Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 191.
Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 67
“Pan” http://www.schulzian.net/translation/shops/pan.htm
His father, Living things
“Texts from Housman”, p. 27
Kipling, Auden & Co: Essays and Reviews 1935-1964 (1980)
Preface to the 10th Anniversary Edition
The Thrive Diet
“Autarchy and the Statist Abyss,” 1968
In the three rhetorical questions that end this quote, Pieper alludes to the Nazis' elaborately stage-managed "festivals", in particular the Nuremberg Rally, the subject of Leni Riefenstahl's classic propaganda documentary, Triumph of the Will.
Source: Leisure, the Basis of Culture (1948), Leisure, the Basis of Culture, pp. 51–52
As quoted in Zirkle, Conway (1935), The beginnings of plant hybridization p. 105
On the terminator gene, from the book " Stolen Harvest: The Hijacking of the Global Food Supply https://books.google.co.in/books?id=yVn_OlBeDqoC&lpg=PA83&ots=mMupgiFh0t&dq=the%20terminator%20may%20spread%20to%20surrounding%20food%20crops%20or%20the%20natural%20environment%20is%20a%20serious%20one.%20The%20gradual%20spread%20of%20sterility%20in%20seeding%20plants%20would%20result%20in%20a%20global%20catastrophe%20that%20could%20eventually%20wipe%20out%20higher%20life%20forms%2C%20including%20humans%2C%20from%20the%20planet%E2%80%9D.&pg=PA83#v=onepage&q&f=false" (2001), p.83
Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 410
p, 125
The Training of the Human Plant (1907)
Source: Philosophy, Science and Art of Public Administration (1939), p. 661
1940s, "Autobiographical Notes" (1949)
Source: 1970's, The Untroubled Mind', 1972, p. 62
Source: The Risk Pool (1986), Chapter 42.
. . . . . . o grande Cavaleiro,
Que ao vento velas deu na ocídua parte,
E lá, onde infante o Sol dá luz primeiro,
Fixou das Quinas santas o Estandarte.
E com afronta do infernal guerreiro,
(Mercê do Céu) ganhou por força, e arte
O áureo Reino, e trocou com pio exemplo
A profana mesquita em sacro templo.
* * * *
O tempo chega, Afonso, em que a santa
Sião terá por vós a liberdade,
A Monarquia, que hoje o Céu levanta,
Devoto consagrando à eternidade.
Ó bem nascida generosa planta,
Que em flor fruto há-de dar à Cristandade,
E matéria a mil cisnes, que, cantando
De vós, se irão convosco eternizando.<p>De Cristo a injusta morte vingou Tito
Na de Jerusalém total ruína:
E a vós, a quem Deus deu um peito invito,
Ser vingador de sua Fé destina.
Extinguir do Agareno o falso rito
É de vosso valor a empresa dina:
Tomai pois o bastão da empresa grande
Para o tempo que o Céu marchar vos mande.
Malaca Conquistada pelo grande Afonso de Albuquerque (1634) — quoted in The Commentaries of the Great Afonso Dalboquerque, Vol. III (London, 1880) https://archive.org/stream/no62works01hakluoft#page/n13/mode/2up, and translated by Edgar C. Knowlton Jr. http://www.sabrizain.org/malaya/library/conquestofmalacca.pdf
Interview with Elizabeth Gips http://www.tripzine.com/articles.asp?id=dmturnergips
I know what I have to do.
As quoted in Denise Worrell (1989), Icons: Intimate Portraits.
"Tor House"
Context: If you should look for this place after a handful of lifetimes:
Perhaps of my planted forest a few
May stand yet, dark-leaved Australians or the coast cypress, haggard
With storm-drift; but fire and the axe are devils.
Look for foundations of sea-worn granite, my fingers had the art
To make stone love stone, you will find some remnant.
But if you should look in your idleness after ten thousand years:
It is the granite knoll on the granite
And lava tongue in the midst of the bay, by the mouth of the Carmel
River Valley; these four will remain
In the changes of names. You will know it by the wild sea-fragrance of the wind.
Blessings (1998)
Context: When I listen to love, I am listening to my true nature. When I express love, I am expressing my true nature. All of us love. All of us do it more and more perfectly. The past has brought us both ashes and diamonds. In the present we find the flowers of what we've planted and the seeds of what we are becoming. I plant the seeds of love in my heart. I plant the seeds of love in the hearts of others.
