Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 171.
The Rubaiyat (1120)
Broken Lights Letters 1951-59.
From the sermon "Glorying in the Cross", published in 1768. Misquoted since 1845 as "Cursed be all that learning that is contrary to the cross of Christ; cursed be all that learning that is not coincident with the cross of Christ; cursed be all that learning that is not subservient to the cross of Christ." So quoted by S. S. Cox in October 1845, in Permanent Documents of the Society for the Promotion of Collegiate and Theological Education at the West, Volume 1, p. 30.
2 Corinthians 3: 17-18
Variant translations:
Jehovah is the Spirit, and where the spirit of Jehovah is, there is freedom.
2 Corinthians 3: 17 NWT
Second Epistle to the Corinthians
“Our glories float between the earth and heaven
Like clouds which seem pavilions of the sun.”
Act v, Scene iii.
Richelieu (1839)
http://www.kipmckean.org/wp-content/uploads/2007/01/Revolution_through_Restoration_1_2_3.pdf, Ending to Revoultion Through Restoration 1, 1992.
Revolution Through Restoration (1992-2002)
“Seen through the glow of a building orgasm, a woman seems to blaze with angelic glory.”
Source: Ringworld (1970), p. 165
Sect. 13
Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation.
Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.
1900s, Hind Swaraj (1908)
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 54.
Spring, p. 61
Anthology of Georgian Poetry (1948)
“If glory comes after death, I hurry not.”
Si post fata venit gloria, non propero.
V, 10 (trans. Zachariah Rush).
Epigrams (c. 80 – 104 AD)
Lord Kiely, p. 89
Sharpe (Novel Series), Sharpe's Battle (1995)
Do Not Weep, Maiden, For War is Kind, st. 2
War Is Kind and Other Lines (1899)
"Foreword" to Ken Wilber: Thought as Passion (2000) by Frank Visser
Desiring God: Meditations of a Christian Hedonist (Multnomah, 1986, ISBN 1590521196.
St Michael's Chapel http://www.poemhunter.com/poem/st-michael-s-chapel/
Source: Uncle Tungsten (2001), p. 310
3 May 1849
Journal Intime (1882), Journal entries
"Crucifixion"
Pleasures of the Harbor (1967)
“It is certain that great prosperity and worldly glory are no sure tokens of God's love.”
A Cabinet of Jewels
The War by Land and Sea, Part IV, The London Magazine, January 1917.
Reproduced in The Collected Essays of Sir Winston Churchill, Vol I, Churchill at War, Centenary Edition (1976), Library of Imperial History, p. 147-8.
Early career years (1898–1929)
Context: The German hope is that if the frontiers can be unshakeably maintained for another year, a peace can be obtained which will relieve Germany from the consequences of the hideous catastrophe in which she has plunged the world, and leave her free to scheme and prepare a decisive stroke in another generation. Unless Germany is beaten in a manner which leaves no room for doubt or dispute, unless she is convinced by the terrible logic of events that the glory of her people can never be achieved by violent means, unless her war-making capacity after the war is sensibly diminished, a renewal of the conflict, after an uneasy and malevolent truce, seems unavoidable.
Preface
The House of the Seven Gables (1851)
Context: Many writers lay very great stress upon some definite moral purpose, at which they profess to aim their works. Not to be deficient in this particular, the author has provided himself with a moral, — the truth, namely, that the wrong-doing of one generation lives into the successive ones, and, divesting itself of every temporary advantage, becomes a pure and uncontrollable mischief; and he would feel it a singular gratification if this romance might effectually convince mankind — or, indeed, any one man — of the folly of tumbling down an avalanche of ill-gotten gold, or real estate, on the heads of an unfortunate posterity, thereby to maim and crush them, until the accumulated mass shall be scattered abroad in its original atoms. In good faith, however, he is not sufficiently imaginative to flatter himself with the slightest hope of this kind. When romances do really teach anything, or produce any effective operation, it is usually through a far more subtile process than the ostensible one. The author has considered it hardly worth his while, therefore, relentlessly to impale the story with its moral as with an iron rod, — or, rather, as by sticking a pin through a butterfly, — thus at once depriving it of life, and causing it to stiffen in an ungainly and unnatural attitude. A high truth, indeed, fairly, finely, and skilfully wrought out, brightening at every step, and crowning the final development of a work of fiction, may add an artistic glory, but is never any truer, and seldom any more evident, at the last page than at the first.
The Ethics of Belief (1877), The Weight Of Authority
Context: In regard, then, to the sacred tradition of humanity, we learn that it consists, not in propositions or statements which are to be accepted and believed on the authority of the tradition, but in questions rightly asked, in conceptions which enable us to ask further questions, and in methods of answering questions. The value of all these things depends on their being tested day by day. The very sacredness of the precious deposit imposes upon us the duty and the responsibility of testing it, of purifying and enlarging it to the utmost of our power. He who makes use of its results to stifle his own doubts, or to hamper the inquiry of others, is guilty of a sacrilege which centuries shall never be able to blot out. When the labours and questionings of honest and brave men shall have built up the fabric of known truth to a glory which we in this generation can neither hope for nor imagine, in that pure and holy temple he shall have no part nor lot, but his name and his works shall be cast out into the darkness of oblivion for ever.
Message to the Nation on the occasion of the first Anniversary of Pakistan on 14th August, 1948
Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.
"Likeness to God", an address in Providence, Rhode Island (1828) http://www.americanunitarian.org/likeness.htm
Context: I affirm, and would maintain, that true religion consists in proposing, as our great end, a growing likeness to the Supreme Being. Its noblest influence consists in making us more and more partakers of the Divinity. For this it is to be preached. Religious instruction should aim chiefly to turn men's aspirations and efforts to that perfection of the soul, which constitutes it a bright image of God. Such is the topic now to be discussed; and I implore Him, whose glory I seek, to aid me in unfolding and enforcing it with simplicity and clearness, with a calm and pure zeal, and with unfeigned charity.
