Academics from Scotland

"[I am] fast becoming a patriot of the most decided stamp. Scornfully as I used to speak and think of Scotland in my hours of bitterness and irritation, I never fail to stand up manfully in defence of it thro' thick and thin, whenever a renegade Scot takes upon him to abuse it."

"Not all his men may sever this, It yields to friends', not monarchs', calls; My whinstone house my castle is— I have my own four walls."

"The weakest living creature, by concentrating his powers on a single object, can accomplish something. The strongest, by dispensing his over many, may fail to accomplish anything. The drop, by continually falling, bores its passage through the hardest rock. The hasty torrent rushes over it with hideous uproar, and leaves no trace behind."

"Speech is human, silence is divine, yet also brutish and dead: therefore we must learn both arts."

"A man's honest, earnest opinion is the most precious of all he possesses: let him communicate this, if he is to communicate anything. There is, doubtless a time to speak, and a time to keep silence; yet Fontenelle's celebrated aphorism, I might have my hand full of truth, and would open only my little finger, may be practiced to excess, and the little finger itself kept closed. That reserve, and knowing silence, long so universal among us, is less the fruit of active benevolence, of philosophic tolerance, than of indifference and weak conviction. Honest Scepticism, honest Atheism, is better than that withered lifeless Dilettantism and amateur Eclecticism, which merely toys with all opinions; or than that wicked Machiavelism, which in thought denying every thing, except that Power is Power, in words, for its own wise purposes, loudly believes every thing: of both which miserable habitudes the day, even in England, is wellnigh over."

"Two days after , Carlyle wrote to his mother:— "Three little happinesses have befallen us ... Our third happiness was the arrival of a certain young unknown friend, named Emerson, from Boston, in the United States, who turned aside so far from his British, French, and Italian travels to see me here! He had an introduction from Mill, and a Frenchman ('s nephew) whom John knew at Rome. Of course we could do no other than welcome him; the rather as he seemed to be one of the most lovable creatures in himself we had ever looked on. He stayed till next day with us, and talked and heard talk to his heart's content, and left us all really sad to part with him. Jane says it is the first journey since Noah's Deluge undertaken to for such a purpose. In any case, we had a cheerful day from it, and ought to be thankful.""

"It is now almost my sole rule of life to clear myself of cants and formulas, as of poisonous Nessus shirts."

"The Public is an old woman. Let her maunder and mumble."

"I know not whether this book is worth anything, nor what the world will do with it, or misdo, or entirely forbear to do, as is likeliest; but this I could tell the world: You have not had for a hundred years any book that comes more direct and flamingly from the heart of a living man. Do what you like with it, you—."

"So here hath been dawning Another blue Day: Think wilt thou let it Slip useless away."

"I must say, it [the Koran] is as toilsome reading as I ever undertook. A wearisome confused jumble, crude, incondite; endless iterations, long-windedness, entanglement; most crude, incondite; — insupportable stupidity, in short! Nothing but a sense of duty could carry any European through the Koran ... It is the confused ferment of a great rude human soul; rude, untutored, that cannot even read; but fervent, earnest, struggling vehemently to utter itself in words ... We said "stupid:" yet natural stupidity is by no means the character of Mahomet's Book; it is natural uncultivation rather. The man has not studied speaking; in the haste and pressure of continual fighting, has not time to mature himself into fit speech ... The man was an uncultured semi-barbarous Son of Nature, much of the Bedouin still clinging to him: we must take him for that. But for a wretched Simulacrum, a hungry Impostor without eyes or heart ... we will not and cannot take him. Sincerity, in all senses, seems to me the merit of the Koran; what had rendered it precious to the wild Arab men ... Curiously, through these incondite masses of tradition, vituperation, complaint, ejaculation in the Koran, a vein of true direct insight, of what we might almost call poetry, is found straggling."

"He that works and does some Poem, not he that merely says one, is worthy of the name of Poet."

""Genius" (which means transcendent capacity of taking trouble, first of all)."

"Happy the people whose annals are blank in history books!"

"No nation ever had so bad a neighbour as Germany has had in France for the last 400 years; bad in all manner of ways; insolent, rapacious, insatiable, unappeasable, continually aggressive. ... Germany, after 400 years of ill-usage, and generally ill-fortune, from that neighbour, has had at last the great happiness to see its enemy fairly down in this manner; and Germany, I do clearly believe, would be a foolish nation not to think of raising up some secure boundary-fence between herself and such a neighbour now that she has the chance."

"The unspeakable Turk"

"This great maxim of Philosophy he had gathered by the teaching of nature alone: That man was created to work, not to speculate, or feel, or dream."

"A word spoken in season, at the right moment, is the mother of ages."

"For love is ever the beginning of Knowledge, as fire is of light."

"What is all Knowledge too but recorded Experience, and a product of History; of which, therefore, Reasoning and Belief, no less than Action and Passion, are essential materials?"

"A well-written Life is almost as rare as a well-spent one."

"Except by name, Jean Paul Friedrich Richter is little known out of Germany. The only thing connected with him, we think, that has reached this country is his saying,—imported by Madame de Staël, and thankfully pocketed by most newspaper critics, — "Providence has given to the French the empire of the land; to the English that of the sea; to the Germans that of—the air!""

"The great law of culture is: Let each become all that he was created capable of being."

"Originality is a thing we constantly clamour for, and constantly quarrel with; as if, observes our author himself, any originality but our own could be expected to content us! In fact all strange thing are apt, without fault of theirs, to estrange us at first view, and unhappily scarcely anything is perfectly plain, but what is also perfectly common."

"Humor is properly the exponent of low things; that which first renders them poetical to the mind. The man of Humor sees common life, even mean life, under the new light of sportfulness and love ; whatever has existence has a charm for him. Humor has justly been regarded as the finest perfection of poetic genius. He who wants it, be his other gifts what they may, has only half a mind; an eye for what is above him, not for what is about him or below him. Now, among all writers of any real poetic genius, we cannot recollect one who, in this respect, exhibits such total deficiency as Schiller. In his whole writings there is scarcely any vestige of it, scarcely any attempt that way. His nature was without Humor; and he had too true a feeling to adopt any counterfeit in its stead. Thus no drollery or caricature, still less any barren mockery, which, in the hundred cases are all that we find passing current as Humor, discover themselves in Schiller. His works are full of labored earnestness; he is the gravest of all writers."

"He who would write heroic poems should make his whole life a heroic poem."

"The three great elements of modern civilization, gunpowder, printing, and the Protestant religion."

"Literary men are...a perpetual priesthood."

"I came hither [Craigenputtoch] solely with the design to simplify my way of life and to secure the independence through which I could be enabled to remain true to myself."

"In every man's writings, the character of the writer must lie recorded."

"Clever men are good, but they are not the best."

"We are firm believers in the maxim that for all right judgment of any man or thing it is useful, nay, essential, to see his good qualities before pronouncing on his bad."

"A poet without love were a physical and metaphysical impossibility."

"How does the poet speak to men with power, but by being still more a man than they?"

"His religion at best is an anxious wish, — like that of Rabelais, a great Perhaps."

"We have oftener than once endeavoured to attach some meaning to that aphorism, vulgarly imputed to Shaftesbury, which however we can find nowhere in his works, that "ridicule is the test of truth.""

"There is endless merit in a man's knowing when to have done."

"The eye of the intellect "sees in all objects what it brought with it the means of seeing.""

"Love is ever the beginning of Knowledge as fire is of light."

"A mystic bond of brotherhood makes all men one."

"Everywhere the human soul stands between a hemisphere of light and another of darkness on the confines of two everlasting hostile empires, — Necessity and Free Will."

"History is the essence of innumerable biographies."

"When the oak-tree is felled, the whole forest echoes with it; but a hundred acorns are planted silently by some unnoticed breeze."

"The barrenest of all mortals is the sentimentalist."

"Again, and again, we say, the great, the creative and enduring is ever a secret to itself; only the small, the barren and transient is otherwise."

"A loving heart is the beginning of all knowledge."

"Music is well said to be the speech of angels."

"No solitary miscreant, scarcely any solitary maniac, would venture on such actions and imaginations, as large communities of sane men have, in such circumstances, entertained as sound wisdom."

"Were we required to characterise this age of ours by any single epithet, we should be tempted to call it, not an Heroical, Devotional, Philosophical, or Moral Age, but, above all others, the Mechanical Age. It is the Age of Machinery, in every outward and inward sense of that word; the age which, with its whole undivided might, forwards, teaches and practises the great art of adapting means to ends. Nothing is now done directly, or by hand; all is by rule and calculated contrivance. For the simplest operation, some helps and accompaniments, some cunning abbreviating process is in readiness. Our old modes of exertion are all discredited, and thrown aside. On every hand, the living artisan is driven from his workshop, to make room for a speedier, inanimate one. The shuttle drops from the fingers of the weaver, and falls into iron fingers that ply it faster."

"Not the external and physical alone is now managed by machinery, but the internal and spiritual also. Here too nothing follows its spontaneous course, nothing is left to be accomplished by old natural methods. Everything has its cunningly devised implements, its preestablished apparatus; it is not done by hand, but by machinery."

"Instruction, that mysterious communing of Wisdom with Ignorance, is no longer an indefinable tentative process, requiring a study of individual aptitudes, and a perpetual variation of means and methods, to attain the same end; but a secure, universal, straightforward business, to be conducted in the gross, by proper mechanism."

"Has any man, or any society of men, a truth to speak, a piece of spiritual work to do; they can nowise proceed at once and with the mere natural organs, but must first call a public meeting, appoint committees, issue prospectuses, eat a public dinner; in a word, construct or borrow machinery, wherewith to speak it and do it. Without machinery, they were hopeless, helpless."

"These things, which we state lightly enough here, are yet of deep import, and indicate a mighty change in our whole manner of existence. For the same habit regulates not our modes of action alone, but our modes of thought and feeling. Men are grown mechanical in head and in heart, as well as in hand. They have lost faith in individual endeavour, and in natural force, of any kind. Not for internal perfection, but for external combinations and arrangements, for institutions, constitutions, for Mechanism of one sort or other, do they hope and struggle. Their whole efforts, attachments, opinions, turn on mechanism, and are of a mechanical character."

"Consider, for example, the state of Science generally, in Europe, at this period. It is admitted, on all sides, that the Metaphysical and Moral Sciences are falling into decay, while the Physical are engrossing, every day, more respect and attention. In most of the European nations there is now no such thing as a Science of Mind; only more or less advancement in the general science, or the special sciences, of matter."

"The science of the age, in short, is physical, chemical, physiological; in all shapes mechanical. Our favourite Mathematics, the highly prized exponent of all these other sciences, has also become more and more mechanical. Excellence in what is called its higher departments depends less on natural genius than on acquired expertness in wielding its machinery. Without undervaluing the wonderful results which a Lagrange or Laplace educes by means of it, we may remark, that their calculus, differential and integral, is little else than a more cunningly-constructed arithmetical mill; where the factors, being put in, are, as it were, ground into the true product, under cover, and without other effort on our part than steady turning of the handle. We have more Mathematics than ever; but less Mathesis."

"We have the greatest admiration for this learned doctor: with what scientific stoicism he walks through the land of wonders, unwondering; like a wise man through some huge, gaudy, imposing Vauxhall, whose fire-works, cascades and symphonies, the vulgar may enjoy and believe in,—but where he finds nothing real but the saltpetre, pasteboard and catgut."

"Civil government does by its nature include much that is mechanical, and must be treated accordingly. We term it indeed, in ordinary language, the Machine of Society, and talk of it as the grand working wheel from which all private machines must derive, or to which they must adapt, their movements."

"The Philosopher of this age is not a Socrates, a Plato, a Hooker, or Taylor, who inculcates on men the necessity and infinite worth of moral goodness, the great truth that our happiness depends on the mind which is within us, and not on the circumstances which are without us; but a Smith, a De Lolme, a Bentham, who chiefly inculcates the reverse of this,—that our happiness depends entirely on external circumstances; nay, that the strength and dignity of the mind within us is itself the creature and consequence of these. Were the laws, the government, in good order, all were well with us; the rest would care for itself! Dissentients from this opinion, expressed or implied, are now rarely to be met with; widely and angrily as men differ in its application, the principle is admitted by all."

"It is no longer the moral, religious, spiritual condition of the people that is our concern, but their physical, practical, economical condition, as regulated by public laws."

"There is a science of Dynamics in man's fortunes and nature, as well as of Mechanics. There is a science which treats of, and practically addresses, the primary, unmodified forces and energies of man, the mysterious springs of Love, and Fear, and Wonder, of Enthusiasm, Poetry, Religion, all which have a truly vital and infinite character; as well as a science which practically addresses the finite, modified developments of these, when they take the shape of immediate “motives,” as hope of reward, or as fear of punishment."

"Consider the great elements of human enjoyment, the attainments and possessions that exalt man's life to its present height, and see what part of these he owes to institutions, to Mechanism of any kind; and what to the instinctive, unbounded force, which Nature herself lent him."

"Shall we say, for example, that Science and Art are indebted principally to the founders of Schools and Universities? Did not Science originate rather, and gain advancement, in the obscure closets of the Roger Bacons, Keplers, Newtons; in the workshops of the Fausts and the Watts; wherever, and in what guise soever Nature, from the first times downwards, had sent a gifted spirit upon the earth? Again, were Homer and Shakspeare members of any beneficed guild, or made Poets by means of it? Were Painting and Sculpture created by forethought, brought into the world by institutions for that end? No; Science and Art have, from first to last, been the free gift of Nature; an unsolicited, unexpected gift; often even a fatal one."

"If we read History with any degree of thoughtfulness, we shall find that checks and balances of Profit and Loss have never been the grand agents with men, that they have never been roused into deep, thorough, all-pervading efforts by any computable prospect of Profit and Loss, for any visible, finite object; but always for some invisible and infinite one."

"Man is not the creature and product of Mechanism; but, in a far truer sense, its creator and producer: it is the noble People that makes the noble Government; rather than conversely."

"Undue cultivation of the inward or Dynamical province leads to idle, visionary, impracticable courses, and, especially in rude eras, to Superstition and Fanaticism, with their long train of baleful and well-known evils. Undue cultivation of the outward, again, though less immediately prejudicial, and even for the time productive of many palpable benefits, must, in the long-run, by destroying Moral Force, which is the parent of all other Force, prove not less certainly, and perhaps still more hopelessly, pernicious. This, we take it, is the grand characteristic of our age. By our skill in Mechanism, it has come to pass, that in the management of external things we excel all other ages; while in whatever respects the pure moral nature, in true dignity of soul and character, we are perhaps inferior to most civilised ages."

"The infinite, absolute character of Virtue has passed into a finite, conditional one; it is no longer a worship of the Beautiful and Good; but a calculation of the Profitable."

"Our true Deity is Mechanism. It has subdued external Nature for us, and we think it will do all other things. We are Giants in physical power: in a deeper than metaphorical sense, we are Titans, that strive, by heaping mountain on mountain, to conquer Heaven also."

"We are no longer instinctively driven to apprehend, and lay to heart, what is Good and Lovely, but rather to inquire, as onlookers, how it is produced, whence it comes, whither it goes. Our favourite Philosophers have no love and no hatred; they stand among us not to do, nor to create anything, but as a sort of Logic mills, to grind out the true causes and effects of all that is done and created."

"An intellectual dapperling of these times boasts chiefly of his irresistible perspicacity, his “dwelling in the daylight of truth,” and so forth; which, on examination, turns out to be a dwelling in the rush-light of “closet logic,” and a deep unconsciousness that there is any other light to dwell in or any other objects to survey with it."

"Wonder, indeed, is, on all hands, dying out: it is the sign of uncultivation to wonder."

"Speak to any small man of a high, majestic Reformation, of a high majestic Luther; and forthwith he sets about “accounting” for it; how the “circumstances of the time” called for such a character, and found him, we suppose, standing girt and road-ready, to do its errand; how the “circumstances of the time” created, fashioned, floated him quietly along into the result; how, in short, this small man, had he been there, could have per formed the like himself! For it is the “force of circumstances” that does everything; the force of one man can do nothing. Now all this is grounded on little more than a metaphor. We figure Society as a “Machine,” and that mind is opposed to mind, as body is to body; whereby two, or at most ten, little minds must be stronger than one great mind. Notable absurdity! For the plain truth, very plain, we think is, that minds are opposed to minds in quite a different way; and one man that has a higher Wisdom, a hitherto unknown spiritual Truth in him, is stronger, not than ten men that have it not, or than ten thousand, but than all men that have it not; and stands among them with a quite ethereal, angelic power, as with a sword out of Heaven's own armory, sky-tempered, which no buckler, and no tower of brass, will finally withstand."

"Our “Theories of Taste,” as they are called, wherein the deep, infinite, unspeakable Love of Wisdom and Beauty, which dwells in all men, is “explained,” made mechanically visible, from “Association” and the like, ..."

"Religion in most countries, more or less in every country, is no longer what it was, and should be,—a thousand-voiced psalm from the heart of Man to his invisible Father, the fountain of all Goodness, Beauty, Truth, and revealed in every revelation of these; but for the most part, a wise prudential feeling grounded on mere calculation; a matter, as all others now are, of Expediency and Utility; whereby some smaller quantum of earthly enjoyment may be exchanged for a far larger quantum of celestial enjoyment. Thus Religion too is Profit, a working for wages; not Reverence, but vulgar Hope or Fear."

"The true Church of England, at this moment, lies in the Editors of its Newspapers. These preach to the people daily, weekly; admonishing kings themselves; advising peace or war, with an authority which only the first Reformers, and a long-past class of Popes, were possessed of; inflicting moral censure; imparting moral encouragement, consolation, edification; in all ways diligently “administering the Discipline of the Church.”"

"Our grand business undoubtedly is, not to see what lies dimly at a distance, but to do what lies clearly at hand."

"With what scientific stoicism he walks through the land of wonders, unwondering."

"Aesop's Fly, sitting on the axle of the chariot, has been much laughed at for exclaiming: What a dust I do raise!"

"Whoso belongs only to his own age, and reverences only its gilt Popinjays or smoot-smeared Mumbojumbos, must needs die with it."

"The stupendous Fourth Estate, whose wide world-embracing influences what eye can take in?"

"All work is as seed sown; it grows and spreads, and sows itself anew."

"The work we desire and prize is not the courage to die decently, but to live manfully."

"The Book had in a high degree excited us to self-activity, which is the best effect of any book."

"No man who has once heartily and wholly laughed can be altogether irreclaimably bad."

"He who first shortened the labor of copyists by device of movable types was disbanding hired armies, and cashiering most kings and senates, and creating a whole new democratic world: he had invented the art of printing."

"Man is a tool-using animal...Without tools he is nothing, with tools he is all."

"Be not the slave of Words."

"Man's unhappiness, as I construe, comes of his greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite."

"Close thy Byron; open thy Goethe."

"Wonder is the basis of worship."

"What you see, yet can not see over, is as good as infinite."

"Sarcasm I now see to be, in general, the language of the Devil; for which reason I have, long since, as good as renounced it."

"With stupidity and sound digestion man may front much."

"Hadst thou not Greek enough to understand thus much: The end of man is an Action, and not a Thought, though it were the noblest."

"Alas! the fearful Unbelief is unbelief in yourself."

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

"Great men are the inspired (speaking and acting) texts of that divine Book of Revelations, wherof a chapter is completed from epoch to epoch, and by some named History."

"Love not Pleasure; love God."

""Do the Duty which lies nearest thee," which thou knowest to be a Duty! Thy second Duty will already have become clearer."

"As the Swiss inscription says: Sprechen ist silbern, Schweigen ist golden— "Speech is silvern, Silence is golden"; or, as I might rather express it: speech is of time, silence is of eternity."

"For is not a Symbol ever, to him who has eyes for it, some dimmer or clearer revelation of the God-like?"

"The highest ensign that men ever met and embraced under, the Cross itself, had no meaning save an accidental extrinsic one."

"That there should one Man die ignorant who had capacity for Knowledge, this I call a tragedy."

"Philosophy complains that Custom has hoodwinked us, from the first; that we do everything by Custom, even Believe by it; that our very Axioms, let us boast of Free-thinking as we may, are oftenest simply such Beliefs as we have never heard questioned. Nay, what is Philosophy throughout but a continual battle against Custom; an ever-renewed effort to transcend the sphere of blind Custom, and so become Transcendental?"

"Innumerable are the illusions and legerdemain-tricks of Custom: but of all these, perhaps the cleverest is her knack of persuading us that the Miraculous, by simple repetition, ceases to be Miraculous."

"Ever, as before, does Madness remain a mysterious-terrific, altogether infernal boiling-up of the Nether Chaotic Deep, through this fair-painted Vision of Creation, which swims thereon, which we name the Real."

"But deepest of all illusory Appearances, for hiding Wonder, as for many other ends, are your two grand fundamental world-enveloping Appearances, SPACE and TIME. These, as spun and woven for us from before Birth itself, to clothe our celestial ME for dwelling here, and yet to blind it, — lie all-embracing, as the universal canvas, or warp and woof, whereby all minor Illusions, in this Phantasm Existence, weave and paint themselves. In vain, while here on Earth, shall you endeavor to strip them off; you can, at best, but rend them asunder for moments, and look through."

"Not only was Thebes built by the music of an Orpheus; but without the music of some inspired Orpheus was no city ever built, no work that man glories-in ever done."

"France was long a despotism tempered by epigrams."

"For what imaginable purpose was man made, if not to be "happy"? By victorious Analysis, and Progress of the Species, happiness enough now awaits him. Kings can become philosophers; or else philosophers Kings. Let but Society be once rightly constituted,—by victorious Analysis. The stomach that is empty shall be filled; the throat that is dry shall be wetted with wine. Labour itself shall be all one as rest; not grievous, but joyous Wheat-fields, one would think, cannot come to grow untilled; no man made clayey, or made weary thereby;—unless indeed machinery will do it? Gratuitous Tailors and Restaurateurs may start up, at fit intervals, one as yet sees not how. But if each will, according to rule of Benevolence, have a care for all, then surely—no one will be uncared for. Nay, who knows but by sufficiently victorious Analysis, "human life may be indefinitely lengthened," and men get rid of Death, as they have already done of the Devil? We shall then be happy in spite of Death and the Devil."

"No lie you can speak or act but it will come, after longer or shorter circulation, like a Bill drawn on Nature's Reality, and be presented there for payment, — with the answer, No effects."

"To a shower of gold most things are penetrable."

""The people may eat grass": hasty words, which fly abroad irrevocable—and will send back tidings."

"A whiff of grapeshot."

"O poor mortals, how ye make this earth bitter for each other."

"Where this will end? In the Abyss, one may prophecy; whither all Delusions are, at all moments, travelling; where this Delusion has now arrived. For if there be a Faith, from of old, it is this, as we often repeat, that no Lie can live for ever. The very Truth has to change its vesture, from time to time; and be born again. But all Lies have sentence of death written down against them, and Heaven's Chancery itself; and, slowly or fast, advance incessantly towards their hour."

"Do nothing, only keep agitating, debating; and things will destroy themselves."

"Battles, in these ages, are transacted by mechanism; with the slightest possible development of human individuality or spontaneity: men now even die, and kill one another, in an artificial manner."

"History a distillation of Rumour."

"Misery which, through long ages, had no spokesman, no helper, will now be its own helper and speak for itself."

"He that has a secret should not only hide it, but hide that he has it to hide."

"The All of Things is an infinite conjugation of the verb To do."

"The difference between Orthodoxy or Mydoxy and Heterodoxy or Thy-doxy."

"There are depths in man which go down the length of the lowest Hell, as there are heights which reach the highest Heaven; — for are not both Heaven and Hell made out of him, everlasting Miracle and Mystery that he is?"

"There is no heroic poem in the world but is at bottom a biography, the life of a man; also, it may be said, there is no life of a man, faithfully recorded, but is a heroic poem of its sort, rhymed or unrhymed."

"Under all speech that is good for anything there lies a silence that is better. Silence is deep as Eternity; speech is shallow as Time."

"No man lives without jostling and being jostled; in all ways he has to elbow himself through the world, giving and receiving offense."

"Literature is the Thought of thinking Souls."

"All greatness is unconscious, or it is little and naught."

"The uttered part of a man's life, let us always repeat, bears to the unuttered, unconscious part a small unknown proportion. He himself never knows it, much less do others."

"It can be said of him [Scott], when he departed he took a man's life along with him. No sounder piece of British manhood was put together in that eighteenth century of time."

"Nothing that was worthy in the past departs; no truth or goodness realized by man ever dies, or can die."

"To the very last, he had a kind of idea; that, namely, of la carrière ouverte aux talents,—the tools to him that can handle them."

"Blessed is the healthy nature; it is the coherent, sweetly co-operative, not incoherent, self-distracting, self-destructive one!"

"Everywhere in life, the true question is not what we gain, but what we do."

"a matter in regard to which if something be not done, something will do itself one day, and in a fashion that will please nobody"

"A witty statesman said, you might prove anything by figures."

"Democracy is, by the nature of it, a self-canceling business; and it gives in the long run a net result of zero."

"O reader, to what shifts is poor Society reduced, struggling to give still some account of herself, in epochs when Cash Payment has become the sole nexus of man to men!"

"Cash Payment the sole nexus; and there are so many things which cash will not pay! Cash is a great miracle; yet it has not all power in Heaven, nor even on Earth. 'Supply and demand' we will honour also; and yet how many 'demands' are there, entirely indispensable, which have to go elsewhere than to the shops, and produce quite other than cash, before they can get their supply? On the whole, what astonishing payments does cash make in this world!"

"One comfort is, that Great Men, taken up in any way, are profitable company. We cannot look, however imperfectly, upon a great man, without gaining something by him. He is the living light-fountain, which it is good and pleasant to be near. The light which enlightens, which has enlightened the darkness of the world; and this not as a kindled lamp only, but rather as a natural luminary shining by the gift of Heaven; a flowing light-fountain, as I say, of native original insight, of manhood and heroic nobleness;—in whose radiance all souls feel that it is well with them."

"But the thing a man does practically believe (and this is often enough without asserting it even to himself, much less to others); the thing a man does practically lay to heart, and know for certain, concerning his vital relations to this mysterious Universe, and his duty and destiny there, that is in all cases the primary thing for him, and creatively determines all the rest. That is his religion; or, it may be, his mere scepticism and no-religion: the manner it is in which he feels himself to be spiritually related to the Unseen World or No-World; and I say, if you tell me what that is, you tell me to a very great extent what the man is, what the kind of things he will do is."

"I here, on the very threshold, protest against it in reference to Paganism, and to all other isms by which man has ever for a length of time striven to walk in this world. They have all had a truth in them, or men would not have taken them up. Quackery and dupery do abound; in religions, above all in the more advanced decaying stages of religions, they have fearfully abounded: but quackery was never the originating influence in such things; it was not the health and life of such things, but their disease, the sure precursor of their being about to die! Let us never forget this."

"They have their belief, these poor Thibet people, that Providence sends down always an Incarnation of Himself into every generation. At bottom some belief in a kind of Pope! At bottom still better, belief that there is a Greatest Man; that he is discoverable; that, once discovered, we ought to treat him with an obedience which knows no bounds! This is the truth of Grand Lamaism; the "discoverability" is the only error here."

"It is a most earnest thing to be alive in this world; to die is not sport for a man. Man's life never was a sport to him; it was a stern reality, altogether a serious matter to be alive!"

"Men, I say, never did believe idle songs, never risked their soul's life on allegories: men in all times, especially in early earnest times, have had an instinct for detecting quacks, for detesting quacks."

"To the wild deep-hearted man all was yet new, not veiled under names or formulas; it stood naked, flashing in on him there, beautiful, awful, unspeakable. Nature was to this man, what to the Thinker and Prophet it forever is, preternatural. This green flowery rock-built earth, the trees, the mountains, rivers, many-sounding seas;—that great deep sea of azure that swims overhead; the winds sweeping through it; the black cloud fashioning itself together, now pouring out fire, now hail and rain."

"We call that fire of the black thunder-cloud "electricity," and lecture learnedly about it, and grind the like of it out of glass and silk: but what is it? What made it? Whence comes it? Whither goes it? Science has done much for us; but it is a poor science that would hide from us the great deep sacred infinitude of Nescience, whither we can never penetrate, on which all science swims as a mere superficial film. This world, after all our science and sciences, is still a miracle; wonderful, inscrutable, magical and more, to whosoever will think of it."

"Cannot we understand how these men worshipped Canopus; became what we call Sabeans, worshipping the stars? Such is to me the secret of all forms of Paganism. Worship is transcendent wonder; wonder for which there is now no limit or measure; that is worship."

