Quotes about haste

page 4

The Sixteenth Revelation, Chapter 69

i.e., anything you have to do to receive money
"The spirit of disobedience: an invitation to resistance"

Source: Aphorisms and Reflections (1901), p. 85

1840s, Essays: First Series (1841), Self-Reliance
Context: In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations. A political victory, a rise of rents, the recovery of your sick, or the return of your absent friend, or some other favorable event, raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.

Source: Prometheus Bound, lines 322–323 (tr. G. M. Cookson)

Source: Doomsday Book (1992), Chapter 35 (p. 563)

Poems by Currer, Ellis, and Acton Bell (1846), Dreams (1845)

The Efficacy of Prayer (1958)
Context: Prayer is not a machine. It is not magic. It is not advice offered to God. Our act, when we pray, must not, any more than all our other acts, be separated from the continuous act of God Himself, in which alone all finite causes operate. It would be even worse to think of those who get what they pray for as a sort of court favorites, people who have influence with the throne. The refused prayer of Christ in Gethsemane is answer enough to that. And I dare not leave out the hard saying which I once heard from an experienced Christian: “I have seen many striking answers to prayer and more than one that I thought miraculous. But they usually come at the beginning: before conversion, or soon after it. As the Christian life proceeds, they tend to be rarer. The refusals, too, are not only more frequent; they become more unmistakable, more emphatic.” Does God then forsake just those who serve Him best? Well, He who served Him best of all said, near His tortured death, “Why hast thou forsaken me?” When God becomes man, that Man, of all others, is least comforted by God, at His greatest need. There is a mystery here which, even if I had the power, I might not have the courage to explore. Meanwhile, little people like you and me, if our prayers are sometimes granted, beyond all hope and probability, had better not draw hasty conclusions to our own advantage. If we were stronger, we might be less tenderly treated. If we were braver, we might be sent, with far less help, to defend far more desperate posts in the great battle.

On the "war power"; Woods v. Cloyd W. Miller Co., 333 U.S. 138, 146 (1948) (concurring)
Judicial opinions

Idyll 11, line 75; translation by Andrew Lang, from Theocritus, Bion and Moschus Rendered into English Prose ([1880] 1901) p. 63.
Idylls

II.
Prometheus (1816)
Context: Titan! to thee the strife was given
Between the suffering and the will,
Which torture where they cannot kill;
And the inexorable Heaven,
And the deaf tyranny of Fate,
The ruling principle of Hate,
Which for its pleasure doth create
The things it may annihilate,
Refused thee even the boon to die:
The wretched gift eternity
Was thine — and thou hast borne it well.
All that the Thunderer wrung from thee
Was but the menace which flung back
On him the torments of thy rack;
The fate thou didst so well foresee,
But would not to appease him tell;
And in thy Silence was his Sentence,
And in his Soul a vain repentance,
And evil dread so ill dissembled,
That in his hand the lightnings trembled.

Bk. II, ch. 8.
1830s, Sartor Resartus (1833–1834)
Context: O thou who art able to write a Book, which once in the two centuries or oftener there is a man gifted to do, envy not him whom they name City-builder, and inexpressibly pity him whom they name Conqueror or City-burner! Thou too art a Conqueror and Victor; but of the true sort, namely over the Devil: thou too hast built what will outlast all marble and metal, and be a wonder-bringing City of the Mind, a Temple and Seminary and Prophetic Mount, whereto all kindreds of the Earth will pilgrim.

Curtain - Poirot's Last Case (1975)
Context: I have no more now to say. I do not know, Hastings, if what I have done is justified or not justified. No — I do not know. I do not believe that a man should take the law into his own hands... But on the other hand, I am the law! As a young man in the Belgian police force I shot down a desperate criminal who sat on a roof and fired at people below. In a state of emergency martial law is proclaimed.

VIII, 34
Meditations (c. 121–180 AD), Book VIII
Context: Suppose that thou hast detached thyself from the natural unity... yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again.... he has distinguished man, for he has put it in his power not to be separated at all from the universal... he has allowed him to be returned and to be united and to resume his place as a part.

Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as "truth" are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with "We know": yet, questioned, "we" make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? It would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only be meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore Aleph-Zero possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so "inscrutably infinite" and "absurd" and "immoral," etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions.

Algot Frövik (Allan Edwall) in Winter Light (1962).
Films
Context: When Jesus was nailed to the cross — and hung there in torment - he cried out — "God, my God! Why hast thou forsaken me?" He cried out as loud as he could. He thought that his heavenly father had abandoned him. He believed everything he'd ever preached was a lie. The moments before he died, Christ was seized by doubt. Surely that must have been his greatest hardship? God's silence.

Ode to Memory (1830)
Context: Thou who stealest fire,
From the fountains of the past,
To glorify the present; oh, haste,
Visit my low desire!
Strengthen me, enlighten me!
I faint in this obscurity,
Thou dewy dawn of memory.