Source: Essays In Biography (1933), Alfred Marshall, p. 212
Scaffold speech (1683)
Context: The Lord sanctify these my sufferings unto me, and though I fall as a sacrifice unto the — Idols, suffer not idolatry to be established in this land. Bless thy people and save them. Defend thy own cause and those that defend it. Stir up such as are faint. Direct those that are willing. Confirm those that waver. Give wisdom and integrity unto all. Order all things so as they may most redound unto thine own glory. Grant that I may die glorifying thee for all thy mercies and that (as the last) thou hast permitted me to be singled out as witness of thy truth, and even by the confession of my oppressors, for that Old Cause in which I was from my youth engaged and for which thou hast often and wonderfully declared thyself.
“Then glory grew on earth and heaven,
Full glory of full day!”
Balder the Beautiful (1877)
Context: Along the melting shores of earth
An emerald flame there ran,
Forest and field grew bright, and mirth
Gladdened the flocks of man. Then glory grew on earth and heaven,
Full glory of full day!
Then the bright rainbow's colours seven
On every iceberg lay!In Balder's hand Christ placed His own,
And it was golden weather,
And on that berg as on a throne
The Brethren stood together!And countless voices far and wide
Sang sweet beneath the sky —
"All that is beautiful shall abide,
All that is base shall die.".
Neb [No-one] (1985)
Context: On seeing his shadow fall on such ancient rocks, he had to question himself in a different context and ask the same old question as before, "Who am I?", and the answer now came more emphatically than ever before, "No-one."
But a no-one with a crown of light about his head. He would remember a verse from Pindar: "Man is a dream about a shadow. But when some splendour falls upon him from God, a glory comes to him and his life is sweet."
Lecture to the Chicago chapter of the Daughters of the American Revolution (1904); later published as "The Art and Craft of the Machine" in On Architecture: Selected Writings (1894-1940) (1941) <!-- Duell, Sloan, & Pearce publishers -->
Context: If you would see how interwoven it is in the warp and woof of civilization … go at night-fall to the top of one of the down-town steel giants and you may see how in the image of material man, at once his glory and his menace, is this thing we call a city. There beneath you is the monster, stretching acre upon acre into the far distance. High over head hangs the stagnant pall of its fetid breath, reddened with light from myriad eyes endlessly, everywhere blinking. Thousands of acres of cellular tissue, the city’s flesh outspreads layer upon layer, enmeshed by an intricate network of veins and arteries radiating into the gloom, and in them, with muffled, persistent roar, circulating as the blood circulates in your veins, is the almost ceaseless beat of the activity to whose necessities it all conforms. The poisonous waste is drawn from the system of this gigantic creature by infinitely ramifying, thread-like ducts, gathering at their sensitive terminals matter destructive of its life, hurrying it to millions of small intestines to be collected in turn by larger, flowing to the great sewers, on to the drainage canal, and finally to the ocean.
Source: Kindergarten Chats (1918), Ch. 36 : Another City
Context: We are rounding out our absorbing study of Democracy. Thus, turning slowly upon the momentous axis of our theme, are we coming more and more fully into the light of our sun: the refulgent and resplendent and life-giving sun of our art — an art of aspirant democracy! Let us then be on our way; for our sun is climbing ever higher. Let us be adoing; lest it set before we know the glory and the import of its light, and we sink again into the twilight and the gloom from which we have come.
Boston Massacre Oration (1774)
Context: I have always, from my earliest youth, rejoiced in the felicity of my fellow-men; and have ever considered it as the indispensable able duty of every member of society to promote, as far as in him lies, the prosperity of every individual, but more especially of the community to which he belongs; and also, as a faithful subject of the State, to use his utmost endeavors to detect, and having detected, strenuously to oppose every traitorous plot which its enemies may devise for its destruction. Security to the persons and properties of the governed is so obviously the design and end of civil government, that to attempt a logical proof of it would be like burning tapers at noonday, to assist the sun in enlightening the world; and it cannot be either virtuous or honorable to attempt to support a government of which this is not the great and principal basis; and it is to the last degree vicious and infamous to attempt to support a government which manifestly tends to render the persons and properties of the governed insecure. Some boast of being friends to government; I am a friend to righteous government, to a government founded upon the principles of reason and justice; but I glory in publicly avowing my eternal enmity to tyranny.
Title of Lesson 9
Don’t Sweat the Small Stuff…and it’s all Small Stuff (1997)
Four Speeches on the Corporate State, Rome, (1935) pp. 39-40. Speech delivered to the workers in Milan. Eric Jabbari, Pierre Laroque and the Welfare State in Postwar France, Oxford University Press, (2012) p. 46
Context: Fascism establishes the real equality of individuals before the nation… the object of the regime in the economic field is to ensure higher social justice for the whole of the Italian people… What does social justice mean? It means work guaranteed, fair wages, decent homes, it means the possibility of continuous evolution and improvement. Nor is this enough. It means that the workers must enter more and more intimately into the productive process and share its necessary discipline… As the past century was the century of capitalist power, the twentieth century is the century of power and glory of labour.
The Conspiracy of Kings (1792)
Context: Of these no more. From Orders, Slaves and Kings,
To thee, O Man, my heart rebounding springs.
Behold th' ascending bliss that waits your call,
Heav'n's own bequest, the heritage of all.
Awake to wisdom, seize the proffer'd prize;
From shade to light, from grief to glory rise.
Freedom at last, with Reason in her train,
Extends o'er earth her everlasting reign…
Book VI: Ch. 8: Comparison of Washington and Bonaparte.
Mémoires d'outre-tombe (1848 – 1850)
Context: A degree of silence envelops Washington’s actions; he moved slowly; one might say that he felt charged with future liberty, and that he feared to compromise it. It was not his own destiny that inspired this new species of hero: it was that of his country; he did not allow himself to enjoy what did not belong to him; but from that profound humility what glory emerged! Search the woods where Washington’s sword gleamed: what do you find? Tombs? No; a world! Washington has left the United States behind for a monument on the field of battle.
