Source: The Natural Man (1902), p. 95
The Renaissance in India (1918)
[Anthony, Lewis, w:Anthony Lewis, Abroad at Home; Hail And Farewell, 2001-12-15, Boston, New York Times, http://www.nytimes.com/2001/12/15/opinion/abroad-at-home-hail-and-farewell.html] [Lewis's final column].
The Yosemite http://www.sierraclub.org/john_muir_exhibit/writings/the_yosemite/ (1912), chapter 1: The Approach to the Valley
1910s
Ballads Of Four Seasons: Summer (子夜四时歌 夏歌)
There Is A Way Out
Quote (1911), Diary # 899; as cited by Francesco Mazzaferro, in 'The Diaries of Paul Klee Part Four', : Klee as an Expressionist and Constructivist Painter http://letteraturaartistica.blogspot.nl/2015/05/paul-klee-ev27.html
1911 - 1914
The Art of Manfishing, First published 1699.
Primary Sources
"Cath-Loda", Duan III
The Poems of Ossian
Paul Lazarsfeld, "Introduction to the original edition," in: Norman Jacobs, Mass Media in Modern Society. (1992), p. 40
Book III, lines 173–178
The Pleasures of the Imagination (1744)
Bk. 1, ch. 2
The End of the Affair (1951)
1960s, The Fields of David Smith,' (1999)
Source: Ode Occasioned by the Death of Mr. Thomson, (1748) http://www.luminarium.org/eightlit/collins/thomson.php, line 29.
“I see you off and sorrow—Oh, to be
your horse on land, your vessel on the stream!”
Ðưa chàng lòng dằng dặc buồn,
Bộ khôn bằng ngựa, thủy khôn bằng thuyền.
Source: Chinh phụ ngâm, Lines 27–28
What Is Religion? (1899) is Ingersoll's last public address, delivered before the American Free Religious association, Boston, June 2, 1899. Source: The Works of Robert G. Ingersoll, Dresden Memorial Edition Volume IV, pages 477-508, edited by Cliff Walker. http://www.positiveatheism.org/hist/ingwhatrel.htm
The Karezza Method : Or Magnetation, the Art of Connubial Love (1931) Ch. 17 : Karezza the Beautifier http://www.reuniting.info/karezza_method_lloyd/karezza_the_beautiful
March 1836
1830s, The Journals of Søren Kierkegaard, 1830s
Speech http://hansard.millbanksystems.com/commons/1976/jul/05/immigration in the House of Commons (5 July 1976)
1970s
Source: New Pathways In Psychology: Maslow and the Post-Freudian Revolution (1972), p. 17
“From whose lips the streams of words ran sweeter than honey.”
I. 249 (tr. Richmond Lattimore); of Nestor.
Iliad (c. 750 BC)
1960s, How Long, Not Long (1965)
Changsha (1925), Yellow Crane Tower (1927)
Original: (zh-CN) 茫茫九派流中国，沉沉一线穿南北。烟雨莽苍苍，龟蛇锁大江。黄鹤知何去？剩有游人处。把酒酹滔滔，心潮逐浪高！
" Explorations in the Great Tuolumne Cañon http://books.google.com/books?id=ZikGAQAAIAAJ&pg=P139", Overland Monthly, volume XI, number 2 (August 1873) pages 139-147 (at page 141); modified slightly and reprinted in John of the Mountains (1938), page 69
1870s
Source: The Mysterious Universe (1930), p. 137, 1937 ed.
Source: The Repossession Mambo (2009), Chapter 21 (p. 311)
Doug McIlroy (2003). The Art of Unix Programming: Basics of the Unix Philosophy http://www.catb.org/esr/writings/taoup/html/ch01s06.html
from Гений среди людей ("The Genius of the People") -- a manuscript written in 1918
The Diary of Samuel Marchbanks (1947)
"The Theory and Practice of Regionalism" in The Sociological Review, vol. 20, nos. 1 and 2, 1928.
