Quotes about tongue

page 7

Section 11 (in the far future of the novel, the sun has captured two more planets)
The Einstein Intersection (1967)

A Father's Story.
Selected Stories (1995)

The Labours of Hercules (1967)

The Conspiracy of Kings (1792)
Context: Think not, ye knaves, whom meanness styles the Great,
Drones of the Church and harpies of the State, —
Ye, whose curst sires, for blood and plunder fam'd,
Sultans or kings or czars or emp'rors nam'd,
Taught the deluded world their claims to own,
And raise the crested reptiles to a throne, —
Ye, who pretend to your dark host was given
The lamp of life, the mystic keys of heaven;
Whose impious arts with magic spells began
When shades of ign'rance veil'd the race of man;
Who change, from age to age, the sly deceit
As Science beams, and Virtue learns the cheat;
Tyrants of double powers, the soul that blind,
To rob, to scourge, and brutalize mankind,
Think not I come to croak with omen'd yell
The dire damnations of your future hell,
To bend a bigot or reform a knave,
By op'ning all the scenes beyond the grave.
I know your crusted souls: while one defies
In sceptic scorn the vengeance of the skies,
The other boasts, — “I ken thee, Power divine,
“But fear thee not; th' avenging bolt is mine." No! 'tis the present world that prompts the song,
The world we see, the world that feels the wrong,
The world of men, whose arguments ye know,
Of men, long curb'd to servitude and wo,
Men, rous'd from sloth, by indignation stung,
Their strong hands loos'd, and found their fearless tongue;
Whose voice of fire, whose deep-descending steel
Shall speak to souls, and teach dull nerves to feel.

Religion and Philosophy in Germany, A fragment https://archive.org/stream/religionandphilo011616mbp#page/n5/mode/2up. p. 25
Context: I believe in progress; I believe that happiness is the goal of humanity, and I cherish a higher idea of the Divine Being than those pious folk who suppose that man was created only to suffer. Even here on earth I would strive, through the blessings of free political and industrial institutions, to bring about that reign of felicity which, in the opinion of the pious, is to be postponed till heaven is reached after the day of Judgment. The one expectation is perhaps as vain as the other; there may be no resurrection of humanity either in a political or in a religious sense. Mankind, it may be, is doomed to eternal misery; the nations are perhaps under a perpetual curse, condemned to be trodden under foot by despots, to be made the instruments of their accomplices and the laughing-stocks of their menials. Yet, though all this be the case, it will be the duty even of those who regard Christianity as an error still to uphold it; and men must journey barefoot through Europe, wearing monks' cowls, preaching the doctrine of renunciation and the vanity of all earthly possessions, holding up before the gaze of a scourged and despised humanity the consoling Cross, and promising, after death, all the glories of heaven.
The duration of religions has always been dependent on human need for them. Christianity has been a blessing for suffering humanity during eighteen centuries; it has been providential, divine, holy. All that it has done in the interest of civilisation, curbing the strong and strengthening the weak, binding together the nations through a common sympathy and a common tongue, and all else that its apologists have urged in its praise all this is as nothing compared with that great consolation it has bestowed on man. Eternal praise is due to the symbol of that suffering God, the Saviour with the crown of thorns, the crucified Christ, whose blood was as a healing balm that flowed into the wounds of humanity. The poet especially must acknowledge with reverence the terrible sublimity of this symbol.

Source: Prometheus Bound, lines 328–329 (tr. Henry David Thoreau)

Source: The History of Rasselas, Prince of Abissinia (1759), Chapter 31
Context: “That the dead are seen no more,” said Imlac, “I will not undertake to maintain against the concurrent and unvaried testimony of all ages and of all nations. There is no people, rude or learned, among whom apparitions of the dead are not related and believed. This opinion, which perhaps prevails as far as human nature is diffused, could become universal only by its truth: those that never heard of one another would not have agreed in a tale which nothing but experience can make credible. That it is doubted by single cavillers can very little weaken the general evidence, and some who deny it with their tongues confess it by their fears.
“Yet I do not mean to add new terrors to those which have already seized upon Pekuah. There can be no reason why spectres should haunt the Pyramid more than other places, or why they should have power or will to hurt innocence and purity. Our entrance is no violation of their privileges: we can take nothing from them; how, then, can we offend them?”

