Quotes about letter

page 10

Mitch All Together (2003)

Prudential Assurance Co. v. Edmonds (1877), L. R. 2 App. Ca. 494.

Letter 330, to Christopher Isherwood, 28 August 1938
Selected Letters (1983-1985)

The Truth: An Uncomfortable Book About Relationships (2015)

Source: Margaret Ogilvy (1897), Ch. 10

Letter to J. C. C. Davidson (22 June 1940), quoted in Robert Rhodes James (ed.), Memoirs of a Conservative: J. C. C. Davidson's Memoirs and Papers, 1910-1937 (London: Weidenfeld and Nicolson, 1969), p. 427.
1940s

Note-Book of Anton Chekhov (1921)

"A Letter To My Fellow Countrymen", Tribune (18 August 1961)

p 219-220
New Pathways In Psychology: Maslow and the Post-Freudian Revolution (1972)

1905 - 1910, Notes of a Painter' (1908)

Banville on Saturday http://marksarvas.blogs.com/elegvar/2005/05/banville_on_sat.html, from The New York Review of Books (source dated 10 May 2005).

The Chach Nama, in: Elliot and Dowson, History of India as told by its own Historians, Volume I, p. 172-173. Also partially quoted in B.R. Ambedkar, Pakistan or The Partition of India (1946)
Quotes from The Chach Nama

Dorothy Parker: Complete Broadway, 1918–1923 (2014) https://openlibrary.org/books/OL25758762M/Dorothy_Parker_Complete_Broadway_1918-1923

Source: Letter to his daughter (1978), p. 72.

What Rembrandt is referring to is a little painting he sent Huygens as a gift together with his letter. This quote clarifies Rembrandt's option about the light and distance, necessary for showing his painting and its colors in the right way.
1630 - 1640

Wonder Boys (1995)

Source: The Guns of the South (1992), p. 4

The Education of Henry Adams (1907)

XXIX, A Fit of Rhyme Against Rhyme, lines 1-12
The Works of Ben Jonson, Second Folio (1640), Underwoods

Anderson tells that she has long been aware of "The Scully Effect" and the influence her character had on young women — reported in Jennifer Vineyard Vulture.com "Nearly Everything The X-Files’ David Duchovny and Gillian Anderson Said This Weekend" http://www.vulture.com/2013/10/david-duchovny-gillian-anderson-nycc-paley-center-quotes.html (October 14, 2013)
2010s

Она много читала, не писала въ письмахъ ъ, …
The Lady with the Dog

Which Greek and Hebrew texts of the Bible did Luther use?

Un Art de Vivre (The Art of Living) (1939), The Art of Working

Quote in a letter, 23 August 1865, to his friend Zacharie Astruc; as quoted in Manet by Himself, Correspondence & Conversation; Paintings, pastels, prints and drawings, ed. Juliette Bareau-Wilson; Macdonald (1991)
1850 - 1875

Source: Reason: The Only Oracle Of Man (1784), Ch. VI Section III - Rare and Wonderful Phenomena no evidence of Miracles, nor are Diabolical Spirits able to effect them, or Superstitious Traditions to confirm them, nor can Ancient Miracles prove Recent Revelations

(from vol 2, letter 60: 5 Jan 1780, to Mr J. W___e [still in India] ).

1 St. Tr. (N. S.) 515.
King v. Knowles (1820)

Second Speech on Conciliation with America (1775)

Amors sanz crieme et sans peor
Est feus sanz flame et sanz chalor,
Jorz sanz soloil, bresche sanz miel,
Estez sans flor, iverz sanz giel,
Ciaus sanz lune, livres sanz letre.
Cligès, line 3893.

" To The Stone-Cutters http://www.tnellen.com/cybereng/poetry/stone.html" in Tamar and Other Poems (1924)

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 280.

than the Holocaust."
Speech at AIPAC Policy Conference in March 2012 http://www.aipac.org/pc/videos/2012/monday-gala-plenary/prime-minister-benjamin-netanyahu
2010s, 2012

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: This gentlemen hated to contribute a cent to the support of a “materialistic demon.” When I saw that statement I will tell you what I did. I knew the man’s conscience must be writhing in his bosom to think that he had contributed a dollar toward my support, toward the support of a “materialistic demon.” I wrote him a letter and I said: “My Dear Sir: In order to relieve your conscience of the crime of having contributed to the support of an unbeliever in ghosts, I hereby enclose the amount you paid to attend my lecture.” I then gave him a little good advice. I advised him to be charitable, to be kind, and regretted exceedingly that any man could listen to one of my talks for an hour and a half and not go away satisfied that all men had the same right to think. This man denied having received the money, but it was traced to him through a blot on the envelope.