Book I, lines 417–430 (pp. 23–24)
The Lusiad; Or, The Discovery of India: an Epic Poem (1776)
Rem Koolhaas Interview with Jennifer Sigler in Index Magazine http://www.indexmagazine.com/interviews/rem_koolhaas.shtml, (2000)
“Can't get up in the morning lately
and I'm just sunk in a dream
I'm always the ship in the stream”
I Knew It Would Happen This Way (Bonus track on pre-orders).
Volume Two (2010)
Letter to John Chute, from Houghton, 20 Aug. 1743 https://babel.hathitrust.org/cgi/pt?id=coo1.ark:/13960/t5p84vt55;view=1up;seq=425, p. 265, The Letter of Horace Walpole, ed. P. Cunnighham, vol. 1
1896
September
The Degraded Status of Woman in the Bible
Free Thought Magazine
Chicago
14
542
http://books.google.com/books?id=TfOfAAAAMAAJ&pg=PA542&dq=%22for+fifty+years+the+women%22
Source: Consciousness Explained (1991), p. 253–4.
Uncouth Chic http://www.city-journal.org/html/8_4_oh_to_be.html (Autumn 1998).
City Journal (1998 - 2008)
The Scottish Himalaya Expedition (1951) The "Goethe couplet" referred to here is from an extremely loose translation of Faust 214-30 done by John Anster in 1835. Reference:
This quote, or one similar to it, is often attributed to Johann Wolfgang von Goethe, however it was written by Mr. Murray near the beginning of the The Scottish Himalaya Expedition.
“Euryalus
In death went reeling down,
And blood streamed on his handsome length, his neck
Collapsing let his head fall on his shoulder—
As a bright flower cut by a passing plow
Will droop and wither slowly, or a poppy
Bow its head upon its tired stalk
When overborne by a passing rain.”
Volvitur Euryalus leto, pulchrosque per artus
It cruor inque umeros cervix conlapsa recumbit:
Purpureus veluti cum flos succisus aratro
Languescit moriens; lassove papavera collo
Demisere caput, pluvia cum forte gravantur.
Compare:
Μήκων δ' ὡς ἑτέρωσε κάρη βάλεν, ἥ τ' ἐνὶ κήπῳ
καρπῷ βριθομένη νοτίῃσί τε εἰαρινῇσιν,
ὣς ἑτέρωσ' ἤμυσε κάρη πήληκι βαρυνθέν.
He bent drooping his head to one side, as a garden poppy
bends beneath the weight of its yield and the rains of springtime;
so his head bent slack to one side beneath the helm's weight.
Homer, Iliad, VIII, 306–308 (tr. R. Lattimore)
Source: Aeneid (29–19 BC), Book IX, Lines 433–437 (tr. Fitzgerald)
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.
Source: Vestiges of the Natural History of Creation (1844), p. 19
Context: We have seen that the law which causes rotation in the single solar masses, is exactly the same which produces the familiar phenomenon of a small whirlpool or dimple in the surface of a stream. Such dimples are not always single. Upon the face of a river where there are various contending currents, it may often be observed that two or more dimples are formed near each other with more or less regularity. These fantastic eddies, which the musing poet will sometimes watch abstractedly for an hour, little thinking of the law which produces and connects them, are an illustration of the wonders of binary and ternary solar systems.
Litany for Dictatorships (1935)
Context: For the man crucified on the crossed machine guns
Without name, without resurrection, without stars,
His dark head heavy with death and his flesh long sour
With the smell of his many prisons — John Smith, John Doe,
John Nobody — oh, crack your mind for his name!
Faceless as water, naked as the dust,
Dishonored as the earth the gas-shells poison
And barbarous with portent.
This is he.
This is the man they ate at the green table
Putting their gloves on ere they touched the meat.
This is the fruit of war, the fruit of peace,
The ripeness of invention, the new lamb,
The answer to the wisdom of the wise.
And still he hangs, and still he will not die
And still, on the steel city of our years
The light falls and the terrible blood streams down.
First Ennead, Book VI, as translated by Thomas Taylor, The Eleusinian and Bacchic Mysteries: A Dissertation https://books.google.com/books?id=vEt0LaOue8IC (1891) pp. 43-44.