Bonaparte shared no trait with that serious American: he fought amidst thunder in an old world; he thought about nothing but creating his own fame; he was inspired only by his own fate. He seemed to know that his project would be short, that the torrent which falls from such heights flows swiftly; he hastened to enjoy and abuse his glory, like fleeting youth. Following the example of Homer’s gods, in four paces he reached the ends of the world. He appeared on every shore; he wrote his name hurriedly in the annals of every people; he threw royal crowns to his family and his generals; he hurried through his monuments, his laws, his victories. Leaning over the world, with one hand he deposed kings, with the other he pulled down the giant, Revolution; but, in eliminating anarchy, he stifled liberty, and ended by losing his own on his last field of battle.
Each was rewarded according to his efforts: Washington brings a nation to independence; a justice at peace, he falls asleep beneath his own roof in the midst of his compatriots’ grief and the veneration of nations.
Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington’s Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.
Washington acted as the representative of the needs, the ideas, the enlightened men, the opinions of his age; he supported, not thwarted, the stirrings of intellect; he desired only what he had to desire, the very thing to which he had been called: from which derives the coherence and longevity of his work. That man who struck few blows because he kept things in proportion has merged his existence with that of his country: his glory is the heritage of civilisation; his fame has risen like one of those public sanctuaries where a fecund and inexhaustible spring flows.
Dedication to the score of Opus clavicembalisticum (p. 3).
1920s, Toleration and Liberalism (1925)
Context: If we are to have that harmony and tranquility, that union of spirit which is the foundation of real national genius and national progress, we must all realize that there are true Americans who did not happen to be born in our section of the country, who do not attend our place of religious worship, who are not of our racial stock, or who are not proficient in our language. If we are to create on this continent a free Republic and an enlightened civilization that will be capable of reflecting the true greatness and glory of mankind, it will be necessary to regard these differences as accidental and unessential. We shall have to look beyond the outward manifestations of race and creed. Divine Providence has not bestowed upon any race a monopoly of patriotism and character. The same principle that it is necessary to apply to the attitude of mind among our own people it is also necessary to apply to the attitude of mind among the different nations. During the war we were required not only to put a strong emphasis on everything that appealed to our own national pride but an equally strong emphasis on that which tended to disparage other peoples. There was an intensive cultivation of animosities and hatreds and enmities, together with a blind appeal to force, that took possession of substantially all the peoples of the earth. Of course, these ministered to the war spirit. They supplied the incentive for destruction, the motive for conquest. But in time of peace these sentiments are not helps but hindrances; they are not constructive.
The Epistle to the Romans (1918; 1921)
Context: The Resurrection is the revelation: the disclosing of Jesus as the Christ, the appearing of God, and the apprehending of God in Jesus. The Resurrection is the emergence of the necessity of giving glory to God: the reckoning with what is unknown and unobservable in Jesus, the recognition of Him as Paradox, Victor and Primal History. In the Resurrection the new world of the Holy Spirit touches the old world of the flesh, but touches it as a tangent touches a circle, that is, without touching it. And, precisely because it does not touch it, it touches it as its frontier — as the new world.<!-- p. 29
Speech in Greenock (7 October 1903), quoted in The Times (8 October 1903), p. 8.
1900s
Context: When I was in South Africa nothing was more inspiring, nothing more encouraging, to a Briton to find how the men who had either themselves come from its shore or were the descendants of those who had still retained the old traditions, still remembered that their forefathers were buried in its churchyards, that they spoke a common language, that they were under a common flag, still in their hearts desired to be remembered above all as British subjects, equally entitled with us to a part in the great Empire which they, as well as us, have contributed to make... I did not hesitate, however, to preach to them that it was not enough to shout for Empire... but that they and we alike must be content to make a common sacrifice... in order to secure the common good. To my appeal they rose. And I cannot believe that here in this country, in the mother country, their enthusiasm will not find an echo. They felt, as I felt, and as you feel, that all history is the history of States once powerful and now decaying. Is Britain to be numbered among the decaying States? Has all the glory of the past to be forgotten? Have we to prove ourselves unregenerate sons of the forefathers who left us so glorious an inheritance? Are we to be a decaying State? Are the efforts of all our sons to be frittered away? Are their sacrifices to be vain? Or are we to take up a new youth as members of a great Empire which will continue for generation after generation, the strength, the power, and the glory of the British race?
Speech to students at Cambridge University (4 December 1857)
Context: People talk of the sacrifice I have made in spending so much of my life in Africa. Can that be called a sacrifice which is simply paid back as a small part of a great debt owing to our God, which we can never repay? Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word in such a view and with such a thought! It is emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger now and then with a foregoing of the common conveniences and charities of this life, may make us pause and cause the spirit to waver and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.
Churchill's Grave http://mykeep.com/lordbyron/churchillsgrave.html, l. 43.
Foreword, in United States Submarine Operations in World War II. (1949) by Theodore Roscoe, p. v
Context: When I assumed command of the Pacific Fleet in 31 December, 1941; our submarines were already operating against the enemy, the only units of the Fleet that could come to grips with the Japanese for months to come.
It was to the Submarine Force that I looked to carry the load until our great industrial activity could produce the weapons we so sorely needed to carry the war to the enemy. It is to the everlasting honor and glory of our submarine personnel that they never failed us in our days of peril.
“I walk, I lift up, I lift up heart, eyes,
Down all that glory in the heavens to glean our Saviour.”
Wessex Poems and Other Verses (1918)
"The Retreat," l. 7 - 19.
Silex Scintillans (1655)
Context: When yet I had not walk'd above
A mile or two from my first Love,
And looking back, at that short space
Could see a glimpse of His bright face;
When on some gilded cloud or flower
My gazing soul would dwell an hour,
And in those weaker glories spy
Some shadows of eternity;
Before I taught my tongue to wound
My conscience with a sinful sound,
Or had the black art to dispense
A several sin to every sense,
But felt through all this fleshly dress
Bright shoots of everlastingness.
When the Lamp is Shattered http://www.readprint.com/work-1382/Percy-Bysshe-Shelley (1822), st. 1
Context: When the lamp is shattered
The light in the dust lies dead —
When the cloud is scattered,
The rainbow's glory is shed.