Englische Studien, Volume 19 https://archive.org/stream/englischestudien19leipuoft#page/157/mode/1up (1894), Leipzig; O.R. Reisland, "Byron's Daughter", p. 157-158.

Source: On the Kabbalah and Its Symbolism (1960), Ch. 2 : The Meaning of the Torah in Jewish Mysticism<!-- , p. 35 -->
Context: Here I need not go into the paradoxes and mysteries of Kabbalis­tic theology concerned with the seflroth and their nature. But one important point must be made. The process which the Kabbalists described as the emanation of divine energy and divine light was also characterized as the unfolding of the divine language. This gives rise to a deep-seated parallelism between the two most im­portant kinds of symbolism used by the Kabbalists to communi­cate their ideas. They speak of attributes and of spheres of light; but in the same context they speak also of divine names and the letters of which they are composed. From the very beginnings of Kabbalistic doctrine these two manners of speaking appear side by side. The secret world of the godhead is a world of language, a world of divine names that unfold in accordance with a law of their own. The elements of the divine language appear as the letters of the Holy Scriptures. Letters and names are not only conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language. There is, of course, an obvious dis­crepancy between the two symbolisms. When the Kabbalists speak of divine attributes and sefiroth, they are describing the hid­den world under ten aspects; when, on the other hand, they speak of divine names and letters, they necessarily operate' with the twenty-two consonants of the Hebrew alphabet, in which the Torah is written, or as they would have said, in which its secret essence was made communicable.

Tlön, Uqbar, Orbis Tertius (1940)
Context: Hume noted for all time that Berkeley's arguments did not admit the slightest refutation nor did they cause the slightest conviction. This dictum is entirely correct in its application to the earth, but entirely false in Tlön. The nations of this planet are congenitally idealist. Their language and the derivations of their language — religion, letters, metaphysics — all presuppose idealism. The world for them is not a concourse of objects in space; it is a heterogeneous series of independent acts. It is successive and temporal, not spatial.

1930s, Address at the Democratic State Convention, Syracuse, New York (1936)
Context: Desperate in mood, angry at failure, cunning in purpose, individuals and groups are seeking to make Communism an issue in an election where Communism is not a controversy between the two major parties.
Here and now, once and for all, let us bury that red herring, and destroy that false issue. You are familiar with my background; you know my heritage; and you are familiar, especially in the State of New York, with my public service extending back over a quarter of a century. For nearly four years I have been President of the United States. A long record has been written. In that record, both in this State and in the national capital, you will find a simple, clear and consistent adherence not only to the letter, but to the spirit of the American form of government.

¶ 129 - 130.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Context: What is the difference between man's own righteousness and man's own light in religion? They are strictly the same thing, do one and the same work, namely, keep up and strengthen every evil, vanity, and corruption of fallen nature. Nothing saves a man from his own righteousness, but that which saves and delivers him from his own light. The Jew that was most of all set against the gospel, and unable to receive it was he that trusted in his own righteousness; this was the rich man, to whom it was as hard to enter into the kingdom of heaven as for a camel to go through the eye of a needle. But the Christian, that trusts in his own light, is the very Jew that trusted in his own righteousness; and all that he gets by the gospel, is only that which the Pharisee got by the Law, namely, to be further from entering into the kingdom of God than publicans and harlots. … Nothing but God in man can be a godly life in man. Hence is that of the apostle, "The letter killeth, but the spirit giveth life." But you will say, can this be true of the spiritual divine letter of the gospel? Can it kill, or give death? Yes, it kills, when it is rested in; when it is taken for divine power, and supposed to have goodness in itself; for then it kills the Spirit of God in man, quenches his holy fire within us, and is set up instead of it. It gives death, when it is built into systems of strife and contention about words, notions, and opinions, and makes the kingdom of God to consist, not in power, but in words. When it is thus used, then of necessity it kills, because it keeps from that which alone is life and can give life. … All the Law, the prophets, and the gospel are fulfilled, when there is in Christ a new creature, having life in and from him, as really as the branch has its life in and from the vine. And when all scripture is thus understood, and all that either Christ says of himself, or his apostles say of him, are all heard, or read, only as one and the same call to come to Christ, in hunger and thirst to be filled and blessed with his divine nature made living within us; then, and then only, the letter kills not, but as a sure guide leads directly to life. But grammar, logic, and criticism knowing nothing of scripture but its words, bring forth nothing but their own wisdom of words, and a religion of wrangle, hatred, and contention, about the meaning of them.
But lamentable as this is, the letter of scripture has been so long the usurped province of school-critics, and learned reasoners making their markets of it, that the difference between literal, notional, and living divine knowledge, is almost quite lost in the Christian world. So that if any awakened souls are here or there found among Christians, who think that more must be known of God, of Christ, and the powers of the world to come, than every scholar can know by reading the letter of scripture, immediately the cry of enthusiasm, whether they be priests, or people, is sent after them. A procedure, which could only have some excuse, if these critics could first prove, that the apostle's text ought to be thus read, "The spirit killeth, but the letter giveth life."

