nothing.

Dying thoughts of Lena Feldt as a Spectre "eats the life out of her", Ch. 15 : Bloodmoss <!-- p. 315 -->
His Dark Materials, The Subtle Knife (1997)
Context: She felt a nausea of the soul, a hideous and sickening despair, a melancholy weariness so profound that she was going to die of it. Her last conscious thought was disgust at life; her senses had lied to her. The world was not made of energy and delight but of foulness, betrayal, and lassitude. Living was hateful, and death was no better, and from end to end of the universe this was the first and last and only truth.
Thus she stood, bow in hand, indifferent, dead in life.

Source: Alone (1938), Ch. 1
Context: What I had not counted on was discovering how closely a man could come to dying and still not die, or want to die. That, too, was mine; and it also is to the good. For that experience resolved proportions and relationships for me as nothing else could have done; and it is surprising, approaching the final enlightenment, how little one really has to know or feel sure about.

The Temper of Our Time (1967)
Context: Free men are aware of the imperfection inherent in human affairs, and they are willing to fight and die for that which is not perfect. They know that basic human problems can have no final solutions, that our freedom, justice, equality, etc. are far from absolute, and that the good life is compounded of half measures, compromises, lesser evils, and gropings toward the perfect. The rejection of approximations and the insistence on absolutes are the manifestation of a nihilism that loathes freedom, tolerance, and equity.

At a Labour Party conference in the UK, quoted in The Independent. "Clinton urges caution over Iraq as Bush is granted war powers" (3 October 2002) http://www.independent.co.uk/news/world/politics/clinton-urges-caution-over-iraq-as-bush-is-granted-war-powers-607775.html
2000s
Context: A preemptive action today, however well-justified, may come back with unwelcome consequences in the future. And because … I've done this. I've ordered these kinds of actions — I don't care how precise your bombs and your weapons are, when you set them off, innocent people will die.

Address to Grand Jury (1885)
Context: Even if I was going to be sentenced by you, Gentlemen of the Jury, I have this satisfaction that if I die, I will not be reputed by all men as insane, as a lunatic. A good deal has been said by the two Revd Fathers André and Fourmond. I cannot call them my friends, but they made no false testimony. I know that a long time ago they believed me more or less insane. Father Fourmond said that I would pass from a great passion to great calmness, that shows great control under contradiction and according to my opinion and with the help of God, I have that control.

Said to Michael Silverberg of NPR; quote featured in the Buffy Monster Book (2000)
Context: I think there's a lot of people out there who say we must not have horror in any form, we must not say scary things to children because it will make them evil and disturbed... That offends me deeply, because the world is a scary and horrifying place, and everyone's going to get old and die, if they're that lucky. To set children up to think that everything is sunshine and roses is doing them a great disservice. Children need horror because there are things they don't understand. It helps them to codify it if it is mythologized, if it's put into the context of a story, whether the story has a happy ending or not. If it scares them and shows them a little bit of the dark side of the world that is there and always will be, it's helping them out when they have to face it as adults.

"Love"
The Forerunner (1920)
Context: O love, whose lordly hand
Has bridled my desires,
And raised my hunger and my thirst
To dignity and pride,
Let not the strong in me and the constant
Eat the bread or drink the wine
That tempt my weaker self.
Let me rather starve,
And let my heart parch with thirst,
And let me die and perish,
Ere I stretch my hand
To a cup you did not fill,
Or a bowl you did not bless.

Letter Accepting 2018 Andrei Sakharov Prizefrom (2018)
Context: Thoughts and dreams don’t die. Belief in freedom and justice does not perish with imprisonment, torture or even death and tyranny do not prevail over freedom, even when they rely on the power of the state. Sitting here in the prison, I am deeply humbled by the honor you have bestowed on me and I will continue my efforts until we achieve peace, tolerance for a plurality of views, and human rights.

Main Street and Other Poems (1917), Apology
Context: Lord Byron and Shelley and Plunkett,
McDonough and Hunt and Pearse
See now why their hatred of tyrants
Was so insistently fierce.
Is Freedom only a Will-o'-the-wisp
To cheat a poet's eye?
Be it phantom or fact, it's a noble cause
In which to sing and to die!

"Magnus and Morna", in Thirty Years, Poems New and Old (1880)
Context: p>Down in the deep, up in the sky,
I see them always, far or nigh,
And I shall see them till I die —The old familiar faces.</p