"The young generations of the world, who had in them the freshness of young children, and yet the depth of earnest men, who did not think that they had finished off all things in Heaven and Earth by merely giving them scientific names, but had to gaze direct at them there, with awe and wonder: they felt better what of divinity is in man and Nature; they, without being mad, could worship Nature, and man more than anything else in Nature."

"What I called the perplexed jungle of Paganism sprang, we may say, out of many roots: every admiration, adoration of a star or natural object, was a root or fibre of a root; but Hero-worship is the deepest root of all; the tap-root, from which in a great degree all the rest were nourished and grown."

"No nobler feeling than this of admiration for one higher than himself dwells in the breast of man. It is to this hour, and at all hours, the vivifying influence in man's life."

"But I liken common languid Times, with their unbelief, distress, perplexity, with their languid doubting characters and embarrassed circumstances, impotently crumbling down into ever worse distress towards final ruin;—all this I liken to dry dead fuel, waiting for the lightning out of Heaven that shall kindle it. The great man, with his free force direct out of God's own hand, is the lightning. His word is the wise healing word which all can believe in. All blazes round him now, when he has once struck on it, into fire like his own."

"In that strange island Iceland,—burst up, the geologists say, by fire from the bottom of the sea; a wild land of barrenness and lava; swallowed many months of every year in black tempests, yet with a wild gleaming beauty in summertime; towering up there, stern and grim, in the North Ocean with its snow jokuls, roaring geysers, sulphur-pools and horrid volcanic chasms, like the waste chaotic battle-field of Frost and Fire;—where of all places we least looked for Literature or written memorials, the record of these things was written down."

"Mark at present so much; what the essence of Scandinavian and indeed of all Paganism is: a recognition of the forces of Nature as godlike, stupendous, personal Agencies,—as Gods and Demons. Not inconceivable to us. It is the infant Thought of man opening itself, with awe and wonder, on this ever-stupendous Universe. To me there is in the Norse system something very genuine, very great and manlike. A broad simplicity, rusticity, so very different from the light gracefulness of the old Greek Paganism, distinguishes this Scandinavian System. It is Thought; the genuine Thought of deep, rude, earnest minds, fairly opened to the things about them; a face-to-face and heart-to-heart inspection of the things,—the first characteristic of all good Thought in all times. Not graceful lightness, half-sport, as in the Greek Paganism; a certain homely truthfulness and rustic strength, a great rude sincerity, discloses itself here."

"Innumerable men had passed by, across this Universe, with a dumb vague wonder, such as the very animals may feel; or with a painful, fruitlessly inquiring wonder, such as men only feel;—till the great Thinker came, the original man, the Seer; whose shaped spoken Thought awakes the slumbering capability of all into Thought. It is ever the way with the Thinker, the spiritual Hero. What he says, all men were not far from saying, were longing to say. The Thoughts of all start up, as from painful enchanted sleep, round his Thought; answering to it, Yes, even so! Joyful to men as the dawning of day from night;—is it not, indeed, the awakening for them from no-being into being, from death into life? We still honor such a man; call him Poet, Genius, and so forth: but to these wild men he was a very magician, a worker of miraculous unexpected blessing for them; a Prophet, a God!"

"For the Norse people, the Man now named Odin, and Chief Norse God, we fancy, was such a man. A Teacher, and Captain of soul and of body; a Hero, of worth immeasurable; admiration for whom, transcending the known bounds, became adoration. Has he not the power of articulate Thinking; and many other powers, as yet miraculous? So, with boundless gratitude, would the rude Norse heart feel. Has he not solved for them the sphinx-enigma of this Universe; given assurance to them of their own destiny there? By him they know now what they have to do here, what to look for hereafter. Existence has become articulate, melodious by him; he first has made Life alive!—We may call this Odin, the origin of Norse Mythology: Odin, or whatever name the First Norse Thinker bore while he was a man among men. His view of the Universe once promulgated, a like view starts into being in all minds; grows, keeps ever growing, while it continues credible there. In all minds it lay written, but invisibly, as in sympathetic ink; at his word it starts into visibility in all. Nay, in every epoch of the world, the great event, parent of all others, is it not the arrival of a Thinker in the world—!"

"A great soul, any sincere soul, knows not what he is,—alternates between the highest height and the lowest depth; can, of all things, the least measure—Himself! What others take him for, and what he guesses that he may be; these two items strangely act on one another, help to determine one another. With all men reverently admiring him; with his own wild soul full of noble ardors and affections, of whirlwind chaotic darkness and glorious new light; a divine Universe bursting all into godlike beauty round him, and no man to whom the like ever had befallen, what could he think himself to be?"

"[S]uppose Odin to have been the inventor of Letters, as well as "magic," among that people! It is the greatest invention man has ever made! this of marking down the unseen thought that is in him by written characters. It is a kind of second speech, almost as miraculous as the first."

"Transport yourselves into the early childhood of nations; the first beautiful morning-light of our Europe, when all yet lay in fresh young radiance as of a great sunrise, and our Europe was first beginning to think, to be! Wonder, hope; infinite radiance of hope and wonder, as of a young child's thoughts, in the hearts of these strong men! Strong sons of Nature; and here was not only a wild Captain and Fighter; discerning with his wild flashing eyes what to do, with his wild lion-heart daring and doing it; but a Poet too, all that we mean by a Poet, Prophet, great devout Thinker and Inventor,—as the truly Great Man ever is. A Hero is a Hero at all points; in the soul and thought of him first of all. This Odin, in his rude semi-articulate way, had a word to speak. A great heart laid open to take in this great Universe, and man's Life here, and utter a great word about it. A Hero, as I say, in his own rude manner; a wise, gifted, noble-hearted man. And now, if we still admire such a man beyond all others, what must these wild Norse souls, first awakened into thinking, have made of him!"

"I feel that these old Northmen wore looking into Nature with open eye and soul: most earnest, honest; childlike, and yet manlike; with a great-hearted simplicity and depth and freshness, in a true, loving, admiring, unfearing way."

"They understood in their heart that it was indispensable to be brave; that Odin would have no favor for them, but despise and thrust them out, if they were not brave. Consider too whether there is not something in this! It is an everlasting duty, valid in our day as in that, the duty of being brave. Valor is still value. The first duty for a man is still that of subduing Fear. We must get rid of Fear; we cannot act at all till then."

"I called it a small light shining and shaping in the huge vortex of Norse darkness. Yet the darkness itself was alive; consider that. It was the eager inarticulate uninstructed Mind of the whole Norse People, longing only to become articulate, to go on articulating ever farther!"

"It is a greatness not of mere body and gigantic bulk, but a rude greatness of soul. There is a sublime uncomplaining melancholy traceable in these old hearts. A great free glance into the very deeps of thought. They seem to have seen, these brave old Northmen, what Meditation has taught all men in all ages, That this world is after all but a show,—a phenomenon or appearance, no real thing. All deep souls see into that,—the Hindoo Mythologist, the German Philosopher,—the Shakspeare, the earnest Thinker, wherever he may be."

"For the whole Past, as I keep repeating, is the possession of the Present; the Past had always something true, and is a precious possession. In a different time, in a different place, it is always some other side of our common Human Nature that has been developing itself. The actual True is the sum of all these; not any one of them by itself constitutes what of Human Nature is hitherto developed. Better to know them all than misknow them. "To which of these Three Religions do you specially adhere?" inquires Meister of his Teacher. "To all the Three!" answers the other: "To all the Three; for they by their union first constitute the True Religion.""

"No sadder proof can be given by a man of his own littleness than disbelief in great men."

"The history of the world is but the biography of great men."

"We have chosen Mahomet not as the most eminent Prophet; but as the one we are freest to speak of. He is by no means the truest of Prophets; but I do esteem him a true one. Farther, as there is no danger of our becoming, any of us, Mahometans, I mean to say all the good of him I justly can. It is the way to get at his secret: let us try to understand what he meant with the world; what the world meant and means with him, will then be a more answerable question. Our current hypothesis about Mahomet, that he was a scheming Impostor, a Falsehood incarnate, that his religion is a mere mass of quackery and fatuity, begins really to be now untenable to any one. The lies, which well-meaning zeal has heaped round this man, are disgraceful to ourselves only."

"The greatest of faults, I should say, is to be conscious of none."

"Much has been said of Mahomet's propagating his Religion by the sword. It is no doubt far nobler what we have to boast of the Christian Religion, that it propagated itself peaceably in the way of preaching and conviction. Yet withal, if we take this for an argument of the truth or falsehood of a religion, there is a radical mistake in it. The sword indeed: but where will you get your sword! Every new opinion, at its starting, is precisely in a minority of one. In one man's head alone, there it dwells as yet. One man alone of the whole world believes it; there is one man against all men. That he take a sword, and try to propagate with that, will do little for him. You must first get your sword! On the whole, a thing will propagate itself as it can. We do not find, of the Christian Religion either, that it always disdained the sword, when once it had got one."

"I care little about the sword: I will allow a thing to struggle for itself in this world, with any sword or tongue or implement it has, or can lay hold of. We will let it preach, and pamphleteer, and fight, and to the uttermost bestir itself, and do, beak and claws, whatsoever is in it; very sure that it will, in the long-run, conquer nothing which does not deserve to be conquered. What is better than itself, it cannot put away, but only what is worse. In this great Duel, Nature herself is umpire, and can do no wrong: the thing which is deepest-rooted in Nature, what we call truest, that thing and not the other will be found growing at last."

"We are to remember what an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom; your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just Earth; she grows the wheat, — the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good Earth is silent about all the rest, — has silently turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is true and not a lie; and yet so great, and just, and motherly in her truth. She requires of a thing only that it be genuine of heart; she will protect it if so; will not, if not so. There is a soul of truth in all the things she ever gave harbor to. Alas, is not this the history of all highest Truth that comes or ever came into the world?"

"Mahomet can work no miracles; he often answers impatiently: I can work no miracles. I? "I am a Public Preacher;" appointed to preach this doctrine to all creatures. Yet the world, as we can see, had really from of old been all one great miracle to him. Look over the world, says he; is it not wonderful, the work of Allah; wholly "a sign to you," if your eyes were open!"

"His Religion is not an easy one: with rigorous fasts, lavations, strict complex formulas, prayers five times a day, and abstinence from wine, it did not "succeed by being an easy religion." As if indeed any religion, or cause holding of religion, could succeed by that! It is a calumny on men to say that they are roused to heroic action by ease, hope of pleasure, recompense, — sugar-plums of any kind, in this world or the next! In the meanest mortal there lies something nobler."

"Mahomet himself, after all that can be said about him, was not a sensual man. We shall err widely if we consider this man as a common voluptuary, intent mainly on base enjoyments, — nay on enjoyments of any kind. His household was of the frugalest; his common diet barley-bread and water: sometimes for months there was not a fire once lighted on his hearth. They record with just pride that he would mend his own shoes, patch his own cloak. A poor, hard-toiling, ill-provided man; careless of what vulgar men toil for."

"No Dilettantism in this Mahomet; it is a business of Reprobation and Salvation with him, of Time and Eternity: he is in deadly earnest about it! Dilettantism, hypothesis, speculation, a kind of amateur-search for Truth, toying and coquetting with Truth: this is the sorest sin. The root of all other imaginable sins. It consists in the heart and soul of the man never having been open to Truth; — "living in a vain show." Such a man not only utters and produces falsehoods, but is himself a falsehood. The rational moral principle, spark of the Divinity, is sunk deep in him, in quiet paralysis of life-death."

"Enjoying things which are pleasant; that is not the evil: it is the reducing of our moral self to slavery by them that is."

"We will not praise Mahomet's moral precepts as always of the superfinest sort; yet it can be said that there is always a tendency to good in them; that they are the true dictates of a heart aiming towards what is just and true."

"On the whole, we will repeat that this Religion of Mahomet's is a kind of Christianity; has a genuine element of what is spiritually highest looking through it, not to be hidden by all its imperfections. The Scandinavian God Wish, the god of all rude men, — this has been enlarged into a Heaven by Mahomet; but a Heaven symbolical of sacred Duty, and to be earned by faith and well-doing, by valiant action, and a divine patience which is still more valiant. It is Scandinavian Paganism, and a truly celestial element superadded to that. Call it not false; look not at the falsehood of it, look at the truth of it. For these twelve centuries, it has been the religion and life-guidance of the fifth part of the whole kindred of Mankind. Above all things, it has been a religion heartily believed. These Arabs believe their religion, and try to live by it! No Christians, since the early ages, or only perhaps the English Puritans in modern times, have ever stood by their Faith as the Moslem do by theirs, — believing it wholly, fronting Time with it, and Eternity with it."

"It was a rude gross error, that of counting the Great Man a god. Yet let us say that it is at all times difficult to know what he is, or how to account of him and receive him!"

"To fall into mere unreasoning deliquium of love and admiration, was not good; but such unreasoning, nay irrational supercilious no-love at all is perhaps still worse!—It is a thing forever changing, this of Hero-worship: different in each age, difficult to do well in any age. Indeed, the heart of the whole business of the age, one may say, is to do it well."

"[T]hey indicate the saddest spiritual paralysis, and mere death-life of the souls of men: more godless theory, I think, was never promulgated in this Earth. A false man found a religion? Why, a false man cannot build a brick house!"

"I should say sincerity, a deep, great, genuine sincerity, is the first characteristic of all men in any way heroic."

"No, the Great Man does not boast himself sincere, far from that; perhaps does not ask himself if he is so: I would say rather, his sincerity does not depend on himself; he cannot help being sincere! The great Fact of Existence is great to him. Fly as he will, he cannot get out of the awful presence of this Reality. His mind is so made; he is great by that, first of all. Fearful and wonderful, real as Life, real as Death, is this Universe to him. Though all men should forget its truth, and walk in a vain show, he cannot. At all moments the Flame-image glares in upon him; undeniable, there, there!—I wish you to take this as my primary definition of a Great Man. A little man may have this, it is competent to all men that God has made: but a Great Man cannot be without it."

"A gifted noble people; a people of wild strong feelings, and of iron restraint over these: the characteristic of noble-mindedness, of genius."

"Mahomet was only fourteen; had no language but his own: much in Syria must have been a strange unintelligible whirlpool to him. But the eyes of the lad were open; glimpses of many things would doubtless be taken in, and lie very enigmatic as yet, which were to ripen in a strange way into views, into beliefs and insights one day. These journeys to Syria were probably the beginning of much to Mahomet. One other circumstance we must not forget: that he had no school-learning; of the thing we call school-learning none at all."

"Curious, if we will reflect on it, this of having no books. Except by what he could see for himself, or hear of by uncertain rumor of speech in the obscure Arabian Desert, he could know nothing. The wisdom that had been before him or at a distance from him in the world, was in a manner as good as not there for him. Of the great brother souls, flame-beacons through so many lands and times, no one directly communicates with this great soul. He is alone there, deep down in the bosom of the Wilderness; has to grow up so,—alone with Nature and his own Thoughts. But, from an early age, he had been remarked as a thoughtful man."

"A spontaneous, passionate, yet just, true-meaning man! Full of wild faculty, fire and light; of wild worth, all uncultured; working out his life-task in the depths of the Desert there."

"From of old, a thousand thoughts, in his pilgrimings and wanderings, had been in this man: What am I? What is this unfathomable Thing I live in, which men name Universe? What is Life; what is Death? What am I to believe? What am I to do? The grim rocks of Mount Hara, of Mount Sinai, the stern sandy solitudes answered not. The great Heaven rolling silent overhead, with its blue-glancing stars, answered not. There was no answer. The man's own soul, and what of God's inspiration dwelt there, had to answer!"

"It has ever been held the highest wisdom for a man not merely to submit to Necessity,—Necessity will make him submit,—but to know and believe well that the stern thing which Necessity had ordered was the wisest, the best, the thing wanted there. To cease his frantic pretension of scanning this great God's-World in his small fraction of a brain; to know that it had verily, though deep beyond his soundings, a Just Law, that the soul of it was Good;—that his part in it was to conform to the Law of the Whole, and in devout silence follow that; not questioning it, obeying it as unquestionable."

"Yet with every allowance, one feels it difficult to see how any mortal ever could consider this Koran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was!"

"Every candid eye, I think, will read the Koran far otherwise than so. It is the confused ferment of a great rude human soul; rude, untutored, that cannot even read; but fervent, earnest, struggling vehemently to utter itself in words. With a kind of breathless intensity he strives to utter himself; the thoughts crowd on him pell-mell: for very multitude of things to say, he can get nothing said. The meaning that is in him shapes itself into no form of composition, is stated in no sequence, method, or coherence;—they are not shaped at all, these thoughts of his; flung out unshaped, as they struggle and tumble there, in their chaotic inarticulate state."

"The panting breathless haste and vehemence of a man struggling in the thick of battle for life and salvation; this is the mood he is in!"

"In the meanest mortal there lies something nobler. The poor swearing soldier, hired to be shot, has his "honor of a soldier," different from drill-regulations and the shilling a day. It is not to taste sweet things, but to do noble and true things, and vindicate himself under God's Heaven as a god-made Man, that the poorest son of Adam dimly longs. Show him the way of doing that, the dullest day-drudge kindles into a hero. They wrong man greatly who say he is to be seduced by ease."

"[B]y awakening the Heroic that slumbers in every heart, can any Religion gain followers."

"To the Arab Nation it was as a birth from darkness into light; Arabia first became alive by means of it. A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: a Hero-Prophet was sent down to them with a word they could believe: see, the unnoticed becomes world-notable, the small has grown world-great; within one century afterwards, Arabia is at Grenada on this hand, at Delhi on that;—glancing in valor and splendor and the light of genius, Arabia shines through long ages over a great section of the world. Belief is great, life-giving. The history of a Nation becomes fruitful, soul-elevating, great, so soon as it believes. These Arabs, the man Mahomet, and that one century,—is it not as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame."

"The Hero as Divinity, the Hero as Prophet, are productions of old ages; not to be repeated in the new. They presuppose a certain rudeness of conception, which the progress of mere scientific knowledge puts an end to. There needs to be, as it were, a world vacant, or almost vacant of scientific forms, if men in their loving wonder are to fancy their fellow-man either a god or one speaking with the voice of a god. Divinity and Prophet are past."

"I will remark again, however, as a fact not unimportant to be understood, that the different sphere constitutes the grand origin of such distinction; that the Hero can be Poet, Prophet, King, Priest or what you will, according to the kind of world he finds himself born into. I confess, I have no notion of a truly great man that could not be all sorts of men."

"Of this Shakspeare of ours, perhaps the opinion one sometimes hears a little idolatrously expressed is, in fact, the right one; I think the best judgement not of this country only, but of Europe at large, is slowly pointing to the conclusion, That Shakspeare is the chief of all Poets hitherto; the greatest intellect who, in our recorded world, has left record of himself in the way of Literature. On the whole, I know not such a power of vision, such a faculty of thought, if we take all the characters of it, in any other man. Such a calmness of depth; placid joyous strength; all things imaged in that great soul of his so true and clear, as in a tranquil unfathomable sea!"

"The "imagination that shudders at the Hell of Dante," is not that the same faculty, weaker in degree, as Dante's own? No one but Shakspeare can embody, out of Saxo Grammaticus, the story of Hamlet as Shakspeare did: but every one models some kind of story out of it; every one embodies it better or worse. We need not spend time in defining. Where there is no specific difference, as between round and square, all definition must be more or less arbitrary. A man that has so much more of the poetic element developed in him as to have become noticeable, will be called Poet by his neighbors."

"All old Poems, Homer's and the rest, are authentically Songs. I would say, in strictness, that all right Poems are; that whatsoever is not sung is properly no Poem, but a piece of Prose cramped into jingling lines,—to the great injury of the grammar, to the great grief of the reader, for most part! What we wants to get at is the thought the man had, if he had any: why should he twist it into jingle, if he could speak it out plainly? It is only when the heart of him is rapt into true passion of melody, and the very tones of him, according to Coleridge's remark, become musical by the greatness, depth and music of his thoughts, that we can give him right to rhyme and sing; that we call him a Poet, and listen to him as the Heroic of Speakers,—whose speech is Song."

"Paganism we recognized as a veracious expression of the earnest awe-struck feeling of man towards the Universe; veracious, true once, and still not without worth for us. But mark here the difference of Paganism and Christianism; one great difference. Paganism emblemed chiefly the Operations of Nature; the destinies, efforts, combinations, vicissitudes of things and men in this world; Christianism emblemed the Law of Human Duty, the Moral Law of Man. One was for the sensuous nature: a rude helpless utterance of the first Thought of men,—the chief recognized virtue, Courage, Superiority to Fear. The other was not for the sensuous nature, but for the moral. What a progress is here, if in that one respect only—!"

"Europe has made much; great cities, great empires, encyclopaedias, creeds, bodies of opinion and practice: but it has made little of the class of Dante's Thought."

"For, in fact, I say the degree of vision that dwells in a man is a correct measure of the man. If called to define Shakspeare's faculty, I should say superiority of Intellect, and think I had included all under that. What indeed are faculties? We talk of faculties as if they were distinct, things separable; as if a man had intellect, imagination, fancy, &c., as he has hands, feet and arms. That is a capital error. Then again, we hear of a man's "intellectual nature," and of his "moral nature," as if these again were divisible, and existed apart. Necessities of language do perhaps prescribe such forms of utterance; we must speak, I am aware, in that way, if we are to speak at all. But words ought not to harden into things for us. It seems to me, our apprehension of this matter is, for most part, radically falsified thereby. We ought to know withal, and to keep forever in mind, that these divisions are at bottom but names; that man's spiritual nature, the vital Force which dwells in him, is essentially one and indivisible; that what we call imagination, fancy, understanding, and so forth, are but different figures of the same Power of Insight, all indissolubly connected with each other, physiognomically related; that if we knew one of them, we might know all of them. Morality itself, what we call the moral quality of a man, what is this but another side of the one vital Force whereby he is and works? All that a man does is physiognomical of him. You may see how a man would fight, by the way in which he sings; his courage, or want of courage, is visible in the word he utters, in the opinion he has formed, no less than in the stroke he strikes. He is one; and preaches the same Self abroad in all these ways."

"[I]t is always a genial laughter. Not at mere weakness, at misery or poverty; never. No man who can laugh, what we call laughing, will laugh at these things. It is some poor character only desiring to laugh, and have the credit of wit, that does so. Laughter means sympathy."

"I cannot call this Shakspeare a "Sceptic," as some do; his indifference to the creeds and theological quarrels of his time misleading them. No: neither unpatriotic, though he says little about his Patriotism; nor sceptic, though he says little about his Faith. Such "indifference" was the fruit of his greatness withal: his whole heart was in his own grand sphere of worship (we may call it such); these other controversies, vitally important to other men, were not vital to him."

"[I]s it not a right glorious thing, and set of things, this that Shakspeare has brought us? For myself, I feel that there is actually a kind of sacredness in the fact of such a man being sent into this Earth."

"The Great Man here too, as always, is a Force of Nature. Whatsoever is truly great in him springs up from the inarticulate deeps."

"Yes, truly, it is a great thing for a Nation that it get an articulate voice; that it produce a man who will speak forth melodiously what the heart of it means!"

"The built house seems all so fit,– everyway as it should be, as if it came there by its own law and the nature of things,– we forget the rude disorderly quarry it was shaped from. The very perfection of the house, as if Nature herself had made it, hides the builder's merit. Perfect, more perfect than any other man, we may call Shakspeare in this: he discerns, knows as by instinct, what condition he works under, what his materials are, what his own force and its relation to them is. It is not a transitory glance of insight that will suffice; it is deliberate illumination of the whole matter; it is a calmly seeing eye; a great intellect, in short. How a man, of some wide thing that he has witnessed, will construct a narrative, what kind of picture and delineation he will give of it,– is the best measure you could get of what intellect is in the man. Which circumstance is vital and shall stand prominent; which unessential, fit to be suppressed; where is the true beginning, the true sequence and ending? To find out this, you task the whole force of insight that is in the man. He must understand the thing; according to the depth of his understanding, will the fitness of his answer be."

"Can the man say, Fiat lux, Let there be light; and out of chaos make a world? Precisely as there is light in himself, will he accomplish this."

"Or indeed we may say again, it is in what I called Portrait-painting, delineating of men and things, especially of men, that Shakspeare is great. All the greatness of the man comes out decisively here. It is unexampled, I think, that calm creative perspicacity of Shakspeare. The thing he looks at reveals not this or that face of it, but its inmost heart and generic secret: it dissolves itself as in light before him, so that he discerns the perfect structure of it. Creative, we said: poetic creation, what is this too but seeing the thing sufficiently? The word that will describe the thing, follows of itself from such clear intense sight of the thing. And is not Shakspeare's morality, his valour, candour, tolerance, truthfulness; his whole victorious strength and greatness, which can triumph over such obstructions, visible there too? Great as the world!"

"It is truly a lordly spectacle how this great soul takes in all kinds of men and objects, a Falstaff, an Othello, a Juliet, a Coriolanus; sets them all forth to us in their round completeness; loving, just, the equal brother of all. Novum Organum, and all the intellect you will find in Bacon, is of a quite secondary order; earthy, material, poor in comparison with this. Among modern men, one finds, in strictness, almost nothing of the same rank. Goethe alone, since the days of Shakspeare, reminds me of it. Of him too you say that he saw the object; you may say what he himself says of Shakspeare: 'His characters are like watches with dial-plates of transparent crystal; they show you the hour like others, and the inward mechanism also is all visible.'."

"The seeing eye! It is this that discloses the inner harmony of things; what Nature meant, what musical idea Nature has wrapped up in these often rough embodiments. Something she did mean. To the seeing eye that something were discernible. Are they base, miserable things? You can laugh over them, you can weep over them; you can in some way or other genially relate yourself to them; — you can, at lowest, hold your peace about them, turn away your own and others' face from them, till the hour come for practically exterminating and extinguishing them!"

"At bottom, it is the Poet's first gift, as it is all men's, that he have intellect enough. He will be a Poet if he have: a Poet in word; or failing that, perhaps still better, a Poet in act. Whether he write at all; and if so, whether in prose or in verse, will depend on accidents: who knows on what extremely trivial accidents, — perhaps on his having had a singing-master, on his being taught to sing in his boyhood! But the faculty which enables him to discern the inner heart of things, and the harmony that dwells there (for whatsoever exists has a harmony in the heart of it, or it would not hold together and exist), is not the result of habits or accidents, but the gift of Nature herself; the primary outfit for a Heroic Man in what sort soever. To the Poet, as to every other, we say first of all, See. If you cannot do that, it is of no use to keep stringing rhymes together, jingling sensibilities against each other, and name yourself a Poet; there is no hope for you. If you can, there is, in prose or verse, in action or speculation, all manner of hope. The crabbed old Schoolmaster used to ask, when they brought him a new pupil, 'But are ye sure he's not a dunce?' Why, really one might ask the same thing, in regard to every man proposed for whatsoever function; and consider it as the one inquiry needful: Are ye sure he's."

"There have been other Priests perhaps equally notable, in calmer times, for doing faithfully the office of a Leader of Worship; bringing down, by faithful heroism in that kind, a light from Heaven into the daily life of their people; leading them forward, as under God's guidance, in the way wherein they were to go. But when this same way was a rough one, of battle, confusion and danger, the spiritual Captain, who led through that, becomes, especially to us who live under the fruit of his leading, more notable than any other."

"Is not every true Reformer, by the nature of him, a Priest first of all? He appeals to Heaven's invisible justice against Earth's visible force; knows that it, the invisible, is strong and alone strong. He is a believer in the divine truth of things; a seer, seeing through the shows of things; a worshipper, in one way or the other, of the divine truth of things; a Priest, that is. If he be not first a Priest, he will never be good for much as a Reformer."

"[T]he battling Reformer too is, from time to time, a needful and inevitable phenomenon. Obstructions are never wanting: the very things that were once indispensable furtherances become obstructions; and need to be shaken off, and left behind us,—a business often of enormous difficulty."

"The rudest heathen that worshipped Canopus, or the Caabah Black-Stone, he, as we saw, was superior to the horse that worshipped nothing at all! Nay there was a kind of lasting merit in that poor act of his; analogous to what is still meritorious in Poets: recognition of a certain endless divine beauty and significance in stars and all natural objects whatsoever."

"It is the property of every Hero, in every time, in every place and situation, that he come back to reality; that he stand upon things, and not shows of things. According as he loves, and venerates, articulately or with deep speechless thought, the awful realities of things, so will the hollow shows of things, however regular, decorous, accredited by Koreishes or Conclaves, be intolerable and detestable to him."