The First Ennead (c. 250)
Memoirs of J. Casanova de Seingalt (1894)
Context: The reader of these Memoirs will discover that I never had any fixed aim before my eyes, and that my system, if it can be called a system, has been to glide away unconcernedly on the stream of life, trusting to the wind wherever it led. How many changes arise from such an independent mode of life!
As quoted in "The Gentle Philosopher" (2006) by John Little at Will Durant Foundation
Context: Perhaps the cause of our contemporary pessimism is our tendency to view history as a turbulent stream of conflicts — between individuals in economic life, between groups in politics, between creeds in religion, between states in war. This is the more dramatic side of history; it captures the eye of the historian and the interest of the reader. But if we turn from that Mississippi of strife, hot with hate and dark with blood, to look upon the banks of the stream, we find quieter but more inspiring scenes: women rearing children, men building homes, peasants drawing food from the soil, artisans making the conveniences of life, statesmen sometimes organizing peace instead of war, teachers forming savages into citizens, musicians taming our hearts with harmony and rhythm, scientists patiently accumulating knowledge, philosophers groping for truth, saints suggesting the wisdom of love. History has been too often a picture of the bloody stream. The history of civilization is a record of what happened on the banks.
“The stream flows,
The wind blows,
The cloud fleets,
The heart beats,
Nothing will die.”
Nothing Will Die (1830)
Context: When will the stream be aweary of flowing
Under my eye?
When will the wind be aweary of blowing
Over the sky?
When will the clouds be aweary of fleeting?
When will the heart be aweary of beating?
And nature die?
Never, oh! never, nothing will die;
The stream flows,
The wind blows,
The cloud fleets,
The heart beats,
Nothing will die.
As quoted in "The Gentle Philosopher" (2006) by John Little at Will Durant Foundation
Context: Perhaps the cause of our contemporary pessimism is our tendency to view history as a turbulent stream of conflicts — between individuals in economic life, between groups in politics, between creeds in religion, between states in war. This is the more dramatic side of history; it captures the eye of the historian and the interest of the reader. But if we turn from that Mississippi of strife, hot with hate and dark with blood, to look upon the banks of the stream, we find quieter but more inspiring scenes: women rearing children, men building homes, peasants drawing food from the soil, artisans making the conveniences of life, statesmen sometimes organizing peace instead of war, teachers forming savages into citizens, musicians taming our hearts with harmony and rhythm, scientists patiently accumulating knowledge, philosophers groping for truth, saints suggesting the wisdom of love. History has been too often a picture of the bloody stream. The history of civilization is a record of what happened on the banks.
Autobiography of Values (1978)
Context: I know myself as mortal, but this raises the question: "What is I?" Am I an individual, or am I an evolving life stream composed of countless selves? … As one identity, I was born in AD 1902. But as AD twentieth-century man, I am billions of years old. The life I consider as myself has existed though past eons with unbroken continuity. Individuals are custodians of the life stream — temporal manifestations of far greater being, forming from and returning to their essence like so many dreams. … I recall standing on the edge of a deep valley in the Hawaiian island of Maui, thinking that the life stream is like a mountain river — springing from hidden sources, born out of the earth, touched by stars, merging, blending, evolving in the shape momentarily seen. It is molecules probing through time, found smooth-flowing, adjusted to shaped and shaping banks, roiled by rocks and tree trunks — composed again. Now it ends, apparently, at a lava brink, a precipitous fall.
Near the fall's brink, I saw death as death cannot be seen. I stared at the very end of life, and at life that forms beyond, at the fact of immortality. Dark water bent, broke, disintegrated, transformed to apparition — a tall, stately ghost soul emerged from body, and the finite individuality of the whole becomes the infinite individuality of particles. Mist drifted, disappeared in air, a vanishing of spirit. Far below in the valley, I saw another river, reincarnated from the first, its particles reorganized to form a second body. It carried the same name. It was similar in appearance. It also ended at a lava brink. Flow followed fall, and fall followed flow as I descended the mountainside. The river was mortal and immortal as life, as becoming.