When the lute is broken,
Sweet tones are remembered not;
When the lips have spoken,
Loved accents are soon forgot.
Love is Enough (1872), Song VII: Dawn Talks to Day
Context: Let us speak, love, together some words of our story,
That our lips as they part may remember the glory!
O soft day, O calm day, made clear for our sake!
A Lost Lady (1923), Part II, Ch. 9
Context: He had seen the end of an era, the sunset of the pioneer. He had come upon it when already its glory was nearly spent. So in the buffalo times a traveller used to come upon the embers of a hunter's fire on the prairies, after the hunter was up and gone; the coals would be trampled out, but the ground was warm, and the flattened grass where he had slept and where his pony had grazed, told the story.
This was the very end of the road-making West; the men who had put plains and mountains under the iron harness were old; some were poor, and even the successful ones were hunting for rest and a brief reprieve from death. It was already gone, that age; nothing could ever bring it back. The taste and smell and song of it, the visions those men had seen in the air and followed, — these he had caught in a kind of afterglow in their own faces, — and this would always be his.
“O glory of commanding! O vain thirst
Of that same empty nothing we call fame!”
Stanzas 94–95 (tr. Richard Fanshawe); the Old Man of Restelo.
Epic poetry, Os Lusíadas (1572), Canto IV
Context: But an old man of venerable look
(Standing upon the shore amongst the crowds)
His eyes fixed upon us (on ship-board), shook
His head three times, overcast with sorrow's clouds:
And (straining his voice more, than well could brook
His aged lungs: it rattled in our shrouds)
Out of a science, practice did attest,
Let fly these words from an oraculous breast:O glory of commanding! O vain thirst
Of that same empty nothing we call fame!
Source: Seven Against Thebes (467 BC), lines 683–685 (tr. Anna Swanwick)
Source: Ode on the Death of the Duke of Wellington (1852), St. VIII
Context: Yea, let all good things await
Him who cares not to be great
But as he saves or serves the state.
Not once or twice in our rough island-story
The path of duty was the way to glory.
He that walks it, only thirsting
For the right, and learns to deaden
Love of self, before his journey closes,
He shall find the stubborn thistle bursting
Into glossy purples, which outredden
All voluptuous garden-roses.
Letter IV : Heloise to Abelard
Letters of Abelard and Heloise
Context: The heart of man is a labyrinth, whose windings are very difficult to be discovered. The praises you give me are the more dangerous, in regard that I love the person who gives them. The more I desire to please you, the readier am I to believe all the merit you attribute to me. Ah, think rather how to support my weaknesses by wholesome remonstrances! Be rather fearful than confident of my salvation: say our virtue is founded upon weakness, and that those only will be crowned who have fought with the greatest difficulties: but I seek not for that crown which is the reward of victory, I am content to avoid only the danger. It is easier to keep off than to win a battle. There are several degrees in glory, and I am not ambitious of the highest; those I leave to souls of great courage, who have been often victorious. I seek not to conquer, out of fear lest I should be overcome. Happy enough, if I can escape shipwreck, and at last gain the port. Heaven commands me to renounce that fatal passion which unites me to you; but oh! my heart will never be able to consent to it. Adieu.
1920s, Truth is a Pathless Land (1929)
Context: Your prejudices, your fears, your authorities, your churches new and old – all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods – new gods instead of the old, new religions instead of the old, new forms instead of the old – all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?
“Sometimes a kind of glory lights up the mind of a man. It happens to nearly everyone.”
East of Eden (1952)
Context: Sometimes a kind of glory lights up the mind of a man. It happens to nearly everyone. You can feel it growing or preparing like a fuse burning toward dynamite. It is a feeling in the stomach, a delight of the nerves, of the forearms. The skin tastes the air, and every deep-drawn breath is sweet. Its beginning has the pleasure of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A man may have lived all his life in the gray, and the land and trees of him dark and somber. The events, even the important ones, may have trooped by faceless and pale. And then — the glory — so that a cricket song sweetens the ears, the smell of the earth rises chanting to his nose, and dappling light under a tree blesses his eyes. Then a man pours outward, a torrent of him, and yet he is not diminished…
Source: The Ethics of Freedom (1973 - 1974), p. 251
Context: Man himself is exalted, and paradoxical though it may seem to be, this means the crushing of man. Man's enslavement is the reverse side of the glory, value, and importance that are ascribed to him. The more a society magnifies human greatness, the more one will see men alienated, enslaved, imprisoned, and tortured, in it. Humanism prepares the ground for the anti-human. We do not say that this is an intellectual paradox. All one need do is read history. Men have never been so oppressed as in societies which set man at the pinnacle of values and exalt his greatness or make him the measure of all things. For in such societies freedom is detached from its purpose, which is, we affirm, the glory of God.
"Dire Poverty", in Unfinished Business : Short Diversions On Religious Themes (1956)
Context: Many years ago Rudyard Kipling gave an address at McGill University in Montreal. He said one striking thing which deserves to be remembered. Warning the students against an over-concern for money, or position, or glory, he said: "Some day you will meet a man who cares for none of these things. Then you will know how poor you are."
That has happened on a grand scale. Jesus cared for none of these things. And for nineteen centuries he has led many people to see how poor they are with only a collection of things to show for their journey through life, and no spiritual resources.
Music and Moonlight (1874), Ode
Context: But we, with our dreaming and singing,
Ceaseless and sorrowless we!
The glory about us clinging
Of the glorious futures we see,
Our souls with high music ringing:
O men! it must ever be
That we dwell, in our dreaming and singing,
A little apart from ye.
We are afar with the dawning
And the suns that are not yet high,
And out of the infinite morning
Intrepid you hear us cry —
How, spite of your human scorning,
Once more God's future draws nigh,
And already goes forth the warning
That ye of the past must die.
“That Religion may flourish upon its true Plan
Of Glory to God and Salvation to Man.”