"All this of Liberty and Equality, Electoral suffrages, Independence and so forth, we will take, therefore, to be a temporary phenomenon, by no means a final one. Though likely to last a long time, with sad enough embroilments for us all, we must welcome it, as the penalty of sins that are past, the pledge of inestimable benefits that are coming."

"[I]n the whole world, that day, there was not a more entirely unimportant-looking pair of people than this Miner and his Wife. And yet what were all Emperors, Popes and Potentates, in comparison? There was born here, once more, a Mighty Man; whose light was to flame as the beacon over long centuries and epochs of the world; the whole world and its history was waiting for this man. It is strange, it is great."

"At bottom, as was said above, we are to consider Luther as a Prophet Idol-breaker; a bringer-back of men to reality. It is the function of great men and teachers."

"Luther's merit in literary history is of the greatest: his dialect became the language of all writing. They are not well written, these Four-and-twenty Quartos of his; written hastily, with quite other than literary objects. But in no Books have I found a more robust, genuine, I will say noble faculty of a man than in these. A rugged honesty, homeliness, simplicity; a rugged sterling sense and strength. He dashes out illumination from him; his smiting idiomatic phrases seem to cleave into the very secret of the matter. Good humor too, nay tender affection, nobleness and depth: this man could have been a Poet too! He had to work an Epic Poem, not write one."

"Theocracy, Government of God, is precisely the thing to be struggled for!"

"The Age of Miracles is forever here!"

"Alas, the Hero from of old has had to cramp himself into strange shapes: the world knows not well at any time what to do with him, so foreign is his aspect in the world!"

"[T]his same Man-of-Letters Hero must be regarded as our most important modern person. He, such as he may be, is the soul of all."

"In the true Literary Man there is thus ever, acknowledged or not by the world, a sacredness: he is the light of the world; the world's Priest;—guiding it, like a sacred Pillar of Fire, in its dark pilgrimage through the waste of Time."

"There is clear truth in the idea that a struggle from the lower classes of society, towards the upper regions and rewards of society, must ever continue. Strong men are born there, who ought to stand elsewhere than there."

"For the Scepticism, as I said, is not intellectual only; it is moral also; a chronic atrophy and disease of the whole soul. A man lives by believing something; not by debating and arguing about many things."

"Great souls are always loyally submissive, reverent to what is over them."

"The man whom Nature has appointed to do great things is, first of all, furnished with that openness to Nature which renders him incapable of being insincere! To his large, open, deep-feeling heart Nature is a Fact: all hearsay is hearsay; the unspeakable greatness of this Mystery of Life, let him acknowledge it or not, nay even though he seem to forget it or deny it, is ever present to him,—fearful and wonderful, on this hand and on that."

"This Burns appeared under every disadvantage: uninstructed, poor, born only to hard manual toil; and writing, when it came to that, in a rustic special dialect, known only to a small province of the country he lived in. Had he written, even what he did write, in the general language of England, I doubt not he had already become universally recognized as being, or capable to be, one of our greatest men."

"Burns's Brother Gilbert, a man of much sense and worth, has told me that Robert, in his young days, in spite of their hardship, was usually the gayest of speech; a fellow of infinite frolic, laughter, sense and heart; far pleasanter to hear there, stript cutting peats in the bog, or such like, than he ever afterwards knew him. I can well believe it. This basis of mirth, a primal element of sunshine and joyfulness, coupled with his other deep and earnest qualities, is one of the most attractive characteristics of Burns. A large fund of Hope dwells in him; spite of his tragical history, he is not a mourning man. He shakes his sorrows gallantly aside; bounds forth victorious over them."

"In books lies the soul of the whole Past Time; the articulate audible voice of the Past, when the body and material substance of it has altogether vanished like a dream."

"Certainly the Art of Writing is the most miraculous of all things man has devised."

"All that Mankind has done, thought, gained or been: it is lying as in magic preservation in the pages of Books."

"It depends on what we read, after all manner of Professors have done their best for us."

"The suffering man ought really 'to consume his own smoke'; there is no good in emitting smoke till you have made it into fire, — which, in the metaphorical sense too, all smoke is capable of becoming!"

"Adversity is sometimes hard upon a man; but for one man who can stand prosperity, there are a hundred that will stand adversity."

"The true University of these days is a Collection of Books."

"One life; a little gleam of Time between two Eternities; no second chance to us for evermore!"

"Burke said there were Three Estates in Parliament; but, in the Reporter's Gallery yonder, there sat a Fourth Estate more important far than they all."

"Find in any country the Ablest Man that exists there; raise him to the supreme place, and loyally reverence him: you have a perfect government for that country; no ballot-box, parliamentary eloquence, voting, constitution-building, or other machinery whatsoever can improve it a whit."

"There is no act more moral between men than that of rule and obedience. Woe to him that claims obedience when it is not due; woe to him that refuses it when it is! God's law is in that, I say, however the Parchment-laws may run: there is a Divine Right or else a Diabolic Wrong at the heart of every claim that one man makes upon another."

"I esteem the modern error, That all goes by self-interest and the checking and balancing of greedy knaveries, and that in short, there is nothing divine whatever in the association of men, a still more despicable error, natural as it is to an unbelieving century, than that of a "divine right" in people called Kings. I say, Find me the true Konning, King, or Able-man, and he has a divine right over me."

"To me, in these circumstances, that of "Hero-worship" becomes a fact inexpressibly precious; the most solacing fact one sees in the world at present. There is an everlasting hope in it for the management of the world. Had all traditions, arrangements, creeds, societies that men ever instituted, sunk away, this would remain. The certainty of Heroes being sent us; our faculty, our necessity, to reverence Heroes when sent: it shines like a polestar through smoke-clouds, dust-clouds, and all manner of down-rushing and conflagration."

"[F]ar be it from me to say or insinuate a word of disparagement against such characters as Hampden, Elliot, Pym; whom I believe to have been right worthy and useful men. I have read diligently what books and documents about them I could come at;—with the honestest wish to admire, to love and worship them like Heroes; but I am sorry to say, if the real truth must be told, with very indifferent success! At bottom, I found that it would not do. They are very noble men, these; step along in their stately way, with their measured euphemisms, philosophies, parliamentary eloquences, Ship-moneys, Monarchies of Man; a most constitutional, unblamable, dignified set of men. But the heart remains cold before them."

"I plead guilty to valuing such a man beyond all other sorts of men. Smooth-shaven Respectabilities not a few one finds, that are not good for much. Small thanks to a man for keeping his hands clean, who would not touch the work but with gloves on!"

"Truly it is a sad thing for a people, as for a man, to fall into Scepticism, into dilettantism, insincerity; not to know Sincerity when they see it. For this world, and for all worlds, what curse is so fatal?"

"For being a man worth any thousand men, the response your Knox, your Cromwell gets, is an argument for two centuries whether he was a man at all. God's greatest gift to this Earth is sneeringly flung away."

""Detect quacks"? Yes do, for Heaven's sake; but know withal the men that are to be trusted! Till we know that, what is all our knowledge; how shall we even so much as "detect"? For the vulpine sharpness, which considers itself to be knowledge, and "detects" in that fashion, is far mistaken. Dupes indeed are many: but, of all dupes, there is none so fatally situated as he who lives in undue terror of being duped."

"We shall either learn to know a Hero, a true Governor and Captain, somewhat better, when we see him; or else go on to be forever governed by the Unheroic;—had we ballot-boxes clattering at every street-corner, there were no remedy in these."

"With his sharp power of vision, resolute power of action, I doubt not he could have learned to write Books withal, and speak fluently enough;—he did harder things than writing of Books. This kind of man is precisely he who is fit for doing manfully all things you will set him on doing."

"Examine the man who lives in misery because he does not shine above other men; who goes about producing himself, pruriently anxious about his gifts and claims; struggling to force everybody, as it were begging everybody for God's sake, to acknowledge him a great man, and set him over the heads of men! Such a creature is among the wretchedest sights seen under this sun. A great man? A poor morbid prurient empty man; fitter for the ward of a hospital, than for a throne among men. I advise you to keep out of his way. He cannot walk on quiet paths; unless you will look at him, wonder at him, write paragraphs about him, he cannot live. It is the emptiness of the man, not his greatness. Because there is nothing in himself, he hungers and thirsts that you would find something in him. In good truth, I believe no great man, not so much as a genuine man who had health and real substance in him of whatever magnitude, was ever much tormented in this way."

"[T]here is an irrepressible tendency in every man to develop himself according to the magnitude which Nature has made him of; to speak out, to act out, what nature has laid in him. This is proper, fit, inevitable; nay it is a duty, and even the summary of duties for a man. The meaning of life here on earth might be defined as consisting in this: To unfold your self, to work what thing you have the faculty for."

"Insurrection, never so necessary, is a most sad necessity; and governors who wait for that to instruct them are surely getting into the fatalest courses,—proving themselves sons of Nox and Chaos, of blind Cowardice, not of seeing Valour! How can there be any remedy in insurrection? It is a mere announcement of the disease,—visible now even to sons of Night. Insurrection usually gains little; usually wastes how much. One of its worst kinds of waste, to say nothing of the rest, is that of irritating and exasperating men against each other, by violence done, which is always sure to be injustice done; for violence does even justice unjustly."

"Every noble work is at first impossible."

""A fair day's wages for a fair day's work": it is as just a demand as governed men ever made of governing. It is the everlasting right of man."

"Fire is the best of servents; but what a master!"

"All work, even cotton spinning, is noble; work is alone noble ... A life of ease is not for any man, nor for any god."

"Every pitifulest whipster that walks within a skin has had his head filled with the notion that he is, shall be, or by all human and divine laws ought to be, 'happy.' His wishes, the pitifulest whipster's, are to be fulfilled for him; his days, the pitifulest whipster's, are to flow on in an ever-gentle current of enjoyment, impossible even for the gods. The prophets preach to us, Thou shalt be happy; thou shalt love pleasant things, and find them. The people clamor, Why have we not found pleasant things? ...God's Laws are become a Greatest Happiness Principle. There is no religion; there is no God; man has lost his soul."

"The English are a dumb people. They can do great acts, but not describe them."

"Every noble crown is, and on earth will forever be, a crown of thorns."

"Blessed is he who has found his work; let him ask no other blessedness."

"He who takes not counsel of the Unseen and Silent, from him will never come real visibility and speech."

"Captains of Industry."

"Genius is 'the inspired gift of God.' It is the clearer presence of God Most High in a man. Dim, potential in all men; in this man it has become clear, actual."

"Thou, O World, how wilt thou secure thyself against this man? Thou canst not hire him by thy guineas; nor by thy gibbets and law-penalties restrain him. He eludes thee like a Spirit. Thou canst not forward him, thou canst not hinder him. Thy penalties, thy poverties, neglects, contumelies: behold, all these are good for him. Come to him as an enemy; turn from him as an unfriend; only do not this one thing,—infect him not with thy own delusion: the benign Genius, were it by very death, shall guard him against this!—What wilt thou do with him? He is above thee, like a god. Thou, in thy stupendous three-inch pattens, art under him. He is thy born king, thy conqueror and supreme lawgiver: not all the guineas and cannons, and leather and prunella, under the sky can save thee from him. Hardest thickskinned Mammon-world, ruggedest Caliban shall obey him, or become not Caliban but a cramp. Oh, if in this man, whose eyes can flash Heaven's lightning, and make all Calibans into a cramp, there dwelt not, as the essence of his very being, a God's justice, human Nobleness, Veracity and Mercy,—I should tremble for the world. But his strength, let us rejoice to understand, is even this: The quantity of Justice, of Valour and Pity that is in him. To hypocrites and tailored quacks in high places, his eyes are lightning; but they melt in dewy pity softer than a mother's to the downpressed, maltreated; in his heart, in his great thought, is a sanctuary for all the wretched."

"Not a May-game is this man's life; but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces, waited on by the choral Muses and the rosy Hours: it is a stern pilgrimage through burning sandy solitudes, through regions of thick-ribbed ice. He walks among men; loves men, with inexpressible soft pity,—as they cannot love him: but his soul dwells in solitude, in the uttermost parts of Creation. In green oases by the palm-tree wells, he rests a space; but anon he has to journey forward, escorted by the Terrors and the Splendours, the Archdemons and Archangels. All Heaven, all Pandemonium are his escort. The stars keen-glancing, from the Immensities, send tidings to him; the graves, silent with their dead, from the Eternities. Deep calls for him unto Deep."

"To this man life is already as earnest and awful, and beautiful and terrible, as death."

"World,—this man is not a slave with thee! None of thy promotions is necessary for him. His place is with the stars of Heaven: to thee it may be momentous, to him it is indifferent, whether thou place him in the lowest hut, or forty feet higher at the top of thy stupendous high tower, while here on Earth. The joys of Earth that are precious, they depend not on thee and thy promotions. Food and raiment, and, round a social hearth, souls who love him, whom he loves: these are already his. He wants none of thy rewards;"

"Such souls are, in these days, getting somewhat out of humour with the world. Your very Byron, in these days, is at least driven mad; flatly refuses fealty to the world. The world with its injustices, its golden brutalities, and dull yellow guineas, is a disgust to such souls: the ray of Heaven that is in them does at least pre-doom them to be very miserable here. Yes:—and yet all misery is faculty misdirected, strength that has not yet found its way. The black whirlwind is mother of the lightning. No smoke, in any sense, but can become flame and radiance! Such soul, once graduated in Heaven's stern University, steps out superior to your guinea."

"He has now a second far greater success to gain: to seek out his real superiors, whom not the Tailor but the Almighty God has made superior to him, and see a little what he will do with these! Rebel against these also? Pass by with minatory eagle-glance, with calm-sniffing mockery, or even without any mockery or sniff, when these present themselves? The lion-hearted will never dream of such a thing. Forever far be it from him! His minatory eagle-glance will veil itself in softness of the dove: his lion- heart will become a lamb's; all is just indignation changed into just reverence, dissolved in blessed floods of noble humble love, how much heavenlier than any pride, nay, if you will, how much prouder!"

"Men do reverence men. Men do worship in that 'one temple of the world,' as Novalis calls it, the Presence of a Man! Hero-worship, true and blessed, or else mistaken, false and accursed, goes on everywhere and everywhen. In this world there is one godlike thing, the essence of all that was or ever will be of godlike in this world: the veneration done to Human Worth by the hearts of men. Hero-worship, in the souls of the heroic, of the clear and wise,—it is the perpetual presence of Heaven in our poor Earth: when it is not there, Heaven is veiled from us; and all is under Heaven's ban and interdict, and there is no worship, or worthship, or worth or blessedness in the Earth any more!—"

"To reconcile Despotism with Freedom:—well, is that such a mystery? Do you not already know the way? It is to make your Despotism just. Rigorous as Destiny; but just too, as Destiny and its Laws. The Laws of God: all men obey these, and have no 'Freedom' at all but in obeying them. The way is already known, part of the way;—and courage and some qualities are needed for walking on it!"

"Every toiling Manchester, its smoke and soot all burnt, ought it not, among so many world-wide conquests, to have a hundred acres or so of free greenfield, with trees on it, conquered, for its little children to disport in; for its all-conquering workers to take a breath of twilight air in? You would say so! A willing Legislature could say so with effect. A willing Legislature could say very many things! And to whatsoever 'vested interest,' or such like, stood up, gainsaying merely, "I shall lose profits,"—the willing Legislature would answer, "Yes, but my sons and daughters will gain health, and life, and a soul."—"

"The Soldier is perhaps one of the most difficult things to realise; but Governments, had they not realised him, could not have existed: accordingly he is here."

"Why, reader, truly, if they asked thee or me, Which way we meant to vote?—were it not our likeliest answer: Neither way! I, as a Tenpound Franchiser, will receive no bribe; but also I will not vote for either of these men. Neither Rigmarole nor Dolittle shall, by furtherance of mine, go and make laws for this country. I will have no hand in such a mission. How dare I! If other men cannot be got in England, a totally other sort of men, different as light is from dark, as star-fire is from street-mud, what is the use of votings, or of Parliaments in England?"

"Unless some Hero-worship, in its new appropriate form, can return, this world does not promise to be very habitable long."

"Man, little as he may suppose it, is necessitated to obey superiors. He is a social being in virtue of this necessity; nay he could not be gregarious otherwise. He obeys those whom he esteems better than himself, wiser, braver; and will forever obey such; and even be ready and delighted to do it."

"Henry of Essex's religion was the Inner Light or Moral Conscience of his own soul; such as is vouchsafed still to all souls of men;—which Inner Light shone here 'through such intellectual and other media' as there were; producing 'Phantasms,' Kircherean Visual-Spectra, according to circumstances! It is so with all men. The clearer my Inner Light may shine, through the less turbid media; the fewer Phantasms it may produce,—the gladder surely shall I be, and not the sorrier! Hast thou reflected, O serious reader, Advanced- Liberal or other, that the one end, essence, use of all religion past, present and to come, was this only: To keep that same Moral Conscience or Inner Light of ours alive and shining."

"But oppression by your Mock-Superiors well shaken off, the grand problem yet remains to solve: That of finding government by your Real-Superiors! Alas, how shall we ever learn the solution of that, benighted, bewildered, sniffing, sneering, godforgetting unfortunates as we are? It is a work for centuries; to be taught us by tribulations, confusions, insurrections, obstructions; who knows if not by conflagration and despair! It is a lesson inclusive of all other lessons; the hardest of all lessons to learn."

"Democracy, which means despair of finding any Heroes to govern you, and contented putting up with the want of them,—alas, thou too, mein Lieber, seest well how close it is of kin to Atheism, and other sad Isms: he who discovers no God whatever, how shall he discover Heroes, the visible Temples of God?"

"And yet I will venture to believe that in no time, since the beginnings of Society, was the lot of those same dumb millions of toilers so entirely unbearable as it is even in the days now passing over us. It is not to die, or even to die of hunger, that makes a man wretched; many men have died; all men must die,—the last exit of us all is in a Fire-Chariot of Pain. But it is to live miserable we know not why; to work sore and yet gain nothing; to be heart-worn, weary, yet isolated, unrelated, girt in with a cold universal Laissez-faire: it is to die slowly all our life long, imprisoned in a deaf, dead, Infinite Injustice, as in the accursed iron belly of a Phalaris' Bull! This is and remains forever intolerable to all men whom God has made. Do we wonder at French Revolutions, Chartisms, Revolts of Three Days? The times, if we will consider them, are really unexampled."

"Consider how, even in the meanest sorts of Labour, the whole soul of a man is composed into a kind of real harmony, the instant he sets himself to work! Doubt, Desire, Sorrow, Remorse, Indignation, Despair itself, all these like helldogs lie beleaguering the soul of the poor dayworker, as of every man: but he bends himself with free valour against his task, and all these are stilled, all these shrink murmuring far off into their caves. The man is now a man. The blessed glow of Labour in him, is it not as purifying fire, wherein all poison is burnt up, and of sour smoke itself there is made bright blessed flame!"

"The latest Gospel in this world is, Know thy work and do it. 'Know thyself:' long enough has that poor 'self' of thine tormented thee; thou wilt never get to 'know' it, I believe! Think it not thy business, this of knowing thyself; thou art an unknowable individual: know what thou canst work at; and work at it, like a Hercules! That will be thy better plan."

"Money is miraculous. What miraculous facilities has it yielded, will it yield us; but also what never-imagined confusions, obscurations has it brought in; down almost to total extinction of the moral-sense in large masses of mankind!"

"And wonderful it is to see how the Ideal or Soul, place it in what ugliest Body you may, will irradiate said Body with its own nobleness; will gradually, incessantly, mould, modify, new-form or reform said ugliest Body, and make it at last beautiful, and to a certain degree divine!"

"The inventive genius of great England will not forever sit patient with mere wheels and pinions, bobbins, straps and billy-rollers whirring in the head of it. The inventive genius of England is not a Beaver's, or a Spinner's or Spider's genius: it is a Man's genius, I hope, with a God over him!"

"In brief, all this Mammon-Gospel, of Supply-and-demand, Competition, Laissez-faire, and Devil take the hindmost, begins to be one of the shabbiest Gospels ever preached on Earth; or altogether the shabbiest."

"In a valiant suffering for others, not in a slothful making others suffer for us, did nobleness ever lie."

"Properly speaking, the Land belongs to these two: To the Almighty God; and to all His Children of Men that have ever worked well on it, or that shall ever work well on it. No generation of men can or could, with never such solemnity and effort, sell Land on any other principle: it is not the property of any generation, we say, but that of all the past generations that have worked on it, and of all the future ones that shall work on it."

"Of all the Nations in the world at present we English are the stupidest in speech, the wisest in action. As good as a 'dumb' Nation, I say, who cannot speak, and have never yet spoken,— spite of the Shakspeares and Miltons who skew us what possibilities there are!—O Mr. Bull, I look in that surly face of thine with a mixture of pity and laughter, yet also with wonder and veneration. Thou complainest not, my illustrious friend; and yet I believe the heart of thee is full of sorrow, of unspoken sadness, seriousness,—profound melancholy (as some have said) the basis of thy being. Unconsciously, for thou speakest of nothing, this great Universe is great to thee. Not by levity of floating, but by stubborn force of swimming, shalt thou make thy way. The Fates sing of thee that thou shalt many times be thought an ass and a dull ox, and shalt with a god-like indifference believe it. My friend,—and it is all untrue, nothing ever falser in point of fact! Thou art of those great ones whose greatness the small passer-by does not discern. Thy very stupidity is wiser than their wisdom. A grand vis inertiae is in thee; how many grand qualities unknown to small men! Nature alone knows thee, acknowledges the bulk and strength of thee: thy Epic, unsung in words, is written in huge characters on the face of this Planet,—sea-moles, cotton-trades, railways, fleets and cities, Indian Empires, Americas, New- Hollands; legible throughout the Solar System!"

"The spoken Word, the written Poem, is said to be an epitome of the man; how much more the done Work. Whatsoever of morality and of intelligence; what of patience, perseverance, faithfulness, of method, insight, ingenuity, energy; in a word, whatsoever of Strength the man had in him will lie written in the Work he does. To work: why, it is to try himself against Nature, and her everlasting unerring Laws; these will tell a true verdict as to the man."

"No man in this fashionable London of yours," friend Sauerteig would say, "speaks a plain word to me. Every man feels bound to be something more than plain; to be pungent withal, witty, ornamental. His poor fraction of sense has to be perked into some epigrammatic shape, that it may prick into me;—perhaps (this is the commonest) to be topsyturvied, left standing on its head, that I may remember it the better! Such grinning inanity is very sad to the soul of man. Human faces should not grin on one like masks; they should look on one like faces! I love honest laughter, as I do sunlight; but not dishonest: most kinds of dancing too; but the St.-Vitus kind not at all! A fashionable wit, ach Himmel, if you ask, Which, he or a Death's- head, will be the cheerier company for me? pray send not him!"

"This poor amphibious Pope too gives loaves to the Poor; has in him more good latent than he is himself aware of. His poor Jesuits, in the late Italian Cholera, were, with a few German Doctors, the only creatures whom dastard terror had not driven mad: they descended fearless into all gulfs and bedlams; watched over the pillow of the dying, with help, with counsel and hope; shone as luminous fixed stars, when all else had gone out in chaotic night: honour to them!"

"It is all work and forgotten work, this peopled, clothed, articulate-speaking, high-towered, wide-acred World. The hands of forgotten brave men have made it a World for us; they,— honour to them; they, in spite of the idle and the dastard. This English Land, here and now, is the summary of what was found of wise, and noble, and accordant with God's Truth, in all the generations of English Men. Our English Speech is speakable because there were Hero-Poets of our blood and lineage; speakable in proportion to the number of these. This Land of England has its conquerors, possessors, which change from epoch to epoch, from day to day; but its real conquerors, creators, and eternal proprietors are these following, and their representatives if you can find them: All the Heroic Souls that ever were in England, each in their degree; all the men that ever cut a thistle, drained a puddle out of England, contrived a wise scheme in England, did or said a true and valiant thing in England."

"The manner of men's Hero-worship, verily it is the innermost fact of their existence, and determines all the rest,—at public hustings, in private drawing-rooms, in church, in market, and wherever else. Have true reverence, and what indeed is inseparable therefrom, reverence the right man, all is well; have sham-reverence, and what also follows, greet with it the wrong man, then all is ill, and there is nothing."

"Let the modern eye look earnestly on that old midnight hour in St. Edmundsbury Church, shining yet on us, ruddy-bright, through the depths of seven hundred years; and consider mournfully what our Hero-worship once was, and what it now is!"

"In all cases, therefore, we will agree with the judicious Mrs. Glass: 'First catch your hare!' First get your man; all is got: he can learn to do all things, from making boots, to decreeing judgments, governing communities; and will do them like a man."

"Why not? What is to hinder this Samson from governing? There is in him what far transcends all apprenticeships; in the man himself there exists a model of governing, something to govern by! There exists in him a heart-abhorrence of whatever is incoherent, pusillanimous, unveracious,—that is to say, chaotic, _un_governed; of the Devil, not of God. A man of this kind cannot help governing! He has the living ideal of a governor in him; and the incessant necessity of struggling to unfold the same out of him."

"Thus Mr. Sale informs me, the old Arab Tribes would gather in liveliest gaudeamus, and sing, and kindle bonfires, and wreathe crowns of honour, and solemnly thank the gods that, in their Tribe too, a Poet had shewn himself. As indeed they well might; for what usefuller, I say not nobler and heavenlier thing could the gods, doing their very kindest, send to any Tribe or Nation, in any time or circumstances?"

"[I]t is a most important social act; nay, at bottom, the one important social act. Given the men a People choose, the People itself, in its exact worth and worthlessness, is given. A heroic people chooses heroes, and is happy; a valet or flunkey people chooses sham-heroes, what are called quacks, thinking them heroes, and is not happy."

"May not this religious reticence, in these devout good souls, be perhaps a merit, and sign of health in them? Jocelin, Eadmer, and such religious men, have as yet nothing of 'Methodism;' no Doubt or even root of Doubt. Religion is not a diseased self-introspection, an agonising inquiry: their duties are clear to them, the way of supreme good plain, indisputable, and they are traveling on it. Religion lies over them like an all-embracing heavenly canopy, like an atmosphere and life-element, which is not spoken of, which in all things is presupposed without speech. Is not serene or complete Religion the highest aspect of human nature."

"It is the very joy of man's heart to admire, where he can; nothing so lifts him from all his mean imprisonments, were it but for moments, as true admiration."

"Behold therefore, this England of the Year 1200 was no chimerical vacuity or dreamland, peopled with mere vaporous Fantasms, Rymer's Foedera, and Doctrines of the Constitution, but a green solid place, that grew corn and several other things. The Sun shone on it; the vicissitude of seasons and human fortunes. Cloth was woven and worn; ditches were dug, furrowfields ploughed, and houses built. Day by day all men and cattle rose to labour, and night by night returned home weary to their several lairs. In wondrous Dualism, then as now, lived nations of breathing men; alternating, in all ways, between Light and Dark; between joy and sorrow, between rest and toil, between hope, hope reaching high as Heaven, and fear deep as very Hell. Not vapour Fantasms, Rymer's Foedera at all!"

"He thinks that Hero-worship, done differently in every different epoch of the world, is the soul of all social business among men; that the doing of it well, or the doing of it ill, measures accurately what degree of well-being or of ill- being there is in the world's affairs. He thinks that we, on the whole, do our Hero-worship worse than any Nation in this world ever did it before: that the Burns an Exciseman, the Byron a Literary Lion, are intrinsically, all things considered, a baser and falser phenomenon than the Odin a God, the Mahomet a Prophet of God. It is this Editor's clear opinion, accordingly, that we must learn to do our Hero-worship better; that to do it better and better, means the awakening of the Nation's soul from its asphyxia, and the return of blessed life to us,—Heaven's blessed life, not Mammon's galvanic accursed one. To resuscitate the Asphyxied, apparently now moribund, and in the last agony if not resuscitated: such and no other seems the consummation. 'Hero-worship,' if you will,—yes, friends; but, first of all, by being ourselves of heroic mind."

"Never till now, in the history of an Earth which to this hour nowhere refuses to grow corn if you will plough it, to yield shirts if you will spin and weave in it, did the mere manual two-handed worker (however it might fare with other workers) cry in vain for such "wages" as he means by "fair wages," namely food and warmth!"

"[F]or this also we will honour the poor Manchester Insurrection, and augur well of it. A deep unspoken sense lies in these strong men,— inconsiderable, almost stupid, as all they can articulate of it is. Amid all violent stupidity of speech, a right noble instinct of what is doable and what is not doable never forsakes them: the strong inarticulate men and workers, whom Fact patronises; of whom, in all difficulty and work whatsoever, there is good augury!"