Source: Antigone, Line 123

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

Introductio ad prudentiam: Part II (1727), Gnomologia (1732)

Amir Khurd, Siyar-ul-Awliya, New Delhi, 1985, pp. 111-12. Quoted in S.R.Goel, The Calcutta Quran Petition (1999) ISBN 9788185990583

"Open House," ll. 1-6
Open House (1941)

"Portions for Foxes"
Song lyrics, More Adventurous (2004)
Context: There's blood in my mouth
Cause I've been biting my tongue all week
I keep on talking trash
But I never say anything
And the talking leads to touching
And the touching leads to sex
And then there is no mystery left

1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Context: Our English careers to born genius are twofold. There is the silent or unlearned career of the Industrialisms, which are very many among us; and there is the articulate or learned career of the three professions, Medicine, Law (under which we may include Politics), and the Church. Your born genius, therefore, will first have to ask himself, Whether he can hold his tongue or cannot? True, all human talent, especially all deep talent, is a talent to do, and is intrinsically of silent nature; inaudible, like the Sphere Harmonies and Eternal Melodies, of which it is an incarnated fraction.

"Break, Break, Break" (1842), st. 1

Exsurge Domine (1520)
Context: Give heed to the cause of the holy Roman Church, mother of all churches and teacher of the faith, whom you by the order of God, have consecrated by your blood. Against the Roman Church, you warned, lying teachers are rising, introducing ruinous sects, and drawing upon themselves speedy doom. Their tongues are fire, a restless evil, full of deadly poison. They have bitter zeal, contention in their hearts, and boast and lie against the truth.

The Other World (1657)
Context: "I ask you only why you find the belief inconvenient. I'm quite sure you can find no reason. Since it can only be useful, why do you not let yourself be persuaded? If God exists and you don't believe in Him, you will have made a mistake and disobeyed the commandment to believe in Him. If there is no God, you won't be any better off than the rest of us."
"Oh yes I will be better off than you," he answered, "because if there is no God, the game is tied. But, on the contrary, if there is one, I can't have offended something I thought did not exist. Sin requires knowing or willing. Don't you see? Even the least wise would not take offense if some uncouth man insulted him as long as the man hadn't intended to, or had mistaken him for someone else, or wine had loosened his tongue. All the more reason then to ask: will God, who is all-imperturbable, get mad at us for not having recognized Him when He, himself, has denied us the means of knowing Him?
"But by all you believe, my little animal, if belief in God were so necessary and were of eternal importance to us, would God himself not infuse in everyone enlightenment as bright as the Sun, which hides from no one? Do we pretend that God wants to play hide-and-seek with us, like children calling 'Peekaboo, I see you!'? Does God put on a mask and then take it off? Does He disguise himself to some and reveal himself to others? That would be a God who is either silly or malicious.

Source: The Suppliants, lines 446–447 (tr. Christopher Collard)

"The Retreat," l. 7 - 19.
Silex Scintillans (1655)
Context: When yet I had not walk'd above
A mile or two from my first Love,
And looking back, at that short space
Could see a glimpse of His bright face;
When on some gilded cloud or flower
My gazing soul would dwell an hour,
And in those weaker glories spy
Some shadows of eternity;
Before I taught my tongue to wound
My conscience with a sinful sound,
Or had the black art to dispense
A several sin to every sense,
But felt through all this fleshly dress
Bright shoots of everlastingness.

Kalki : or The Future of Civilization (1929)
Context: While the triumph of mechanical inventions provides a common basis for the civilization of the future, the break-down of traditional systems of thought, belief, and practice is the necessary preparation for the building of a spiritual unity. The leaven is at work among all the peoples, especially among the youth who are unwilling to be mere clay in the hands of others, be they ever so old or wise. There is a quickened consciousness, a sense of something in adequate and unsatisfactory in the ideas and conceptions we have held and the groping after new values. Dissolution is in the air. The old forms of faith are tottering. Among the thoughtful men of every creed and country there is a note of spiritual wistfulness and expectancy.
If we leave aside the fanatics with whom no argument is possible, the leaders of every historical civilization to-day are convinced that mankind in all its extent and history is a single organism, worshipful in its growing majesty and capable of a capable of a progress upon which none dare set any bounds. Dante proclaimed: "There is not one goal for this civilization and one for that, but for the civilization of all mankind there is a single goal." If there is a single goal for all civilization, it does not mean that all shall speak a common tongue or profess a common creed, or that all shall live under a single government, or all shall follow an unchanging pattern in customs and manners.