Source: Miscellaneous Poems (1773), A Paraphrase on the Prayer used in The Church Liturgy for All Sorts and Conditions Of Men, XII
Context: This short Supplication, or Litany, read
When the longer with us is not wont to be said,
Tho' brief in Expression, as fully imports
The Will to all Blessings, for "Men of all Sorts," —
Same brotherly Love, by which Christians are taught
To "pray without ceasing," or limiting
Thought; That Religion may flourish upon its true Plan
Of Glory to God and Salvation to Man.
“I cannot, if I am in the field for glory, be kept out of sight.”
Letter to his wife, Frances Nelson (2 August 1796), as published in The Dispatches and Letters of Vice Admiral Lord Viscount Nelson with Notes (1845) edited Nicholas Harris Nicolas, Vol. II : 1795-1797, p. 203
1790s
Context: !-- Had all my actions, my dearest Fanny, been gazetted, not one fortnight would have passed during the whole war without a letter from me: one day or other I will have a long Gazette to myself; I feel that such an opportunity will be given me. --> I cannot, if I am in the field for glory, be kept out of sight. Probably my services may be forgotten by the great, by the time I get Home; but my mind will not forget, nor cease to feel, a degree of consolation and of applause superior to undeserved rewards. Wherever there is anything to be done, there Providence is sure to direct my steps. Credit must be given me in spite of envy. <!-- Even the French respect me: their Minister at Genoa, in answering a Note of mine, when returning some wearing apparel that had been taken, said, ‘Your Nation, Sir, and mine, are made to show examples of generosity, as well as of valour, to all the people of the earth.
Savitri (1918-1950), Book Two : The Book of the Traveller of the Worlds
Context: A memory steals in from lost heavens of Truth,
A wide release comes near, a Glory calls,
A might looks out, an estranged felicity.
In glamorous passages of half-veiled light
Wandering, a brilliant shadow of itself,
This quick uncertain leader of blind gods,
This tender of small lamps, this minister serf
Hired by a mind and body for earth-use
Forgets its work mid crude realities;
It recovers its renounced imperial right,
It wears once more a purple robe of thought
And knows itself the Ideal's seer and king,
Communicant and prophet of the Unborn,
Heir to delight and immortality.
All things are real that here are only dreams,
In our unknown depths sleeps their reserve of truth,
On our unreached heights they reign and come to us
In thought and muse trailing their robes of light.
Pt. 7
Social Insurance and Allied Services (1942)
“Glory is largely a theatrical concept.”
Section 47
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience—the knowledge that our mighty deeds will come to the ears of our contemporaries or "of those that are to be." We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.
The Ides of March http://www.cavafy.com/poems/content.asp?id=86&cat=1
Collected Poems (1992)
Ch 10 : Across South Georgia; in this extract, Shackleton was paraphrasing the poem "The Call of the Wild" by Robert Service, published in 1907.
South (1920)
Context: At the bottom of the fall we were able to stand again on dry land. The rope could not be recovered. We had flung down the adze from the top of the fall and also the logbook and the cooker wrapped in one of our blouses. That was all, except our wet clothes, that we brought out of the Antarctic, which we had entered a year and a half before with well-found ship, full equipment, and high hopes. That was all of tangible things; but in memories we were rich. We had pierced the veneer of outside things. We had "suffered, starved and triumphed, groveled down yet grasped at glory, grown bigger in the bigness of the whole. We had seen God in His splendours, heard the text that Nature renders." We had reached the naked soul of man.
The trial of Charles B. Reynolds for blasphemy (1887)
Context: Gentlemen, you can never make me believe — no statute can ever convince me, that there is any infinite Being in this universe who hates an honest man. It is impossible to satisfy me that there is any God, or can be any God, who holds in abhorrence a soul that has the courage to express his thought. Neither can the whole world convince me that any man should be punished, either in this world or in the next, for being candid with his fellow-men. If you send men to the penitentiary for speaking their thoughts, for endeavoring to enlighten their fellows, then the penitentiary will become a place of honor, and the victim will step from it — not stained, not disgraced, but clad in robes of glory.
Let us take one more step.
What is holy, what is sacred? I reply that human happiness is holy, human rights are holy. The body and soul of man — these are sacred. The liberty of man is of far more importance than any book; the rights of man, more sacred than any religion — than any Scriptures, whether inspired or not.
What we want is the truth, and does any one suppose that all of the truth is confined in one book — that the mysteries of the whole world are explained by one volume?
All that is — all that conveys information to man — all that has been produced by the past — all that now exists — should be considered by an intelligent man. All the known truths of this world — all the philosophy, all the poems, all the pictures, all the statues, all the entrancing music — the prattle of babes, the lullaby of mothers, the words of honest men, the trumpet calls to duty — all these make up the bible of the world — everything that is noble and true and free, you will find in this great book.
If we wish to be true to ourselves, — if we wish to benefit our fellow-men — if we wish to live honorable lives — we will give to every other human being every right that we claim for ourselves.
Speech at the Chamber of Commerce, New York City, New York (2 January 1896)
Context: What is the rule of honor to be observed by a power so strongly and so advantageously situated as this Republic is? Of course I do not expect it meekly to pocket real insults if they should be offered to it. But, surely, it should not, as our boyish jingoes wish it to do, swagger about among the nations of the world, with a chip on its shoulder, shaking its fist in everybody's face. Of course, it should not tamely submit to real encroachments upon its rights. But, surely, it should not, whenever its own notions of right or interest collide with the notions of others, fall into hysterics and act as if it really feared for its own security and its very independence.
As a true gentleman, conscious of his strength and his dignity, it should be slow to take offense. In its dealings with other nations it should have scrupulous regard, not only for their rights, but also for their self-respect. With all its latent resources for war, it should be the great peace power of the world. It should never forget what a proud privilege and what an inestimable blessing it is not to need and not to have big armies or navies to support. It should seek to influence mankind, not by heavy artillery, but by good example and wise counsel. It should see its highest glory, not in battles won, but in wars prevented. It should be so invariably just and fair, so trustworthy, so good tempered, so conciliatory, that other nations would instinctively turn to it as their mutual friend and the natural adjuster of their differences, thus making it the greatest preserver of the world's peace.