"[M]en's hearts ought not to be set against one another; but set with one another, and all against the Evil Thing only."

"Oceans of horse-hair, continents of parchment, and learned-sergeant eloquence, were it continued till the learned tongue wore itself small in the indefatigable learned mouth, cannot make unjust just."

"Descend where you will into the lower class, in Town or Country, by what avenue you will, by Factory Inquiries, Agricultural Inquiries, by Revenue Returns, by Mining-Labourer Committees, by opening your own eyes and looking, the same sorrowful result discloses itself: you have to admit that the working body of this rich English Nation has sunk or is fast sinking into a state, to which, all sides of it considered, there was literally never any parallel."

"All great peoples are conservative; slow to believe in novelties; patient of much error in actualities; deeply and forever certain of the greatness that is in law, in custom once solemnly established, and now long recognized as just and final."

"Here numerous persons, with big wigs many of them, and austere aspect, whom I take to be Professors of the Dismal Science, start up in an agitated vehement manner: but the Premier resolutely beckons them down again"

"Of America it would ill beseem any Englishman, and me perhaps as little as another, to speak unkindly, to speak unpatriotically, if any of us even felt so. Sure enough, America is a great, and in many respects a blessed and hopeful phenomenon. Sure enough, these hardy millions of Anglosaxon men prove themselves worthy of their genealogy... But as to a Model Republic, or a model anything, the wise among themselves know too well that there is nothing to be said... Their Constitution, such as it may be, was made here, not there... Cease to brag to me of America, and its model institutions and constitutions."

"Every colony, every agent for a matter colonial, has his tragic tale to tell you of his sad experiences in the Colonial Office; what blind obstructions, fatal indolences, pedantries, stupidities, on the right and on the left, he had to do battle with; what a world-wide jungle of red-tape, inhabited by doleful creatures, deaf or nearly so to human reason or entreaty, he had entered on; and how he paused in amazement, almost in despair; passionately appealed now to this doleful creature, now to that, and to the dead red-tape jungle, and to the living Universe itself, and to the Voices and to the Silences;—and, on the whole, found that it was an adventure, in sorrowful fact, equal to the fabulous ones by old knights-errant against dragons and wizards in enchanted wildernesses and waste howling solitudes; not achievable except by nearly superhuman exercise of all the four cardinal virtues, and unexpected favor of the special blessing of Heaven. His adventure achieved or found unachievable, he has returned with experiences new to him in the affairs of men. What this Colonial Office, inhabiting the head of Downing Street, really was, and had to do, or try doing, in God's practical Earth, he could not by any means precisely get to know; believes that it does not itself in the least precisely know. Believes that nobody knows;—that it is a mystery, a kind of Heathen myth; and stranger than any piece of the old mythological Pantheon; for it practically presides over the destinies of many millions of living men."

"Nature admits no lie."

"A Parliament speaking through reporters to Buncombe and the twenty-seven millions, mostly fools."

"The fine arts once divorcing themselves from truth are quite certain to fall mad, if they do not die."

"A healthy hatred of scoundrels."

"But in the days that are now passing over us, even fools are arrested to ask the meaning of them; few of the generations of men have seen more impressive days. Days of endless calamity, disruption, dislocation, confusion worse confounded: if they are not days of endless hope too, then they are days of utter despair. For it is not a small hope that will suffice, the ruin being clearly, either in action or in prospect, universal. There must be a new world, if there is to be any world at all!"

"Paris, which for sixty years past has been the City of Insurrections. The French People had plumed themselves on being, whatever else they were not, at least the chosen "soldiers of liberty," who took the lead of all creatures in that pursuit, at least; and had become, as their orators, editors and litterateurs diligently taught them, a People whose bayonets were sacred, a kind of Messiah People, saving a blind world in its own despite, and earning for themselves a terrestrial and even celestial glory very considerable indeed."

"And so in City after City, street-barricades are piled, and truculent, more or less murderous insurrection begins; populace after populace rises, King after King capitulates or absconds; and from end to end of Europe Democracy has blazed up explosive, much higher, more irresistible and less resisted than ever before; testifying too sadly on what a bottomless volcano, or universal powder-mine of most inflammable mutinous chaotic elements, separated from us by a thin earth-rind, Society with all its arrangements and acquirements everywhere, in the present epoch, rests! The kind of persons who excite or give signal to such revolutions—students, young men of letters, advocates, editors, hot inexperienced enthusiasts, or fierce and justly bankrupt desperadoes, acting everywhere on the discontent of the millions and blowing it into flame,—might give rise to reflections as to the character of our epoch. Never till now did young men, and almost children, take such a command in human affairs."

"Sure enough, America is a great, and in many respects a blessed and hopeful phenomenon. Sure enough, these hardy millions of Anglo-Saxon men prove themselves worthy of their genealogy; and, with the axe and plough and hammer, if not yet with any much finer kind of implements, are triumphantly clearing out wide spaces, seedfields for the sustenance and refuge of mankind, arenas for the future history of the world; doing, in their day and generation, a creditable and cheering feat under the sun. But as to a Model Republic, or a model anything, the wise among themselves know too well that there is nothing to be said."

"The Noble in the high place, the Ignoble in the low; that is, in all times and in all countries, the Almighty Maker's Law."

"[F]riend!—Will the ballot-box raise the Noblest to the chief place; does any sane man deliberately believe such a thing?"

"I say, it is the everlasting privilege of the foolish to be governed by the wise; to be guided in the right path by those who know it better than they. This is the first "right of man;" compared with which all other rights are as nothing."

"On the dust of our heroic ancestors we too sit ballot-boxing, saying to one another, It is well, it is well! By inheritance of their noble struggles, we have been permitted to sit slothful so long. By noble toil, not by shallow laughter and vain talk, they made this English Existence from a savage forest into an arable inhabitable field for us; and we, idly dreaming it would grow spontaneous crops forever,—find it now in too questionable a state."

"Who would govern that can get along without governing? He that is fittest for it, is of all men the unwillingest unless constrained."

"Between our Black West Indies and our White Ireland, between these two extremes of lazy refusal to work, and of famishing inability to find any work, what a world have we made of it, with our fierce Mammon-worships, and our benevolent philanderings, and idle godless nonsenses of one kind and another! Supply-and-demand, Leave-it-alone, Voluntary Principle, Time will mend it:—till British industrial existence seems fast becoming one huge poison-swamp of reeking pestilence physical and moral; a hideous living Golgotha of souls and bodies buried alive; such a Curtius' gulf, communicating with the Nether Deeps, as the Sun never saw till now. These scenes, which the Morning Chronicle is bringing home to all minds of men,—thanks to it for a service such as Newspapers have seldom done,—ought to excite unspeakable reflections in every mind. Thirty thousand outcast Needlewomen working themselves swiftly to death; three million Paupers rotting in forced idleness, helping said Needlewomen to die: these are but items in the sad ledger of despair."

"Alas, our noble men of genius, Heaven's real messengers to us, they also rendered nearly futile by the wasteful time;—preappointed they everywhere, and assiduously trained by all their pedagogues and monitors, to "rise in Parliament," to compose orations, write books, or in short speak words, for the approval of reviewers; instead of doing real kingly work to be approved of by the gods!"

"In all European countries, especially in England, one class of Captains and commanders of men, recognizable as the beginning of a new real and not imaginary "Aristocracy," has already in some measure developed itself: the Captains of Industry;—happily the class who above all, or at least first of all, are wanted in this time. In the doing of material work, we have already men among us that can command bodies of men. And surely, on the other hand, there is no lack of men needing to be commanded: the sad class of brother-men whom we had to describe as "Hodge's emancipated horses," reduced to roving famine,—this too has in all countries developed itself; and, in fatal geometrical progression, is ever more developing itself, with a rapidity which alarms every one. On this ground, if not on all manner of other grounds, it may be truly said, the "Organization of Labor" (not organizable by the mad methods tried hitherto) is the universal vital Problem of the world."

"To rectify the relation that exists between two men, is there no method, then, but that of ending it? The old relation has become unsuitable, obsolete, perhaps unjust; it imperatively requires to be amended; and the remedy is, Abolish it, let there henceforth be no relation at all. From the "Sacrament of Marriage" downwards, human beings used to be manifoldly related, one to another, and each to all; and there was no relation among human beings, just or unjust, that had not its grievances and difficulties, its necessities on both sides to bear and forbear. But henceforth, be it known, we have changed all that, by favor of Heaven: "the voluntary principle" has come up, which will itself do the business for us; and now let a new Sacrament, that of Divorce, which we call emancipation, and spout of on our platforms, be universally the order of the day!—Have men considered whither all this is tending, and what it certainly enough betokens? Cut every human relation which has anywhere grown uneasy sheer asunder; reduce whatsoever was compulsory to voluntary, whatsoever was permanent among us to the condition of nomadic:—in other words, loosen by assiduous wedges in every joint, the whole fabric of social existence, stone from stone: till at last, all now being loose enough, it can, as we already see in most countries, be overset by sudden outburst of revolutionary rage; and, lying as mere mountains of anarchic rubbish, solicit you to sing Fraternity, &c., over it, and to rejoice in the new remarkable era of human progress we have arrived at."

"[N]ow there is the select small minority, in whom some sentiment of public spirit and human pity still survives, among whom, or not anywhere, the Good Cause may expect to find soldiers and servants: their method of proceeding, in these times, is also very strange. They embark in the "philanthropic movement;" they calculate that the miseries of the world can be cured by bringing the philanthropic movement to bear on them. To universal public misery, and universal neglect of the clearest public duties, let private charity superadd itself: there will thus be some balance restored, and maintained again; thus,—or by what conceivable method? On these terms they, for their part, embark in the sacred cause; resolute to cure a world's woes by rose-water; desperately bent on trying to the uttermost that mild method. It seems not to have struck these good men that no world, or thing here below, ever fell into misery, without having first fallen into folly, into sin against the Supreme Ruler of it, by adopting as a law of conduct what was not a law, but the reverse of one; and that, till its folly, till its sin be cast out of it, there is not the smallest hope of its misery going,—that not for all the charity and rose-water in the world will its misery try to go till then!"

"Human virtue, if we went down to the roots of it, is not so rare. The materials of human virtue are everywhere abundant as the light of the sun: raw materials,—O woe, and loss, and scandal thrice and threefold, that they so seldom are elaborated, and built into a result! that they lie yet unelaborated, and stagnant in the souls of wide-spread dreary millions, fermenting, festering; and issue at last as energetic vice instead of strong practical virtue!"

"I take the liberty of asserting that there is one valid reason, and only one, for either punishing a man or rewarding him in this world; one reason, which ancient piety could well define: That you may do the will and commandment of God with regard to him; that you may do justice to him. This is your one true aim in respect of him; aim thitherward, with all your heart and all your strength and all your soul, thitherward, and not elsewhither at all! This aim is true, and will carry you to all earthly heights and benefits, and beyond the stars and Heavens. All other aims are purblind, illegitimate, untrue; and will never carry you beyond the shop-counter, nay very soon will prove themselves incapable of maintaining you even there. Find out what the Law of God is with regard to a man; make that your human law, or I say it will be ill with you, and not well!"

"To all men it is evident that the social interests of one hundred and fifty Millions of us depend on the mysterious industry there carried on; and likewise that the dissatisfaction with it is great, universal, and continually increasing in intensity,—in fact, mounting, we might say, to the pitch of settled despair."

"These are the two vices that beset Government Offices; both of them originating in insufficient Intellect,—that sad insufficiency from which, directly or indirectly, all evil whatsoever springs!"

"What a People are the poor Thibet idolaters, compared with us and our "religions," which issue in the worship of King Hudson as our Dalai-Lama! They, across such hulls of abject ignorance, have seen into the heart of the matter; we, with our torches of knowledge everywhere brandishing themselves, and such a human enlightenment as never was before, have quite missed it. Reverence for Human Worth, earnest devout search for it and encouragement of it, loyal furtherance and obedience to it: this, I say, is the outcome and essence of all true "religions," and was and ever will be. We have not known this. No; loud as our tongues sometimes go in that direction, we have no true reverence for Human Intelligence, for Human Worth and Wisdom: none, or too little,—and I pray for a restoration of such reverence, as for the change from Stygian darkness to Heavenly light, as for the return of life to poor sick moribund Society and all its interests. Human Intelligence means little for most of us but Beaver Contrivance, which produces spinning-mules, cheap cotton, and large fortunes. Wisdom, unless it give us railway scrip, is not wise. True nevertheless it forever remains that Intellect is the real object of reverence, and of devout prayer, and zealous wish and pursuit, among the sons of men; and even, well understood, the one object."

"Tell me what kind of man governs a People, you tell me, with much exactness, what the net sum-total of social worth in that People has for some time been."

"[A] man of Intellect, of real and not sham Intellect, is by the nature of him likewise inevitably a man of nobleness, a man of courage, rectitude, pious strength; who, even because he is and has been loyal to the Laws of this Universe, is initiated into discernment of the same; to this hour a Missioned of Heaven; whom if men follow, it will be well with them; whom if men do not follow, it will not be well. Human Intellect, if you consider it well, is the exact summary of Human Worth; and the essence of all worth-ships and worships is reverence for that same."

"For the Able Man, meet him where you may, is definable as the born enemy of Falsity and Anarchy, and the born soldier of Truth and Order: into what absurdest element soever you put him, he is there to make it a little less absurd, to fight continually with it till it become a little sane and human again. Peace on other terms he, for his part, cannot make with it; not he, while he continues able, or possessed of real intellect and not imaginary. There is but one man fraught with blessings for this world, fated to diminish and successively abolish the curses of the world; and it is he. For him make search, him reverence and follow; know that to find him or miss him, means victory or defeat for you, in all Downing Streets, and establishments and enterprises here below."

"Who is there that can recognize real intellect, and do reverence to it; and discriminate it well from sham intellect, which is so much more abundant, and deserves the reverse of reverence? He that himself has it!—One really human Intellect, invested with command, and charged to reform Downing Street for us, would continually attract real intellect to those regions, and with a divine magnetism search it out from the modest corners where it lies hid. And every new accession of intellect to Downing Street would bring to it benefit only, and would increase such divine attraction in it, the parent of all benefit there and elsewhere!"

"But leaving this, let us remark one thing which is very plain: That whatever be the uses and duties, real or supposed, of a Secretary in Parliament, his faculty to accomplish these is a point entirely unconnected with his ability to get elected into Parliament, and has no relation or proportion to it, and no concern with it whatever."

"In the lowest broad strata of the population, equally as in the highest and narrowest, are produced men of every kind of genius; man for man, your chance of genius is as good among the millions as among the units;—and class for class, what must it be! From all classes, not from certain hundreds now but from several millions, whatsoever man the gods had gifted with intellect and nobleness, and power to help his country, could be chosen: O Heavens, could,—if not by Tenpound Constituencies and the force of beer, then by a Reforming Premier with eyes in his head, who I think might do it quite infinitely better. Infinitely better. For ignobleness cannot, by the nature of it, choose the noble: no, there needs a seeing man who is himself noble, cognizant by internal experience of the symptoms of nobleness."

"From the lowest and broadest stratum of Society, where the births are by the million, there was born, almost in our own memory, a Robert Burns; son of one who "had not capital for his poor moor-farm of Twenty Pounds a year." Robert Burns never had the smallest chance to got into Parliament, much as Robert Burns deserved, for all our sakes, to have been found there. For the man—it was not known to men purblind, sunk in their poor dim vulgar element, but might have been known to men of insight who had any loyalty or any royalty of their own—was a born king of men: full of valor, of intelligence and heroic nobleness; fit for far other work than to break his heart among poor mean mortals, gauging beer! Him no Tenpound Constituency chose, nor did any Reforming Premier: in the deep-sunk British Nation, overwhelmed in foggy stupor, with the loadstars all gone out for it, there was no whisper of a notion that it could be desirable to choose him,—except to come and dine with you, and in the interim to gauge."

""By what method or methods can the able men from every rank of life be gathered, as diamond-grains from the general mass of sand: the able men, not the sham-able;—and set to do the work of governing, contriving, administering and guiding for us!" It is the question of questions. All that Democracy ever meant lies there: the attainment of a truer and truer Aristocracy, or Government again by the Best."

"Constitution,—the apex of all its intelligences and mighty instincts and dumb longings: it is I? William Conqueror's big gifts, and Edward's and Elizabeth's; Oliver's lightning soul, noble as Sinai and the thunders of the Lord: these are mine, I begin to perceive,—to a certain extent. These heroisms have I,—though rather shy of exhibiting them. These; and something withal of the huge beaver-faculty of our Arkwrights, Brindleys; touches too of the phoenix-melodies and sunny heroisms of our Shakspeares, of our Singers, Sages and inspired Thinkers all this is in me, I will hope,—though rather shy of exhibiting it on common occasions."

"In looking at this wreck of Governments in all European countries, there is one consideration that suggests itself, sadly elucidative of our modern epoch. These Governments, we may be well assured, have gone to anarchy for this one reason inclusive of every other whatsoever, That they were not wise enough; that the spiritual talent embarked in them, the virtue, heroism, intellect, or by whatever other synonyms we designate it, was not adequate,—probably had long been inadequate, and so in its dim helplessness had suffered, or perhaps invited falsity to introduce itself; had suffered injustices, and solecisms, and contradictions of the Divine Fact, to accumulate in more than tolerable measure; whereupon said Governments were overset, and declared before all creatures to be too false."

"If Governments neglect to invite what noble intellect there is, then too surely all intellect, not omnipotent to resist bad influences, will tend to become beaverish ignoble intellect; and quitting high aims, which seem shut up from it, will help itself forward in the way of making money and such like; or will even sink to be sham intellect, helping itself by methods which are not only beaverish but vulpine, and so "ignoble" as not to have common honesty."

"All the gifted souls, of every rank, who are born to you in this generation. These are appointed, by the true eternal "divine right" which will never become obsolete, to be your governors and administrators; and precisely as you employ them, or neglect to employ them, will your State be favored of Heaven or disfavored. This noble young soul, you can have him on either of two conditions; and on one of them, since he is here in the world, you must have him. As your ally and coadjutor; or failing that, as your natural enemy: which shall it be? I consider that every Government convicts itself of infatuation and futility, or absolves and justifies itself before God and man, according as it answers this question."

"The crop of spiritual talent that is born to you, of human nobleness and intellect and heroic faculty, this is infinitely more important than your crops of cotton or corn, or wine or herrings or whale-oil, which the Newspapers record with such anxiety every season."

"The pious soul,—which, if you reflect, will mean the ingenuous and ingenious, the gifted, intelligent and nobly-aspiring soul,—such a soul, in whatever rank of life it were born, had one path inviting it; a generous career, whereon, by human worth and valor, all earthly heights and Heaven itself were attainable. In the lowest stratum of social thraldom, nowhere was the noble soul doomed quite to choke, and die ignobly."

"[A] million blockheads looking authoritatively into one man of what you call genius, or noble sense, will make nothing but nonsense out of him and his qualities, and his virtues and defects, if they look till the end of time. He understands them, sees what they are; but that they should understand him, and see with rounded outline what his limits are,—this, which would mean that they are bigger than he, is forever denied them. Their one good understanding of him is that they at last should loyally say, "We do not quite understand thee; we perceive thee to be nobler and wiser and bigger than we, and will loyally follow thee.""

"Wise command, wise obedience: the capability of these two is the net measure of culture, and human virtue, in every man; all good lies in the possession of these two capabilities; all evil, wretchedness and ill-success in the want of these."

"Literature, the strange entity so called,—that indeed is here. If Literature continue to be the haven of expatriated spiritualisms, and have its Johnsons, Goethes and true Archbishops of the World, to show for itself as heretofore, there may be hope in Literature. If Literature dwindle, as is probable, into mere merry-andrewism, windy twaddle, and feats of spiritual legerdemain, analogous to rope-dancing, opera-dancing, and street-fiddling with a hat carried round for halfpence, or for guineas, there will be no hope in Literature."

"It lies deep in our habits, confirmed by all manner of educational and other arrangements for several centuries back, to consider human talent as best of all evincing itself by the faculty of eloquent speech. Our earliest schoolmasters teach us, as the one gift of culture they have, the art of spelling and pronouncing, the rules of correct speech; rhetorics, logics follow, sublime mysteries of grammar, whereby we may not only speak but write. And onward to the last of our schoolmasters in the highest university, it is still intrinsically grammar, under various figures grammar. To speak in various languages, on various things, but on all of them to speak, and appropriately deliver ourselves by tongue or pen,—this is the sublime goal towards which all manner of beneficent preceptors and learned professors, from the lowest hornbook upwards, are continually urging and guiding us."

"The Working Man as yet sought only to know his craft; and educated himself sufficiently by ploughing and hammering, under the conditions given, and in fit relation to the persons given: a course of education, then as now and ever, really opulent in manful culture and instruction to him; teaching him many solid virtues, and most indubitably useful knowledges; developing in him valuable faculties not a few both to do and to endure,—among which the faculty of elaborate grammatical utterance, seeing he had so little of extraordinary to utter, or to learn from spoken or written utterances, was not bargained for; the grammar of Nature, which he learned from his mother, being still amply sufficient for him. This was, as it still is, the grand education of the Working Man. As for the Priest, though his trade was clearly of a reading and speaking nature, he knew also in those veracious times that grammar, if needful, was by no means the one thing needful, or the chief thing. By far the chief thing needful, and indeed the one thing then as now, was, That there should be in him the feeling and the practice of reverence to God and to men; that in his life's core there should dwell, spoken or silent, a ray of pious wisdom fit for illuminating dark human destinies;—not so much that he should possess the art of speech, as that he should have something to speak!"

"To such a one, already filled with intellectual substance, and possessing what we may call the practical gold-bullion of human culture, it was an obvious improvement that he should be taught to speak it out of him on occasion; that he should carry a spiritual banknote producible on demand for what of "gold-bullion" he had, not so negotiable otherwise, stored in the cellars of his mind. A man, with wisdom, insight and heroic worth already acquired for him, naturally demanded of the schoolmaster this one new faculty, the faculty of uttering in fit words what he had. A valuable superaddition of faculty:—and yet we are to remember it was scarcely a new faculty; it was but the tangible sign of what other faculties the man had in the silent state."

"Considered as the last finish of education, or of human culture, worth and acquirement, the art of speech is noble, and even divine; it is like the kindling of a Heaven's light to show us what a glorious world exists, and has perfected itself, in a man."

"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."

"If a soul is born with divine intelligence, and has its lips touched with hallowed fire, in consecration for high enterprises under the sun, this young soul will find the question asked of him by England every hour and moment: "Canst thou turn thy human intelligence into the beaver sort, and make honest contrivance, and accumulation of capital by it? If so, do it; and avoid the vulpine kind, which I don't recommend. Honest triumphs in engineering and machinery await thee; scrip awaits thee, commercial successes, kingship in the counting-room, on the stock-exchange;—thou shalt be the envy of surrounding flunkies, and collect into a heap more gold than a dray-horse can draw. "—"Gold, so much gold?" answers the ingenuous soul, with visions of the envy of surrounding flunkies dawning on him; and in very many cases decides that he will contract himself into beaverism, and with such a horse-draught of gold, emblem of a never-imagined success in beaver heroism, strike the surrounding flunkies yellow. This is our common course; this is in some sort open to every creature, what we call the beaver career; perhaps more open in England, taking in America too, than it ever was in any country before. And, truly, good consequences follow out of it: who can be blind to them? Half of a most excellent and opulent result is realized to us in this way; baleful only when it sets up (as too often now) for being the whole result."

"Let us honor all honest human power of contrivance in its degree. The beaver intellect, so long as it steadfastly refuses to be vulpine, and answers the tempter pointing out short routes to it with an honest "No, no," is truly respectable to me; and many a highflying speaker and singer whom I have known, has appeared to me much less of a developed man than certain of my mill-owning, agricultural, commercial, mechanical, or otherwise industrial friends, who have held their peace all their days and gone on in the silent state. If a man can keep his intellect silent, and make it even into honest beaverism, several very manful moralities, in danger of wreck on other courses, may comport well with that, and give it a genuine and partly human character; and I will tell him, in these days he may do far worse with himself and his intellect than change it into beaverism, and make honest money with it."

"Probably some ninety-nine out of every hundred of our gifted souls, who have to seek a career for themselves, go this beaver road. Whereby the first half-result, national wealth namely, is plentifully realized; and only the second half, or wisdom to guide it, is dreadfully behindhand."

"Talk never yet could guide any man's or nation's affairs; nor will it yours, except towards the Limbus Patrum, where all talk, except a very select kind of it, lodges at last."

"Whatsoever is not beaverish seems to go forth in the shape of talk. To such length is human intellect wasted or suppressed in this world!"

"Medicine, guarded too by preliminary impediments, and frightful medusa-heads of quackery, which deter many generous souls from entering, is of the half-articulate professions, and does not much invite the ardent kinds of ambition. The intellect required for medicine might be wholly human, and indeed should by all rules be,—the profession of the Human Healer being radically a sacred one and connected with the highest priesthoods, or rather being itself the outcome and acme of all priesthoods, and divinest conquests of intellect here below. As will appear one day, when men take off their old monastic and ecclesiastic spectacles, and look with eyes again! In essence the Physician's task is always heroic, eminently human: but in practice most unluckily at present we find it too become in good part beaverish,—yielding a money-result alone. And what of it is not beaverish,—does not that too go mainly to ingenious talking, publishing of yourself, ingratiating of yourself; a partly human exercise or waste of intellect, and, alas, a partly vulpine ditto;—making the once sacred... Human Healer, more impossible for us than ever!"

"If the young aspirant is not rich enough for Parliament, and is deterred by the basilisks or otherwise from entering on Law or Church, and cannot altogether reduce his human intellect to the beaverish condition, or satisfy himself with the prospect of making money,—what becomes of him in such case, which is naturally the case of very many, and ever of more? In such case there remains but one outlet for him, and notably enough that too is a talking one: the outlet of Literature, of trying to write Books. Since, owing to preliminary basilisks, want of cash, or superiority to cash, he cannot mount aloft by eloquent talking, let him try it by dexterous eloquent writing. Here happily, having three fingers, and capital to buy a quire of paper, he can try it to all lengths and in spite of all mortals: in this career there is happily no public impediment that can turn him back; nothing but private starvation—which is itself a finis or kind of goal—can pretend to hinder a British man from prosecuting Literature to the very utmost, and wringing the final secret from her: "A talent is in thee; No talent is in thee." To the British subject who fancies genius may be lodged in him, this liberty remains; and truly it is, if well computed, almost the only one he has."

"[I]n the learned professions as in the unlearned, and in human things throughout, in every place and in every time, the true function of intellect is not that of talking, but of understanding and discerning with a view to performing!"

"[I]t is our fatalest misery just now, not easily alterable, and yet urgently requiring to be altered, That no British man can attain to be a Statesman, or Chief of Workers, till he has first proved himself a Chief of Talkers: which mode of trial for a Worker, is it not precisely, of all the trials you could set him upon, the falsest and unfairest?"

"The Age that admires talk so much can have little discernment for inarticulate work, or for anything that is deep and genuine. Nobody, or hardly anybody, having in himself an earnest sense for truth, how can anybody recognize an inarticulate Veracity, or Nature-fact of any kind; a Human Doer especially, who is the most complex, profound, and inarticulate of all Nature's Facts? Nobody can recognize him: till once he is patented, get some public stamp of authenticity, and has been articulately proclaimed, and asserted to be a Doer. To the worshipper of talk, such a one is a sealed book. An excellent human soul, direct from Heaven,—how shall any excellence of man become recognizable to this unfortunate? Not except by announcing and placarding itself as excellent,—which, I reckon, it above other things will probably be in no great haste to do."

"That, on the whole, if you have got the intrinsic qualities, you have got everything, and the preliminaries will prove attainable; but that if you have got only the preliminaries, you have yet got nothing. A man of real dignity will not find it impossible to bear himself in a dignified manner; a man of real understanding and insight will get to know, as the fruit of his very first study, what the laws of his situation are, and will conform to these."

"Such parliamentary bagpipes I myself have heard play tunes, much to the satisfaction of the people."

"Get, by six hundred and fifty-eight votes, or by no vote at all, by the silent intimation of your own eyesight and understanding given you direct out of Heaven, and more sacred to you than anything earthly, and than all things earthly,—a correct image of the fact in question, as God and Nature have made it: that is the one thing needful; with that it shall be well with you in whatsoever you have to do with said fact. Get, by the sublimest constitutional methods, belauded by all the world, an incorrect image of the fact: so shall it be other than well with you; so shall you have laud from able editors and vociferous masses of mistaken human creatures; and from the Nature's Fact, continuing quite silently the same as it was, contradiction, and that only. What else?"