The Other World (1657)
Context: When I opened a box, I found inside something made of metal, somewhat like our clocks, full of an endless number of little springs and tiny machines. It was indeed a book, but it was a miraculous one that had no pages or printed letters. It was a book to be read not with eyes but with ears. When anyone wants to read, he winds up the machine with a large number of keys of all kinds. Then he turns the indicator to the chapter he wants to listen to. As though from the mouth of a person or a musical instrument come all the distinct and different sounds that the upper-class Moon-beings use in their language.
When I thought about this marvelous way of making books, I was no longer surprised that the young people of that country know more at the age of sixteen or eighteen than the greybeards of our world. They can read as soon as they can talk and are never at a loss for reading material. In their rooms, on walks, in town, during voyages, on foot or on horseback, they can have thirty books in their pockets or hanging on the pommels of their saddles. They need only wind a spring to hear one or more chapters or a whole book, if they wish. Thus you always have with you all the great men, both living and dead, who speak to you in their own voices.

Letter to Antoinette Brown (c. August 1849) as quoted in Friends and Sisters: Letters Between Lucy Stone and Antoinette Brown Blackwell, 1846–93 (1987) edited by Carol Lasser and Marlene Merrill
Context: This letter writing is a miserable way of communicating, after all, though I would not on any account be deprived of it. But when ones soul is full, and only a little sheet, to put it into, it is so aggravating. There are so many things I want to say, and feel with you, that I dont know where to begin.

Source: V. (1963), Chapter Three
Context: As spread thighs are to the libertine, flights of migratory birds to the ornithologist, the working part of his tool bit to the production machinist, so was the letter V to young Stencil. He would dream perhaps once a week that it had all been a dream, and that now he’d awakened to discover the pursuit of V. was merely a scholarly quest after all, an adventure of the mind, in the tradition of ‘’The Golden Bough’’ or ‘’The White Goddess’’
But Soon enough he’d wale up the second, real time, to make again the tiresome discovery that it hadn’t really stopped being the same simple-minded literal pursuit; V. ambiguously a beast of venery, chased like the hart, hind or hare, chased like an obsolete or bizarre, or forbidden form of sexual delight. And clownish Stencil capering along behind her, bells a jingle, waving a wood, toy oxgoad. For no one’s amusement but his own.

Preface of M. Quetelet
A Treatise on Man and the Development of His Faculties (1842)
Context: The principal artists of the era of the revival of letters, such as Leon Baptista Alberti, Michael Angelo, Leonardo da Vinci, Albert Durer, with many others who what art ought to borrow from science, felt the necessity of resorting to observation, in order to rebuild in some sort the ruined monument of ancient artistical skill. They studied nature in a philosophical manner; sought to strike out the limits within which they ought to confine themselves in order to be truthlike... and from those profound studies which kept them ever before the face of nature, they deduced original views and new models, destined to distinguish for ever that celebrated age. The proportions of the human body did not alone attract their attention: anatomy, perspective, and chemistry, formed parts of their studies; nothing was neglected; and some of these great artists even gained for themselves a first place among the geometers of their day. Their successors have not devoted themselves to such serious studies, and hence it so frequently happens that they are reduced to content themselves, either with copying from those who went before them, or with working after individual models, whose proportions they modify according to mere caprice, without having any just or proper ideas of the beautiful.

Book XIV, Chapter 1
The History of Tom Jones (1749)

British newspaper, The Observer, published letters in Arabic and English addressing to "world public opinion", pleading for international help to end "his dire situation", The Guardian (May 28, 2005), "The extraordinary pleas of Saddam's right-hand man" http://www.theguardian.com/world/2005/may/29/iraq.antonybarnett

Letter to Abigail Adams (28 April 1776)
1770s
Context: Is there no way for two friendly souls to converse together, although the bodies are 400 miles off? Yes, by letter. But I want a better communication. I want to hear your think, or to see your thoughts.
The conclusion of your letter makes my heart throb more than a cannonade would. You bid me burn your letters. But I must forget you first.