The Manual of the Warrior of Light (1997)
Context: Every Warrior of the Light has suffered for the most trivial of reasons. Every Warrior of the Light has, at least once, believed he was not a Warrior of the Light.
Every Warrior of the Light has failed in his spiritual duties.
Every Warrior of the Light has said "yes" when he wanted to say "no."
Every Warrior of the Light has hurt someone he loved.
That is why he is a Warrior of the Light, because he has been through all this and yet has never lost hope of being better than he is.
Each stone, each bend cries welcome to him. He identifies with the mountains and the streams, he sees something of his own soul in the plants and the animals and the birds of the field.
Then, accepting the help of God and of God's signs, he allows his personal legend to guide him toward the tasks that life has reserved for him.
On some nights, he has nowhere to sleep, on others he suffers from insomnia. "That's just how it is," thinks the warrior. "I was the one who chose to walk this path."
In these words lies all his power: He chose the path along which he is walking and so has no complaints.
The Australian Conservation Foundation, Canberra (April 1970)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: A new criterion has been added, the conservation of the environment so that in the long run life, including human life, can continue. This new consideration must be taken into account at all levels and in all departments of government and in the boardrooms of every industrial enterprise. It is no longer sufficient simply to quantify the elements of existence as in old-fashioned material economics; conservation means taking notice of the quality of existence as well... The problem is of course to give some value to that quality and perhaps the only way to do this is to try and work out the cost in terms of loss of amenities, loss of holiday and recreation facilities, loss of property values, loss of contact with nature, loss of health standards and loss of food resources, if proper conservation methods are not used. Looked at in that light it may well turn out that money spent on proper pollution control, urban and rural planning and the control of exploitation of wild stocks of plants or animals on land and in the sea, is the less expensive alternative in the long run... The conservation of nature, the proper care for the human environment and a general concern for the long-term future of the whole of our planet are absolutely vital if future generations are to have a chance to enjoy their existence on this earth.
Source: Drenai series, Legend, Pt 1: Against the Horde, Ch. 7
Context: [A]ll men die.... A man needs many things in his life to make it bearable. A good woman. Sons and daughters. Comradeship. Warmth. Food and shelter. but above all these things, he needs to be able to know that he is a man. And what is a man? He is someone who rises when life has knocked him down. Someone who raises his fist to heaven when a storm has ruined his crop — and then plants again. And again. A man remains unbroken by the savage twists of fate. That man may never win. But when he sees himself reflected, he can be proud of what he sees. For low he may be in the scheme of things: peasant, serf, or dispossessed. But he is unconquerable. And what is death? an end to trouble. An end to strife and fear.... Bear this in mind when you decide your future.
Man's Rise to Civilization (1968), p. 198
"I Died as a Mineral", as translated in The Mystics of Islam (1914) edited by Reynold Alleyne Nicholson, p. 125
Variant translation: Originally, you were clay. From being mineral, you became vegetable. From vegetable, you became animal, and from animal, man. During these periods man did not know where he was going, but he was being taken on a long journey nonetheless. And you have to go through a hundred different worlds yet.
As quoted in Multimind (1986) by Robert Ornstein
Context: I died as a mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones, To Him we shall return.
“I'm unpacking the bags and setting up
And planting lilacs and buttercups”
"Mushaboom"
Let It Die (2004)
Context: Helping the kids out of their coats
But wait the babies haven't been born
I'm unpacking the bags and setting up
And planting lilacs and buttercups
But in the meantime I've got it hard
Second floor living without a yard.
Anarchism: Its Philosophy and Ideal (1896)
Context: When a physiologist speaks now of the life of a plant or of an animal, he sees rather an agglomeration, a colony of millions of separate individuals than a personality one and indivisible. He speaks of a federation of digestive, sensual, nervous organs, all very intimately connected with one another, each feeling the consequence of the well-being or indisposition of each, but each living its own life. Each organ, each part of an organ in its turn is composed of independent cellules which associate to struggle against conditions unfavorable to their existence. The individual is quite a world of federations, a whole universe in himself.