Life Without Principle (1863)
Context: It is so hard to forget what it is worse than useless to remember! If I am to be a thoroughfare, I prefer that it be of the mountain-brooks, the Parnassian streams, and not the town-sewers. There is inspiration, that gossip which comes to the ear of the attentive mind from the courts of heaven. There is the profane and stale revelation of the bar-room and the police court. The same ear is fitted to receive both communications. Only the character of the hearer determines to which it shall be open, and to which closed. I believe that the mind can be permanently profaned by the habit of attending to trivial things, so that all our thoughts shall be tinged with triviality.
To A Friend
Poems (1851)
Context: Our love was nature; and the peace that floated
On the white mist, and dwelt upon the hills,
To sweet accord subdued our wayward wills:
One soul was ours, one mind, one heart devoted,
That, wisely doating, ask'd not why it doated.
And ours the unknown joy, which knowing kills.
But now I find how dear thou wert to me;
That man is more than half of nature's treasure,
Of that fair beauty which no eye can see,
Of that sweet music which no ear can measure;
And now the streams may sing for other's pleasure,
The hills sleep on in their eternity.
The Alexiad, Preface
Context: The stream of Time, irresistible, ever moving, carries off and bears away all things that come to birth and plunges them into utter darkness, both deeds of no account and deeds which are mighty and worthy of commemoration; as the playwright [Sophocles] says, it 'brings to light that which was unseen and shrouds from us that which was manifest.' Nevertheless, the science of History is a great bulwark against this stream of Time; in a way it checks this irresistible flood, it holds in a tight grasp whatever it can seize floating on the surface and will not allow it to slip away into the depths of Oblivion.
"Legislators of the world" in The Guardian (18 November 2006) http://books.guardian.co.uk/comment/story/0,,1950812,00.html
Context: I'm both a poet and one of the "everybodies" of my country. I live with manipulated fear, ignorance, cultural confusion and social antagonism huddling together on the faultline of an empire. I hope never to idealise poetry — it has suffered enough from that. Poetry is not a healing lotion, an emotional massage, a kind of linguistic aromatherapy. Neither is it a blueprint, nor an instruction manual, nor a billboard. There is no universal Poetry, anyway, only poetries and poetics, and the streaming, intertwining histories to which they belong. There is room, indeed necessity, for both Neruda and César Valléjo, for Pier Paolo Pasolini and Alfonsina Storni, for both Ezra Pound and Nelly Sachs. Poetries are no more pure and simple than human histories are pure and simple. And there are colonised poetics and resilient poetics, transmissions across frontiers not easily traced.
The Mask of Apollo (1966)
Context: Christianity and Islam have changed irrevocably the moral reflexes of the world. The philosopher Herakleitos said with profound truth that you cannot step twice into the same river. The perpetual stream of human nature is formed into ever-changing shallows, eddies, falls and pools by the land over which it passes. Perhaps the only real value of history lies in considering this endlessly varied play between the essence and the accidents.
Mary Douglas and B. Isherwood (1979). The World of Goods: Towards an Anthropology of Consumption. London, Allen Lane, page 63.
III.
Prometheus (1816)
Context: Thy Godlike crime was to be kind,
To render with thy precepts less
The sum of human wretchedness,
And strengthen Man with his own mind;
But baffled as thou wert from high,
Still in thy patient energy,
In the endurance, and repulse
Of thine impenetrable Spirit,
Which Earth and Heaven could not convulse,
A mighty lesson we inherit:
Thou art a symbol and a sign
To Mortals of their fate and force;
Like thee, Man is in part divine,
A troubled stream from a pure source;
And Man in portions can foresee
His own funereal destiny;
His wretchedness, and his resistance,
And his sad unallied existence:
To which his Spirit may oppose
Itself — and equal to all woes,
And a firm will, and a deep sense,
Which even in torture can decry
Its own concenter'd recompense,
Triumphant where it dares defy,
And making Death a Victory.