Letter II : Heloise to Abelard
Letters of Abelard and Heloise
Context: A consolatory letter of yours to a friend happened some days since to fall into my hands. My knowledge of the character, and my love of the hand, soon gave me the curiosity to open it. In justification of the liberty I took, I flattered myself I might claim a sovereign privilege over every thing which came from you nor was I scrupulous to break thro' the rules of good breeding, when it was to hear news of Abelard. But how much did my curiosity cost me? what disturbance did it occasion? and how was I surprised to find the whole letter filled with a particular and melancholy account of our misfortunes? I met with my name a hundred times; I never saw it without fear: some heavy calamity always, followed it, I saw yours too, equally unhappy. These mournful but dear remembrances, puts my spirits into such a violent motion, that I thought it was too much to offer comfort to a friend for a few slight disgraces by such extraordinary means, as the representation of our sufferings and revolutions. What reflections did I not make, I began to consider the whole afresh, and perceived myself pressed with the same weight of grief as when we first began to be miserable. Tho' length of time ought to have closed up my wounds, yet the seeing them described by your hand was sufficient to make them all open and bleed afresh. Nothing can ever blot from my memory what you have suffered in defence of your writings.

Source: Jesus Before Christianity: The Gospel of Liberation (1976), p. 71.
Context: The leaders and scholars of Jesus’ time had first enslaved themselves to the law. This not only enhanced their prestige in society, it also gave them a sense of security. Man fears the responsibility of being free. It is often easier to let others make the decisions or to rely upon the letter of the law. Some men want to be slaves. After enslaving themselves to the letter of the law, such men always go on to deny freedom to others. They will not rest until they have imposed the same oppressive burdens upon everyone (Matt 23:4,15).

XXVIII : The Inner Light of Torah in the Land of Israel, as translated by Rabbi Bezalel Naor, p. 208 http://www.orot.com/lights.html
Orot
Context: The delight of the Torah is ignited by an inner awareness. A man begins to sense the great tapestry of each letter and point. Every concept and content, every notion and idea, of every spiritual movement, of every vibration, intellectual and emotional, from the immediate and general to the distant and detailed, from matters lofty, spiritual, and ethical according to their outward profile, to matters practical, obligatory, seemingly frightening, and forceful, and at the same time complex and full of content and great mental exertion — all together become known by a supernal holy awareness.

Source: On the Kabbalah and Its Symbolism (1960), Ch. 2 : The Meaning of the Torah in Jewish Mysticism<!-- , p. 35 -->
Context: Here I need not go into the paradoxes and mysteries of Kabbalis­tic theology concerned with the seflroth and their nature. But one important point must be made. The process which the Kabbalists described as the emanation of divine energy and divine light was also characterized as the unfolding of the divine language. This gives rise to a deep-seated parallelism between the two most im­portant kinds of symbolism used by the Kabbalists to communi­cate their ideas. They speak of attributes and of spheres of light; but in the same context they speak also of divine names and the letters of which they are composed. From the very beginnings of Kabbalistic doctrine these two manners of speaking appear side by side. The secret world of the godhead is a world of language, a world of divine names that unfold in accordance with a law of their own. The elements of the divine language appear as the letters of the Holy Scriptures. Letters and names are not only conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language. There is, of course, an obvious dis­crepancy between the two symbolisms. When the Kabbalists speak of divine attributes and sefiroth, they are describing the hid­den world under ten aspects; when, on the other hand, they speak of divine names and letters, they necessarily operate' with the twenty-two consonants of the Hebrew alphabet, in which the Torah is written, or as they would have said, in which its secret essence was made communicable.

"The Larger College".
In Classic Shades, and Other Poems (1890)
Context: p>Man's books are but man's alphabet,
Beyond and on his lessons lie — The lessons of the violet,
The large gold letters of the sky; The love of beauty, blossomed soil, The large content, the tranquil toil:The toil that nature ever taught,
The patient toil, the constant stir,
The toil of seas where shores are wrought,
The toil of Christ, the carpenter;
The toil of God incessantly
By palm-set land or frozen sea.</p

Carolina Afan " Epifanio de los Santos Y Cristobal
BALIW

Source: 1920s, Prejudices, Third Series (1922), Ch. 3 "Footnote on Criticism", pp. 85-104
Context: Upon the low value of "constructive" criticism I can offer testimony out of my own experience. My books have been commonly reviewed at length, and many critics have devoted themselves to pointing out what they conceive to be my errors, both of fact and of taste. Well, I cannot recall a case in which any suggestion offered by a "constructive" critic has helped me in the slightest, or even actively interested me. Every such wet-nurse of letters has sought fatuously to make me write in a way differing from that in which the Lord God Almighty, in His infinite wisdom, impels me to write — that is, to make me write stuff which, coming from me, would be as false as an appearance of decency in a Congressman. All the benefits I have ever got from the critics of my work have come from the destructive variety. A hearty slating always does me good, particularly if it be well written. It begins by enlisting my professional respect; it ends by making me examine my ideas coldly in the privacy of my chamber. Not, of course, that I usually revise them, but I at least examine them. If I decide to hold fast to them, they are all the dearer to me thereafter, and I expound them with a new passion and plausibility. If, on the contrary, I discern holes in them, I shelve them in a pianissimo manner, and set about hatching new ones to take their place. But "constructive" criticism irritates me. I do not object to being denounced, but I can't abide being schoolmastered, especially by men I regard as imbeciles.