"Energy and Equity" (1974).
Context: The habitual passenger cannot grasp the folly of traffic based overwhelmingly on transport. His inherited perceptions of space and time and of personal pace have been industrially deformed. He has lost the power to conceive of himself outside the passenger role. Addicted to being carried along, he has lost control over the physical, social, and psychic powers that reside in man's feet. The passenger has come to identify territory with the untouchable landscape through which he is rushed. He has become impotent to establish his domain, mark it with his imprint, and assert his sovereignty over it. He has lost confidence in his power to admit others into his presence and to share space consciously with them. He can no longer face the remote by himself. Left on his own, he feels immobile.
The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To "gather" for him means to be brought together by vehicles. He comes to believe that political power grows out of the capacity of a transportation system, and in its absence is the result of access to the television screen. He takes freedom of movement to be the same as one's claim on propulsion. He believes that the level of democratic process correlates to the power of transportation and communications systems. He has lost faith in the political power of the feet and of the tongue. As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by media. He wants a better product rather than freedom from servitude to it. It is vital that he come to see that the acceleration he demands is self-defeating, and that it must result in a further decline of equity, leisure, and autonomy.

Nobel Prize Lecture (1993)
Context: Tongue-suicide is not only the choice of children. It is common among the infantile heads of state and power merchants whose evacuated language leaves them with no access to what is left of their human instincts for they speak only to those who obey, or in order to force obedience. The systematic looting of language can be recognized by the tendency of its users to forgo its nuanced, complex, mid-wifery properties for menace and subjugation. Oppressive language does more than represent violence; it is violence; does more than represent the limits of knowledge; it limits knowledge. Whether it is obscuring state language or the faux-language of mindless media; whether it is the proud but calcified language of the academy or the commodity driven language of science; whether it is the malign language of law-without-ethics, or language designed for the estrangement of minorities, hiding its racist plunder in its literary cheek — it must be rejected, altered and exposed. It is the language that drinks blood, laps vulnerabilities, tucks its fascist boots under crinolines of respectability and patriotism as it moves relentlessly toward the bottom line and the bottomed-out mind. Sexist language, racist language, theistic language — all are typical of the policing languages of mastery, and cannot, do not permit new knowledge or encourage the mutual exchange of ideas.

Ode to Memory (1830)
Context: Come forth I charge thee, arise,
Thou of the many tongues, the myriad eyes!
Thou comest not with shows of flaunting vines
Unto mine inner eye,
Divinest Memory!

Rescue (1945)
Context: Someone will read as moral
That the people of Rome or Warsaw
Haggle, laugh, make love
As they pass by martyrs' pyres.
Someone else will read
Of the passing of things human,
Of the oblivion
Born before the flames have died. But that day I thought only
Of the loneliness of the dying,
Of how, when Giordano
Climbed to his burning
There were no words
In any human tongue
To be left for mankind,
Mankind who live on.

About Shykh Mu‘in al-Din Chishti of Ajmer (d. AD 1236). Siyar al-Aqtab by Allah Diya Chishti (1647). Quoted in P.M. Currie, The Shrine and Cult of Mu‘in al-Din Chishti of Ajmer, OUP, 1989 p. 74-87

The Usurpation Of Language (1910)
Context: The poet takes us straight into the presence of things. Not by explanation, but by indication; not by exhausting its qualities, but by suggesting its value he gives us the object, raising it from the mire where it lies trodden by the concepts of the understanding, freeing it from the entanglements of all that “the intellect perceives as if constituting its essence.” Thus exhibited, the object itself becomes the meeting-ground of the ages, a centre where millions of minds can enter together into possession of the common secret. It is true that language is here the instrument with which the fetters of language are broken. Words are the shifting detritus of the ages; and as glass is made out of the sand, so the poet makes windows for the soul out of the very substance by which it has been blinded and oppressed. In all great poetry there is a kind of “kenosis” of the understanding, a self-emptying of the tongue. Here language points away from itself to something greater than itself.