“Time is the primitive form of the stream of consciousness.”
Introduction<!-- p. 5 -->
Space—Time—Matter (1952)
Context: Time is the primitive form of the stream of consciousness.... If we project ourselves outside the stream of consciousness and represent its content as an object, it becomes an event happening in time, the separate stages of which stand to one another in the relations of earlier and later.
1840s, The Conservative (1841)
Context: It will never make any difference to a hero what the laws are. His greatness will shine and accomplish itself unto the end, whether they second him or not. If he have earned his bread by drudgery, and in the narrow and crooked ways which were all an evil law had left him, he will make it at least honorable by his expenditure. Of the past he will take no heed; for its wrongs he will not hold himself responsible: he will say, All the meanness of my progenitors shall not bereave me of the power to make this hour and company fair and fortunate. Whatsoever streams of power and commodity flow to me, shall of me acquire healing virtue, and become fountains of safety. Cannot I too descend a Redeemer into nature? Whosoever hereafter shall name my name, shall not record a malefactor, but a benefactor in the earth. If there be power in good intention, in fidelity, and in toil, the north wind shall be purer, the stars in heaven shall glow with a kindlier beam, that I have lived. I am primarily engaged to myself to be a public servant of all the gods, to demonstrate to all men that there is intelligence and good will at the heart of things, and ever higher and yet higher leadings. These are my engagements; how can your law further or hinder me in what I shall do to men? On the other hand, these dispositions establish their relations to me. Wherever there is worth, I shall be greeted. Wherever there are men, are the objects of my study and love. Sooner of later all men will be my friends, and will testify in all methods the energy of their regard. I cannot thank your law for my protection. I protect it. It is not in its power to protect me. It is my business to make myself revered. I depend on my honor, my labor, and my dispositions for my place in the affections of mankind, and not on any conventions or parchments of yours.
A Short History of Chemistry (1937)
Context: In Alexandria two streams of knowledge met and fused together... The ancient Egyptian industrial arts of metallurgy, dyeing and glass-making... and... the philosophical speculations of ancient Greece, now tinged with ancient mysticism, and partly transformed into that curious fruit of the tree of knowledge which we call Gnosticism.... the result was the "divine" or "sacred" art (... also means sulphur) of making gold of silver.... during the first four centuries a considerable body of knowledge came into existence. The treatises written in Greek... in Alexandria, are the earliest known books on chemistry.... The treatises also contain much of an allegorical nature... sometimes described as "obscure mysticism."... the Neoplatonism which was especially studied in Alexandria... is not so negligible as has sometimes been supposed.... The study of astrology was connected with that of chemistry in the form of an association of the metals with the planets on a supposed basis of "sympathy". This goes back to early Chaldean sources but was developed by the Neoplatonists.
The Tall Office Building Artistically Considered (1896)
Context: Whether it be the sweeping eagle in his flight, or the open apple-blossom, the toiling work-horse, the blithe swan, the branching oak, the winding stream at its base, the drifting clouds, over all the coursing sun, form ever follows function, and this is the law. Where function does not change form does not change. The granite rocks, the ever brooding hills, remain for ages; the lightning lives, comes into shape, and dies in a twinkling.
It is the pervading law of all things organic and inorganic, of all things physical and metaphysical, of all things human and all things superhuman, of all true manifestations of the head, of the heart, of the soul, that the life is recognizable in its expression, that form ever follows function. This is the law.
“A little river seems to him, who has never seen a larger river, a mighty stream; and so with other things—a tree, a man—anything appears greatest to him that never knew a greater.”
Scilicet et fluvius qui visus maximus ei,
Qui non ante aliquem majorem vidit; et ingens
Arbor, homoque videtur, et omnia de genere omni
Maxima quae vidit quisque, haec ingentia fingit.
Scilicet et fluvius qui visus maximus ei,
Qui non ante aliquem majorem vidit; et ingens
Arbor, homoque videtur, et omnia de genere omni
Maxima quae vidit quisque, haec ingentia fingit.