"[F]limsy, desultory readers, who fly from foolish book to foolish book, and get good of none, and mischief of all—are not these as foolish, unhealthy eaters, who mistake their superficial false desire after spiceries and confectioneries for their real appetite, of which even they are not destitute, though it lies far deeper, far quieter, after solid nutritive food?"

"A man perfects himself by work much more than by reading."

"The habits of study acquired at Universities are of the highest importance in after-life. At the season when you are in young years the whole mind is, as it were, fluid, and is capable of forming itself into any shape that the owner of the mind pleases to order it to form itself into. The mind is in a fluid state, but it hardens up gradually to the consistency of rock or iron, and you cannot alter the habits of an old man, but as he has begun he will proceed and go on to the last."

"What the Universities have mainly done—what I have found the University did for me, was that it taught me to read in various languages and various sciences, so that I could go into the books that treated of these things, and try anything I wanted to make myself master of gradually, as I found it suit me. Whatever you may think of all that, the clearest and most imperative duty lies on every one of you to be assiduous in your reading; and learn to be good readers, which is, perhaps, a more difficult thing than you imagine. Learn to be discriminative in your reading—to read all kinds of things that you have an interest in, and that you find to be really fit for what you are engaged in."

"If you are in a strait, a very good indication as to choice—perhaps the best you could get—is a book you have a great curiosity about. You are then in the readiest and best of all possible conditions to improve by that book."

"I began gradually to perceive this immense fact, which I really advise every one of you who read history to look out for and read for—if he has not found it—it was that the kings of England all the way from the Norman Conquest down to the times of Charles I. had appointed, so far as they knew, those who deserved to be appointed, peers. They were all Royal men, with minds full of justice and valour and humanity, and all kinds of qualities that are good for men to have who ought to rule over others. Then their genealogy was remarkable—and there is a great deal more in genealogies than is generally believed at present. I never heard tell of any clever man that came out of entirely stupid people. If you look around the families of your acquaintance, you will see such cases in all directions. I know that it has been the case in mine. I can trace the father, and the son, and the grandson, and the family stamp is quite distinctly legible upon each of them, so that it goes for a great deal—the hereditary principle in Government as in other things; and it must be recognised so soon as there is any fixity in things."

"[B]ooks—there is a good kind of a book and a bad kind of a book. I am not to assume that you are all ill acquainted with this; but I may remind you that it is a very important consideration at present. It casts aside altogether the idea that people have that if they are reading any book—that if an ignorant man is reading any book, he is doing rather better than nothing at all."

"[T]he most remarkable piece of reading that you may be recommended to take and try if you can study is a book by Goethe—one of his last books, which he wrote when he was an old man, about seventy years of age—I think one of the most beautiful he ever wrote, full of mild wisdom, and which is found to be very touching by those who have eyes to discern and hearts to feel it. It is one of the pieces in "Wilhelm Meister's Travels." I read it through many years ago; and, of course, I had to read into it very hard when I was translating it (applause), and it has always dwelt in my mind as about the most remarkable bit of writing that I have known to be executed in these late centuries. I have often said, there are ten pages of that which, if ambition had been my only rule, I would rather have written than have written all the books that have appeared since I came into the world."

"I warmly second the advice of the wisest of men—"Don't be ambitious; don't be at all too desirous to success; be loyal and modest." Cut down the proud towering thoughts that you get into you, or see they be pure as well as high. There is a nobler ambition than the gaining of all California would be, or the getting of all the suffrages that are on the planet just now."

"If you find many people who are hard and indifferent to you in a world that you consider to be unhospitable and cruel—as often, indeed, happens to a tender-hearted, stirring young creature—you will also find there are noble hearts who will look kindly on you, and their help will be precious to you beyond price."

"The force that had been lent my father he honorably expended in manful well-doing. A portion of this planet bears beneficent traces of his strong hand and strong head. Nothing that he undertook to do but he did it faithfully and like a true man. I shall look on the houses he built with a certain proud interest. They stand firm and sound to the heart all over his little district."

"Nay, am not I also the humble James Carlyle's work? I owe him much more than existence, I owe him a noble inspiring example (now that I can read it in that rustic character). It was he exclusively that determined on educating me; that from his small hard-earned funds sent me to school and college, and made me whatever I am or may become. Let me not mourn for my father, let me do worthily of him. So shall he still live even here in me, and his worth plant itself honorably forth into new generations."

"I purpose now, while the impression is more pure and clear within me, to mark down the main things I can recollect of my father. To myself, if I live to after-years, it may be instructive and interesting, as the past grows ever holier the farther we leave it. My mind is calm enough to do it deliberately, and to do it truly. The thought of that pale earnest face which even now lies stiffened into death in that bed at Scotsbrig, with the Infinite all of worlds looking down on it, will certainly impel me. It is good to know how a true spirit will vindicate itself with truth and freedom through what obstructions soever; how the acorn cast carelessly into the wilder-ness will make room for itself and grow to be an oak. This is one of the cases belonging to that class, "the lives of remarkable men," in which it has been said, "paper and ink should least of all be spared." I call a man remarkable who becomes a true workman in this vineyard of the Highest. Be his work that of palace-building and kingdom-founding, or only of delving and ditching, to me it is no matter, or next to none. All human work is transitory, small in itself, contemptible. Only the worker thereof, and the spirit that dwelt in him, is significant. I proceed without order, or almost any forethought, anxious only to save what I have left and mark it as it lies in me."

"In several respects, I consider my father as one of the most interesting men I have known. He was a man of perhaps the very largest natural endowment of any it has been my lot to converse with. None of us will ever forget that bold glowing style of his, flowing free from his untutored soul, full of metaphors (though he knew not what a metaphor was) with, all manner of potent words which he appropriated and applied with a surprising accuracy you often would not guess whence; brief, energetic, and which I should say conveyed the most perfect picture — definite, clear, not in ambitious colors, but in full white sunliglit — of all the dialects I have ever listened to. Nothing did I ever hear him undertake to render visible which, did not become almost ocularly so. Never shall we again hear such speech as that was. The whole district knew of it and laughed joyfully over it, not knowing how other-wise to express the feeling it gave them; emphatic I have heard him beyond all men. In anger he had no need of oaths, his words were like sharp arrows that smote into the very heart. The fault was that he exaggerated (which tendency I also inherit), yet only in description and for the sake chiefly of humorous effect."

"This great maxim of philosophy he had gathered by the teaching of nature alone — that man was created to work, not to speculate or feel or dream. Accordingly, he set his whole heart thitherwards. He did work wisely and unweariedly, and perhaps performed more with the tools he had than any man I now know."

"[H]e seldom or never spoke except actually to convey an idea. Measured by quantity of words, he was a talker of fully average copiousness; by extent of meaning communicated, he was the most copious I have listened to. How in few sentences he would sketch you off an entire biography, an entire object or transaction, keen, clear, rugged, genuine, completely rounded In! His words came direct from the heart by the inspiration of the moment."

"On the whole, ought I not to rejoice that God was pleased to give me such a father; that from earliest years I had the example of a real man of God's own making continually before me? Let me learn of him. Let me write my books as he built his houses, and walk as blamelessly through this shadow world; if God so will, to rejoin him at last. Amen."

"Alas! such is the miseducation of these days, it is only among those that are called the uneducated classes — those educated by experience — that you can look for a Man. Even among these, such a sight is growing daily rarer. My father, in several respects, has not, that I can think of, left his fellow. Perhaps among Scottish peasants what Samuel Johnson was among English authors. I have a sacred pride in my peasant father, and would not exchange him, even now, for any king known to me. Gold and the guinea stamp — the Man and the clothes of the man. Let me thank God for that greatest of blessings, and strive to live worthily of it."

"The more I reflect on it, the more I must admire how completely nature had taught him; how completely he was devoted to his work, to the task of his life, and content to let all pass by unheeded that had not relation to this. It is a singular fact, for example, that though a man of such openness and clearness, he had never, I believe, read three pages of Burns's poems. Not even when all about him became noisy and enthusiastic, I the loudest, on that matter, did he feel it worth while to renew his investigation of it, or once turn his face towards it. The poetry he liked (he did not call it poetry) was truth, and the wisdom of reality. Burns, indeed, could have done nothing for him. As high a greatness hung over his world as over that of Burns — the ever-present greatness of the Infinite itself. Neither was he, like Burns, called to rebel against the world, but to labor patiently at his task there, uniting the possible with the necessary to bring out the real, wherein also lay an ideal."

"I knew Robert Burns, and I knew my father. Yet were you to ask me which had the greater natural faculty, I might perhaps actually pause before replying. Burns had an infinitely wider education, my father a far wholesomer. Besides, the one was a man of musical utterance; the other wholly a man of action, with speech subservient thereto. Never, of all the men I have seen, has one come personally in my way in whom the endowment from nature and the arena from fortune were so utterly out of all proportion. I have said this often, and partly know it. As a man of speculation — had culture ever unfolded him — he must have gone wild and desperate as Burns; hut he was a man of conduct, and work keeps all right. What strange shapable creatures we are!"

"My father's education was altogether of the worst and most limited. I believe he was never more than three months at any school. What he learned there showed what he might have learned. A solid knowledge of arithmetic, a fine antique handwriting — these, with other limited practical etceteras, were all the things he ever heard mentioned as excellent. He had no room to strive for more."

"But greatly his most important culture he had gathered — and this, too, by his own endeavors — from the better part of the district, the religious men; to whom, as to the most excellent, his own nature gradually attached and attracted him. He was religious with the consent of his whole faculties. Without religion he would have been nothing."

"Religion was the pole-star for my father. Rude and uncultivated as he otherwise was, it made him and kept him "in all points a man." Oh! when I think that all the area in boundless space he had seen was limited to a circle of some fifty miles' diameter (he never in his life was farther or elsewhere so far from home as at Craigenputtoch), and all his knowledge of the boundless time was derived from his Bible and what the oral memories of old men could give him, and his own could gather; and yet, that he was such, I could take shame to myself. I feel to my father — so great though so neglected, so generous also towards me — a strange tenderness, and mingled pity and reverence peculiar to the case, infinitely soft and near my heart. Was he not a sacrifice to me? Had I stood in his place, could he not have stood in mine, and more? Thou good father! well may I forever honor thy memory. Surely that act was not without its reward. And was not nature great, out of such materials to make such a man?"

"Complete, at the same time, was his confidence in his own judgment when it spoke to him decisively. He was one of those few that could believe and know as well as inquire and be of opinion. When I remember how much he admired intellectual force, how much he had of it himself, and yet how unconsciously and contentedly he gave others credit for superiority, I again see the healthy spirit of the genuine man."

"Clearness, emphatic clearness, was his highest category of man's thinking power. He delighted always to hear good argument. He would often say, I would like to hear thee argue with him." He said this of Jeffrey and me, with an air of such simple earnestness, not two years ago (1830), and it was his true feeling. I have often pleased him much by arguing with men (as many years ago I was prone to do) in his presence. He rejoiced greatly in my success, at all events in my dexterity and manifested force. Others of us he admired for our "activity," our practical valor and skill, all of us (generally speaking) for our decent demeanor in the world. It is now one of my greatest blessings (for which I would thank Heaven from the heart) that he lived to see me, through various obstructions, attain some look of doing well. He had "educated" me against much advice, I believe, and chiefly, if not solely, from his own noble faith. James Bell, one of our wise men, had told him, "Educate a boy, and he grows up to despise his ignorant parents." My father once told me this, and added, "Thou hast not done so; God be thanked for it." I have reason to think my father was proud of me (not vain, for he never, except when provoked, openly bragged of us); that here too he lived to see the pleasure of the Lord prosper in his hands. Oh, was it not a happiness for me! The fame of all this planet were not henceforth so precious."

"I think he once told us his first short clothes were a hull made mostly or wholly of leather. We all only laughed, for it is now long ago. Thou dear father! Through what stern obstructions was thy way to manhood to be forced, and for us and for our travelling to be made smooth!"

"Had there not been a natural goodness and indestructible force in my father, I see not how be could have bodied himself forth from these mean impediments. I suppose good precepts were not wanting. There was the Bible to read. Old John Orr, the schoolmaster, used from time to time to lodge with them; be was religious and enthusiastic (though in practice irregular with drink). In my grandfather, also, there seems to have been a certain geniality; for instance, he and a neighbor, Thomas Hogg, read "Anson's Voyages;" also tho "Arabian Nights," for which latter my father, armed with zealous conviction, scrupled not to censure them openly. By one means and another, at an early age he had acquired principles, lights that not only flickered, but shone steadily to guide his way."

"It must have been in his teens, perhaps rather early, that he and his elder brother John, with William Bell (afterwards of Wylie Hill, and a noted drover) and his brother, all met in the kiln at Eelief to play cards. The corn was dried then at home. There was a fire, therefore, aud perhaps it was both heat and light. The boys had played, perhaps, often enough for trifling stakes, and always parted in good humor. One night they came to some disagreement. My father spoke out what was in him about the folly, the sinfulness, of quarreling over a perhaps sinful amusement. The earnest mind persuaded other minds. They threw the cards into the fire, and (I think the younger Bell told my brother James) no one of the four ever touched a card again through life. My father certainly never hinted at such a game since I knew him. I cannot remember that I, at that age, had any such force of belief. Which of us can?"

"This worthy man, whose nephew is still minister of Eskdalemuir (and author of a book on the Jews), proved the greatest blessing to that household. My father would, in any case, have saved himself. Of the other brothers, it may be doubted whether William Brown was not the primary preserver. They all learned to he masons from him, or from one another; instead of miscellaneous laborers and hunters, became regular tradesmen, the best in all their district, the skilfullest and faithfullest, and the best-rewarded every way. Except my father, none of them attained a decisive religiousness. But they all had prudence and earnestness, love of truth, industry, and the blessings it brings."

"[G]rave talk and grave humor with the doers of the craft. Building, walling, is an operation that beyond most other manual ones requires incessant consideration — even new invention. I have heard good judges say that he excelled in it all persons they had seen."

"[A]nd some others that I have seen, were perhaps among the first. There is no third rising. Time sweeps all away with it so fast at this epoch. The Scottish Church has been short-lived, and was late in reaching thither."

"I shall now no more behold my dear father with these "bodily eyes. With him a whole threescore and ten years of the past has doubly died for me. It is as if a new leaf in the great hook of time were turned over. Strange time — endless time or of which I see neither end nor beginning. All rushes on. Man follows man. His life is as a tale that has been told; yet under Time does there not lie Eternity? Perhaps my father, all that essentially was my father, is even now near me, with me. Both he and I are with God. Perhaps, if it so please God, we shall in some higher state of being meet one another, recognize one another. As it is written. We shall be forever with God. The possibility, nay (in some way), the certainty, of perennial existence daily grows plainer to me. "The essence of whatever was, is, or shall be, even now is." God is great. God is good. His will be done, for it will be right. As it is, I can think peaceably of the departed love. All that was earthly, harsh, sinful, in our relation has fallen away; all that was holy in it remains. I can see my dear father's life in some measure as the sunk pillar on which mine was to rise and be built; the waters of time have now swelled up round his (as they will round mine); I can see it all transfigured, though I touch it no longer. I might almost say his spirit seems to have entered into me (so clearly do I discern and love him); I seem to myself only the continuation and second volume of my father. These days that I have spent thinking of him and of his end are the peaceablest, the only Sabbath that I have had in London. One other of the universal destinies of man has overtaken me. Thank Heaven, I know, and have known, what it is to be a son; to love a father, as spirit can love spirit. God give me to live to my father's honor and to His. And now, beloved father, farewell for the last time in this world of shadows I In the world of realities may the Great Father again bring us together in perfect holiness and perfect love! Amen!"

"War is a quarrel between two thieves too cowardly to fight their own battle; therefore they take boys from one village and another village, stick them into uniforms, equip them with guns, and let them loose like wild beasts against each other."

"If they be inhabited, what a scope for misery and folly; if they be un-inhabited, what a waste of space."

"Lord Bacon could as easily have created this planet as he could have written Hamlet."

"Can there be a more horrible object in existence than an eloquent man not speaking the truth?"

"Work is the grand cure for all the maladies and miseries that ever beset mankind,—honest work, which you intend getting done."

"A great man shows his greatness by the way he treats little men."

"[T]here is no English historian who has a right to be judged by a higher or severer test, for no one has spoken more deeply and truly on the character and dignity of history... He showed an intelligence of things which no other English historian has understood. He dwelt upon the invisible impersonal forces that act in history, and appreciated, often with rare sagacity, the true significance and sequence of events. But he was unable to follow the course he had pointed out, and failed even to maintain himself on the high ground he had reached. He could not distinguish in history what was unknown to him in religion: thus he fell to the exclusive contemplation of certain typical individuals, whose greatness appeared to supply what he wanted, an object of worship, and personified invisible elements in visible men. And now the belongings of his hero possess so great an importance that they distract his attention from him; he invests with an absurd dignity not only his relations, but their goods and chattels, and allows merely material things to eclipse the human interest of his subject. It is a history made up of eccentricities. This is the way that Mr. Dickens writes novels; for whom the spectacles of an elderly gentleman, a pair of mulberry coloured hose, or a wandering American pig, have greater attractions than any psychological problem."

"After fifty years we are still dependent on him for Cromwell, and in Past and Present he gave what was the most remarkable piece of historical thinking in the language. But the mystery of investigation had not been revealed to him when he began his most famous book [The French Revolution] ... [T]he vivid gleam, the mixture of the sublime with the grotesque, make other opponents forget the impatient verdicts and the poverty of settled fact in the volumes that delivered our fathers from thraldom to Burke. They remain one of those disappointing storm-clouds that give out more thunder than lightning."

"These are damned times—everything is against one—the height to which knowledge is come, the spread of luxury, our physical enervation, the absence of great natures, the unavoidable contact with millions of small ones, newspapers, cities, light profligate friends, moral desperadoes like Carlyle."

"That regular Carlylean strain which we all know by heart and which the clear-headed among us have so utter a contempt for."

"I never much liked Carlyle. He seemed to me to be “carrying coals to Newcastle,” as our proverb says; preaching earnestness to a nation which had plenty of it by nature, but was less abundantly supplied with several other useful things."

"There was the puissant voice of Carlyle; so sorely strained, over-used, and mis-used since, but then fresh, comparatively sound, and reaching our hearts with true, pathetic eloquence. Who can forget the emotion of receiving in its first freshness such a sentence as that sentence of Carlyle upon Edward Irving, then just dead: ‘Scotland sent him forth a herculean man; our mad Babylon wore and wasted him with all her engines,—and it took her twelve years!’"

"The influence of Carlyle and Maurice was nothing less than socialistic. Those who at one-and-twenty pored over the Sartor Resartus, Past and Present, and Chartism, became distinctly Socialists—not such gentry as bawl the Gospel of Destruction and break club windows, but Socialists of the highest type, to whom nothing of humanity is common or unclean."

"As you introduced Schiller to your countrymen, so you have placed before the Germans our great Prussian King in his full figure; like a living statue. What you said long years ago of the "Hero as Man of Letters"—that he is under the noble obligation to be true,—has been fulfilled in yourself; but, more fortunate than those of whom you then spoke, you may rejoice in what you have accomplished, and continue your work in full vigour, which may God long preserve to you. Accept with my cordial congratulations the assurance of my sincere respect."

"One book especially, given to me by a sergeant of ours, had a strong influence on me. This was Carlyle's Heroes and Hero Worship. I read that over and over and then bought a cheap copy of Sartor Resartus. I remember one evening, after reading the famous meditation on the sleeping city, I threw the book across the room. I felt I should never be able to write like that."

"Carlyle, to the modern reader, is a paradox, an extraordinary compound of the archaic, or, worse, the deeply unfashionable, and elements we think of as distinctly modern. Swift and Rabelais before him suggest parallels, as does Whitman after. Carlyle's classmates nicknamed him "the Dean" in recognition of a Swiftian quality. Relations to earlier historiography are harder to see, though Carlyle greatly admired Schiller and came towards the end of a long period of erosion of the idea of the dignity of history. Carlyle has much time for the sublime, none for dignity. It is not surprising that the classical republican historians make no figure in his work, despite the French revolutionaries' devotion to them. The chief borrowing is, rather surprisingly, from Florence: Carlyle a number of times employs the carroccio...as an image of a symbolic rallying point. For the rest, no humanist he, or philosophe, but an Old Testament-nurtured Puritan, at home with the mundane and the transcendental. Humorous, hectoring and at times almost frenzied, he found one guide to his monumental task in Homer's epic realism, and for the rest he went his own way. At his best – and he has more than one kind of best – his history and his prose have enormous imaginative energy, whose degenerations into bombast are the price the reader pays."

"It was very good of God to let Carlyle and Mrs. Carlyle marry one another and so make only two people miserable instead of four."

"He came and spoke a word, and the chatter of rationalism stopped, and the sums would no longer work out and be ended. He was a breath of Nature turning in her sleep under the load of civilisation, a stir in the very stillness of God to tell us He was still there."

"The next group of reactionaries or romantics or whatever we elect to call them, gathers roughly around one great name. Scotland, from which had come so many of those harsh economists who made the first Radical philosophies of the Victorian Age, was destined also to fling forth (I had almost said to spit forth) their fiercest and most extraordinary enemy. The two primary things in Thomas Carlyle were his early Scotch education and his later German culture. The first was in almost all respects his strength; the latter in some respects his weakness. As an ordinary lowland peasant, he inherited the really valuable historic property of the Scots, their independence, their fighting spirit, and their instinctive philosophic consideration of men merely as men. But he was not an ordinary peasant. If he had laboured obscurely in his village till death, he would have been yet locally a marked man; a man with a wild eye, a man with an air of silent anger; perhaps a man at whom stones were sometimes thrown. A strain of disease and suffering ran athwart both his body and his soul. In spite of his praise of silence, it was only through his gift of utterance that he escaped madness. But while his fellow-peasants would have seen this in him and perhaps mocked it, they would also have seen something which they always expect in such men, and they would have got it: vision, a power in the mind akin to second sight.' Like many ungainly or otherwise unattractive Scotchmen, he was a seer. By which I do not mean to refer so much to his transcendental rhapsodies about the World-soul or the Nature-garment or the Mysteries and Eternities generally, these seem to me to belong more to his German side and to be less sincere and vital. I mean a real power of seeing things suddenly, not apparently reached by any process; a grand power of guessing. He saw the crowd of the new States General, Danton with his "rude flattened face," Robespierre peering mistily through his spectacles. He saw the English charge at Dunbar. He guessed that Mirabeau, however dissipated and diseased, had something sturdy inside him. He guessed that Lafayette, however brave and victorious, had nothing inside him. He supported the lawlessness of Cromwell, because across two centuries he almost physically felt the feebleness and hopelessness of the moderate Parliamentarians. He said a word of sympathy for the universally vituperated Jacobins of the Mountain, because through thick veils of national prejudice and misrepresentation, he felt the impossibility of the Gironde. He was wrong in denying to Scott the power of being inside his characters: but he really had a good deal of that power himself. It was one of his innumerable and rather provincial crotchets to encourage prose as against poetry. But, as a matter of fact, he himself was much greater considered as a kind of poet than considered as anything else; and the central idea of poetry is the idea of guessing right, like a child."

"His great and real work was the attack on Utilitarianism: which did real good, though there was much that was muddled and dangerous in the historical philosophy which he preached as an alternative. It is his real glory that he was the first to see clearly and say plainly the great truth of our time; that the wealth of the state is not the prosperity of the people. Macaulay and the Mills and all the regular run of the Early Victorians, took it for granted that if Manchester was getting richer, we had got hold of the key to comfort and progress. Carlyle pointed out (with stronger sagacity and humour than he showed on any other question) that it was just as true to say that Manchester was getting poorer as that it was getting richer: or, in other words, that Manchester was not getting richer at all, but only some of the less pleasing people in Manchester."

"Because he frowned at the cockney cheerfulness of the cheaper economists, they and others represented him as a pessimist, and reduced all his azure infinities to a fit of the blues. But Carlyle's philosophy, more carefully considered, will be found to be dangerously optimist rather than pessimist. As a thinker Carlyle is not sad, but recklessly and rather unscrupulously satisfied. For he seems to have held the theory that good could not be definitely defeated in this world; and that everything in the long run finds its right level."

"Not less am I grateful for the Carlyle eulogium [on Emerson]. I have shed some quite delicious tears over it. This is a world worth abiding in while one man can thus venerate and love another."

"As a literary artist he has great merits, beginning with the main one that he never wrote one dull line. How well-read, how adroit, what thousand arts in his one art of writing."

"He is like a lover or an outlaw who wraps up his message in a serenade, which is nonsense to the sentinel, but salvation to the ear for which it is meant. He does not dodge the question, but gives sincerity where it is due. One word more respecting this remarkable style. We have in literature few specimens of magnificence. Plato is the purple ancient, and Bacon and Milton the moderns of the richest strains. Burke sometimes reaches to that exuberant fullness, though deficient in depth. Carlyle in his strange, half mad way, has entered the Field of the Cloth of Gold, and shown a vigour and wealth of resource which has no rival in the tourney play of these times—the indubitable champion of England. Carlyle is the first domestication of the modern system, with its infinity of details, into style."

"Search as you will, Carlyle's book is the only one which strikes a human chord, presents human relations and shows traces of a human point of view."

"Thomas Carlyle has become known in Germany through his efforts to make German literature accessible to the English. For several years he has been mainly occupied with the social conditions of England — the only educated man of his country to do so! — and as early as 1838 he wrote a brief work entitled Chartism. At that time the Whigs were in office and proclaimed with much trumpeting that the "spectre" of Chartism, which had arisen round 1835, was now destroyed. Chartism was the natural successor to the old radicalism which had been appeased for a few years by the Reform Bill and reappeared in 1835–36 with new strength and with its ranks more solid than ever before. The Whigs thought they had suppressed this Chartism, and Thomas Carlyle took this as his cue to expound the real causes of Chartism and the impossibility of eradicating it before these causes were eradicated."

"This is the condition of England, according to Carlyle. An idle landowning aristocracy which "have not yet learned even to sit still and do no mischief", a working aristocracy submerged in Mammonism, who, when they ought to be collectively the leaders of labour, "captains of industry", are just a gang of industrial buccaneers and pirates. A Parliament elected by bribery, a philosophy of simply looking on, of doing nothing, of laissez-faire, a worn-out, crumbling religion, a total disappearance of all general human interests, a universal despair of truth and humanity, and in consequence a universal isolation of men in their own "brute individuality", a chaotic, savage confusion of all aspects of life, a war of all against all, a general death of the spirit, a dearth of "soul", that is, of truly human consciousness: a disproportionately strong working class, in intolerable oppression and wretchedness, in furious discontent and rebellion against the old social order, and hence a threatening, irresistibly advancing democracy — everywhere chaos, disorder, anarchy, dissolution of the old ties of society, everywhere intellectual insipidity, frivolity, and debility. — That is the condition of England. Thus far, if we discount a few expressions that have derived from Carlyle's particular standpoint, we must allow the truth of all he says. He, alone of the "respectable" class, has kept his eyes open at least towards the facts, he has at least correctly apprehended the immediate present, and that is indeed a very great deal for an "educated" Englishman."

"They (the Nazis) would put it to our young people that our best writers were Nazis at heart, and so try to warp their minds. It is interesting, in this connextion, to read what Nazi critics have been saying lately about Shakespeare and Carlyle. They have not got a bad case over Carlyle - he had something of the Nazi about him: he despised individualism and liberty and worshipped the dictator-hero. However, Carlyle also said "Thought is stronger than artillery-parks", and this side of him the Nazis don't mention."

"He was a teacher and a prophet in the Jewish sense of the word. The prophecies of Isaiah and Jeremiah have become a part of the permanent spiritual inheritance of mankind, because events proved that they had interpreted correctly the signs of their own times, and their prophecies were fulfilled. Carlyle, like them, believed that he had a special message to deliver to the present age. Whether he was correct in that belief, and whether his message was a true message, remains to be seen. He has told us that our most cherished ideas of political liberty, with their kindred corollaries, are mere illusions, and that the progress which has seemed to go along with them is a progress towards anarchy and social dissolution. If he was wrong, he has misused his powers. The principles of his teaching are false. He has offered himself as a guide upon a road of which he had no knowledge; and his own desire for himself would be the speediest oblivion both of his person and his works. If, on the other hand, he has been right; if, like his great predecessors, he has read truly the tendencies of this modern age of ours, and his teaching is authenticated by facts, then Carlyle, too, will take his place among the inspired seers, and he will shine on, another fixed star in the intellectual sky. Time only can show how this will be."