This is not a mere idealistic fancy. It is the natural position of this great republic among the nations of the earth. It is its noblest vocation, and it will be a glorious day for the United States when the good sense and the self-respect of the American people see in this their "manifest destiny." It all rests upon peace. Is not this peace with honor? There has, of late, been much loose speech about "Americanism." Is not this good Americanism? It is surely today the Americanism of those who love their country most. And I fervently hope that it will be and ever remain the Americanism of our children and our children's children.
Source: Utopia (1516), Ch. 8 : Of Their Military Discipline
Context: In no victory do they glory so much as in that which is gained by dexterity and good conduct without bloodshed. In such cases they appoint public triumphs, and erect trophies to the honour of those who have succeeded; for then do they reckon that a man acts suitably to his nature, when he conquers his enemy in such a way as that no other creature but a man could be capable of, and that is by the strength of his understanding. Bears, lions, boars, wolves, and dogs, and all other animals, employ their bodily force one against another, in which, as many of them are superior to men, both in strength and fierceness, so they are all subdued by his reason and understanding.
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 501.
Context: If you are seeking the comforts of religion rather than the glory of our Lord, you are on the wrong track. The Comforter meets us unsought in the path of duty. There is something in religion, when rightly comprehended, that is masculine and grand. It removes those little desires which are the constant hectic of a fool.
Vol.4. Part 2.
The End of the Republic and it's correspondence with the death of Cato.
The History of Rome - Volume 4: Part 2
Context: The constitutional struggle was at an end; and that it was so, was proclaimed by Marcus Cato when he fell on his sword at Utica. For many years he had been the foremost man in the struggle of the legitimate republic against its oppressors; he had continued it, long after he had ceased to cherish any hope of victory. But now the struggle itself had become impossible; the republic which Marcus Brutus had founded was dead and never to be revived; what were the republicans now to do on the earth? The treasure was carried off, the sentinels were thereby relieved; who could blame them if they departed? There was more nobility, and above all more judgment, in the death of Cato than there had been in his life. Cato was anything but a great man; but with all that short-sightedness, that perversity, that dry prolixity, and those spurious phrases which have stamped him, for his own and for all time, as the ideal of unreflecting republicanism and the favourite of all who make it their hobby, he was yet the only man who honourably and courageously championed in the last struggle the great system doomed to destruction. Just because the shrewdest lie feels itself inwardly annihilated before the simple truth, and because all the dignity and glory of human nature ultimately depend not on shrewdness but on honesty, Cato has played a greater part in history than many men far superior to him in intellect. It only heightens the deep and tragic significance of his death that he was himself a fool; in truth it is just because Don Quixote is a fool that he is a tragic figure. It is an affecting fact, that on that world-stage, on which so many great and wise men had moved and acted, the fool was destined to give the epilogue. He too died not in vain. It was a fearfully striking protest of the republic against the monarchy, that the last republican went as the first monarch came—a protest which tore asunder like gossamer all that so-called constitutional character with which Caesar invested his monarchy, and exposed in all its hypocritical falsehood the shibboleth of the reconciliation of all parties, under the aegis of which despotism grew up. The unrelenting warfare which the ghost of the legitimate republic waged for centuries, from Cassius and Brutus down to Thrasea and Tacitus, nay, even far later, against the Caesarian monarchy—a warfare of plots and of literature— was the legacy which the dying Cato bequeathed to his enemies. This republican opposition derived from Cato its whole attitude— stately, transcendental in its rhetoric, pretentiously rigid, hopeless, and faithful to death; and accordingly it began even immediately after his death to revere as a saint the man who in his lifetime was not unfrequently its laughing-stock and its scandal. But the greatest of these marks of respect was the involuntary homage which Caesar rendered to him, when he made an exception to the contemptuous clemency with which he was wont to treat his opponents, Pompeians as well as republicans, in the case of Cato alone, and pursued him even beyond the grave with that energetic hatred which practical statesmen are wont to feel towards antagonists opposing them from a region of ideas which they regard as equally dangerous and impracticable.
The Blasphemy Debate with Christopher Hitchens
On the Guardian website
2000s
Source: Meditations on the Cross (1996), Back to the Cross, p. 3
Context: We want Jesus as the visibly resurrected one, as the splendid, transfigured Jesus. We want his visible power and glory, and we no longer want to return to the cross, to believing against all appearances, to suffering in faith … it is good here... let us make dwellings. …
The disciples are not allowed to do this. God's glory comes quite near in the radiant cloud of God's presence, and the Father's voice says: "This is my beloved son; listen to him!" … There is no abiding in and enjoying his visible glory here. Whoever recognizes the transfigured Jesus, whoever recognizes Jesus as God, must also immediately recognize Him as the crucified human being, and should hear him, obey him. Luther's vision of Christ: "the crucified Lord!" … Now the disciples are overcome by fear. Now they comprehend what is going on. They were, after all, still in the world, unable to bear such glory. They sinned against God's glory.
"The Power of a State Developed by Mental Culture", an address to the Mercantile Library Association (18 November 1844), published in The Works of Rufus Choate : Memoir, Lectures and Addresses (1862), edited by Samuel Gilman Brown.
"The Altar of Righteousness" in Harper's Monthly (June 1904).
Context: God by God flits past in thunder, till His glories turn to shades;
God to God bears wondering witness how His gospel flames and fades.
More was each of these, yet they were, than man their servant seemed:
Dead are all of these, and man survives who made them while he dreamed.
"Last Will and Testament" (May 1572); published in John Knox and John Knox's House (1905) by Charles John Guthrie
Context: None have I corrupted. None have I defrauded. Merchandise have I not made — to God's glory I write — of the glorious Evangel of Jesus Christ; but, according to the measure of the grace granted unto me, I have divided the Sermon of Truth in just parts, beating down the rebellion of the proud against God, and raising up the consciences troubled with the knowledge of their sins, by declaring Jesus Christ, the strength of His Death, and the mighty operation of His Resurrection, in the hearts of the Faithful. Of this, I say, I have a testimony this day in my conscience, before God, however the world rage.