My Triumph, reported in Bartlett's Familiar Quotations, 10th ed. (1919)
Context: Sweeter than any sung
My songs that found no tongue;
Nobler than any fact
My wish that failed of act.

Others shall sing the song,
Others shall right the wrong,—
Finish what I begin,
And all I fail of win.

Source: Aeneid (29–19 BC), Book VI, Lines 625–627 (tr. H. R. Fairclough); the punishments of the Inferno.

"I still have'nt found what I'm looking for"
Lyrics, The Joshua Tree (1987)
Context: I have spoke with the tongue of Angels, I have held the hand of The Devil. It was warm in the night, I was cold as a stone

"April", in Poems (1859)
Context: Awakener, come!
Fiing wide the gate of an eternal year,
The April of that glad new heavens and earth
Which shall grow out of these, as spring-tide grows
Slow out of winter's breast.
Let Thy wide hand
Gather us all — with none left out (O God!
Leave Thou out none!) from the east and from the west.
Loose Thou our burdens: heal our sicknesses;
Give us one heart, one tongue, one faith, one love.
In Thy great Oneness made complete and strong —
To do Thy work throughout the happy world —
Thy world, All-merciful, Thy perfect world.

Verse 41.
To Demonicus
Context: Always when you are about to say anything, first weigh it in your mind; for with many the tongue outruns the thought. Let there be but two occasions for speech — when the subject is one which you thoroughly know and when it one on which you are compelled to speak. On these occasions alone is speech better than silence; on all others, it is better to be silent than to speak.

"A Task"
Context: We were permitted to shriek in the tongue of dwarfs and demons
But pure and generous words were forbidden
Under so stiff a penalty that whoever dared to pronounce one
Considered himself as a lost man.

Knowledge
Poetry quotes, New Thought Pastels (1913)
Context: Breathe "God," in any tongue — it means the same;
LOVE ABSOLUTE: Think, feel, absorb the thought;
Shut out all else; until a subtle flame
(A spark from God's creative centre caught)
Shall permeate your being, and shall glow,
Increasing in its splendour, till, YOU KNOW.

"The Vision of Sin", sec. 5 (1842)

Letter (21 February 1952); published in Ernest Hemingway: Selected Letters 1917–1961 (1981) edited by Carlos Baker
Context: I am opposed to writing about the private lives of living authors and psychoanalyzing them while they are alive. Criticism is getting all mixed up with a combination of the Junior F. B. I.-men, discards from Freud and Jung and a sort of Columnist peep-hole and missing laundry list school.... Every young English professor sees gold in them dirty sheets now. Imagine what they can do with the soiled sheets of four legal beds by the same writer and you can see why their tongues are slavering.

Trip of a Lifetime (1999)
Context: A TV crew came over 10 years or so ago, on the anniversary of the discovery of LSD, and those guys were trying to push me towards saying how bad it was. They wanted me to talk about the dark underbelly of the drug culture. And I said, I'm not going to talk about that because I've never seen it, except in kids doing stuff that I don't know about and I'm not interested in... I've never taken crack and I've never taken ecstasy; none of us has. I don't want to take some strange drug and end up chewing my tongue for 12 hours.

Source: Oresteia (458 BC), Agamemnon, lines 36–37

Book III, lines 445–458 (tr. W. E. Leonard)
De Rerum Natura (On the Nature of Things)

I Corinthians Ch. 13 (KJV) The word "Charity" is here used as a translation of the Latin Caritas, and the original Greek Agape, which were words for "Love", and used to denote the highest and most self-transcending forms of Love.
Variants: Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.
Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.
When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
And now abide faith, hope, love, these three; but the greatest of these is love.
I Corinthians Ch. 13 (NKJV)
If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophesy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes in all things, hopes all things, endures all things.
Love never fails. If there are prophecies, they will be brought to nothing; if tounges, they will cease; if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away. When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things. At present, we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. So faith, hope, love remain, these three; but the greatest of these is love.
1 Corinthians Ch. 13 (NASB)
Now, there remain faith, hope, love, these three; but the greatest of these is love.
1 Corinthians 13:13, New World Translation http://www.watchtower.org/e/bible/1co/chapter_013.htm
First Epistle to the Corinthians
Context: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

"Babette's Feast"
Anecdotes of Destiny (1953)
Context: Of what happened later in the evening nothing definite can here be stated. None of the guests later on had any clear remembrance of it. They only knew that the rooms had been filled with a heavenly light, as if a number of small halos had blended into one glorious radiance. Taciturn old people received the gift of tongues; ears that for years had been almost deaf were opened to it. Time itself had merged into eternity. Long after midnight the windows of the house shone like gold, and golden song flowed out into the winter air.