Book VI, lines 674–677 (quoted in The Essays of Michel de Montaigne, tr. W. C. Hazlitt)
De Rerum Natura (On the Nature of Things)
Founding Address (1876), Life and Destiny (1913)
Context: It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress.
By ceaseless efforts to live the good life we maintain our moral sanity. Not from without, but from within, flow the divine waters that renew the soul.
Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: People canvass up and down the value and utility of Christianity, and none of them seem to see that it was the common channel towards which all the great streams of thought in the old world were tending, and that in some form or other when they came to unite it must have been. That it crystallized round a particular person may have been an accident; but in its essence, as soon as the widening intercourse of the nations forced the Jewish mind into contact with the Indian and the Persian and the Grecian, such a religion was absolutely inevitable.
It was the development of Judaism in being the fulfilment of the sacrificial theory, and the last and purest conception of a personal God lying close above the world, watching, guiding, directing, interfering. Its object was no longer the narrow one of the temporal interests of a small people. The chrysalis had burst its shell, and the presiding care extended to all mankind, caring not now for bodies only but for souls. It was the development of Parsism in settling finally the vast question of the double principle, the position of the evil spirit, his history, and the method of his defeat; while Zoroaster's doctrine of a future state was now for the first time explained and justified; and his invisible world of angels and spirits, and the hierarchies of the seven heavens, were brought in subjection to the same one God of the Jews.
"Look to the Rainbow", in Finian's Rainbow (1946) - Petula Clark version http://www.youtube.com/watch?v=ZGLbbg_E6Sg
Context: On the day I was born,
Said my father, said he
I've an elegant legacy waiting for ye.
Tis a rhyme for your lips
And a song for your heart
To sing it whenever the world falls apart. Look, look, look to the rainbow
Follow it over the hill and stream
Look, look, look to the rainbow
Follow the fellow who follows a dream.
“My aging body transmits an ageless life stream.”
Autobiography of Values (1978)
Context: I grow aware of various forms of man and of myself. I am form and I am formless, I am life and I am matter, mortal and immortal. I am one and many — myself and humanity in flux. I extend a multiple of ways in experience in space. I am myself now, lying on my back in the jungle grass, passing through the ether between satellites and stars. My aging body transmits an ageless life stream. Molecular and atomic replacement change life's composition. Molecules take part in structure and in training, countless trillions of them. After my death, the molecules of my being will return to the earth and sky. They came from the stars. I am of the stars.
"Acta Interviews Robertson Davies".
Conversations with Robertson Davies (1989)
Context: [People] think of saints as people who lived an awfully long time ago and whose validity has disappeared. I think of them as people who didn't live such a long time ago, only a few hundred years or so. There must have been something about them that impressed people who were very much like me. What was it? And they must have been much more like somebody living today than we commonly think. What was behind it? What made these people special and what made a lot of other people regard them as special, either hating them or loving them? This is fascinating. It enlarges the whole world, and because it does so, it gives you great hope and sympathy with the future. You find yourself not an isolated miserable little wretch who has got seventy or eighty years to struggle along and then perish like nothing. You are the continuer of a very great tradition which you are going to pass on to the next lot. And you're right in the middle of the great stream of life. You see? Wonderful thing.
The Faith that Heals (1910)
Context: Nothing in life is more wonderful than faith — the one great moving force which we can neither weigh in the balance nor test in the crucible. Intangible as the ether, ineluctable as gravitation, the radium of the moral and mental spheres, mysterious, indefinable, known only by its effects, faith pours out an unfailing stream of energy while abating nor jot nor tittle of its potency. Well indeed did St. Paul break out into the well-known glorious panegyric, but even this scarcely does justice to the Hertha of the psychical world, distributing force as from a great storage battery without money and without price to the children of men.
Three of its relations concern us here. The most active manifestations are in the countless affiliations which man in his evolution has worked out with the unseen, with the invisible powers, whether of light or of darkness, to which from time immemorial he has erected altars and shrines. To each one of the religions, past or present, faith has been the Jacob's ladder. Creeds pass, an inexhaustible supply of faith remains, with which man proceeds to rebuild temples, churches, chapels and shrines.