Report on Manufactures (1791)
Context: It merits particular observation, that the multiplication of manufactories not only furnishes a Market for those articles, which have been accustomed to be produced in abundance, in a country; but it likewise creates a demand for such as were either unknown or produced in inconsiderable quantities. The bowels as well as the surface of the earth are ransacked for articles which were before neglected. Animals, Plants and Minerals acquire an utility and value, which were before unexplored.
The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Words, words that gender things! The soul is a new-comer on the scene;
Sufficeth not the breath of Life to work the matter-born machine? The race of Be'ing from dawn of Life in an unbroken course was run;
What men are pleased to call their Souls was in the hog and dog begun: Life is a ladder infinite-stepped, that hides its rungs from human eyes;
Planted its foot in chaos-gloom, its head soars high above the skies: No break the chain of Being bears; all things began in unity;
And lie the links in regular line though haply none the sequence see.
I confess I secretly suspect the Republicanism of an orator who is more anxious to show his hearers that he respects what he calls the rights of slavery than that he loves the rights of man. If God be just and the human instinct true, slavery has no rights at all. It has only a legalized toleration. Have I a right to catch a weaker man than I, and appropriate him, his industry, and his family, forever, against his will, to my service? Because if I have, any man stronger than I has the same right over me. But if I have not, what possible right is represented by the two thousand million dollars of property in human beings in this country? It is the right of Captain Kidd on the sea, of Dick Turpin on the land. I certainly do not say that every slave-holder is a bad man, because I know the contrary. The complicity of many with the system is inherited, and often unwilling. But to rob a man of his liberty, to make him so far as possible a brute and a thing, is not less a crime against human nature because it is organized into a hereditary system of frightful proportions. A wrong does not become a right by being vested.
1850s, The Present Aspect of the Slavery Question (1859)
B 374
Critique of Pure Reason (1781; 1787)
Context: A plant, an animal, the regular order of nature — probably also the disposition of the whole universe — give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind — just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea.
It weeds well the garden, and cannot believe the weed in its native soil may be a pretty, graceful plant.
There is another mode which enters into the natural history of every thing that breathes and lives, which believes no impulse to be entirely in vain, which scrutinizes circumstances, motive and object before it condemns, and believes there is a beauty in natural form, if its law and purpose be understood.
"Poets of the People" in Art, Literature and the Drama (1858).
An Old Man's Thoughts on Many Things, Of Education I
Context: If we want a subject that is nearer, I think botany is the best. I do not mean classification of plants. I mean their structure, growth, propagation, parts, and uses.... I know no other thing which presents the same facilities in the way of material, and the opportunities of seeing and handling it. I have heard that a great botanist, who lived in our time, used to teach some village children to gather and examine plants.
Card II : The High Priestess
The Symbolism of the Tarot (1913)
Context: Then the woman turned her face to me and looked into my eyes without speaking. And through me passed a thrill, mysterious and penetrating like a golden wave; tones vibrated in my brain, a flame was in my heart, and I understood that she spoke to me, saying without words:
"This is the Hall of Wisdom. No one can reveal it, no one can hide it. Like a flower it must grow and bloom in thy soul. If thou wouldst plant the seed of this flower in thy soul — learn to discern the real from the false. Listen only to the Voice that is soundless... Look only on that which is invisible, and remember that in thee thyself, is the Temple and the gate to it, and the mystery, and the initiation."
Eminent Historians: Their Technology, Their Line, Their Fraud
Context: Once they had occupied academic bodies, once they had captured universities and thereby determined what will be taught, which books will be prescribed, what questions would be asked, what answers will be acceptable, these historians came to decide what history had actually been! As it suits their current convenience and politics to make out that Hinduism also has been intolerant, they will glide over what Ambedkar says about the catastrophic effect that Islamic invasions had on Buddhism, they will completely suppress what he said of the nature of these invasions and of Muslim rule in his Thoughts on Pakistan,3 but insist on reproducing his denunciations of ‘Brahmanism’, and his view that the Buddhist India established by the Mauryas was systematically invaded and finished by Brahmin rulers.
Thus, they suppress facts, they concoct others, they suppress what an author has said on one matter even as they insist that what he has said on another be taken as gospel truth. And when anyone attempts to point out what had in fact happened, they rise in chorus: a conspiracy to rewrite history, they shout, a plot to distort history, they scream. But they are the ones who have been distorting it in the first place – by suppressing the truth, by planting falsehoods.
For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.