Bret Harte wrote a famous parody of this famous poem, "Mrs. Judge Jenkins" in which the Judge marries Maud, and which he ends with the lines:
Maud soon thought the Judge a bore,
With all his learning and all his lore;
And the Judge would have bartered Maud's fair face
For more refinement and social grace.
If, of all words of tongue and pen,
The saddest are, "It might have been,"
More sad are these we daily see:
"It is, but hadn't ought to be".
Maud Muller (1856)
Context: Alas for maiden, alas for Judge,
For rich repiner and household drudge!
God pity them both! and pity us all,
Who vainly the dreams of youth recall;
For of all sad words of tongue or pen,
The saddest are these: "It might have been!"

In His sight all men are of inherent and inestimable value. ...Jesus also disregarded the rigid class lines of his day.
Source: Jesus or Christianity: A Study in Contrasts (1929), p. 25

The Glass Forest (1986)
Context: Here is what I wrote about SF. If it has a familiar ring, my publishers liked it well enough to make it into a postcard for publicity purposes. 'I love SF for its surrealist verve, its loony non-reality, its piercing truths, its wit, its masked melancholy, its nose for damnation, its bunkum, its contempt for home comforts, its slewed astronomy, its xenophilia, its hip, its classlessness, its mysterious machines, its gaudy backdrops, its tragic insecurity.'
Science fiction has always seemed to me such a polyglot, an exotic mistress, a parasite, a kind of new language coined for the purpose of giving tongue to the demented twentieth century.

Love's Voice (c.1935–1939)
Context: Such fable ours! However sweet,
That earlier hope had, if fulfilled,
Been but child's pap and toothless meat
— And meaning blunt and deed unwilled,
And we but motes that dance in light
And in such light gleam like the core
Of light, but lightless, are in right
Blind dust that fouls the unswept floor

For, no: not faith by fable lives,
But from the faith the fable springs
— It never is the song that gives
Tongue life, it is the tongue that sings;
And sings the song. Then, let the act
Speak, it is the unbetrayable
Command, if music, let the fact
Make music's motion; us, the fable.

Pt. 1: Bimini, Section 1 (the opening two paragraphs of the novel)
Islands in the Stream (1970)
Context: The house was built on the highest part of the narrow tongue of land between the harbor and the open sea. It had lasted through three hurricanes and it was built solid as a ship. It was shaded by tall coconut palms that were bent by the trade wind and on the ocean side you could walk out of the door and down the bluff across the white sand and into the Gulf Stream. The water of the Stream was usually a dark blue when you looked out at it when there was no wind. But when you walked out into it there was just the green light of the water over that floury white sand and you could see the shadow of any big fish a long time before he could ever come in close to the beach.
It was a safe and fine place to bathe in the day but it was no place to swim at night. At night the sharks came in close to the beach, hunting at the edge of the Stream, and from the upper porch of the house on quiet nights you could hear the splashing of the fish they hunted and if you went down to the beach you could see the phosphorescent wakes they made in the water. At night the sharks had no fear and everything else feared them. But in the day they stayed out away from the clear white sand and if they did come in you could see their shadows a long way away.

Winter, p. 4
The Land (1926)
Context: Why should a poet pray thus? poets scorn
The boundaried love of country, being free
Of winds, and alien lands, and distances,
Vagabonds of the compass, wayfarers,
Pilgrims of thought, the tongues of Pentecost
Their privilege, and in the peddler's pack
The curious treasures of their stock-in-trade,
Bossy and singular, the heritage
Of poetry and science, polished bright,
Thin with the rubbing of too many hands;
Myth, glamour, hazard, fables dim as age,
Faith, doubt, perplexity, grief, hope, despair,
Wings, and great waters, and Promethean fire,
Man's hand to clasp, and Helen's mouth to kiss.
Why then in little meadows hedge about
A poet's pasture? shed a poet's cloak
For fustian? cede a birthright, thus to map
So small a corner of so great a world?