On reading letters his father had written him during the years of World War II, after his father's death, p. 226
What Time's the Next Swan? (1962)
Context: After America had entered the war in December 1941 all postal service with Germany and Austria was stopped. But Papa had faithfully kept on writing to me, a ten-page letter nearly every week. They were never mailed and I found them, neatly bundled, sealed and addressed to me. … And now, on the plane, winging back home, I began to read his letters. They are remarkable documents. It's the whole war, as seen from the other side, through the eyes of a man who detested the fascist system, who hated the Nazis with a white fury. In the midst of the astonishing German victories in the early part of the war he was firmly convinced that Hitler MUST and WOULD lose. He dreaded communism, and all his predictions have come true. He told of all the spying that went on, the denunciations to the Gestapo, the sudden disappearances of innocent people, of the daily new edicts and restrictions, of confiscations that were nothing but robberies, arrests, and executions; how every crime committed was draped in the mantilla of legality.
His great perception, intelligence, decency, his wonderful humanity, his love of music and above all his worshipful adoration for his Elsa — through every page they shimmered with luminescent radiance.

A Pluralistic Universe (1909) http://www.gutenberg.org/files/11984/11984-8.txt, Lecture I
1900s
Context: Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter.
Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered.
Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress.
For another, again, there is no really inherent order, but it is we who project order into the world by selecting objects and tracing relations so as to gratify our intellectual interests. We carve out order by leaving the disorderly parts out; and the world is conceived thus after the analogy of a forest or a block of marble from which parks or statues may be produced by eliminating irrelevant trees or chips of stone.
Some thinkers follow suggestions from human life, and treat the universe as if it were essentially a place in which ideals are realized. Others are more struck by its lower features, and for them, brute necessities express its character better.
All follow one analogy or another; and all the analogies are with some one or other of the universe's subdivisions. Every one is nevertheless prone to claim that his conclusions are the only logical ones, that they are necessities of universal reason, they being all the while, at bottom, accidents more or less of personal vision which had far better be avowed as such; for one man's vision may be much more valuable than another's, and our visions are usually not only our most interesting but our most respectable contributions to the world in which we play our part. What was reason given to men for, said some eighteenth century writer, except to enable them to find reasons for what they want to think and do?—and I think the history of philosophy largely bears him out, "The aim of knowledge," says Hegel, "is to divest the objective world of its strangeness, and to make us more at home in it." Different men find their minds more at home in very different fragments of the world.

A. V. H. Hartendorp
BALIW

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 170-171
Context: Turgot's attempt... showed how the results that had followed Law's issues of paper money must follow all such issues. As regards currency inflation, Turgot saw that the issue of paper money beyond the point where it is convertible into coin is the beginning of disaster—that a standard of value must have value, just as a standard of length must have length, or a standard of capacity, capacity, or a standard of weight, weight. He showed that if a larger amount of the circulating medium is issued than is called for by the business of the country, it will begin to be discredited, and that paper, if its issue be not controlled by its relation to some real standard of value, inevitably depreciates no matter what stamp it bears. Turgot developed his argument [on currency inflation] with a depth, strength, clearness, and breadth, which have amazed every dispassionate reader from that day to this. It still remains one of the best presentations of this subject ever made; and what adds to our wonder is that it was not the result of a study of authorities, but was worked out wholly from his own observation and thought. Up to this time there were no authorities and no received doctrine on the subject; there were simply records of financial practice more or less vicious; it was reserved for this young student, in a letter not intended for publication, to lay down for the first time the great law in which the modern world, after all its puzzling and costly experiences, has found safety.

PENN Address (2004)
Context: Don't get me too excited because I use four letter words when I get excited.
I'd just like to say to the parents, your children are safe, your country is safe, the FCC has taught me a lesson and the only four letter word I'm going to use today is P-E-N-N. Come to think of it 'Bono' is a four-letter word. The whole business of obscenity — I don't think there's anything certainly more unseemly than the sight of a rock star in academic robes. It's a bit like when people put their King Charles spaniels in little tartan sweats and hats. It's not natural, and it doesn't make the dog any smarter.