Book I, 1098a; §7 as translated by W. D. Ross
Variants:
One swallow does not a summer make.
As quoted in A History of Ancient Philosophy: From the Beginning to Augustine (1998) by Karsten Friis Johansen, p. 382
One swallow (they say) no Sommer doth make.
John Davies, in The Scourge of Folly (1611)
One swallow yet did never summer make.
As rendered by William Painter in Chaucer Newly Painted (1623)
One swallow does not make a spring, nor does one sunny day; similarly, one day or a short time does not make a man blessed and happy.
As translated in Philosophical Grounds of Rationality: Intentions, Categories, Ends (1988), by Richard E. Grandy and Richard Warner, p. 483
Nicomachean Ethics
4
Nets to Catch the Wind (1921), Wild Peaches
The Secular Journal of Thomas Merton (1959)
Context: There is a logic of language and a logic of mathematics. The former is supple and lifelike, it follows our experience. The latter is abstract and rigid, more ideal. The latter is perfectly necessary, perfectly reliable: the former is only sometimes reliable and hardly ever systematic. But the logic of mathematics achieves necessity at the expense of living truth, it is less real than the other, although more certain. It achieves certainty by a flight from the concrete into abstraction. Doubtless, to an idealist, this would seem to be a more perfect reality. I am not an idealist. The logic of the poet — that is, the logic of language or the experience itself — develops the way a living organism grows: it spreads out towards what it loves, and is heliotropic, like a plant.
“Spring is Christ,
Raising martyred plants from their shrouds.”
"Spring is Christ" in Ch. 4 : Spring Giddiness, p. 37
The Essential Rumi (1995)
Context: Spring is Christ,
Raising martyred plants from their shrouds.
Their mouths open in gratitude, wanting to be kissed.
The glow of the rose and the tulip means a lamp is inside.
A leaf trembles. I tremble in the wind-beauty like silk from Turkestan.
The censer fans into flame. This wind is the Holy Spirit.
The trees are Mary.
कला र जीवन (Art and Life)
Art and Life
Context: The uprising of Art happens from the talents of the eternal conscience of man. The beasts don't have Art, neither do plants! But man, full of spiritual nature who can remember and know the information of World Artist, has been endowed with a energy to imitate a little of divine working.
Source: Anarcho-Syndicalism (1938), Ch. 4 "The Objectives of Anarcho-syndicalism"
Context: For the Anarcho-Syndicalists the trade union is by no means a mere transitory phenomenon bound up with the duration of capitalist society, it is the germ of the Socialist society of the future, the elementary school of Socialism in general. Every new social structure makes organs for itself in the body of the old organism. Without this preliminary any social evolution is unthinkable. Even revolutions can only develop and mature the germs which already exist and have made their way into the consciousness of men; they cannot themselves create these germs or create new worlds out of nothing. It therefore concerns us to plant these germs while there is still yet time and bring them to the strongest possible development, so as to make the task of the coming social revolution easier and to ensure its permanence.
All the educational work of the Anarcho-Syndicalist is aimed at this purpose.
Source: An Introduction to Cybernetics (1956), Part I: Mechanism, p. 9: Chapter 2 Change, lead paragraph.
Context: The most fundamental concept in cybernetics is that of "difference", either that two things are recognisably different or that one thing has changed with time. Its range of application need not be described now, for the subsequent chapters will illustrate the range abundantly. All the changes that may occur with time are naturally included, for when plants grow and planets age and machines move some change from one state to another is implicit. So our first task will be to develop this concept of "change", not only making it more precise but making it richer, converting it to a form that experience has shown to be necessary if significant developments are to be made.
Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.
[Carl C. Gaither, Alma E. Cavazos-Gaither, Gaither's Dictionary of Scientific Quotations: A Collection of Approximately 27,000 Quotations Pertaining to Archaeology, Architecture, Astronomy, Biology, Botany, Chemistry, Cosmology, Darwinism, Engineering, Geology, Mathematics, Medicine, Nature, Nursing, Paleontology, Philosophy, Physics, Probability, Science, Statistics, Technology, Theory, Universe, and Zoology, https://books.google.com/books?id=zQaCSlEM-OEC&pg=PA29, 5 January 2012, Springer Science & Business Media, 978-1-4614-1114-7, 29]
“The Spiral Dance is a seed planted twenty years ago.”