Source: Seven Against Thebes (467 BC), line 259 (tr. Anna Swanwick)

Fragment vi.
Golden Sayings of Epictetus, Fragments

As quoted in Words of Ecstasy in Sufism (1985) by Carl W. Ernst, p. 45
Variant translation: Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms His Unity in my tongue it is He Who does so, and it is His affair. Otherwise, my brother, I myself have nothing to do with affirming Allah's Unity.
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Context: God, Most High, is the very one who Himself affirms His unity by the tongue of whatever of His creatures He wishes. If He Himself affirms His unity by my tongue, it is He and His affair. Otherwise, brother, I have nothing to do with affirming God's Unity.

Falsehood in Wartime (1928), Introduction
Context: Another effect of the continual appearance of false and biased statement and the absorption of the lie atmosphere is that deeds of real valour, heroism, and physical endurance and genuine cases of inevitable torture and suffering are contaminated and desecrated; the wonderful comradeship of the battlefield becomes almost polluted. Lying tongues cannot speak of deeds of sacrifice to show their beauty or value. So it is that the praise bestowed on heroism by Government and Press always jars, more especially when, as is generally the case with the latter, it is accompanied by cheap and vulgar sentimentality. That is why one instinctively wishes the real heroes to remain unrecognized, so that their record may not be smirched by cynical tongues and pens so well versed in falsehood.

"The Secret Inn : 'The Kingdom is Within You'" in Master Mind Magazine, Vol. VII, No. 3 (December 1914), p. 99
Context: Descend, descend, Urania, speak
To men in their own tongue!
Leave not the breaking heart to break
Because thine own is strong.
This is the law, in dream and deed,
That heaven must walk on earth!
O, shine upon the humble creed
That holds the heavenly birth.

June 19
Meditations: Food For The Soul (1970)
Context: When we try to express the experience of the Infinite Consciousness, our human tongue loses all its power of expression. What shall we do then? We shall have to remain silent. Lo! In no time we shall realise that Silence is infinitely more eloquent and more fruitful than words.

The Progress of Fifty Years (1893)
Context: The press, many-tongued, surpassed itself in reproaches upon these women who had so far departed from their sphere as to speak in public. But, with anointed lips and a consecration which put even life itself at stake, these peerless women pursued the even tenor of their way, saying to their opponents only: "Woe is me, if I preach not this gospel of freedom for the slave." Over all came the melody of Whittier's "When woman's heart is breaking Shall woman's voice be hushed? "

1940s, Third inaugural address (1941)

I Am the Only Being (1836)
Context: I am the only being whose doom
No tongue would ask no eye would mourn
I never caused a thought of gloom
A smile of joy since I was born
In secret pleasure — secret tears
This changeful life has slipped away
As friendless after eighteen years
As lone as on my natal day

I Corinthians Ch. 13 (KJV) The word "Charity" is here used as a translation of the Latin Caritas, and the original Greek Agape, which were words for "Love", and used to denote the highest and most self-transcending forms of Love.
Variants: Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.
Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.
When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
And now abide faith, hope, love, these three; but the greatest of these is love.
I Corinthians Ch. 13 (NKJV)
If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophesy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes in all things, hopes all things, endures all things.
Love never fails. If there are prophecies, they will be brought to nothing; if tounges, they will cease; if knowledge, it will be brought to nothing. For we know partially and we prophesy partially, but when the perfect comes, the partial will pass away. When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things. At present, we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. So faith, hope, love remain, these three; but the greatest of these is love.
1 Corinthians Ch. 13 (NASB)
Now, there remain faith, hope, love, these three; but the greatest of these is love.
1 Corinthians 13:13, New World Translation http://www.watchtower.org/e/bible/1co/chapter_013.htm
First Epistle to the Corinthians
Context: Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

"Exiles From Their Land, History Their Domicile"
The Still Centre (1939)
Context: History has tongues
Has angels has guns — has saved has praised —
Today proclaims
Achievements of her exiles long returned
Now no more rootless, for whom her printed page
Glazes their bruised waste years in one
Balancing present sky.