The Age for Love
Context: I bore with the ill-humor of my chief. What would he have said if he had known that I had in my pocket an interview and in my head an anecdote which were material for a most successful story? And he has never had either the interview or the story. Since then I have made my way in the line where he said I should fail. I have lost my innocent look and I earn my thirty thousand francs a year, and more. I have never had the same pleasure in the printing of the most profitable, the most brilliant article that I had in consigning to oblivion the sheets relating my visit to Nemours. I often think that I have not served the cause of letters as I wanted to, since, with all my laborious work I have never written a book. And yet when I recall the irresistible impulse of respect which prevented me from committing toward a dearly loved master a most profitable but infamous indiscretion, I say to myself, "If you have not served the cause of letters, you have not betrayed it." And this is the reason, now that Fauchery is no longer of this world, that it seems to me that the time has come for me to relate my first interview. There is none of which I am more proud.

"Women Stand Up (Mama, don't take no mess!)" (12 June 2007) http://www.youtube.com/watch?v=6ckGiC-06EU
Context: I want to share with you a couple of the kinds of letters I've been getting...
Dear Ysabella, My friend is hurting themselves. I'd like to know if I should tell someone about this, because I don't want my friend to be mad at me.
Ok, I don't care if your friend is mad at you — I don't want them to be dead! You need to spread the word — they've let you know — you need to talk to a family member you can trust of theirs, someone at school, someone at work — you need to talk to somebody that can get them some help. Because I'd rather they be mad at me and not want to be my friend — and alive — than anything else, ok?
... The second letter:
My boyfriend is hitting me... how can I break up with him without being mean?
... Now, when someone's looking for a doormat, they don't care whether it's mean or nice — they just want to know 'can they wipe their feet on it?'... The next time you see a little girl... imagine if she was in the situation you are in. What would want for her, really? If that breaks your heart, remember in that moment that you are as valuable, and as cherished, and as loved, and as important as any woman on this planet.... Stand up for yourself — don't be afraid to expect to be treated like a human being.

Letter to Secretary of War Simon Cameron, detailing some disagreements with the actions and policies of General McCellan, and requesting to be granted a retirement (9 August 1861).
Context: Major-General McClellan has propagated in high quarters the idea expressed in the letter before me, that Washington was not only "insecure," but in "imminent danger."
Relying on our numbers, our forts, and the Potomac River, I am confident in the opposite opinion; and considering the stream of new regiments that is pouring in upon us (before this alarm could have reached their homes), I have not the slightest apprehension for the safety of the Government here. … I must beg the President, at the earliest moment, to allow me to be placed on the officers' retired list, and then quietly to lay myself up — probably forever — somewhere in or about New York. But, wherever I may spend my little remainder of life, my frequent and latest prayer will be, "God save the Union!"

Act IV, scene 1, as translated by Getrude Hall
Cyrano de Bergerac (1897)
Context: Valvert: Your … your nose is … errr … Your nose … is very large!
Cyrano: [gravely] Very.
Valvert: [laughs] Ha!
Cyrano: [imperturbable] Is that all?
Valvert: But …
Cyrano: Ah, no, young man, that is not enough! You might have said, dear me, there are a thousand things … varying the tone … For instance … Here you are: — Aggressive: "I, monsieur, if I had such a nose, nothing would serve but I must cut it off!" Amicable: "It must be in your way while drinking; you ought to have a special beaker made!" Descriptive: "It is a crag! … a peak! … a promontory! … A promontory, did I say? … It is a peninsula!" Inquisitive: "What may the office be of that oblong receptacle? Is it an inkhorn or a scissor-case?" Mincing: "Do you so dote on birds, you have, fond as a father, been at pains to fit the little darlings with a roost?" Blunt: "Tell me, monsieur, you, when you smoke, is it possible you blow the vapor through your nose without a neighbor crying "The chimney is afire!"?" Anxious: "Go with caution, I beseech, lest your head, dragged over by that weight, should drag you over!" Tender: "Have a little sun-shade made for it! It might get freckled!" Learned: "None but the beast, monsieur, mentioned by Aristophanes, the hippocampelephantocamelos, can have borne beneath his forehead so much cartilage and bone!" Off-Hand: "What, comrade, is that sort of peg in style? Capital to hang one's hat upon!" Emphatic: No wind can hope, O lordly nose, to give the whole of you a cold, but the Nor-Wester!" Dramatic: "It is the Red Sea when it bleeds!" Admiring: "What a sign for a perfumer's shop!" Lyric: "Art thou a Triton, and is that thy conch?" Simple: "A monument! When is admission free?" Deferent: "Suffer, monsieur, that I should pay you my respects: That is what I call possessing a house of your own!" Rustic: "Hi, boys! Call that a nose? You don't gull me! It's either a prize parrot or a stunted gourd!" Military: "Level against the cavalry!" Practical: "Will you put up for raffle? Indubitably, sir, it will be the feature of the game!" And finally in parody of weeping Pyramus: "Behold, behold the nose that traitorously destroyed the beauty of its master! and is blushing for the same!" — That, my dear sir, or something not unlike, is what you could have said to me, had you the smallest leaven of letters or wit; but of wit, O most pitiable of objects made by God, you never had a rudiment, and of letters, you have just those that are needed to spell "fool!" — But, had it been otherwise, and had you been possessed of the fertile fancy requisite to shower upon me, here, in this noble company, that volley of sprightly pleasentries, still should you not have delivered yourself of so much as a quarter of the tenth part of the beginning of the first … For I let off these good things at myself, and with sufficient zest, but do not suffer another to let them off at me!"