"I have recently been reading Thomas Carlyle's book on Frederick the Great. This biography is extraordinarily instructive and uplifting. Carlyle is an ardent admirer of Frederick the Great and the picture he draws of his life is that of an heroic epic."

"It is admirable in Carlyle that, in his judgment of our German authors, he has especially in view the mental and moral core as that which is really influential. Carlyle is a moral force of great importance. There is in him much for the future."

"If the "Frederick" thus fails both as a biography and a history of the reign and adds little to knowledge, it is none the less full of purple patches. It has been called the largest and most varied show-box in historical literature. Mrs. Carlyle, an exacting critic, pronounced it the best of her husband's works. It exhibits an undiminished power of mise-en-scène, freshness of humour, and mastery of character-painting. Emerson pronounced it the wittiest book ever written. Carlyle never composed anything more brilliant than the story of Voltaire's visit to Potsdam, and the portraits of the rulers of Europe are in his best style."

"Carlyle was the greatest of English historical portrait-painters... But the writer who saw individuals with such incomparable clearness was weak in perspective and blind to the very existence of the masses. His later years reveal something like contempt for the poor and the ignorant. "Shooting Niagara" gave almost brutal expression to his opinion of the working-classes in 1867. He told Wolseley, half in earnest, that he hoped he would lock the door of Parliament and turn the members out. He sided with the South in the slavery struggle, and with Governor Eyre against quashee nigger. His whole philosophy was that the common herd must be drilled, led and punished by their superiors. Alike in politics and history he drifted ever further away from the generous intuitions of his early manhood."

"For Cromwell, the primary authority is Mr. Carlyle's "Life and Letters," an invaluable store of documents, edited with the care of an antiquarian and the genius of a poet."

"About that age [16], or perhaps a year later, a friend sent me Sartor Resartus, and one of the most abiding remembrances of those days is the attic in which I used to read by the light only of my collier's lamp whilst going through Carlyle's most impressive book. I felt I was in the presence of some great power, the meaning of which I could only dimly guess at. I mark the reading of Sartor, however, as a real turning point, and went through the book three times in succession until the spirit of it somewhat entered into me. Since then I have learned much of the human failings and weaknesses of Carlyle, but I still remain a worshipper at his shrine. He was, indeed, to me in those days a hero, more particularly when Past and Present and the French Revolution followed in the wake of Sartor."

"It is really, as Coleridge I think said of something else, like reading a story by flashes of lightning!"

"I found him as usual sitting at his table, but evidently in a condition of great suppressed irritability; with Mill's treatise On Liberty lying before him... [H]e rose angrily from the table with the book in his hand, and gave vent to such a torrent of anathema (glancing at Christianity itself, as if Christianity had been the inspiration of it), as filled me with pain and amazement. He addressed himself directly to me, almost as if I had written the book, or had sent it to him, or was in some way mixed up with it in his mind. I felt terribly hurt; but what could I say in protest against such a wide-rushing torrent of invective? ... I know the book well enough now, and the ghastly issues to which it inevitably points, with its accurate balancing of enlightened self-interests, and its deification of every man's own heart; and I will only say that, putting myself honestly in Carlyle's place, I do not wonder that his indignation was beyond endurance. It must have been to him, in the incisiveness of its attack and the taking popularity of its style, like a vision of the great red dragon standing triumphant before him, ready to devour the fruit of his soul's travail as soon as it was born. Since that day, I have never heard him express more utter abhorrence of anything than I have, more than once in late years, heard him express of the crowing, God denying, death-stricken spirit, now making such ‘great signs’ with our fashionable sciences and life-philosophies,—and all the world wondering after it!"

"Then—with confessional tears—I tried, through something Haldane said when I told him you had been reading Carlyle's French Revolution, to read his Frederic the Great. I couldn't do more than the first volume. The manner drove me wild. The continuous exhibition of the Medicine-Man's paraphernalia made it like a mad mullah's dance."

"At the Atheneum I read Carlyle's Trash—Latterday something or other—beneath criticism—yet his evidence before the Commissioners of the British Museum is even more absurd. Surely the world will not be duped for ever by such an empty-headed bombastic dunce."

"Got Carlyle's Fred II from Cawthorn's and read it—that is as much as I can read it. I never saw a worse book. Nothing new of the smallest value. The philosophy nonsense and the style gibberish. I have the profoundest contempt for him... Read Cobbett—a much better writer than that charlatan Carlyle."

"The forms of government appear to him almost without meaning; such subjects as the extension of suffrage, the guarantee of any kind of political right, are evidently in his eyes pitiful things, materialism more or less disguised. What he requires is that men should grow morally better, that the number of just men should increase: one wise man more in the world would be to him a fact of more importance than ten political revolutions."

"Carlyle was one who stood constantly in the presence of those ‘Eternal verities’ of which he speaks... The spirit of the prophet was in him... He was the greatest of the Britons of his time—and after the British fashion of not coming near perfection: Titanic, not Olympian: a heaver of rocks, not a shaper. But if he did no perfect work, he had lightning's power to strike out marvelous pictures and reach to the inmost of men with a phrase."

"This is not so much a history, as an epic poem; and notwithstanding, or even in consequence of this, the truest of histories. It is the history of the French Revolution, and the poetry of it, both in one; and on the whole no work of greater genius, either historical or poetical, has been produced in this country for many years."

"I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out."

"I always felt the force of his [John Stuart Mill's] distrust of "thunderings" after an hour with Carlyle. You walked away from Chelsea stirred to the depths by a torrent of humour. But then it was splendid caricature: words and images infinitely picturesque and satiric, marvellous collocations and antitheses, impassioned railing against all the human and even superhuman elements in our blindly misguided universe. But of direction, of any sign-post or way out, not a trace was to be discovered, any more than a judicial page, or sense of any wisdom in the judicial, is to be found in his greatest pieces of history. After the grand humorist's despair was over, it was a healthy restorative in passing homeward along the Embankment to fling oneself into the arms of any statistician, politician, political economist, sanitary authority, poor-law reformer, prisoner-reformer, drainage enthusiast, or other practical friend of improvement, whom genial accident might throw in one's way."

"When he [Joseph Chamberlain] was busy on temperance and the Gothenburg system, we had one of our talks with Carlyle. The sage told him that he rejoiced that this mighty reform was being attempted; then all at once he took fire at thought of compensation for the dispossessed publican, and burst into full blaze at its iniquity. Fiercely smiting the arms of his chair, with strong voice and flashing eye, he summoned an imaginary publican before him. "Compensation!" he cried, "you dare come to me for compensation! I'll tell you where to go for compensation! Go to your father the devil, let him compensate you"."

"When Froude took Lord Wolseley to see Carlyle, the sage bade the laurelled commander lock the doors of the parliamentary palaver, and walk off with the key."

"Perhaps I owe more to Thomas Carlyle than to any other writer. The philosophy of the "Sage of Chelsea" always appealed to me from the time I first opened Heroes and Hero Worship. Sartor Resartus is, I think, the book I would save from my library if my house was on fire and I could only escape with one book."

"In the mid-nineteenth century and after, the fear of social disintegration was mostly a conservative concern. After the turbulent 1840s in England, the Victorian polemicist Thomas Carlyle worried about what force would discipline “the masses, full of beer and nonsense” as more and more of them received the right to vote. Carlyle’s remedy was a militarized welfare dictatorship, administered not by the existing ruling class but by a new elite composed of selfless captains of industry and other natural heroes of the order of Oliver Cromwell and Frederick the Great. The Nazis later claimed Carlyle as a forerunner."

"Carlyle, unquestionably, was the strongest moral force in the English literature of the nineteenth century... He laughed to scorn the pretensions of scientific materialism to undermine man's faith in the unseen; he heaped obloquy on the much vaunted science of political economy; he championed the spiritual against the material, demanded respect for justice and for the moral law and insisted on the supreme need of reverence—reverence, as Goethe had taught him, not merely for what is above us, but, also, for what is on the earth, beside us and beneath us."

"He saw human life and earthly happenings against a vast background of mystic spiritualism, of eternities and immensities; he was an individualist, to whom the development of the race depends on great personal virtues, on heroic abnegation and self-sacrificing activity. His rugged independence made it difficult for his contemporaries to 'place' him; he resolutely refused to be labelled, or to be identified with any specific intellectual, literary or political creed."

"If you want one great name in English literature that sums up all that England does not stand for, a bitter spirit, sour, an extravagant, a worshipper of force and of the führerprinzip, it can be said in one name: Carlyle."

"In the first place that appalling style, with its repetitiveness, its overemphasis, its perpetual note of adjuration, its shrillness and exaggeration, with no soft tones at all, the trumpets always braying and that rather discordantly: it makes him almost impossible to read... Yet for all his defects Carlyle was unmistakably a man of genius. He was that very unattractive kind of genius, a prophet. All prophets are misfits; and that throws a flood of light on the source and conditioning of their "message"."

"Carlyle appealed to the conscience and political interest of the rulers; Marx and Engels did their best to organise the workers to push themselves. (They must have been wonderfully disillusioned after a lifetime of entertaining such hopes of them.) Carlyle, with more immediate point, tells the ruling class that since they are in possession of the land, they owe it good governance; and if they did not do their duty, worse consequences would follow. He always had the vision of the French Revolution at the back of his mind."

"Liberty he attached less importance to than economic security: in that a true man of the people. "Liberty, I am told, is a divine thing. Liberty, when it becomes the 'Liberty to die by starvation' is not so divine." It is here that Carlyle links up with the socialist trend of thought in his age."

"Those who still think that Carlyle was in some sense more or less Liberal should read his chapter on Democracy in Past and Present. Most of it is occupied with praise of William the Conqueror, and with a description of the pleasant lives enjoyed by serfs in his day. Then comes a definition of liberty : “ The true liberty of a man , you would say, consisted in his finding out, or being forced to find out, the right path, and to walk thereon"...He passes on to the statement that democracy " means despair of finding any Heroes to govern you, and contented putting up with the want of them." The chapter ends by stating, in eloquent prophetical language, that, when democracy shall have run its full course, the problem that will remain is " that of finding government by your Real-Superiors." Is there one word in all this to which Hitler would not subscribe?"

"Carlyle is surely the greatest figure in our modern literature... Carlyle's enormous personality, his capacity for influencing others for good and ill, have made him the greatest moral and intellectual force of his age. To him we owe the indifference to mere political shibboleths, the lull in party warfare, which is the note of our age. He gave no definite answer to any question, but he gave us the impetus which led others to seek for solutions. His literary influence on Froude and Mill, Mr Ruskin and Mr Lecky, and numbers of others was tremendous. The place which was occupied by Swift in the eighteenth century is held by Carlyle in the nineteenth, and though every line that he has written should cease to be read, he will still be remembered as the greatest of literary figures in an age of great men of letters."

"Carlyle senses the masses, as no other writer has ever done; he expressed their outlook against his own conscious convictions... In the French Revolution there is no fault or weakness at all; it is a book without peer."

"You do not read his books; you experience them, and what you experience in them is the storm of the world. He was a nihilist, a destroyer, despite his doctrine of toil and the heroic virtues. He once found a perfect subject, the French Revolution. That really was the end of a world, and Carlyle wrote of it like a man possessed."

"Carlyle regarded liberty as an aristocratic fad which would be blown away when the people came into their own. Liberty is indeed the touchstone of every man's career. Do you respect the judgements of others as much as your own? Or are you so confident of your own judgement that you would trample that of everyone else under foot? Macaulay gave the answer for liberty, Carlyle for tyranny. The worse cause had the more powerful advocate. All the same, it was the worse cause."

"Goebbels told Schwerin von Krosigk [in April 1945 in the Führerbunker] how he had recently been reading aloud to the Fuehrer, to solace him in his universal discomfiture. He was reading from his favourite book, Carlyle's History of Frederick the Great; and the chapter he was reading described "how the great king himself no longer saw any way out of his difficulties, no longer had any plan; how all his generals and ministers were convinced that his downfall was at hand; how the enemy was already counting Prussia as destroyed; how the future hung dark before him, and in his last letter to his minister, Count Finckenstein, he gave himself one last respite: if there was no change by February 15th, he would give it up and take poison. 'Brave king!' says Carlyle, 'wait yet a little while, and the days of your suffering will be over. Already the sun of your good fortune stands behind the clouds, and soon will rise upon you.' On February 12th the Czarina died; the Miracle of the House of Brandenburg had come to pass." At this touching tale, said Goebbels, "tears stood in the Fuehrer's eyes.""

"Thomas Carlyle supposed that power should be entrusted unconditionally to great men, heroes who were laws to themselves, not responsible to the institutions or prejudices of inferior men. When a nation is so fortunate as to breed a great man (he thought), it should not seek to limit the expression of his greatness; it should be happy to forward his design. This doctrine rang musically in German ears, in a time of gloom and defeat, when Germans despaired of political institutions and their own capacity to use them. It was acceptable to Hitler, whom we have seen listening with egotistical relish to readings from Carlyle's History of Frederick the Great in the Bunker in Berlin. Hitler, like Carlyle, believed in "historical greatness", which to him was more important than the happiness or survival of a people; and he conceived of himself as a great man,—in which he was surely not mistaken; for it is absurd to suggest that one who made such a stir in the world was of ordinary stature. The Germans accepted him as the Messiah for whom they were waiting, and in the hours of his apparent success they sacrificed their political institutions to him; for they believed not in them, but in the man."

"I have read – nay, I have bought! – Carlyle's Latter Day Pamphlets, and look on my eight shillings as very much thrown away. To me, it appears that the grain of sense is so smothered up in a sack of the sheerest trash, that the former is valueless. He does not himself know what he wants. He has one idea – a hatred of spoken and acted falsehood; and on that he harps through the whole eight pamphlets. I look on him as a man who was always in danger of going mad in literature and who has now done so."

"Never had beauty been so forgotten; style was poisoned at the fount of thought by Carlyle, whose sentences were confused disasters like railway accidents, and by Herbert Spencer, who wrote as though he were the offspring of two Times leaders; among novelists only Robert Louis Stevenson loved words..."

"[U]nder no circumstances, and no matter how completely time and events disprove his lurid vaticinations, should the English-speaking world forget this man, nor fail to hold in honor his unsurpass'd conscience, his unique method, and his honest fame. Never were convictions more earnest and genuine. Never was there less of a flunkey or temporizer. Never had political progressivism a foe it could more heartily respect."

"He had already written several articles and essays, and a few of them had appeared in print; but they gave little promise or indication of the power he was afterwards to exhibit."

"The following is from the article on Necker:— "As an author, Necker displays much irregular force of imagination, united with considerable perspicuity and compass of thought; though his speculations are deformed by an undue attachment to certain leading ideas, which, harmonizing with his habits of mind, had acquired an excessive preponderance in the course of his long and uncontroverted meditations. He possessed extensive knowledge, and his works bespeak a philosophical spirit; but their great and characteristic excellence proceeds from that glow of fresh and youthful admiration for everything that is amiable or august in the character of man, which, in Necker's heart, survived all the blighting vicissitudes it had passed through, combining, in a singular union, the fervour of the stripling with the experience of the sage."[A] [Footnote A: "In the earliest authorship of Mr. Carlyle," says Mr. James Russell Lowell, alluding to these papers, "we find some not obscure hints of the future man."

"The translation of "Wilhelm Meister," in 1824,[A] was the first real introduction of Goethe to the reading world of Great Britain. It appeared without the name of the translator, but its merits were too palpable to be overlooked, though some critics objected to the strong infusion of German phraseology which had been imported into the English version. This acquired idiom never left our author, even in his original works, although the "Life of Schiller," written but a few months before, is almost entirely free from the peculiarity."

"It was in the spring of 1837 that Carlyle's first great historical work appeared, "The French Revolution:—Vol. I., The Bastile; Vol. II, The Constitution; Vol. III., The Guillotine." The publication of this book produced a profound impression on the public mind. A history abounding in vivid and graphic descriptions, it was at the same time a gorgeous "prose epic." It is perhaps the most readable of all Carlyle's works, and indeed is one of the most remarkable books of the age. There is no other account of the French Revolution that can be compared with it for intensity of feeling and profoundness of thought."

"Mr. Carlyle delivered the first of a course of lectures on German Literature, at Willis's Rooms, on Tuesday, to a very crowded and yet a select audience of both sexes. Mr. Carlyle may be deficient in the mere mechanism of oratory; but this minor defect is far more than counterbalanced by his perfect mastery of his subject, the originality of his manner, the perspicuity of his language, his simple but genuine eloquence, and his vigorous grasp of a large and difficult question. No person of taste or judgment could hear him without feeling that the lecturer is a man of genius, deeply imbued with his great argument." "This course of lectures," says a writer already quoted, "was well attended by the fashionables of the West End; and though they saw in his manner something exceedingly awkward, they could not fail to discern in his matter the impress of a mind of great originality and superior gifts."

""A few words will be expected here as to Mr. Carlyle's manner as a lecturer. In so far as his mere manner is concerned, I can scarcely bestow on him a word of commendation. There is something in his manner which, if I may use a rather quaint term, must seem very uncouth to London audiences of the most respectable class, accustomed as they are to the polished deportment[A] which is usually exhibited in Willis's or the Hanover Rooms. When he enters the room, and proceeds to the sort of rostrum whence he delivers his lectures, he is, according to the usual practice in such cases, generally received with applause; but he very rarely takes any more notice of the mark of approbation thus bestowed upon him, than if he were altogether unconscious of it. And the same seeming want of respect for his audience, or, at any rate, the same disregard for what I believe he considers the troublesome forms of politeness, is visible at the commencement of his lecture. Having ascended his desk, he gives a hearty rub to his hands, and plunges at once into his subject. He reads very closely, which, indeed, must be expected, considering the nature of the topics which he undertakes to discuss. He is not prodigal of gesture with his arms or body; but there is something in his eye and countenance which indicates great earnestness of purpose, and the most intense interest in his subject. You can almost fancy, in some of his more enthusiastic and energetic moments, that you see his inmost soul in his face. At times, indeed very often, he so unnaturally distorts his features, as to give to his countenance a very unpleasant expression. On such occasions, you would imagine that he was suddenly seized with some violent paroxysms of pain. He is one of the most ungraceful speakers I have ever heard address a public assemblage of persons. In addition to the awkwardness of his general manner, he 'makes mouths,' which would of themselves be sufficient to mar the agreeableness of his delivery. And his manner of speaking, and the ungracefulness of his gesticulation, are greatly aggravated by his strong Scotch accent. Even to the generality of Scotchmen his pronunciation is harsh in no ordinary degree. Need I say, then, what it must be to an English ear?"

""All Carlyle's talk, that evening, was a defence of mere force,—success the test of right;—if people would not behave well, put collars round their necks;—find a hero, and let them be his slaves. It was very Titanic, and anti-celestial."

""December, 1846.—Accustomed to the infinite wit and exuberant richness of his writings, his talk is still an amazement and a splendour scarcely to be faced with steady eyes. He does not converse;—only harangues. It is the usual misfortune of such marked men,—happily not one invariable or inevitable,—that they cannot allow other minds room to breathe, and show themselves in their atmosphere, and thus miss the refreshment and instruction which the greatest never cease to need from the experience of the humblest. "Carlyle allows no one a chance, but bears down all opposition, not only by his wit and onset of words, resistless in their sharpness as so many bayonets, but by actual physical superiority,—raising his voice, and rushing on his opponent with a torrent of sound. This is not in the least from unwillingness to allow freedom to others. On the contrary, no man would more enjoy a manly resistance to his thought. But it is the impulse of a mind accustomed to follow out its own impulse, as the hawk its prey, and which knows not how to stop in the chase. Carlyle, indeed, is arrogant and overbearing; but in his arrogance there is no littleness,—no self-love. It is the heroic arrogance of some old Scandinavian conqueror;—it is his nature, and the untameable impulse that has given him power to crush the dragons."

"Here then we may learn the fallacy of the remark... that any particular state is weak, though fertile, populous, and well cultivated, merely because it wants money. It appears that the want of money can never injure any state within itself: For men and commodities are the real strength of any community. It is the simple manner of living which here hurts the public, by confining the gold and silver to few hands, and preventing its universal diffusion and circulation. On the contrary, industry and refinements of all kinds incorporate it with the whole state, however small its quantity may be: They digest it into every vein, so to speak; and make it enter into every transaction and contract."

"A wise man's kingdom is his own breast: or, if he ever looks farther, it will only be to the judgment of a select few, who are free from prejudices, and capable of examining his work. Nothing indeed can be a stronger presumption of falsehood than the approbation of the multitude; and Phocion, you know, always suspected himself of some blunder when he was attended with the applauses of the populace."

"Does a man of sense run after every silly tale of hobgoblins or fairies, and canvass particularly the evidence? I never knew anyone, that examined and deliberated about nonsense who did not believe it before the end of his enquiries."

"The life of man is of no greater importance to the universe than that of an oyster."

"As to the Approbation or Esteem of those Blockheads who call themselves the Public, & whom a Bookseller, a Lord, a Priest, or a Party can guide, I do most heartily despise it."

"Heaven and Hell suppose two distinct species of men, the good and the bad; but the greatest part of mankind float betwixt vice and virtue. -- Were one to go round the world with an intention of giving a good supper to the righteous, and a sound drubbing to the wicked, he would frequently be embarrassed in his choice, and would find that the merits and the demerits of most men and women scarcely amount to the value of either."

"The conclusion [of the essay 'Of the Protestant Succession'] shows me a Whig, but a very sceptical one."

"With regard to politics and the character of princes and great men, I think I am very moderate. My views of things are more conformable to Whig principles; my representation of persons to Tory prejudices. Nothing can so much prove that men commonly regard more persons than things, as to find that I am commonly numbered among the Tories."

"I thought that I was the only historian, that had at once neglected present power, interest, and authority, and the cry of popular prejudices; and as the subject was suited to every capacity, I expected proportional applause. But miserable was my disappointment: I was assailed by one cry of reproach, disapprobation, and even detestation; English, Scotch, and Irish, Whig and Tory, churchman and sectary, freethinker and religionist, patriot and courtier, united in their rage against the man, who had presumed to shed a generous tear for the fate of Charles I and the Earl of Strafford."

"Here am I who have written on all sorts of subjects calculated to excite hostility, moral, political, and religious, and yet I have no enemies — except, indeed, all the Whigs, all the Tories, and all the Christians."

"The admirers and followers of the Alcoran insist on the excellent moral precepts interspersed through that wild and absurd performance. But it is to be supposed, that the Arabic words, which correspond to the English, equity, justice, temperance, meekness, charity were such as, from the constant use of that tongue, must always be taken in a good sense; and it would have argued the greatest ignorance, not of morals, but of language, to have mentioned them with any epithets, besides those of applause and approbation. But would we know, whether the pretended prophet had really attained a just sentiment of morals? Let us attend to his narration; and we shall soon find, that he bestows praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly incompatible with civilized society. No steady rule of right seems there to be attended to; and every action is blamed or praised, so far only as it is beneficial or hurtful to the true believers."

"Nothing is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. 'Tis easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself."

"We must therefore glean up our experiments in this science from a cautious observation of human life, and take them as they appear in the common course of the world, by men's behaviour in company, in affairs, and in their pleasures. Where experiments of this kind are judiciously collected and compared, we may hope to establish on them a science, which will not be inferior in certainty, and will be much superior in utility to any other of human comprehension."

"Now as we call every thing , which proceeds from a past repetition, without any new reasoning or conclusion, we may establish it as a certain truth, that all the belief, which follows upon any present impression, is deriv'd solely from that origin."

"There is nothing in any object, consider'd in itself, which can afford us a reason for drawing a conclusion beyond it; [...] even after the observation of the frequent or constant conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience."

"Next to the ridicule of denying an evident truth, is that of taking much pains to defend it; and no truth appears to me more evident, than that beasts are endow'd with thought and reason as well as men. The arguments are in this case so obvious, that they never escape the most stupid and ignorant."

"'Tis from the resemblance of the external actions of animals to those we ourselves perform, that we judge their internal likewise to resemble ours; and the same principle of reasoning, carry'd one step farther, will make us conclude that since our internal actions resemble each other, the causes, from which they are deriv'd, must also be resembling."

"[...] men are not astonish'd at the operations of their own reason, at the same time, that they admire the instinct of animals, and find a difficulty in explaining it, merely because it cannot be reduc'd to the very same principles. [...] reason is nothing but a wonderful and unintelligible instinct in our souls[.]"

"Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin."

"By this means all knowledge degenerates into probability; and this probability is greater or less, according to our experience of the veracity or deceitfulness of our understanding, and according to the simplicity or intricacy of the question."

"At present they [philosophers] seem to be in a very lamentable condition, and such as the poets have given us but a faint notion of in their descriptions of the punishment of Sisyphus and Tantalus. For what can be imagin'd more tormenting, than to seek with eagerness, what for ever flies us; and seek for it in a place, where 'tis impossible it can ever exist?"

"For do our Theologians pretend to make a monopoly of the word, action, and may not the atheists likewise take possession of it, and affirm that plants, animals, men, &c. are nothing but particular actions of one simple universal substance, which exerts itself from a blind and absolute necessity?"

"'Tis certainly a kind of indignity to philosophy, whose sovereign authority ought every where to be acknowledg'd, to oblige her on every occasion to make apologies for her conclusions, and justify herself to every particular art and science, which may be offended at her."

"For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe any thing but the perception. When my perceptions are remov'd for any time, as by sound sleep; so long am I insensible of myself, and may truly be said not to exist. And were all my perceptions remov'd by death, and cou'd I neither think, nor feel, nor see, nor love, nor hate after the dissolution of my body, I shou'd be entirely annihilated, nor do I conceive what is farther requisite to make me a perfect non-entity. If any one upon serious and unprejudic'd reflexion, thinks he has a different notion of himself, I must confess I can reason no longer with him. All I can allow him is, that he may be in the right as well as I, and that we are essentially different in this particular. He may, perhaps, perceive something simple and continu'd, which he calls himself; tho' I am certain there is no such principle in me... But setting aside some metaphysicians of this kind, I may venture to affirm of the rest of mankind, that they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement."

"Methinks I am like a man, who having struck on many shoals, and having narrowly escap'd shipwreck in passing a small frith, has yet the temerity to put out to sea in the same leaky weather-beaten vessel, and even carries his ambition so far as to think of compassing the globe under these disadvantageous circumstances."

"I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning. For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas."

"This deficiency in our ideas is not, indeed, perceived in common life, nor are we sensible, that in the most usual conjunctions of cause and effect we are as ignorant of the ultimate principle, which binds them together, as in the most unusual and extraordinary. But this proceeds merely from an illusion of the imagination; and the question is, how far we ought to yield to these illusions. This question is very difficult, and reduces us to a very dangerous dilemma, whichever way we answer it. For if we assent to every trivial suggestion of the fancy; beside that these suggestions are often contrary to each other; they lead us into such errors, absurdities, and obscurities, that we must at last become asham'd of our credulity. Nothing is more dangerous to reason than the flights of the imagination, and nothing has been the occasion of more mistakes among philosophers. Men of bright fancies may in this respect be compar'd to those angels, whom the scripture represents as covering their eyes with their wings. This has already appear'd in so many instances, that we may spare ourselves the trouble of enlarging upon it any farther."

"Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous."

"Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed."

"An evil may be real, tho' its cause has no relation to us: It may be real, without being peculiar: It may be real, without shewing itself to others: It may be real, without being constant: And it may be real, without falling under the general rules. Such evils as these will not fail to render us miserable, tho' they have little tendency to diminish pride: And perhaps the most real and the most solid evils of life will be found of this nature."

"No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own. This is not only conspicuous in children, who implicitly embrace every opinion propos'd to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. To this principle we ought to ascribe the great uniformity we may observe in the humours and turn of thinking of those of the same nation; and ’tis much more probable, that this resemblance arises from sympathy, than from any influence of the soil and climate, which, tho’ they continue invariably the same, are not able to preserve the character of a nation the same for a century together. A good-natur'd man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. A chearful countenance infuses a sensible complacency and serenity into my mind; as an angry or sorrowful one throws a sudden dump upon me. Hatred, resentment, esteem, love, courage, mirth and melancholy; all these passions I feel more from communication than from my own natural temper and disposition. So remarkable a phaenomenon merits our attention, and must be trac'd up to its first principles."

"The very port and gait of a swan, or turkey, or peacock show the high idea he has entertain'd of himself; and his contempt of all others. This is the more remarkable, that in the two last species of animals, the pride always attends the beauty, and is discover'd in the male only. The vanity and emulation of nightingales in singing have been commonly remark'd [...] All these are evident proofs, that pride and humility are not merely human passions, but extend themselves over the whole animal creation."