Bodhi Tree lecture (1999)
Context: The Spiral Dance is a seed planted twenty years ago. Over the last two decades, the goddess movement has grown from many seeds like a garden of long-life flowers and healing herbs. It's a big garden — I've tended only one corner of it.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 312
Context: The true Mason labors for the benefit of those that are to come after him, and for the advancement and improvement of his race. That is a poor ambition which contents itself within the limits of a single life. All men who deserve to live, desire to survive their funerals, and to live afterward in the good that they have done mankind, rather than in the fading characters written in men's memories. Most men desire to leave some work behind them that may outlast their own day and brief generation. That is an instinctive impulse, given by God, and often found in the rudest human heart; the surest proof of the soul's immortality, and of the fundamental difference between man and the wisest brutes. To plant the trees that, after we are dead, shall shelter our children, is as natural as to love the shade of those our fathers planted.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 78
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 316
Context: If not for slander and persecution, the Mason who would benefit his race must look for apathy and cold indifference in those whose good he seeks, in those who ought to seek the good of others. Except when the sluggish depths of the Human Mind are hroken up and tossed as with a storm, when at the appointed time a great Reformer comes, and a new Faith springs up and grows with supernatural energy, the progress of Truth is slower than the growth of oaks; and he who plants need not expect to gather. The Redeemer, at His death, had twelve disciples, and one betrayed and one deserted and denied Him. It is enough for us to know that the fruit will come in its due season. When, or who shall gather it, it does not in the least concern us to know. It is our business to plant the seed. It is God's right to give the fruit to whom He pleases; and if not to us, then is our action by so much the more noble.
C.-V.-Zeitung, June 23, 1938
Context: If I confess what motivated me, a woman, to become a rabbi, two things come to mind. My belief in God’s calling and my love of humans. God planted in our heart skills and a vocation without asking about gender. Therefore, it is the duty of men and women alike to work and create according to the skills given by God.
Organic and Inorganic
The Note-Books of Samuel Butler (1912), Part VI - Mind and Matter
Context: Animals and plants cannot understand our business, so we have denied that they can understand their own. What we call inorganic matter cannot understand the animals’ and plants’ business, we have therefore denied that it can understand anything whatever.
The Natural History of Intellect (1893)
Context: What strength belongs to every plant and animal in nature. The tree or the brook has no duplicity, no pretentiousness, no show. It is, with all its might and main, what it is, and makes one and the same impression and effect at all times. All the thoughts of a turtle are turtles, and of a rabbit, rabbits. But a man is broken and dissipated by the giddiness of his will; he does not throw himself into his judgments; his genius leads him one way but 't is likely his trade or politics in quite another.
The Humanist Frame (1961) p. 18 <!--"The Evolutionary Vision" (1960) p. 252 -->
Context: In the evolutionary pattern of thought, there is neither need nor room for the supernatural. The earth was not created; it evolved. So did all the animals and plants that inhabit it, including our human selves, mind and soul as well as brain and body. So did religion.
"The Chantry Of The Cherubim" in The Oxford Book of English Mystical Verse (1917) by D. H. S. Nicholson.
Context: p>I buoyed me on the wings of dream,
Above the world of sense;
I set my thought to sound the scheme,
And fathom the Immense;
I tuned my spirit as a lute
To catch wind-music wandering mute.Yet came there never voice nor sign;
But through my being stole
Sense of a Universe divine,
And knowledge of a soul
Perfected in the joy of things,
The star, the flower, the bird that sings.Nor I am more, nor less, than these;
All are one brotherhood;
I and all creatures, plants, and trees,
The living limbs of God;
And in an hour, as this, divine,
I feel the vast pulse throb in mine.</p
Word Play (1974)
Context: Whorf asked... Do the Hopi and European cultures... conceptualize reality in different ways? And his answer was that they do. Whereas European cultures are organized in terms of space and time, the Hopi culture, Whorf believed, emphasizes events. To speakers of European languages, time is a commodity that occurs between fixed points and can be measured. Time is said to be wasted or saved... their economic systems emphasize wages paid for the amount of time worked, rent for the time a dwelling is occupied, interest for the time money is loaned. Hopi culture... instead thinks... The span of time the growing takes is not the important thing, but rather the way in which the event of growth follows the event of planting. The Hopi is concerned that the sequence of events in the construction of a building be in the correct order, not that it takes a certain amount of time to complete the job.
Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 316
Context: If not for slander and persecution, the Mason who would benefit his race must look for apathy and cold indifference in those whose good he seeks, in those who ought to seek the good of others. Except when the sluggish depths of the Human Mind are hroken up and tossed as with a storm, when at the appointed time a great Reformer comes, and a new Faith springs up and grows with supernatural energy, the progress of Truth is slower than the growth of oaks; and he who plants need not expect to gather. The Redeemer, at His death, had twelve disciples, and one betrayed and one deserted and denied Him. It is enough for us to know that the fruit will come in its due season. When, or who shall gather it, it does not in the least concern us to know. It is our business to plant the seed. It is God's right to give the fruit to whom He pleases; and if not to us, then is our action by so much the more noble.
1860s, The Good Fight (1865)
Context: We thought we could and we tried it. The breath of our national nostrils was equal rights. The jewel of our soul was fair play for all men. But, selecting one class of our population, we denied to them every natural right and sought to extinguish their very humanity. Resistance was hopeless, but they protested silently by still wearing the form of man, of which we could not deprive them. Planting both feet upon the prostrate and helpless, men as much as we, we politely invited the world to contemplate the prosperity of the United States. Forests falling, factories humming, gold glittering in every man's pocket! Above all, would the world please to take notice that it was a land of liberty, and that we offered a happy home to the oppressed of every clime? 'A wise and sensible man was John Rutledge of South Carolina', smiled the complacent country, smoothing its full pockets, 'morals have nothing to do with politics'. 'Good', mutters the ostrich, as he buries his head in the sand, 'now nobody sees me'.
from The Lord's Prayer.
Context: The excellence of a thing is the end for which it was made; as of a star to give light, and of a plant to be fruitful. So the excellence of a Christian is to answer the end of his creation, which is to hallow God’s name, and live to that God by whom he lives.
Edicts of Ashoka (c. 257 BC)
Context: Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbours of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.
Source: The Geological Evidences of the Antiquity of Man (1863), Ch.20, p. 393
Context: I endeavoured to sketch out (and it was, I believe, the first systematic attempt to accomplish such a task) the laws which govern the extinction of species, with a view of showing that the slow, but ceaseless variations, now in progress in physical geography, together with the migration of plants and animals into new regions, must, in the course of ages, give rise to the occasional loss of some of them, and eventually cause an entire fauna and flora to die out; also, that we must infer, from geological data, that the places thus left vacant from time to time, are filled up without delay by new forms, adapted to new conditions, sometimes by immigration from adjoining provinces, sometimes by new creations. Among the many causes of extinction enumerated by me, were the power of hostile species, diminution of food, mutations in climate, the conversion of land into sea, and of sea into land, &c.
Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him:
"To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed."
And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied:
"O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil."
Excerpts of PM Rabin Knesset Speech (21 September 1993) https://web.archive.org/web/20040825072435/http://www.mfa.gov.il/MFA/Archive/Speeches/EXCERPTS%20OF%20PM%20RABIN%20KNESSET%20SPEECH%20-DOP-%20-%2021-Sep
Context: We are destined to live together, on the same soil in the same land. We, the soldiers who have returned from battle stained with blood, we who have seen our relatives and friends killed before our eyes, we who have attended their funerals and cannot look into the eyes of their parents, we who have come from a land where parents bury their children, we who have fought against you, the Palestinians. We say to you today in a loud and clear voice: Enough of blood and tears. Enough.
We have no desire for revenge. We harbor no hatred towards you. We, like you, are people who want to build a home, to plant a tree, to love, live side by side with you in dignity, in empathy, as human beings, as free men. We are today giving peace a chance and again saying to you in a clear voice: Enough.
Book VI, chapter 3: "Conversations and Exhortations of Father Zossima; Of Prayer, of Love, and of Contact with other Worlds" (translated by Constance Garnett)
The Brothers Karamazov (1879–1880)
Context: Brothers, have no fear of men's sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God's creation, the whole of it and every grain of sand in it. Love every leaf, every ray of God's light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you have perceived it, you will begin to comprehend it better every day, and you will come at last to love the world with an all-embracing love. Love the animals: God has given them the rudiments of thought and untroubled joy. So do not trouble it, do not harass them, do not deprive them of their joy, do not go against God's intent. Man, do not exhale yourself above the animals: they are without sin, while you in your majesty defile the earth by your appearance on it, and you leave the traces of your defilement behind you — alas, this is true of almost every one of us! Love children especially, for like the angels they too are sinless, and they live to soften and purify our hearts, and, as it were, to guide us. Woe to him who offends a child.