"To the Indianapolis Clergy." The Iconoclast (Indianapolis, IN) (1883)
Context: ... for the man Christ, I feel only admiration and respect. I think he was in many things mistaken. His reliance upon the goodness of God was perfect. He seemed to believe that his father in heaven would protect him. He thought that if God clothed the lilies of the field in beauty, if he provided for the sparrows, he would surely protect a perfectly just and loving man. In this he was mistaken; and in the darkness of death, overwhelmed, he cried out: “Why hast thou forsaken me?”

Source: The Dream of a Ridiculous Man (1877), IV
Context: They had no temples, but they had a real living and uninterrupted sense of oneness with the whole of the universe; they had no creed, but they had a certain knowledge that when their earthly joy had reached the limits of earthly nature, then there would come for them, for the living and for the dead, a still greater fullness of contact with the whole of the universe. They looked forward to that moment with joy, but without haste, not pining for it, but seeming to have a foretaste of it in their hearts, of which they talked to one another.

A Tree Telling of Orpheus (1968)
Context: And I
in terror
but not in doubt of
what I must do
in anguish, in haste,
wrenched from the earth root after root,
the soil heaving and cracking, the moss tearing asunder —
and behind me the others: my brothers
forgotten since dawn. In the forest
they too had heard,
and were pulling their roots in pain
out of a thousand years' layers of dead leaves,
rolling the rocks away,
breaking themselves
out of
their depths.

"Hymn to Proserpine", line 35.
Poems and Ballads (1866-89)

Letter to Charles II of England (25 November 1675)
An Apology for the True Christian Divinity (1678)
Context: There is no king in the world, who can so experimentally testify of God's providence and goodness; neither is there any who rules so many free people, so many true Christians: which thing renders thy government more honorable, thyself more considerable, than the accession of many nations filled with slavish and superstitious souls.
Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled as well as to rule and sit upon the throne; and being oppressed, thou hast reason to know how hateful the oppressor is both to God and man. If after all these warnings and advertisements thou dost not turn unto the Lord with all thy heart, but forget him who remembered thee in thy distress and give up thyself to follow lust and vanity, surely great will be thy condemnation.
Against which snare, as well as the temptation of those that may or do feed thee and prompt thee to evil, the most excellent and prevalent remedy will be to apply thyself to that Light of Christ, which shineth in thy conscience, which neither can nor will flatter thee nor suffer thee to be at ease in thy sins, but doth and will deal plainly and faithfully with thee as those that are followers thereof have also done.
God Almighty, who hath so signally hitherto visited thee with his love, so touch and reach thy heart, ere the day of thy visitation be expired, that thou mayest effectually turn to him so as to improve thy place and station for his name.

St. 1.
"Hymn in the Vale of Chamouni" (1802)
Context: Hast thou a charm to stay the morning-star
In his steep course? So long he seems to pause
On thy bald awful head, О sovran Blanc!

The Law of Mind (1892)
Context: In an article published in The Monist for January, 1891, I endeavored to show what ideas ought to form the warp of a system of philosophy, and particularly emphasized that of absolute chance. In the number of April, 1892, I argued further in favor of that way of thinking, which it will be convenient to christen tychism (from τύχη, chance). A serious student of philosophy will be in no haste to accept or reject this doctrine; but he will see in it one of the chief attitudes which speculative thought may take, feeling that it is not for an individual, nor for an age, to pronounce upon a fundamental question of philosophy. That is a task for a whole era to work out. I have begun by showing that tychism must give birth to an evolutionary cosmology, in which all the regularities of nature and of mind are regarded as products of growth, and to a Schelling-fashioned idealism which holds matter to be mere specialized and partially deadened mind.

Don Alvarez in Act IV, Scene 1.
Alzira: A Tragedy (1736)
Context: Youth is ever apt to judge in haste,
And lose the medium in the wild extreme,
Do not repent, but regulate your passion:
Though love is reason, its excess is rage.
Give me, at least, your promise to reflect,
In cool, impartial solitude, and still.
No last decision till we meet again.

Great Hymn to the Aten, as translated in The Ancient Near East, Vol. 1 : An Anthology of Texts and Pictures (1958) by James B. Pritchard, p. 227
Context: How manifold it is, what thou hast made!
They are hidden from the face.
O sole god, like whom there is no other!
Thou didst create the world according to thy desire,
Whilst thou wert alone: All men, cattle, and wild beasts,
Whatever is on earth, going upon feet,
And what is on high, flying with its wings.