Vol. I, The Way of Illumination, Section I - The Way of Illumination, Part III : The Sufi.
The Spiritual Message of Hazrat Inayat Khan
Context: Is a Sufi a follower of Islam? The word Islam means 'peace'; this is the Arabic word. The Hebrew word is Salem (Jeru-salem). Peace and its attainment in all directions is the goal of the world.
But if the following of Islam is understood to mean the obligatory adherence to a certain rite; if being a Muslim means conforming to certain restrictions, how can the Sufi be placed in that category, seeing that the Sufi is beyond all limitations of this kind? So, far from not accepting the Quran, the Sufi recognizes scriptures which others disregard. But the Sufi does not follow any special book. The shining ones, such as 'Attar, Shams-i Tabriz, Rumi, Sadi, and Hafiz, have expressed their free thought with a complete liberty of language. To a Sufi, revelation is the inherent property of every soul. There is an unceasing flow of the divine stream, which has neither beginning nor end.
Cemetery World (1973)
Context: The sun was setting, throwing a fog-like dusk across the stream and trees, and there was a coolness in the air. It was time, I knew, to be getting back to camp. But I did not want to move. For I had the feeling that this was a place, once seen, that could not be seen again. If I left and then came back, it would not be the same; no matter how many times I might return to this particular spot the place and feeling would never be the same, something would be lost or something would be added, and there never would exist again, through all eternity, all the integrated factors that made it what it was in this magic moment.
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 108.
Context: There are two ways of defending a castle; one by shutting yourself up in it, and guarding every loop-hole; the other by making it an open centre of operations from which all the surrounding country may be subdued. Is not the last the truest safety? Jesus was never guarding Himself, but always invading the lives of others with His holiness. There never was such an open life as His; and yet the force with which His character and love flowed out upon the world kept back, more strongly than any granite wall of prudent caution could have done, the world from pressing in on Him. His life was like an open stream which keeps the sea from flowing up into it by the eager force with which it flows down into the sea. He was so anxious that the world should be saved that therein was His salvation from the world. He labored so to make the world pure that He never even had to try to be pure Himself.
“If there is but little water in the stream, it is the fault, not of the channel, but of the source.”
Si rivus tenuiter fluit, non est alvei culpa, sed fontis.
Letter 17
Letters
A Door in the Hive (1989), Flickering Mind
Context: You are the stream, the fish, the light,
the pulsing shadow.
You the unchanging presence, in whom all
moves and changes.
How can I focus my flickering, perceive
at the fountain's heart
the sapphire I know is there?
Lyrics, Misc.
Lee Scoresby and Stanislaus Grumman in Ch. 14 : Alamo Gulch
His Dark Materials, The Subtle Knife (1997)
Context: "You have a strange way about you, Dr. Grumman. You ever spend any time among the witches?"
"Yes," said Grumman. "And among academicians, and among spirits. I found folly everywhere, but there were grains of wisdom in every stream of it. No doubt there was much more wisdom that I failed to recognize. Life is hard, Mr. Scoresby, but we cling to it all the same."
"And this journey we're on? Is that folly or wisdom?"
"The greatest wisdom I know."
"Tell me again what your purpose is. You're going to find the bearer of this subtle knife, and what then?"
"Tell him what his task is."
"And that's a task that includes protecting Lyra," the aeronaut reminded him.
"It will protect all of us."
“Our dreams
Poured into each other's arms, like streams.”
"Daybreak"
Context: Then, in a flush of rose, she woke and her eyes that opened
Swam in blue through her rose flesh that dawned.
From her dew of lips, the drop of one word
Fell like the first of fountains: murmured
'Darling', upon my ears the song of the first bird.
'My dream becomes my dream,' she said, 'come true.
I waken from you to my dream of you.'
Oh, my own wakened dream then dared assume
The audacity of her sleep. Our dreams
Poured into each other's arms, like streams.