2 Corinthians 3:1-16 https://www.biblegateway.com/passage/?search=2+Corinthians+3&version=KJV;SBLGNT
Second Epistle to the Corinthians
Context: Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to God-ward: Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious?
For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious.
Seeing then that we have such hope, we use great plainness of speech: And not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away.

Source: 1990s, For Cause and Comrades: Why Men Fought in the Civil War (1997), pp. 109&ndash;110
Context: It would be wrong, however, to assume that Confederate soldiers were constantly preoccupied with this matter. In fact, only 20 percent of the sample of 429 Southern soldiers explicitly voiced proslavery convictions in their letters or diaries. As one might expect, a much higher percentage of soldiers from slaveholding families than from nonslaveholding families expressed such a purpose: 33 percent, compared with 12 percent. Ironically, the proportion of Union soldiers who wrote about the slavery question was greater, as the next chapter will show. There is a ready explanation for this apparent paradox. Emancipation was a salient issue for Union soldiers because it was controversial. Slavery was less salient for most Confederate soldiers because it was not controversial. They took slavery for granted as one of the Southern 'rights' and institutions for which they fought, and did not feel compelled to discuss it. Although only 20 percent of the soldiers avowed explicit proslavery purposes in their letters and diaries, none at all dissented from that view. But even those who owned slaves and fought consciously to defend the institution preferred to discourse upon liberty, rights, and the horrors of subjugation.

Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 166 -->
Context: One must have felt a real desire to exchange thoughts with others in order to discover all that a lie can involve. And this interchange of thoughts is from the first not possible between adults and children, because the initial inequality is too great and the child tries to imitate the adult and at the same time to protect himself against him rather than really to exchange thoughts with him. The situation we have described is thus almost the necessary outcome of unilateral respect. The spirit of the command having failed to be assimilated, the letter alone remains. Hence the phenomenon we have been observing. The child thinks of a lie as "what isn't true," independently of the subject's intentions. He even goes so far as to compare lies to those linguistic taboos, "naughty words." As for the judgment of responsibility, the further a lie is removed from reality, the more serious is the offense. Objective responsibility is thus the inevitable result of unilateral respect in its earliest stage.

"Quotations".
Sketches from Life (1846)
Context: No prime-minister in the parliament of letters has, at any time, ventured to introduce a bill for the apprehension of all vagrant inverted commas that may be found trespassing in the sunny places of argument; and to restrain the poaching propensities of authors in general, who are apt to stroll without a license into the manors of other men's genius.

Book of Taliesin (c. 1275?), The Battle of the Trees
Context: I have been in a multitude of shapes,
Before I assumed a consistent form.
I have been a sword, narrow, variegated,
I will believe when it is apparent.
I have been a tear in the air,
I have been the dullest of stars.
I have been a word among letters,
I have been a book in the origin.
I have been the light of lanterns,
A year and a half.
I have been a continuing bridge,
Over three score river mouths.

Book III, ch. 19. http://books.google.com/books?id=7e0NAAAAYAAJ&q=%22For+he+who+is+unmusical+is+a+child+in+music+he+who+is+without+letters+is+a+child+in+learning+he+who+is+untaught+is+a+child+in+life%22&pg=PA241#v=onepage
Discourses

Black Boy (1945)

The Confession (c. 452?)
Context: In a vision of the night, I saw a man whose name was Victoricus coming as it from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: "The Voice of the Irish", and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and the were crying as if with one voice: "'We beg you, holy youth, that you shall come and shall walk again among us." And I was stung intensely in my heart so that I could read no more, and thus I awoke. Thanks be to God, because after so many ears the Lord bestowed on them according to their cry.