"Love in animals, has not for its only object animals of the same species, but extends itself farther, and comprehends almost every sensible and thinking being. A dog naturally loves a man above his own species, and very commonly meets with a return of affection."

"'Tis evident, that sympathy, or the communication of passions, takes place among animals, no less than among men. Fear, anger, courage and other affections are frequently communicated from one animal to another [...] And 'tis remarkable, that tho' almost all animals use in play the same member, and nearly the same action as in fighting; a lion, a tyger, a cat their paws; an ox his homs; a dog his teeth; a horse his heels: Yet they most carefully avoid harming their companion, even tho' they have nothing to fear from his resentment; which is an evident proof of the sense brutes have of each other's pain and pleasure."

"There is no method of reasoning more common, and yet none more blameable, than in philosophical debates to endeavour to refute any hypothesis by a pretext of its dangerous consequences to religion and morality. When any opinion leads us into absurdities, 'tis certainly false; but 'tis not certain an opinion is false, because 'tis of dangerous consequence."

"We speak not strictly and philosophically when we talk of the combat of passion and of reason. Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them."

"What may at first occur on this head, is, that as nothing can be contrary to truth or reason, except what has a reference to it, and as the judgments of our understanding only have this reference, it must follow, that passions can be contrary to reason only so far as they are accompany'd with some judgment or opinion. According to this principle, which is so obvious and natural, `tis only in two senses, that any affection can be call'd unreasonable. First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Secondly, When in exerting any passion in action, we chuse means insufficient for the design'd end, and deceive ourselves in our judgment of causes and effects. Where a passion is neither founded on false suppositions, nor chuses means insufficient for the end, the understanding can neither justify nor condemn it. `Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger. `Tis not contrary to reason for me to chuse my total ruin, to prevent the least uneasiness of an Indian or person wholly unknown to me. `Tis as little contrary to reason to prefer even my own acknowledge'd lesser good to my greater, and have a more ardent affection for the former than the latter. A trivial good may, from certain circumstances, produce a desire superior to what arises from the greatest and most valuable enjoyment; nor is there any thing more extraordinary in this, than in mechanics to see one pound weight raise up a hundred by the advantage of its situation. In short, a passion must be accompany'd with some false judgment. in order to its being unreasonable; and even then `tis not the passion, properly speaking, which is unreasonable, but the judgment."

"There is an inconvenience which attends all abstruse reasoning. That it may silence, without convincing an antagonist, and requires the same intense study to make us sensible of its force, that was at first requisite for its invention. When we leave our closet, and engage in the common affairs of life, its conclusions seem to vanish, like the phantoms of the night on the appearance of the morning; and 'tis difficult for us to retain even that conviction, which we had attain'd with difficulty."

"Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended."

"Morals excite passions, and produce or prevent actions. Reason of itself is utterly impotent in this particular. The rules of morality, therefore, are not conclusions of our reason."

"Actions may be laudable or blameable; but they cannot be reasonable: Laudable or blameable, therefore, are not the same with reasonable or unreasonable. The merit and demerit of actions frequently contradict, and sometimes controul our natural propensities. But reason has no such influence. Moral distinctions, therefore, are not the offspring of reason. Reason is wholly inactive, and can never be the source of so active a principle as conscience, or a sense of morals."

"Take any action allow'd to be vicious: Wilful murder, for instance. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. In which-ever way you take it, you find only certain passions, motives, volitions and thoughts. There is no other matter of fact in the case. The vice entirely escapes you, as long as you consider the object. You never can find it, till you turn your reflexion into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. Here is a matter of fact; but 'tis the object of feeling, not of reason. It lies in yourself, not in the object. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it. Vice and virtue, therefore, may be compar'd to sounds, colours, heat and cold, which, according to modern philosophy, are not qualities in objects, but perceptions in the mind[.]"

"I cannot forbear adding to these reasonings an observation, which may, perhaps, be found of some importance. In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprized to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible; but is, however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation, it is necessary that it should be observed and explained; and at the same time that a reason should be given, for what seems altogether inconceivable, how this new relation can be a deduction from others, which are entirely different from it. But as authors do not commonly use this precaution, I shall presume to recommend it to the readers; and am persuaded, that this small attention would subvert all the vulgar systems of morality, and let us see, that the distinction of vice and virtue is not founded merely on the relations of objects, nor is perceived by reason."

"The sense of justice and injustice is not deriv'd from nature, but arises artificially... from education, and human conventions."

"'Tis only from the selfishness and confin'd generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin."

"This avidity alone, of acquiring goods and possessions for ourselves and our nearest friends, is insatiable, perpetual, universal, and directly destructive of society."

"Custom, then, is the great guide of human life. It is that principle alone which renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past. Without the influence of custom, we should be entirely ignorant of every matter of fact beyond what is immediately present to the memory and senses. We should never know how to adjust means to ends, or to employ our natural powers in the production of any effect. There would be an end at once of all action, as well as of the chief part of speculation."

"Nature has pointed out a mixed kind of life as most suitable to the human race, and secretly admonished them to allow none of these biases to draw too much, so as to incapacitate them for other occupations and entertainments. Indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society. Abstruse thought and profound researches I prohibit, and will severely punish, by the pensive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception which your pretended discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your philosophy, be still a man."

"THERE is no method of reasoning more common, and yet none more blameable, than, in philosophical disputes, to endeavour the refutation of any hypothesis, by a pretence of its dangerous consequences to religion and morality. When any opinion leads to absurdities, it is certainly false; but it is not certain that an opinion is false, because it is of dangerous consequence. Such topics, therefore, ought entirely to be forborne; as serving nothing to the discovery of truth, but only to make the person of an antagonist odious."

"The most perfect philosophy of the natural kind only staves off our ignorance a little longer: as perhaps the most perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it. Thus the observation of human blindness and weakness is the result of all philosophy, and meets us at every turn, in spite of our endeavours to elude or avoid it."

"That the sun will not rise to-morrow is no less intelligible a proposition, and implies no contradiction, than the affirmation, that it will rise."

"I say, then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain"

"In vain, therefore, should we pretend to determine any single event, or infer any cause or effect, without the assistance of observation and experience."

"What would become of history, had we not a dependence on the veracity of the historian, according to the experience, what we have had of mankind?"

"By liberty, then, we can only mean a power of acting or not acting, according to the determinations of the will."

"Hypothetical liberty is allowed to everyone who is not a prisoner and in chains"

"Necessity may be defined in two ways, conformably to the two definitions of cause, of which it makes an essential part. It consists either in the constant conjunction of like objects, or in the inference of the understating from one object to another."

"Though experience be our only guide in reasoning concerning matters of fact; it must be acknowledged, that this guide is not altogether infallible, but in some cases is apt to lead us into errors."

"In our reasonings concerning matter of fact, there are all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence. A wise man, therefore, proportions his belief to the evidence."

"... no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous, than the fact, which it endeavors to establish."

"When anyone tells me, that he saw a dead man restored to life, I immediately consider with myself, whether it be more probable, that this person should either deceive or be deceived, or that the fact, which he relates, should really have happened. I weigh the one miracle against the other; and according to the superiority, which I discover, I pronounce my decision, and always reject the greater miracle. If the falsehood of his testimony would be more miraculous, than the event which he relates; then, and not till then, can he pretend to command my belief or opinion."

"Eloquence, when at its highest pitch, leaves little room for reason or reflection; but addressing itself entirely to the fancy or the affections, captivates the willing hearers, and subdues their understanding. Happily, this pitch it seldom attains. But what a Tully or a Demosthenes could scarcely effect over a Roman or Athenian audience, every Capuchin, every itinerant or stationary teacher can perform over the generality of mankind, and in a higher degree, by touching such gross and vulgar passions."

"The Christian Religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity: and whoever is moved by Faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience."

"When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: For it can contain nothing but sophistry and illusion."

"In all determinations of morality, this circumstance of public utility is ever principally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind. If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil."

"He is happy, whose circumstances suit his temper; but he is more excellent, who can suit his temper to any circumstances."

"Where men are the most sure and arrogant, they are commonly the most mistaken, and have there given reins to passion, without that proper deliberation and suspense, which can alone secure them from the grossest absurdities."

"As every enquiry, which regards religion, is of the utmost importance, there are two questions in particular, which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first question, which is the most important, admits of the most obvious, at least, the clearest, solution. The whole frame of nature bespeaks an intelligent author; and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But the other question, concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exception, nor has it been, in any degree, uniform in the ideas, which it has suggested. Some nations have been discovered, who entertained no sentiments of Religion, if travellers and historians may be credited; and no two nations, and scarce any two men, have ever agreed precisely in the same sentiments."

"That original intelligence, say the MAGIANS, who is the first principle of all things, discovers himself immediately to the mind and understanding alone; but has placed the sun as his image in the visible universe; and when that bright luminary diffuses its beams over the earth and the firmament, it is a faint copy of the glory which resides in the higher heavens. If you would escape the displeasure of this divine being, you must be careful never to set your bare foot upon the ground, nor spit into a fire, nor throw any water upon it, even though it were consuming a whole city. Who can express the perfections of the Almighty? say the Mahometans. Even the noblest of his works, if compared to him, are but dust and rubbish. How much more must human conception fall short of his infinite perfections? His smile and favour renders men for ever happy; and to obtain it for your children, the best method is to cut off from them, while infants, a little bit of skin, about half the breadth of a farthing. Take two bits of cloth, say the Roman catholics, about an inch or an inch and a half square, join them by the corners with two strings or pieces of tape about sixteen inches long, throw this over your head, and make one of the bits of cloth lie upon your breast, and the other upon your back, keeping them next your skin: There is not a better secret for recommending yourself to that infinite Being, who exists from eternity to eternity."

"From the comparison of theism and idolatry, we may form some other observations, which will also confirm the vulgar observation that the corruption of the best things gives rise to the worst."

"The heroes in paganism correspond exactly to the saints in popery, and holy dervises in MAHOMETANISM. The place of, HERCULES, THESEUS, HECTOR, ROMULUS, is now supplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. Instead of the destruction of monsters, the subduing of tyrants, the defence of our native country; whippings and fastings, cowardice and humility, abject submission and slavish obedience, are become the means of obtaining celestial honours among mankind."

"To oppose the torrent of scholastic religion by such feeble maxims as these, that it is impossible for the same thing to be and not to be, that the whole is greater than a part, that two and three make five; is pretending to stop the ocean with a bullrush. Will you set up profane reason against sacred mystery? No punishment is great enough for your impiety. And the same fires, which were kindled for heretics, will serve also for the destruction of philosophers."

"How can you worship leeks and onions? we shall suppose a SORBONNIST to say to a priest of SAIS. If we worship them, replies the latter; at least, we do not, at the same time, eat them. But what strange object of adoration are cats and monkeys? says the learned doctor. They are at least as good as the relics or rotten bones of martyrs, answers his no less learned antagonist. Are you not mad, insists the Catholic, to cut one another's throat about the preference of a cabbage or a cucumber? Yes, says the pagan; I allow it, if you will confess, that those are still madder, who fight about the preference among volumes of sophistry, ten thousand of which are not equal in value to one cabbage or cucumber."

"We may observe, that, notwithstanding the dogmatical, imperious style of all superstition, the conviction of the religionists, in all ages, is more affected than real, and scarcely ever approaches, in any degree, to that solid belief and persuasion, which governs us in the common affairs of life. Men dare not avow, even to their own hearts, the doubts which they entertain on such subjects: They make a merit of implicit faith; and disguise to themselves their real infidelity, by the strongest asseverations and most positive bigotry. But nature is too hard for all their endeavours, and suffers not the obscure, glimmering light, afforded in those shadowy regions, to equal the strong impressions, made by common sense and by experience. The usual course of men's conduct belies their words, and shows, that their assent in these matters is some unaccountable operation of the mind between disbelief and conviction, but approaching much nearer to the former than to the latter."

"And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favour; and may expect, in recompence, protection and safety in this world, and eternal happiness in the next."

"During such calm sunshine of the mind, these spectres of false divinity never make their appearance."

"The more exquisite any good is, of which a small specimen is afforded us, the sharper is the evil, allied to it; and few exceptions are found to this uniform law of nature. The most sprightly wit borders on madness; the highest effusions of joy produce the deepest melancholy; the most ravishing pleasures are attended with the most cruel lassitude and disgust; the most flattering hopes make way for the severest disappointments. And, in general, no course of life has such safety (for happiness is not to be dreamed of) as the temperate and moderate, which maintains, as far as possible, a mediocrity, and a kind of insensibility, in every thing. As the good, the great, the sublime, the ravishing are found eminently in the genuine principles of theism; it may be expected, from the analogy of nature, that the base, the absurd, the mean, the terrifying will be equally discovered in religious fictions and chimeras."

"The universal propensity to believe in invisible, intelligent power, if not an original instinct, being at least a general attendant of human nature, may be considered as a kind of mark or stamp, which the divine workman has set upon his work; and nothing surely can more dignify mankind, than to be thus selected from all other parts of the creation, and to bear the image or impression of the universal Creator. But consult this image, as it appears in the popular religions of the world. How is the deity disfigured in our representations of him! What caprice, absurdity, and immorality are attributed to him! How much is he degraded even below the character, which we should naturally, in common life, ascribe to a man of sense and virtue!"

"What a noble privilege is it of human reason to attain the knowledge of the supreme Being; and, from the visible works of nature, be enabled to infer so sublime a principle as its supreme Creator? But turn the reverse of the medal. Survey most nations and most ages. Examine the religious principles, which have, in fact, prevailed in the world. You will scarcely be persuaded, that they are any thing but sick men's dreams: Or perhaps will regard them more as the playsome whimsies of monkies in human shape, than the serious, positive, dogmatical asseverations of a being, who dignifies himself with the name of rational."

"Hear the verbal protestations of all men: Nothing so certain as their religious tenets. Examine their lives: You will scarcely think that they repose the smallest confidence in them. The greatest and truest zeal gives us no security against hypocrisy: The most open impiety is attended with a secret dread and compunction. No theological absurdities so glaring that they have not, sometimes, been embraced by men of the greatest and most cultivated understanding. No religious precepts so rigorous that they have not been adopted by the most voluptuous and most abandoned of men."

"Ignorance is the mother of Devotion: A maxim that is proverbial, and confirmed by general experience. Look out for a people, entirely destitute of religion: If you find them at all, be assured, that they are but few degrees removed from brutes. What so pure as some of the morals, included in some theological system? What so corrupt as some of the practices, to which these systems give rise?"

"The whole is a riddle, an aenigma, an inexplicable mystery. Doubt, uncertainty, suspence of judgment appear the only result of our most accurate scrutiny, concerning this subject. But such is the frailty of human reason, and such the irresistible contagion of opinion, that even this deliberate doubt could scarcely be upheld; did we not enlarge our view, and opposing one species of superstition to another, set them a quarrelling; while we ourselves, during their fury and contention, happily make our escape, into the calm, though obscure, regions of philosophy."

"It is a very comfortable reflection to the lovers of liberty, that this peculiar privilege of Britain is of a kind that cannot easily be wrested from us, but must last as long as our government remains, in any degree, free and independent. It is seldom, that liberty of any kind is lost all at once. Slavery has so frightful an aspect to men accustomed to freedom, that it must steal upon them by degrees, and must disguise itself in a thousand shapes, in order to be received. But, if the liberty of the press ever be lost, it must be lost at once. The general laws against sedition and libelling are at present as strong as they possibly can be made. Nothing can impose a farther restraint, but either the clapping an Imprimatur upon the press, or the giving to the court very large discretionary powers to punish whatever displeases them. But these concessions would be such a bare-faced violation of liberty, that they will probably be the last efforts of a despotic government. We may conclude, that the liberty of Britain is gone for ever when these attempts shall succeed."

"Nothing appears more surprising to those, who consider human affairs with a philosophical eye, than the easiness with which the many are governed by the few; and the implicit submission, with which men resign their own sentiments and passions to those of their rulers. When we enquire by what means this wonder is effected, we shall find, that, as Force is always on the side of the governed, the governors have nothing to support them but opinion. It is therefore, on opinion only that government is founded; and this maxim extends to the most despotic and most military governments, as well as to the most free and most popular."

"It is, therefore, a just political maxim, that every man must be supposed a knave: Though at the same time, it appears somewhat strange, that a maxim should be true in politics, which is false in fact. But to satisfy us on this head, we may consider, that men are generally more honest in their private than in their public capacity, and will go greater lengths to serve a party, than when their own private interest is alone concerned. Honour is a great check upon mankind: But where a considerable body of men act together, this check is, in a great measure, removed; since a man is sure to be approved of by his own party, for what promotes the common interest; and he soon learns to despise the clamours of adversaries."

"But such is the nature of the human mind, that it always lays hold on every mind that approaches it; and as it is wonderfully fortified by an unanimity of sentiments, so is it shocked and disturbed by any contrariety. Hence the eagerness, which most people discover in a dispute; and hence their impatience of opposition, even in the most speculative and indifferent opinions."

"The heights of popularity and patriotism are still the beaten road to power and tyranny ; flattery to treachery ; standing armies to arbitrary government ; and the glory of God to the temporal interest of the clergy."

"In all ages of the world, priests have been enemies to liberty; and it is certain, that this steady conduct of theirs must have been founded on fixed reasons of interest and ambition. Liberty of thinking, and of expressing our thoughts, is always fatal to priestly power, and to those pious frauds, on which it is commonly founded; and, by an infallible connexion, which prevails among all kinds of liberty, this privilege can never be enjoyed, at least has never yet been enjoyed, but in a free government."

"The slaving Poor are incapable of any Principles: Gentlemen may be converted to true Principles, by Time and Experience. The middling Rank of Men have Curiosity and Knowledge enough to form Principles, but not enough to form true ones, or correct any Prejudices that they may have imbib'd: And 'tis among the middling Rank, that Tory Principles do at present prevail most in England."

"Avarice, the spur of industry, is so obstinate a passion, and works its way through so many real dangers and difficulties, that it is not likely to be scared by an imaginary danger, which is so small, that it scarcely admits of calculation. Commerce, therefore, in my opinion, is apt to decay in absolute governments, not because it is there less secure, but because it is less honourable."

"It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master"

"Art may make a suit of clothes; but nature must produce a man."

"If nature has been frugal in her gifts and endowments, there is the more need of art to supply her defects. If she has been generous and liberal, know that she still expects industry and application on our part, and revenges herself in proportion to our negligent ingratitude. The richest genius, like the most fertile soil, when uncultivated, shoots up into the rankest weeds; and instead of vines and olives for the pleasure and use of man, produces, to its slothful owner, the most abundant crop of poisons."

"The great end of all human industry, is the attainment of happiness. For this were arts invented, sciences cultivated, laws ordained, and societies modelled, by the most profound wisdom of patriots and legislators."

"A propensity to hope and joy is real riches: One to fear and sorrow, real poverty."

"People who invented the word charity, and used it in a good sense, inculcated more clearly, and much more efficaciously, the precept, Be charitable, than any pretended legislator or prophet, who should insert such a maxim in his writings."

"All sentiment is right; because sentiment has a reference to nothing beyond itself, and is always real, wherever a man is conscious of it. But all determinations of the understanding are not right; because they have a reference to something beyond themselves, to wit, real matter of fact; and are not always conformable to that standard."

"Beauty is no quality in things themselves: It exists merely in the mind which contemplates them; and each mind perceives a different beauty. One person may even perceive deformity, where another is sensible of beauty; and every individual ought to acquiesce in his own sentiment, without pretending to regulate those of others."

"Every thing in the world is purchased by labour."

"In a word, human life is more governed by fortune than by reason; is to be regarded more as a dull pastime than as a serious occupation; and is more influenced by particular humour, than by general principles. Shall we engage ourselves in it with passion and anxiety? It is not worthy of so much concern. Shall we be indifferent about what happens? We lose all the pleasure of the game by our phlegm and carelessness. While we are reasoning concerning life, life is gone; and death, though perhaps they receive him differently, yet treats alike the fool and the philosopher."

"It was a fixed maxim in this reign, as well as in some of the subsequent, that no native of the island should ever be advanced to any dignity, ecclesiastical, civil, or military. The king therefore, upon Stigand's deposition, promoted Lanfranc, a Milanese monk, celebrated for his learning and piety, to the vacant see. This prelate was rigid in defending the prerogatives of his station; and after a long process before the pope, he obliged Thomas, a Norman monk, who had been appointed to the see of York, to acknowledge the primacy of the archbishop of Canterbury. Where ambition can be so happy as to cover its enterprizes, even to the person himself, under the appearance of principle, it is the most incurable and inflexible of all human passions. Hence Lanfranc's zeal in promoting the interests of the papacy, by which he himself augmented his own authority, was indefatigable; and met with proportionable success. The devoted attachment to Rome continually encreased in England; and being favoured by the sentiments of the conquerors, as well as by the monastic establishments formerly introduced by Edred and by Edgar, it soon reached the same height, at which it had, during some time, stood in France and Italy. It afterwards went much farther; being favoured by that very remote situation, which had at first obstructed its progress; and being less checked by knowledge and a liberal education, which were still somewhat more common in the southern countries."

"His character does not appear more extraordinary and unusual by the mixture of so much absurdity with so much penetration, than by his tempering such violent ambition, and such enraged fanaticism with so much regard to justice and humanity."

"No government, at that time, appeared in the world, nor is perhaps to be found in the records of any history, which subsisted without the mixture of some arbitrary authority, committed to some magistrate; and it might reasonably, beforehand, appear doubtful, whether human society could ever arrive at that state of perfection, as to support itself with no other control, than the general and rigid maxims of law and equity. But the parliament justly thought, that the King was too eminent a magistrate to be trusted with discretionary power, which he might so easily turn to the destruction of liberty. And in the event it has been found, that, though some inconveniencies arise from the maxim of adhering strictly to law, yet the advantages so much overbalance them, as should render the English forever grateful to the memory of their ancestors, who, after repeated contests, at last established that noble principle."

"The sentiments of men often differ with regard to beauty and deformity of all kinds, even while their general discourse is the same ... In all matters of opinion and science, the case is opposite: The difference among men is there oftener found to lie in generals than in particulars; and to be less in reality than in appearance."

"It is natural for us to seek a Standard of Taste; a rule, by which the various sentiments of men may be reconciled; at least, a decision, afforded, confirming one sentiment, and condemning another."

"But though all the general rules of art are founded only on experience and on the observation of the common sentiments of human nature, we must not imagine, that, on every occasion, the feelings of men will be conformable to these rules."

"But though there be naturally a wide difference in point of delicacy between one person and another, nothing tends further to encrease and improve this talent, than practice in a particular art, and the frequent survey or contemplation of a particular species of beauty."

"The same good sense, that directs men in the ordinary occurrences of life, is not hearkened to in religious matters, which are supposed to be placed altogether above the cognizance of human reason."

"Any question of philosophy ... which is so obscure and uncertain, that human reason can reach no fixed determination with regard to it; if it should be treated at all; seems to lead us naturally into the style of dialogue and conversation."

"Afyer the union of philosophy with the popular religion, upon the first establishment of Christianity, nothing was more usual, among all religious teachers, than declarations against reason, against the senses, against every principle derived merely from human research and inquiry."

"Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence."

"What peculiar privilege has this little agitation of the brain which we call thought, that we must thus make it the model of the whole universe? Our partiality in our own favour does indeed present it on all occasions; but sound philosophy ought carefully to guard against so natural an illusion."

"If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them."

"If the material world rests upon a similar ideal world, this ideal world must rest upon some other; and so on, without end. It were better, therefore, never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that Divine Being, so much the better. When you go one step beyond the mundane system, you only excite an inquisitive humour which it is impossible ever to satisfy."

"But were this world ever so perfect a production, it must still remain uncertain, whether all the excellencies of the work can justly be ascribed to the workman. If we survey a ship, what an exalted idea must we form of the ingenuity of the carpenter who framed so complicated, useful, and beautiful a machine? And what surprise must we feel, when we find him a stupid mechanic, who imitated others, and copied an art, which, through a long succession of ages, after multiplied trials, mistakes, corrections, deliberations, and controversies, had been gradually improving? Many worlds might have been botched and bungled, throughout an eternity, ere this system was struck out; much labour lost; many fruitless trials made; and a slow, but continued improvement carried on during infinite ages in the art of world-making. In such subjects, who can determine, where the truth; nay, who can conjecture where the probability, lies; amidst a great number of hypotheses which may be proposed, and a still greater number which may be imagined?"

"In a word, CLEANTHES, a man who follows your hypothesis is able perhaps to assert, or conjecture, that the universe, sometime, arose from something like design: but beyond that position he cannot ascertain one single circumstance; and is left afterwards to fix every point of his theology by the utmost license of fancy and hypothesis. This world, for aught he knows, is very faulty and imperfect, compared to a superior standard; and was only the first rude essay of some infant deity, who afterwards abandoned it, ashamed of his lame performance: it is the work only of some dependent, inferior deity; and is the object of derision to his superiors: it is the production of old age and dotage in some superannuated deity; and ever since his death, has run on at adventures, from the first impulse and active force which it received from him. You justly give signs of horror, DEMEA, at these strange suppositions; but these, and a thousand more of the same kind, are CLEANTHES's suppositions, not mine. From the moment the attributes of the Deity are supposed finite, all these have place. And I cannot, for my part, think that so wild and unsettled a system of theology is, in any respect, preferable to none at all."

"You need only look around you, replied PHILO, to satisfy yourself with regard to this question. A tree bestows order and organisation on that tree which springs from it, without knowing the order; an animal in the same manner on its offspring; a bird on its nest; and instances of this kind are even more frequent in the world than those of order, which arise from reason and contrivance. To say, that all this order in animals and vegetables proceeds ultimately from design, is begging the question; nor can that great point be ascertained otherwise than by proving, a priori, both that order is, from its nature, inseparably attached to thought; and that it can never of itself, or from original unknown principles, belong to matter."

"In such a chain, too, or succession of objects, each part is caused by that which preceded it, and causes that which succeeds it. Where then is the difficulty? But the WHOLE, you say, wants a cause. I answer, that the uniting of these parts into a whole, like the uniting of several distinct countries into one kingdom, or several distinct members into one body, is performed merely by an arbitrary act of the mind, and has no influence on the nature of things. Did I show you the particular causes of each individual in a collection of twenty particles of matter, I should think it very unreasonable, should you afterwards ask me, what was the cause of the whole twenty. This is sufficiently explained in explaining the cause of the parts."

"And why should man, added he, pretend to an exemption from the lot of all other animals? The whole earth, believe me, PHILO, is cursed and polluted. A perpetual war is kindled amongst all living creatures. Necessity, hunger, want, stimulate the strong and courageous: Fear, anxiety, terror, agitate the weak and infirm. The first entrance into life gives anguish to the new-born infant and to its wretched parent: Weakness, impotence, distress, attend each stage of that life: and it is at last finished in agony and horror."

"Were a stranger to drop on a sudden into this world, I would show him, as a specimen of its ills, a hospital full of diseases, a prison crowded with malefactors and debtors, a field of battle strewed with carcasses, a fleet foundering in the ocean, a nation languishing under tyranny, famine, or pestilence. To turn the gay side of life to him, and give him a notion of its pleasures; whither should I conduct him? to a ball, to an opera, to court? He might justly think, that I was only showing him a diversity of distress and sorrow."

"And is it possible, CLEANTHES, said PHILO, that after all these reflections, and infinitely more, which might be suggested, you can still persevere in your Anthropomorphism, and assert the moral attributes of the Deity, his justice, benevolence, mercy, and rectitude, to be of the same nature with these virtues in human creatures? His power we allow is infinite: whatever he wills is executed: but neither man nor any other animal is happy: therefore he does not will their happiness. His wisdom is infinite: He is never mistaken in choosing the means to any end: But the course of Nature tends not to human or animal felicity: therefore it is not established for that purpose. Through the whole compass of human knowledge, there are no inferences more certain and infallible than these. In what respect, then, do his benevolence and mercy resemble the benevolence and mercy of men? EPICURUS's old questions are yet unanswered. Is he willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil?"

"Look round this universe. What an immense profusion of beings, animated and organised, sensible and active! You admire this prodigious variety and fecundity. But inspect a little more narrowly these living existences, the only beings worth regarding. How hostile and destructive to each other! How insufficient all of them for their own happiness! How contemptible or odious to the spectator! The whole presents nothing but the idea of a blind Nature, impregnated by a great vivifying principle, and pouring forth from her lap, without discernment or parental care, her maimed and abortive children!"