The Lifted Veil (1859); Eliot here quotes the Latin epitaph of Jonathan Swift, translated as "Where savage indignation can lacerate his heart no more" · The Lifted Veil online at Wikisource
Context: I wish to use my last hours of ease and strength in telling the strange story of my experience. I have never fully unbosomed myself to any human being; I have never been encouraged to trust much in the sympathy of my fellow-men. But we have all a chance of meeting with some pity, some tenderness, some charity, when we are dead: it is the living only who cannot be forgiven — the living only from whom men's indulgence and reverence are held off, like the rain by the hard east wind. While the heart beats, bruise it — it is your only opportunity; while the eye can still turn towards you with moist, timid entreaty, freeze it with an icy unanswering gaze; while the ear, that delicate messenger to the inmost sanctuary of the soul, can still take in the tones of kindness, put it off with hard civility, or sneering compliment, or envious affectation of indifference; while the creative brain can still throb with the sense of injustice, with the yearning for brotherly recognition — make haste — oppress it with your ill-considered judgements, your trivial comparisons, your careless misrepresentations. The heart will by and by be still — "ubi saeva indignatio ulterius cor lacerare nequit" the eye will cease to entreat; the ear will be deaf; the brain will have ceased from all wants as well as from all work. Then your charitable speeches may find vent; then you may remember and pity the toil and the struggle and the failure; then you may give due honour to the work achieved; then you may find extenuation for errors, and may consent to bury them.

IX, 9, 12
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book IX

The Earthly Paradise (1868-70), The Lady of the Land
Context: A queen I was, what Gods I knew I loved,
And nothing evil was there in my thought,
And yet by love my wretched heart was moved
Until to utter ruin I was brought!
Alas! thou sayest our gods were vain and nought,
Wait, wait, till thou hast heard this tale of mine,
Then shalt thou think them devilish or divine.

The Earthly Paradise (1868-70), The Lady of the Land
Context: Then listen! when this day is overpast,
A fearful monster shall I be again,
And thou mayst be my saviour at the last,
Unless, once more, thy words are nought and vain.
If thou of love and sovereignty art fain,
Come thou next morn, and when thou seest here
A hideous dragon, have thereof no fear,
But take the loathsome head up in thine hands
And kiss it, and be master presently
Of twice the wealth that is in all the lands
From Cathay to the head of Italy;
And master also, if it pleaseth thee,
Of all thou praisest as so fresh and bright,
Of what thou callest crown of all delight.
Ah! with what joy then shall I see again
The sunlight on the green grass and the trees,
And hear the clatter of the summer rain,
And see the joyous folk beyond the seas.
Ah, me! to hold my child upon my knees
After the weeping of unkindly tears
And all the wrongs of these four hundred years.
Go now, go quick! leave this grey heap of stone;
And from thy glad heart think upon thy way,
How I shall love thee — yea, love thee alone,
That bringest me from dark death unto day;
For this shall be thy wages and thy pay;
Unheard-of wealth, unheard-of love is near,
If thou hast heart a little dread to bear.

The True Levellers Standard Advanced (1649)

Enclosed Garden Of Truth (Hadiqat al-Haqiqa wa Shari'at al-Tariqa): translated by John Stephenson, 1910

Attributed to Metrodorus by Clement of Alexandria, Stromata, V, 14, as translated by Alexander Roberts, James Donaldson, Clement of Alexandria, vol. II, in Ante-Nicene Christian Library: Translations of the Writings of the Fathers Down to A.D. 325, vol. XII, 1869, p. 300 https://archive.org/details/antenicenechris05donagoog/page/n314.

VIII, 34
Meditations (c. 121–180 AD), Book VIII

Variant Translation: Let not thy mind run on what thou lackest as much as on what thou hast already.
VII, 27
Meditations (c. 121–180 AD), Book VII

Essays and Dialogues (1882), Dialogue between Nature and an Icelander

Jane Sinnett, trans 1846 p. 47
The Vocation of Man (1800), Knowledge

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 28.

said the king of Morven. "Dost thou rustle in the chambers of the south? pursuest thou the shower in other lands? Why dost thou not come to my sails? to the blue face of my seas?"
"Lathmon"
The Poems of Ossian

Two Ages: The Age of Revolution and the Present Age. A Literary Review. By Soren Kierkegaard, 1846 edited and translated by Howard V. Hong and Edna H. Hong 1978 Princeton University Press P. 10
1840s, Two Ages: A Literary Review (1846)

Stanza 2
Poems (1820), Ode on a Grecian Urn

School is out (1876); reported in Bartlett's Familiar Quotations, 10th ed. (1919).

shall yet be happy.
Assyria is not all the earth—we'll find
A world out of our own — and be more bless'd
Than I have ever been, or thou, with all
An empire to indulge thee.
Act IV, scene 1.
Sardanapalus (1821)

A Tree Telling of Orpheus (1968)

On her lack of punctuality, as quoted in "Tardy but Talented" https://www.newspapers.com/clip/22039844/the-courier-journal/ by James Bacon (AP), The Louisville Courier-Journal (July 17, 1960), p. 84

Source: Faraway (1932), Ch. 5. 5

Published in 1755, Hymns: "O God of Bethel", Chambers Dictionary of Quotations, p. 278.

Source: Faust. Translation by Bayard Taylor