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, p. 31.
Islamic government

The Enquirer : Reflections on Education, Manners, and Literature (1797), Essay XV : Of Choice In Reading, p. 130, (1823 edition)

p. 139 https://babel.hathitrust.org/cgi/pt?id=mdp.39015005727337;view=1up;seq=163
Myth, Magic, and Morals (1909)

his friend William Jackson of Exeter was composer and organist
letter to his friend William Jackson of Exeter, from Bath, 4 June 1768; as cited in Thomas Gainsborough, by William T, Whitley https://ia800204.us.archive.org/6/items/thomasgainsborou00whitrich/thomasgainsborou00whitrich.pdf; New York, Charles Scribner's Sons – London, Smith, Elder & Co, Sept. 1915, p. 385 (Appendix A - Letter VIII)
1760s

18th October 1968
1960s
Source: https://archives.nbclearn.com/portal/site/k-12/flatview?cuecard=34499

Source: Reasons and Persons (1984), pp. 287-288

On the U.S.-Mexican border wall issue in “Poetry is Built for Compassion: An Interview with Juan Felipe Herrera” https://thi.ucsc.edu/poetry-built-compassion-interview-juan-felipe-herrera/ (Humanities Institute, UC Santa Cruz; 2019 Feb 27)

Postscriptum
Cagliostro’s Letter to the English People (1787)

LETTER TO [the viceroy of India] LORD LINLITHGOW , May 26, 1940 p. 253 (Mahatma Gandhi, The Collected Works of Mahatma Gandhi (New Delhi: Publications Division Government of India, 1999), vol. 78, https://www.gandhiservefoundation.org/about-mahatma-gandhi/collected-works-of-mahatma-gandhi/
1940s

"Miracles" (1942), p. 29
God in the Dock (1970)

Source: Diary entry (8 March 1936) in response to the remilitarisation of the Rhineland, quoted in Stephen A. Schuker, 'France and the Remilitarization of the Rhineland, 1936', French Historical Studies, Vol. 14, No. 3 (Spring, 1986), p. 314

1840s, Essays: Second Series (1844), Nominalist and Realist

On using an epistolary form for her short story “Children of the Sea” in “An Interview | Edwidge Danticat” http://www.bkreview.org/fall-2018/an-interview-with-edwidge-danticat/ in The Brooklyn Review (Fall 2018)
Interviews

Kant's Inaugural Dissertation (1770), Section III On The Principles Of The Form Of The Sensible World

And He Built a Crooked House (p. 33)
Short fiction, Off the Main Sequence (2005)

The First Part, Chapter 13, p. 62
Leviathan (1651)

Quoted in "The Path to Gay Rights: How Activism and Coming Out Changed Public Opinion" by Jeremiah J. Garretson, chapter 9, pg 229.

In a letter dated 8th Eezidy (February 13, 1790) addressed to Budruz Zuman Khan. (Selected Letters of Tipoo Sultan by Kirkpatrick)., also in C. NANDAGOPAL MENON, TIPU'S OWN TESTIMONY, 1990. in Tipu Sultan: Villain or hero? : an anthology. (1993).
From Tipu Sultan's letters

Vol. 4, pt. 2, translated by W.P.Dickson
The History of Rome - Volume 4: Part 2

Symmetry (1952) (quote on p. 138; referring to a letter by Évariste Galois to Auguste Chevalier from May 29, 1832, two days before Galois&rsquo; death, containing a testamentary summary of Galois&rsquo; discoveries)

Irvin D. Yalom, in his novel The Spinoza Problem, prologue. (New York: Basic Books, 2012)
S - Z

Le bon goût, le tact et le bon ton, ont plus de rapport que n'affectent de le croire les Gens de Lettres. Le tact, c'est le bon goût appliqué au main- tien et à la conduite; le bon ton, c'est le bon goût appliqué aux discours et à la conversation.
Maximes et Pensées, #427
Maxims and Considerations, #427

Source: Commissions and Omissions by Indian Presidents and Their Conflicts with the Prime Ministers Under the Constitution: 1977-2001, P.201.

Source: Presidents of India, 1950-2003, P.80

Dominique Girard, French Ambassador to India in: French honour for Balamuralikrishna http://www.hindu.com/2005/05/03/stories/2005050312101300.htm, The Hindu, 3 May 2005.

In fact, getting the story became the story. His writing could be classified as metajournalism, journalism about the process of journalism.
Source: Outlaw Journalist (2008), Chapter 5, Observer, p. 73

describing Ted Maiman's paper announcing the first operational laser. In an interview http://www.aip.org/history/ohilist/4612.html by Joan Bromberg on March 8, 1985, at University of Arizona. Niels Bohr Library & Archives, American Institute of Physics, College Park, MD USA.

thou wantest nothing- more than, what's in thy possession, or in thy power to possess:- I would neither give thee Money, nor Territory, Women, nor Horses, nor Camels, nor the height of Asiatic pride, Elephants;- I would give thee Books
(from vol 2, letter 60: 5 Jan 1780, to Mr J. W___e [still in India] ).