“People of Kommagini, let the glory of Antiochos,
the noble king, be celebrated as it deserves.”
" Epitaph of Antiochos, King of Kommagini http://cavafis.compupress.gr/kave_115.htm" (1923) <!-- some of the ironies of the poem are lost with only this portion of it … but so it goes...-->
Context: People of Kommagini, let the glory of Antiochos,
the noble king, be celebrated as it deserves.
He was a provident ruler of the country.
He was just, wise, courageous.
In addition he was that best of all things, Hellenic —
mankind has no quality more precious:
everything beyond that belongs to the gods.
William Boulting, in Giordano Bruno: His Life, Thought, and Martyrdom (1916) online excerpt http://www.class.uidaho.edu/mickelsen/texts/Bruno's%20Eroici.htm
Context: Of Bruno, as of Spinoza, it may be said that he was "God-intoxicated." He felt that the Divine Excellence had its abode in the very heart of Nature and within his own body and spirit. Indwelling in every dewdrop as in the innumerable host of heaven, in the humblest flower and in the mind of man, he found the living spirit of God, setting forth the Divine glory, making the Divine perfection and inspiring with the Divine love.
Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Once in our lives we have all to choose. More or less we have all felt once the same emotions. We have not always been what the professions make of us. Nature made us men, and she surrenders not her children without a struggle. I will go back to my story now with but this one word, that it is these sons of genius, and the fate they meet with, which is to me the one sole evidence that there is more in "this huge state" than what is seen, and that in very truth the soul of man is not a thing which comes and goes, is builded and decays like the elemental frame in which it is set to dwell, but a very living force, a very energy of God's organic Will, which rules and moulds this universe.
For what are they? Say not, say not, it is but a choice which they have made; and an immortality of glory in heaven shall reward them for what they have sacrificed on earth. It may be so; but they do not ask for it. They are what they are from the Divine power which is in them, and you would never hear their complainings if the grave was the gate of annihilation.
Collected Writings volume xxviii pages 21-22
Context: The boys, who cannot grow up to adult human nature, are beating the prophets of the ancient race — Marx, Freud, Einstein — who have been tearing at our social, personal and intellectual roots, tearing with an objectivity which to the healthy animal seems morbid, depriving everything, as it seems, of the warmth of natural feeling. What traditional retort have the schoolboys but a kick in the pants?...
To our generation Einstein has been made to become a double symbol — a symbol of the mind travelling in the cold regions of space, and a symbol of the brave and generous outcast, pure in heart and cheerful of spirit. Himself a schoolboy, too, but the other kind — with ruffled hair, soft hands and a violin. See him as he squats on Cromer beach doing sums, Charlie Chaplin with the brow of Shakespeare...
So it is not an accident that the Nazi lads vent a particular fury against him. He does truly stand for what they most dislike, the opposite of the blond beast — intellectualist, individualist, supernationalist, pacifist, inky, plump... How should they know the glory of the free-ranging intellect and soft objective sympathy to whom money and violence, drink and blood and pomp, mean absolutely nothing? Yet Albert and the blond beast make up the world between them. If either cast the other out, life is diminished in its force. When the barbarians destroy the ancient race as witches, when they refuse to scale heaven on broomsticks, they may be dooming themselves to sink back into the clods which bore them.
" Pied Beauty http://www.bartleby.com/122/13.html", lines 1-3
Wessex Poems and Other Verses (1918)
“God of grace and God of glory,
On Thy people pour Thy power.”
God of Grace and God of Glory (1930)
Context: God of grace and God of glory,
On Thy people pour Thy power.
Crown Thine ancient church’s story,
Bring her bud to glorious flower.
Grant us wisdom, grant us courage,
For the facing of this hour,
For the facing of this hour.
Diary of an Unknown (1988), On Invisibility
Context: Poetry, being elegance itself, cannot hope to achieve visibility. In that case, you ask me, of what use is it? Of no use. Who will see it? No one. Which does not prevent it from being an outrage to modesty, though its exhibitionism is squandered on the blind. It is enough for poetry to express a personal ethic, which can then break away in the form of a work. It insists on living its own life. It becomes the pretext for a thousand misunderstandings that go by the name of glory...
Stanza 4.
1710s, Psalm 98 "Joy to the World!" (1719)
Context: He rules the world with truth and grace,
And makes the nations prove
The glories of His righteousness,
And wonders of His love,
And wonders of His love,
And wonders, wonders, of His love.
Source: Meditations on the Cross (1996), Back to the Cross, p. 3
Context: We want Jesus as the visibly resurrected one, as the splendid, transfigured Jesus. We want his visible power and glory, and we no longer want to return to the cross, to believing against all appearances, to suffering in faith … it is good here... let us make dwellings. …
The disciples are not allowed to do this. God's glory comes quite near in the radiant cloud of God's presence, and the Father's voice says: "This is my beloved son; listen to him!" … There is no abiding in and enjoying his visible glory here. Whoever recognizes the transfigured Jesus, whoever recognizes Jesus as God, must also immediately recognize Him as the crucified human being, and should hear him, obey him. Luther's vision of Christ: "the crucified Lord!" … Now the disciples are overcome by fear. Now they comprehend what is going on. They were, after all, still in the world, unable to bear such glory. They sinned against God's glory.
Source: Meditations on the Cross (1996), Back to the Cross, p. 3.
Context: Before Jesus leads His disciples into suffering, humiliation, disgrace, and disdain, He summons them and shows Himself to them as the Lord in God's glory. Before the disciples must descend with Jesus into the abyss of human guilt, malice, and hatred, Jesus leads them to a high mountain from which they are to receive help. Before Jesus' face is beaten and spat upon, before his cloak is torn and splattered with blood, the disciples are to see Him in his divine glory. His face shines like the face of God and light is the garment he wears.