My young brother asked even the birds to forgive him. It may sound absurd, but it is right none the less, for everything, like the ocean, flows and enters into contact with everything else: touch one place, and you set up a movement at the other end of the world. It may be senseless to beg forgiveness of the birds, but, then, it would be easier for the birds, and for the child, and for every animal if you were yourself more pleasant than you are now. Everything is like an ocean, I tell you. Then you would pray to the birds, too, consumed by a universal love, as though in ecstasy, and ask that they, too, should forgive your sin. Treasure this ecstasy, however absurd people may think it.
Hotchkiss
1900s, Getting Married (1908)
Context: Religion is a great force — the only real motive force in the world; but what you fellows don't understand is that you must get at a man through his own religion and not through yours. Instead of facing that fact, you persist in trying to convert all men to your own little sect, so that you can use it against them afterwards. You are all missionaries and proselytizers trying to uproot the native religion from your neighbor's flowerbeds and plant your own in its place. You would rather let a child perish in ignorance than have it taught by a rival sectary. You can talk to me of the quintessential equality of coal merchants and British officers; and yet you can't see the quintessential equality of all the religions.
“Don't judge each day by the harvest you reap but by the seeds that you plant.”
Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp. 39.
Islam and the imperialists
S.K. Chatterjee quoted in Aziz Ahmad, Studies In Islamic Culture in the Indian Environment, Oxford. 1964, pp. 252-55. https://archive.org/details/StudiesInIslamicCultureInTheIndianE
Last paragraph of the first edition (1859). Only use of the term "evolve" or "evolution" in the first edition.
In the second http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F376&viewtype=image (1860) through sixth (1872) editions, Darwin added the phrase "by the Creator" to read:
There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Source: On the Origin of Species (1859), chapter XIV: "Recapitulation and Conclusion", page 489-90 http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F373&viewtype=image
The Life, Letters and Labours of Francis Galton (1914)
On the concept of home for Latinas in “The Power of a Query: An Interview with Ana Castillo” http://www.acentosreview.com/September_2008/Webhe-Herrera.html in Acentos Review (September 2008)
Chapter 2 http://www.fodian.net/world/0475_02.html
Vimalakirti Sutra, Robert Thurman's translation, 1991
Delta Autumn (p. 347)
Go Down, Moses (1942)
Inner Strength (1956), as translated from the Thai by Ṭhānissaro Bhikkhu
http://variety.com/2018/film/reviews/coldplay-a-head-full-of-dreams-review-1203031635/ source
Jayananda: Chaitanya-mañgala, (a biography of the great Vaishnava saint), about the Navadvipa region on the eve of the saint’s birth in 1484 AD. Quoted from Goel, S. R. (2001). The story of Islamic imperialism in India.
'Foreword' (June 1977), Patrick Hutber (ed.), What's Wrong with Britain? (Sphere, 1978), p. 7
Later life
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, pp. 123–125
Interview with Newcastle's Metro Radio (2 June 1975), quoted in The Times (3 June 1975), p. 4
Post-Prime Ministerial
Tibawi, A.L. (ed. and tr.). (1965) Al-Risala al-Qudsiyya (The Jerusalem Epistle) “Al-Ghazali's Tract on Dogmatic Theology”. In: The Islamic Quarterly, 9:3–4 (1965), 3-4.
Foreword (dated 15 May 1950) to The Grasses & Pastures of South Africa, D. Meredith (ed.), 1954
1962, Address and Question and Answer Period at the Economic Club of New York (549)
Source: 1962, Address and Question and Answer Period at the Economic Club of New York (549)
The Rigveda: A Historical Analysis (2000), Chapter 4 : The Geography of the Rigveda
The Rigveda: A Historical Analysis (2000), Chapter 4 : The Geography of the Rigveda
Plaid's nuclear compromise should change, says Leanne Wood https://www.bbc.co.uk/news/uk-wales-politics-45329200, BBC News, 28 August 2018
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