Song lyrics, The Dreaming (1982)
Context: With a kiss
I'd pass the key
And feel your tongue
Teasing and receiving.
With your spit
Still on my lip,
You hit the water.

The Righteous Mind (2012)

On attending school after she immigrated with her family from Colombia to the United States in “tatiana de la tierra” ( Making Queer History https://www.makingqueerhistory.com/articles/2019/5/14/tatiana-de-la-tierra; 2019 May 14)

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

On Pentecost, Oration 41, Chapter XVI.
Source: http://www.orthodoxchurchquotes.com/2014/06/10/st-gregory-nazianzen-but-as-the-old-confusion-of-tongues-was-laudable-when-men-who-were-of-one-language-in-wickedness-and-impiety/

Who were the Shudras? (1946)

On living on the border and how it affected her life in “An Interview with Tanya Saracho” https://www.theintervalny.com/interviews/2014/10/an-interview-with-tanya-saracho/ in The Interval (2014 Oct 29)

Source: Venice Observed (1956), Ch. 1

Source: The Company She Keeps (1942), Ch. 5 "Portrait of the Intellectual as a Yale Man", p. 141

Source: Why I Am a Vegetarian: An Address Delivered before the Chicago Vegetarian Society (1895), pp. 39–40

Source: Demon Princes (1964-1981), The Face (1979), Chapter 7 (pp. 75-76)

Speech in Newham, London (11 September 1975), quoted in The Times (12 September 1975), p. 1
1970s

Source: The Unfinished Autobiography (1951), Chapter IV - Part 1

2000s, 2005, Unhappy Warrior (2005)

As a matter of selfish policy, leaving right and humanity out of the question, we cannot wisely pursue any other course. Other governments mainly depend for security upon the sword; ours depends mainly upon the friendship of the people. In all matters, in time of peace, in time of war, and at all times, it makes its appeal to the people, and to all classes of the people. Its strength lies in their friendship and cheerful support in every time of need, and that policy is a mad one which would reduce the number of its friends by excluding those who would come, or by alienating those who are already here.
1860s, Our Composite Nationality (1869)

Source: The Dream of a Ridiculous Man (1877), V

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

Steadfast and gentle father, in your kindness respond to me, your unworthy servant, who has never, from her earliest childhood, lived one hour free from anxiety. In your piety and wisdom look in your spirit, as you have been taught by the Holy Spirit, and from your heart bring comfort to your handmaiden.
Letter to Bernard, Abbot of Clairvaux, 1146-47

Crazy Loco Love: A Memoir (2008)

But this folly is infinite as hell, as much without light or bound as the chaos or the primitive nothing.
"Apples of Sodom," part II, sermon XX of Twenty-Five Sermons for the Winter Half-Year, Preached at Golden Grove (1653)

Zamfira Sfara, former housekeeper, in August 30, 2007, Daily News, about Leona Helmsley's relationship with her dog Trouble, which received the largest inheritance of Helmsley's heirs, $12 million

2016, Hajj hijacked by oppressors, Muslims should reconsider management of Hajj (September 2015)

1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)

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

"The Library of Babel" ["La Biblioteca de Babel"] (1941)

Napoleon the Little (1852), Conclusion, Part Second, I
Napoleon the Little (1852)

Napoleon the Little (1852), Book VIII, IV
Napoleon the Little (1852)

Farai'd al-Kalam li'l-Khulafa' al-Kiram, p. 269

Letters and Papers from Prison (1967; 1997), The Friend

The Amazing Mr. Lutterworth (1958)

Source: The Amazing Mr. Lutterworth (1958), p.200

Bulleh Shah, The Love-Intoxicated Iconoclast, p. 130
Poetry

and "The primary source of all intellectual development - in a word the whole human culture - is unquestionably to be found in the tradItions of the East.

quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture. New Delhi: Pragun Publication.

The Essays Or Counsels, Civil And Moral, Of Francis Ld. Verulam Viscount St. Albans (1625), Of Fame

Poems by Faiz, translated by Victor Kiernan, 1971, p. 117
Poetry, Stanzas

277
The Chidakasha Gita (1927)

Source: Young Adventure (1918), The Lover in Hell

Source: The Way of Shadows (2008), Chapter 9 (p. 64)