Pages 12-13
Other writings, The Nature of the Judicial Process (1921)
Context: There is in each of us a stream of tendency, whether you choose to call it philosophy or not, which gives coherence and direction to thought and action. Judges cannot escape that current any more than other mortals. All their lives, forces which they do not recognize and cannot name, have been tugging at them — inherited instincts, traditional beliefs, acquired convictions; and the resultant is an outlook on life, a conception of social needs. … In this mental background every problem finds it setting. We may try to see things as objectively as we please. None the less, we can never see them with any eyes except our own.
Thanesar (Haryana). Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. p. 40-41 Also quoted (in part) in Jain, Meenakshi (2011). The India they saw: Foreign accounts.
Quotes from Tarikh Yamini (Kitabu-l Yamini) by Al Utbi
Context: The chief of Tanesar was on this account obstinate in his infidelity and denial of Allah. So the Sultan marched against him with his valiant warriors, for the purpose of planting the standards of Islam and extirpating idolatry... The Sultan adopted the stratagem of ordering some of his troops to cross the river by two different fords, and to attack the enemy on both sides; and when they were all engaged in close conflict, he ordered another body of men to go up the bank of the stream, which was flowing through the pass with fearful impetuosity, and attack the enemy amongst the ravines, where they were posted in the greatest number. The battle raged fiercely, and about evening, after a vigorous attack on thepart of the Musulmans, the enemy fled, leaving their elephants, which were all driven into the camp of the Sultan, except one, which ran off and could not be found. The largest were reserved for the Sultan.
The blood of the infidels flowed so copiously that the stream was discoloured, and people were unable to drink it. Had not night come on and concealed the traces of their flight, many more of the enemy would have been slain. The victory was gained by Allah's grace, who has established Islam forever as the best of religions, notwithstanding that idolators revolt against it. The Sultan returned with plunder which it is impossible to recount - Praise be to Allah, the protector of the world, for the honour he bestows upon Islam and Musulmans!...
Notes: Originally written in English. „Sinn”: In Gaelic means "We". Poem was created in response to an appeal of fellow Irishman, who ask to wrote something in kind of Arthur O'Shaughnessy's "Ode", maintaining similar styling. (footnote from page 42)
Among the things (2012), Page 42, verse I-III.
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
Leader of the Opposition
Source: Speech to the executive committee of the City of London Conservative Association announcing his resignation as party leader (8 November 1911), quoted in The Times (9 November 1911), p. 10
Source: The Story of Jesus (1938), Chapter 3
Source: The Vision of Dhamma (1994), "Courageous Faith", p. 304
Cagliostro: the Splendour And Misery of a Master of Magic by W.R.H. Trowbridge, (William Rutherford Hayes), (August 1910) https://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Trowbridge%2c%20W%2e%20R%2e%20H%2e%20%28William%20Rutherford%20Hayes%29%2c%201866%2d1938
Pakistan or The Partition of India (1946)
1840s, Essays: Second Series (1844), Nominalist and Realist
The Ocean of Theosophy by William Q. Judge (1893), Chapter 8, Of Reincarnation
Source: The Masters and the Path (1925), Ch.4
Source: Talks for the Times (1896), "The Importance of Correct Ideals" (1892), p. 281
“Heavenly wonderfully beautiful that Wolfhezerland with its stream and pines..”
translation from original Dutch, Fons Heijnsbroek, 2018
(version in original Dutch / origineel citaat van Anton Mauve, in het Nederlands:) Goddelijk heerlijk schoon dat Wolfhezerland met zijne beekje en dennen..
In a letter to Willem Maris, 1863; as cited in: 'Zó Hollands - Het Hollandse landschap in de Nederlandse kunst sinds 1850', Antoon Erftemeijer https://www.franshalsmuseum.nl/wp-content/uploads/2017/12/zohollands_eindversie_def_1.pdf; Frans Hals museum | De Hallen, Haarlem 2011, p. 31
1860's
Source: Platero and I (1917), Ch. 55: "Donkeyography" as translated by Antonio T. de Nicolas (1985), p. 66; also translated as "Assography" in translation by Eloïse Roach.