Heimsljós (World Light) (1940), Book One: The Revelation of the Deity
Context: He was not quite nine years old, in fact, when he began to have spiritual experiences... he felt he saw God's image open before him. He felt the deity reveal itself in Nature in an inexpressible music, the sonic revelation of the deity; and before he knew it, he himself had become a trembling voice in a celestial chorus of glory. His soul seemed to be rising out of his body like frothing milk brimming over the edge of a basin; it was as if his soul were flowing into an unfathomable ocean of higher life, beyond words, beyond all perception, his body suffused by some surging light that was beyond all light. Sighing, he became aware of his own insignificance in the midst of this infinite chorus glory and radiance; his whole consciousness dissolved into one sacred, tearful yearning to be allowed to be one with the Highest and be no longer any part of himself. He lay for a long time on the sand or on the grass, and wept tears of deep and fervent happiness, face to face with the inexpressible. "God, God, God!" he cried, trembling with love and reverence, and kissed the ground and dug his fingers into the turf.
Part 5: "The World of One Physicist", "But Is It Art?", p. 261
Surely You're Joking, Mr. Feynman! (1985)
Context: I wanted very much to learn to draw, for a reason that I kept to myself: I wanted to convey an emotion I have about the beauty of the world. It's difficult to describe because it's an emotion. It's analogous to the feeling one has in religion that has to do with a god that controls everything in the whole universe: there's a generality aspect that you feel when you think about how things that appear so different and behave so differently are all run "behind the scenes" by the same organization, the same physical laws. It's an appreciation of the mathematical beauty of nature, of how she works inside; a realization that the phenomena we see result from the complexity of the inner workings between atoms; a feeling of how dramatic and wonderful it is. It's a feeling of awe — of scientific awe — which I felt could be communicated through a drawing to someone who had also had this emotion. It could remind him, for a moment, of this feeling about the glories of the universe.
¶ 234 - 235.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Context: The eternal Son of God came into the world, only for the sake of this new birth, to give God the glory of restoring it to all the dead sons of fallen Adam. All the mysteries of this incarnate, suffering, dying Son of God, all the price that he paid for our redemption, all the washings that we have from his all-cleansing blood poured out for us, all the life that we receive from eating his flesh, and drinking his blood, have their infinite value, their high glory, and amazing greatness in this, because nothing less than these supernatural mysteries of a God-man, could raise that new creature out of Adam's death, which could be again a living temple, and deified habitation of the Spirit of God.
That this new birth of the Spirit, or the divine life in man, was the truth, the substance, and sole end of his miraculous mysteries, is plainly told us by Christ himself, who at the end of all his process on earth, tells his disciples, what was to be the blessed, and full effect of it, namely, that the Holy Spirit, the comforter (being now fully purchased for them) should after his ascension, come in the stead of a Christ in the flesh. "If I go not away," says he, "the comforter will not come; but if I go away, I will send him unto you, and he shall guide you into all truth." Therefore all that Christ was, did, suffered, dying in the flesh, and ascending into heaven, was for this sole end, to purchase for all his followers a new birth, new life, and new light, in and by the Spirit of God restored to them, and living in them, as their support, comforter, and guide into all truth. And this was his, "LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD.
Love is Enough (1872), Song V: Through the Trouble and Tangle
1870s, Oratory in Memory of Abraham Lincoln (1876)
Context: Fellow citizens, ours is no new-born zeal and devotion — merely a thing of this moment. The name of Abraham Lincoln was near and dear to our hearts in the darkest and most perilous hours of the republic. We were no more ashamed of him when shrouded in clouds of darkness, of doubt, and defeat than when we saw him crowned with victory, honor, and glory. Our faith in him was often taxed and strained to the uttermost, but it never failed. When he tarried long in the mountain; when he strangely told us that we were the cause of the war; when he still more strangely told us that we were to leave the land in which we were born; when he refused to employ our arms in defense of the Union; when, after accepting our services as colored soldiers, he refused to retaliate our murder and torture as colored prisoners; when he told us he would save the Union if he could with slavery; when he revoked the Proclamation of Emancipation of General Fremont; when he refused to remove the popular commander of the Army of the Potomac, in the days of its inaction and defeat, who was more zealous in his efforts to protect slavery than to suppress rebellion; when we saw all this, and more, we were at times grieved, stunned, and greatly bewildered; but our hearts believed while they ached and bled. Nor was this, even at that time, a blind and unreasoning superstition. Despite the mist and haze that surrounded him; despite the tumult, the hurry, and confusion of the hour, we were able to take a comprehensive view of Abraham Lincoln, and to make reasonable allowance for the circumstances of his position. We saw him, measured him, and estimated him; not by stray utterances to injudicious and tedious delegations, who often tried his patience; not by isolated facts torn from their connection; not by any partial and imperfect glimpses, caught at inopportune moments; but by a broad survey, in the light of the stern logic of great events, and in view of that divinity which shapes our ends, rough hew them how we will, we came to the conclusion that the hour and the man of our redemption had somehow met in the person of Abraham Lincoln. It mattered little to us what language he might employ on special occasions; it mattered little to us, when we fully knew him, whether he was swift or slow in his movements; it was enough for us that Abraham Lincoln was at the head of a great movement, and was in living and earnest sympathy with that movement, which, in the nature of things, must go on until slavery should be utterly and forever abolished in the United States.
Preface http://andromeda.rutgers.edu/~jlynch/Texts/preface.html
A Dictionary of the English Language (1755)
Context: It is the fate of those, who toil at the lower employments of life, to be rather driven by the fear of evil, than attracted by the prospect of good; to be exposed to censure, without hope of praise; to be disgraced by miscarriage, or punished for neglect, where success would have been without applause, and diligence without reward. Among these unhappy mortals is the writer of dictionaries, whom mankind have considered, not as the pupil, but the slave of science, the pioneer of literature, doomed only to remove rubbish and clear obstructions from the paths through which Learning and Genius press forward to conquest and glory, without bestowing a smile on the humble drudge that facilitates their progress. Every other author may aspire to praise; the lexicographer can only hope to escape reproach, and even this negative recompense has been yet granted to very few.
"Evidence"
Evidence (2009)