"If the whole of natural theology, as some people seem to maintain, resolves itself into one simple, though somewhat ambiguous, at least undefined proposition, that the cause or causes of order in the universe probably bear some remote analogy to human intelligence: If this proposition be not capable of extension, variation, or more particular explication: If it affords no inference that affects human life, or can be the source of any action or forbearance: And if the analogy, imperfect as it is, can be carried no farther than to the human intelligence, and cannot be transferred, with any appearance of probability, to the other qualities of the mind; if this really be the case, what can the most inquisitive, contemplative, and religious man do more than give a plain, philosophical assent to the proposition, as often as it occurs, and believe that the arguments on which it is established exceed the objections which lie against it?"

"Character is the result of a system of stereotyped principles."

"Truth springs from argument amongst friends."

"The role of reason is not to make us wise but to reveal our ignorance"

"The difference between a man who is led by opinion or emotion and one who is led by reason. The former, whether he will or not, performs things of which he is entirely ignorant; the latter is subordinate to no one, and only does those things which he knows to be of primary importance in his life, and which on that account he desires the most; and therefore I call the former a slave, but the latter free."

"I think there is at least one moral theory of respectable lineage and good independent credentials that can accommodate such fairly minimal intuitions about us and animals. This is the theory Hume offers us. I do not consider Hume a forerunner of utilitarianism, and therefore what I shall go on to say in defense of Hume is not intended as a defense of any version of utilitarianism. I see Hume to be much closer to Aristotle than to Mill, to be offering us a theory about human virtues, not a theory about utility maximization and the duties that might involve."

"Standards of morality and of justice are what Hume calls "artifacts"; they are neither divinely ordained, nor an integral part of original human nature, nor revealed by pure reason. They are an outcome of the practical experience of mankind, and the sole consideration in the slow test of time is the utility each moral rule can demonstrate toward promoting human welfare. Hume may be called a precursor to Darwin in the sphere of ethics. In effect, he proclaimed a doctrine of the survival of the fittest among human conventions—fittest not in terms of good teeth but in terms of maximum social utility."

"Well, it does not really explain things; in fact the founding fathers of quantum mechanics rather prided themselves on giving up the idea of explanation. They were very proud that they dealt only with phenomena: they refused to look behind the phenomena, regarding that as the price one had to pay for coming to terms with nature. And it is a fact of history that the people who took that agnostic attitude towards the real world on the microphysical level were very successful. At the time it was a good thing to do. But I don't believe it will be so indefinitely. Of course, I cannot produce theorems to that effect. If you go back to, say, David Hume, who made a careful analysis of our reasons for believing things, you find that there is no good reason for believing that the sun will come up tomorrow, or that this programme will ever be broadcast. It's a habit we have, of believing that things will continue very much as they did before. However, it is a fact that this seems to be a good habit! I cannot make that a theorem, because I think Hume's analysis is sound, but nevertheless I do believe it's a good habit, to look for explanations."

"Berkeley, Hume, Kant, Fichte, Hegel, James, Bergson all are united in one earnest attempt, the attempt to reinstate man with his high spiritual claims in a place of importance in the cosmic scheme."

"David Hume, sceptic, suspected atheist and Tory, was not a man with whom Burke was likely to claim affiliations; but Hume it is, nevertheless, who in the first half of the eighteenth century introduces clearly those principles which were to emerge more definitely later in the theories of Burke and the Romantic movement. Locke had substituted empiricism for rationalism in philosophy, but he still treated ethics and politics as deductive sciences of the same nature as mathematics. Hume carries the attack on rationalism into these fields and enounces a naturalism which anticipates in many respects the subsequent return to nature of the Romantics."

"Prescription, then, is for Burke the most solid rock on which mundane rights can be based; it gives a title having for its sanction the eternal order of things; it is the master and not the creature of positive law, it is the decree of nature, it is the law of God. Hume had stated the theory rather differently, but though Burke introduces a theological connotation, it is difficult not to suspect him of some debt to the earlier thinker. "Time and custom", wrote Hume, "give authority to all forms of government, and all successions of princes; and that power, which at first was founded only on injustice and violence, becomes in time legal and obligatory." Burke, too, holds that prescription is the most solid title to property and to government and so the principal base on which States are founded."

"[R]ead Hume—a delightful history—barring the religious principles."

"Hume gives us probably the only comprehensive statement of the legal and political philosophy which later became known as liberalism... Hume's History did probably as much to spread Whig liberalism throughout Europe in the eighteenth century as Macaulay's History did in the nineteenth."

"It is...in his analysis of the circumstances which determined the evolution of the chief legal institutions, in which he shows why a complex civilisation could grow up only where certain types of legal institutions developed, that he makes some of his most important contributions to jurisprudence. In the discussion of these problems his economic and his legal and political theory are intimately connected. Hume is indeed one of the few social theorists who are clearly aware of the connection between the rules men obey and the order which is formed as a result... What he undertakes is to show that certain characteristics of modern society which we prize are dependent on conditions which were not created in order to bring about these results, yet are nevertheless their indispensable presuppositions. They are institutions "advantageous to the public though...not intended for that purpose by the inventors". Hume shows, in effect, that an orderly society can develop only if men learn to obey certain rules of conduct."

"The great sceptic, with his profound conviction of the imperfection of all human reason and knowledge, did not expect much positive good from political organisation. He knew that the greatest political goods, peace, liberty, and justice, were in their essence negative, a protection against injury rather than positive gifts. No man strove more ardently for peace, liberty and justice. But Hume clearly saw that the further ambitions which wanted to establish some other positive justice on earth were a threat to those values... It was not from the goodness of men but from institutions which "made it the interest even of bad men, to act for the public good" that he expected peace, liberty, and justice. He knew that "every man must be supposed a knave"; though, as he adds, "it appears somewhat strange, that a maxim should be true in politics which is false in fact.""

"Hume not only laid in his philosophical work the foundation of the liberal theory of law, but in his History of England (1754–62) also provided an interpretation of English history as the gradual emergence of the Rule of Law which made the conception known far beyond the limits of Britain."

"Hume has come closer to a critique of rationalism than any other author I kn[o]w. Again and again I've found in Hume statements of ideas which I had already independently arrived at. I am impressed especially with Hume's account of the formation of social institutions of all kinds."

"Hume noticed clearly the connection of these doctrines to freedom, and how the maximum freedom of all requires equal restraints on the freedom of each through what he called the three 'fundamental laws of nature': 'the stability of possession, of its transference by consent, and of the performance of promises' (1739/1886:11, 288, 293). [...] Hume may have been the first clearly to perceive that general freedom becomes possible by the natural moral instincts being `checked and restrained by a subsequent judgement' according to 'justice, or a regard to the property of others, fidelity, or the observance of promises [which have] become obligatory, and acquire[d] an authority over mankind' (1741, 1742/1886:111, 455). Hume did not make the error, later so common, of confusing two senses of freedom: that curious sense in which an isolated individual is supposed to be able to be free, and that in which many persons collaborating with one another can be free. Seen in the latter context of such collaboration, only abstract rules of property - i.e., the rules of law - guarantee freedom."

"Hume came close to an evolutionary interpretation, even perceiving that 'no form can persist unless it possesses those powers and organs necessary for its subsistence: some new order or economy must be tried and so on, without intermission; till at last some order which can support and maintain itself, is fallen upon'; and that man cannot 'pretend to an exemption from the lot of all living animals [because the] perpetual war among all living creatures' must go on (1779/1886:11, 429, 436). As has been well said, he practically recognised that 'there is a third category between natural and artificial which shares certain characteristics with both' (Haakonssen, 1981:24)."

"Humean skepticism should be well distinguished from Greek skepticism. Hume's assumes as basic the truth of the empirical, of feeling, of intuition, and from that base contests general determinations and laws—because they lack justification from sense perception. Ancient skepticism was so far from making feeling and intuition the principle of truth that, on the contrary, it turned first of all against the senses."

"Every one knows that judicious matter and charms of style have rendered Hume's history the manual of every student. I remember well the enthusiasm with which I devoured it when young, and the length of time, the research and reflection which were necessary to eradicate the poison it had instilled into my mind. It was unfortunate that he first took up the history of the Stuarts, became their apologist, and advocated all their enormities... [H]e still continues to be put into the hands of all our young people, and to infect them with the poison of his own principles of government. It is this book which has undermined the free principles of the English government, has persuaded readers of all classes that these were usurpations on the legitimate and salutary rights of the crown, and has spread universal toryism over the land."

"It has ever appeared to me, that the difference between the whig and the tory of England is, that the whig deduces his rights from the Anglo-Saxon source, and the tory from the Norman. And Hume, the great apostle of toryism, says, in so many words, note AA to chapter 42, that, in the reign of the Stuarts, “it was the people who encroached upon the sovereign, not the sovereign who attempted, as is pretended, to usurp upon the people.” This supposes the Norman usurpations to be rights in his successors. And again, C, 159, “the commons established a principle, which is noble in itself, and seems specious, but is belied by all history and experience, that the people are the origin of all just power.” And where else will this degenerate son of science, this traitor to his fellow men, find the origin of just powers, if not in the majority of the society? Will it be in the minority? Or in an individual of that minority?"

"Hume is a Tory by chance, as being a Scotchman; but not on a principle of duty, for he has no principle. If he is anything, he is a Hobbist."

"I freely admit that the remembrance of David Hume was the very thing that many years ago first interrupted my dogmatic slumber and gave a completely different direction to my researches in the field of speculative philosophy."

"Hume, from whose fascinating narrative the great mass of the reading public are still contented to take their opinions, hated religion so much that he hated liberty for having been allied with religion, and has pleaded the cause of tyranny with the dexterity of an advocate, while affecting the impartiality of a judge."

"Hume's philosophy, whether true or false, represents the bankruptcy of eighteenth-century reasonableness. He starts out, like Locke, with the intention of being sensible and empirical, taking nothing on trust, but seeking whatever instruction is to be obtained from experience and observation. But having a better intellect than Locke's, a greater acuteness in analysis, and a smaller capacity for accepting comfortable inconsistencies, he arrives at the disastrous conclusion that from experience and observation nothing is to be learnt. There is no such thing as a rational belief... We cannot help believing, but no belief can be grounded in reason. Nor can one line of action be more rational than another, since all alike are based upon irrational convictions. This last conclusion, however, Hume seems not to have drawn... It was inevitable that such a self-refutation of rationality should be followed by a great outburst of irrational faith. The quarrel between Hume and Rousseau is symbolic: Rousseau was mad but influential; Hume was sane but had no followers."

"It is therefore important to discover whether there is any answer to Hume within the framework of a philosophy that is wholly or mainly empirical. If not, there is no intellectual difference between sanity and insanity. The lunatic who believes that he is a poached egg is to be condemned solely on the ground that he is in a minority, or rather—since we must not assume democracy—on the ground that the government does not agree with him. This is a desperate point of view, and it must be hoped that there is some way of escaping from it."

"Hume's account of justice is part of a larger account of the moral and political virtues generally. Hume wrote as a philosophical anthropologist, not as a reformer, unlike Bentham and Mill who set out to reform our moral outlook rather than merely to explain it."

"In every page of David Hume, there is more to be learned than from Hegel's, Herbart's and Schleiermacher's complete philosophical works."

"Upon the whole, I have always considered him, both in his lifetime and since his death, as approaching as nearly to the idea of a perfectly wise and virtuous man, as perhaps the nature of human frailty will permit."

"Today, at any leading American university, a Kant, with all his dithering about God, freedom, and immortality, or even a Hume, wouldn't survive a year in graduate school, much less get hired as an instructor."

"To desire you to read my book over and mark all the corrections you would wish me to make...would oblige me greatly: I know how much I shall be benefitted and I shall at the same time preserve the pretious right of private judgement for the sake of which our forefathers kicked out the Pope and the Pretender. I believe you to be much more infalliable than the Pope, but as I am a Protestant my conscience makes me scruple to submit to any unscriptural authority."

"The Union was a measure from which infinite Good has been derived to this country."

"Poor David Hume is dying very fast, but with great cheerfulness and good humour and with more real resignation to the necessary course of things then any whining Christian ever dyed with pretended resignation to the will of God."

"I perfectly agree with your Lordship too, that to crush the Industry of so great and so fine a province of the empire, in order to favour the monopoly of some particular towns in Scotland or England, is equally unjust and impolitic. The general opulence and improvement of Ireland might certainly, under proper management, afford much greater resources to the Government, than can ever be drawn from a few mercantile or manufacturing towns."

"How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it."

"Every faculty in one man is the measure by which he judges of the like faculty in another. I judge of your sight by my sight, of your ear by my ear, of your reason by my reason, of your resentment by my resentment, of your love by my love. I neither have, nor can have, any other way of judging about them."

"Society and conversation, therefore, are the most powerful remedies for restoring the mind to its tranquillity, if, at any time, it has unfortunately lost it; as well as the best preservatives of that equal and happy temper, which is so necessary to self-satisfaction and enjoyment. Men of retirement and speculation, who are apt to sit brooding at home over either grief or resentment, though they may often have more humanity, more generosity, and a nicer sense of honour, yet seldom possess that equality of temper which is so common among men of the world."

"As to love our neighbour as we love ourselves is the great law of Christianity, so it is the great precept of nature to love ourselves only as we love our neighbour, or what comes to the same thing, as our neighbour is capable of loving us."

"Hatred and anger are the greatest poison to the happiness of a good mind."

"This disposition to admire, and almost to worship, the rich and powerful, and to despise or, at least, neglect persons of poor and mean conditions, though necessary both to establish and to maintain the distinction of ranks and the order of society, is, at the same time, the great and most universal cause of the corruption of our moral sentiments."

"The man who barely abstains from violating either the person, or the estate, or the reputation of his neighbours, has surely very little positive merit. He fulfils, however, all the rules of what is peculiarly called justice, and does every thing which his equals can with propriety force him to do, or which they can punish him for not doing. We may often fulfil all the rules of justice by sitting still and doing nothing."

"Every man is, no doubt, by nature, first and principally recommended to his own care; and as he is fitter to take care of himself than of any other person, it is fit and right that it should be so."

"In every part of the universe we observe means adjusted with the nicest artifice to the ends which they are intended to produce; and in the mechanism of a plant, or animal body, admire how every thing is contrived for advancing the two great purposes of nature, the support of the individual, and the propagation of the species."

"mercy to the guilty is cruelty to the innocent"

"We are delighted to find a person who values us as we value ourselves, and distinguishes us from the rest of mankind, with an attention not unlike that with which we distinguish ourselves."

"When I endeavour to examine my own conduct, when I endeavour to pass sentence upon it, and either to approve or condemn it, it is evident that, in all such cases, I divide myself, as it were, into two persons; and that I, the examiner and judge, represent a different character from that other I, the person whose conduct is examined into and judged of."

"Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct."

"When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self–love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it."

"The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice."

"In this consists the difference between the character of a miser and that of a person of exact economy and assiduity. The one is anxious about small matters for their own sake; the other attends to them only in consequence of the scheme of life which he has laid down to himself."

"How many people ruin themselves by laying out money on trinkets of frivolous utility? What pleases these lovers of toys is not so much the utility, as the aptness of the machines which are fitted to promote it. All their pockets are stuffed with little conveniences. They contrive new pockets, unknown in the clothes of other people, in order to carry a greater number. They walk about loaded with a multitude of baubles, in weight and sometimes in value not inferior to an ordinary Jew's-box, some of which may sometimes be of some little use, but all of which might at all times be very well spared, and of which the whole utility is certainly not worth the fatigue of bearing the burden."

"In the languor of disease and the weariness of old age, the pleasures of the vain and empty distinctions of greatness disappear. To one, in this situation, they are no longer capable of recommending those toilsome pursuits in which they had formerly engaged him. In his heart he curses ambition, and vainly regrets the ease and the indolence of youth, pleasures which are fled for ever, and which he has foolishly sacrificed for what, when he has got it, can afford him no real satisfaction. In this miserable aspect does greatness appear to every man when reduced either by spleen or disease to observe with attention his own situation, and to consider what it is that is really wanting to his happiness. Power and riches appear then to be, what they are, enormous and operose machines contrived to produce a few trifling conveniencies to the body, consisting of springs the most nice and delicate, which must be kept in order with the most anxious attention, and which, in spite of all our care, are ready every moment to burst into pieces, and to crush in their ruins their unfortunate possessor. ... But though this splenetic philosophy, which in time of sickness or low spirits is familiar to every man, thus entirely depreciates those great objects of human desire, when in better health and in better humour, we never fail to regard them under a more agreeable aspect. Our imagination, which in pain and sorrow seems to be confined and cooped up within our own persons, in times of ease and prosperity expands itself to every thing around us. We are then charmed with the beauty of that accommodation which reigns in the palaces and economy of the great; and admire how every thing is adapted to promote their ease, to prevent their wants, to gratify their wishes, and to amuse and entertain their most frivolous desires. If we consider the real satisfaction which all these things are capable of affording, by itself and separated from the beauty of that arrangement which is fitted to promote it, it will always appear in the highest degree contemptible and trifling. But we rarely view it in this abstract and philosophical light. We naturally confound it, in our imagination with the order, the regular and harmonious movement of the system, the machine or economy by means of which it is produced. The pleasures of wealth and greatness, when considered in this complex view, strike the imagination as something grand, and beautiful, and noble, of which the attainment is well worth all the toil and anxiety which we are so apt to bestow upon it. And it is well that nature imposes upon us in this manner. It is this deception which rouses and keeps in continual motion the industry of mankind."

"In ease of body and peace of mind, all the different ranks of life are nearly upon a level, and the beggar, who suns himself by the side of the highway, possesses that security which kings are fighting for."

"The qualities most useful to ourselves are, first of all, superior reason and understanding, by which we are capable of discerning the remote consequences of all our actions, and of foreseeing the advantage or detriment which is likely to result from them: and secondly, self-command, by which we are enabled to abstain from present pleasure or to endure present pain, in order to obtain a greater pleasure or to avoid a greater pain in some future time. In the union of those two qualities consists the virtue of prudence, of all the virtues that which is most useful to the individual"

"There is not a negro from the coast of Africa who does not, in this respect, possess a degree of magnanimity which the soul of his sordid master is too often scarce capable of conceiving. Fortune never exerted more cruelly her empire over mankind, than when she subjected those nations of heroes to the refuse of the jails of Europe, to wretches who possess the virtues neither of the countries which they come from, nor of those which they go to, and whose levity, brutality, and baseness, so justly expose them to the contempt of the vanquished."

"Every man, as the Stoics used to say, is first and principally recommended to his own care; and every man is certainly, in every respect, fitter and abler to take care of himself than of any other person. Every man feels his own pleasures and his own pains more sensibly than those of other people. The former are the original sensations; the latter the reflected or sympathetic images of those sensations. The former may be said to be the substance; the latter the shadow."

"The man of system, on the contrary, is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board. He does not consider that the pieces upon the chess-board have no other principle of motion besides that which the hand impresses upon them; but that, in the great chess-board of human society, every single piece has a principle of motion of its own, altogether different from that which the legislature might choose to impress upon it. If those two principles coincide and act in the same direction, the game of human society will go on easily and harmoniously, and is very likely to be happy and successful. If they are opposite or different, the game will go on miserably, and the society must be at all times in the highest degree of disorder."

"The wise and virtuous man is at all times willing that his own private interests should be sacrificed to the public interest of his own particular society--that the interests of this order of society be sacrificed to the greater interest of the state. He should therefore he equally willing that all those inferior interests should be sacrificed to the greater society of all sensible and intelligent beings."

"The administration of the great system of the universe, however, the care of the universal happiness of all rational and sensible beings, is the business of God and not of man. To man is allotted a much humbler department, but one much more suitable to the weakness of his powers, and to the narrowness of his comprehension; the care of his own happiness, of that of his family, his friends, his country: that he is occupied in contemplating the more sublime, can never be an excuse for his neglecting the more humble department."

"The man who esteems himself as he ought, and no more than he ought, seldom fails to obtain from other people all the esteem that he himself thinks due. He desires no more than is due to him, and he rests upon it with complete satisfaction."

"The virtue of frugality lies in a middle between avarice and profusion, of which the one consists in an excess, the other in a defect of the proper attention to the objects of self–interest."

"The annual labour of every nation is the fund which originally supplies it with all the necessaries and conveniences of life which it annually consumes."

"Among civilized and thriving nations, on the contrary, though a great number of people do no labor at all, many of whom consume the produce of ten times, frequently of a hundred times more labour than the greater part of those who work; yet the produce of the whole labour of the society is so great, that all are often abundantly supplied, and a workman, even of the lowest and poorest order, if he is frugal and industrious, may enjoy a greater share of the necessaries and conveniencies of life than it is possible for any savage to acquire."

"The greatest improvement in the productive powers of labour, and the greatest part of skill, dexterity, and judgment with which it is any where directed, or applied, seem to have been the effects of the division of labour."

"To take an example, therefore, from a very trifling manufacture, but one in which the division of labour has been very often taken notice of, the trade of a pin-maker: a workman not educated to this business (which the division of labour has rendered a distinct trade, nor acquainted with the use of the machinery employed in it (to the invention of which the same division of labour has probably given occasion), could scarce, perhaps, with his utmost industry, make one pin in a day, and certainly could not make twenty. But in the way in which this business is now carried on, not only the whole work is a peculiar trade, but it is divided into a number of branches, of which the greater part are likewise peculiar trades. One man draws out the wire; another straights it; a third cuts it; a fourth points it; a fifth grinds it at the top for receiving the head; to make the head requires two or three distinct operations; to put it on is a peculiar business; to whiten the pins is another; it is even a trade by itself to put them into the paper; and the important business of making a pin is, in this manner, divided into about eighteen distinct operations, which, in some manufactories, are all performed by distinct hands, though in others the same man will sometimes perform two or three of them. I have seen a small manufactory of this kind, where ten men only were employed, and where some of them consequently performed two or three distinct operations. But though they were very poor, and therefore but indifferently accommodated with the necessary machinery, they could, when they exerted themselves, make among them about twelve pounds of pins in a day. There are in a pound upwards of four thousand pins of a middling size. Those ten persons, therefore, could make among them upwards of forty-eight thousand pins in a day. Each person, therefore, making a tenth part of forty-eight thousand pins, might be considered as making four thousand eight hundred pins in a day. But if they had all wrought separately and independently, and without any of them having been educated to this peculiar business, they certainly could not each of them have made twenty, perhaps not one pin in a day; that is, certainly, not the two hundred and fortieth, perhaps not the four thousand eight hundredth, part of what they are at present capable of performing, in consequence of a proper division and combination of their different operations."

"This great increase of the quantity of work which, in consequence of the division of labour, the same number of people are capable of performing, is owing to three different circumstances; first, to the increase of dexterity in every particular workman; secondly, to the saving of the time which is commonly lost in passing from one species of work to another; and lastly, to the invention of a great number of machines which facilitate and abridge labour, and enable one man to do the work of many."

"It is the necessary, though very slow and gradual, consequence of a certain propensity in human nature which has in view no such extensive utility; the propensity to truck, barter, and exchange one thing for another."

"Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog."

"The difference between the most dissimilar characters, between a philosopher and a common street porter, for example, seems to arise not so much from nature, as from habit, custom, and education."

"By nature a philosopher is not in genius and disposition half so different from a street porter, as a mastiff is from a greyhound,"

"But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and shew them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity, but to their self-love, and never talk to them of our own necessities, but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely."

"For in every country of the world, I believe, the avarice and injustice of princes and sovereign states, abusing the confidence of their subjects, have by degrees diminished the real quantity of metal, which had been originally contained in their coins."

"Every man is rich or poor according to the degree in which he can afford to enjoy the necessaries, conveniences, and amusements of human life. But after the division of labour has once thoroughly taken place, it is but a very small part of these with which a man's own labour can supply him. The far greater part of them he must derive from the labour of other people, and he must be rich or poor according to the quantity of that labour which he can command, or which he can afford to purchase. The value of any commodity, therefore, to the person who possesses it, and who means not to use or consume it himself, but to exchange it for other commodities, is equal to the quantity of labour which it enables him to purchase or command. Labour, therefore, is the real measure of the exchangeable value of all commodities."

"Labour was the first price, the original purchase-money that was paid for all things. It was not by gold or by silver, but by labour, that all the wealth of the world was originally purchased; and its value, to those who possess it, and who want to exchange it for some new productions, is precisely equal to the quantity of labour which it can enable them to purchase or command."

"In reality, during the continuance of any one regulated proportion, between the respective values of the different values of the different metals in the coin, the value of the most precious metal regulates the value of the whole coin."

"The value which the workmen add to the materials, therefore, resolves itself in this case into two parts, of which the one pays their wages, the other the profits of the employer upon the whole stock of materials and wages which he advanced."

"As soon as the land of any country has all become private property, the landlords, like all other men, love to reap where they never sowed, and demand a rent even for its natural produce."

"A very poor man may be said in some sense to have a demand for a coach and six; he might like to have it; but his demand is not an effectual demand, as the commodity can never be brought to market in order to satisfy it."

"The natural price, therefore, is, as it were, the central price, to which the prices of all commodities are continually gravitating."

"Secrets in manufactures are capable of being longer kept than secrets in trade."

"In the long-run the workman may be as necessary to his master as his master is to him, but the necessity is not so immediate."

"We rarely hear, it has been said, of the combinations of masters, though frequently of those of the workman. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject."

"A man must always live by his work, and his wages must at least be sufficient to maintain him. They must even upon most occasions be somewhat more, otherwise it would be impossible for him to bring up a family, and the race of such workmen could not last beyond the first generation."

"China has been long one of the richest, that is, one of the most fertile, best cultivated, most industrious, and most populous countries in the world. It seems, however, to have been long stationary. Marco Polo, who visited it more than five hundred years ago, describes its cultivation, industry, and populousness, almost in the same terms in which they are described by travellers in the present times."

"The poverty of the lower ranks of people in China far surpasses that of the most beggarly nations of Europe. In the neighbourhood of Canton many hundred, it is commonly said, many thousand families have no habitation on the land, but live constantly in little fishing boats upon the rivers and the canals. The subsistence which they find there is so scanty that they are eager to fish up the nastiest garbage thrown overboard from any European ship. Any carrion, the carcase of a dead dog or cat, for example, though half putrid and stinking, is as welcome to them as the most wholesome food to the people of other countries."

"Marriage is encouraged in China, not by the profitableness of children, but by the liberty of destroying them."

"Oatmeal indeed supplies the common people of Scotland with the greatest and best part of their food, which is in general much inferior to that of their neighbours of the same rank in England."

"No society can surely be flourishing and happy, of which the greater part of the members are poor and miserable. It is but equity, besides, that they who feed, cloath and lodge the whole body of the people, should have such a share of the produce of their own labour as to be themselves tolerably well fed, clothed, and lodged."

"It appears, accordingly, from the experience of all ages and nations, I believe, that the work done by freemen comes cheaper in the end than that performed by slaves."

"The liberal reward of labour, therefore, as it is the affect of increasing wealth, so it is the cause of increasing population. To complain of it, is to lament over the necessary effect and cause of the greatest public prosperity."

"When profit diminishes, merchants are very apt to complain that trade decays; though the diminution of profit is the natural effect of its prosperity, or of a greater stock being employed in it than before."

"A great stock, though with small profits, generally increases faster than a small stock with great profits. Money, says the proverb, makes money. When you have a little, it is often easier to get more. The great difficulty is to get that little."

"Our merchants and master-manufacturers complain much of the bad effects of high wages in raising the price, and thereby lessening the sale of their goods both at home and abroad. They say nothing concerning the bad effects of high profits. They are silent with regard to the pernicious effects of their own gains. They complain only of those of other people."

"The establishment of any new manufacture, of any new branch of commerce, or any new practice in agriculture, is always a speculation, from which the projector promises himself extraordinary profits. These profits sometimes are very great, and sometimes, more frequently, perhaps, they are quite otherwise; but in general they bear no regular proportion to those of other older trades in the neighbourhood. If the project succeeds, they are commonly at first very high. When the trade or practice becomes thoroughly established and well known, the competition reduces them to the level of other trades."

"The world neither ever saw, nor ever will see, a perfectly fair lottery."

"The real and effectual discipline which is exercised over a workman is that of his customers. It is the fear of losing their employment which restrains his frauds and corrects his negligence."

"People of the same trade seldom meet together, even for merriment and diversion, but the conversation ends in a conspiracy against the public, or in some contrivance to raise prices. It is impossible indeed to prevent such meetings, by any law which either could be executed, or would be consistent with liberty or justice. But though the law cannot hinder people of the same trade from sometimes assembling together, it ought to do nothing to facilitate such assemblies; much less to render them necessary."

"the competition of the poor takes away from the reward of the rich."

"In England, and in all Roman Catholic countries, the lottery of the church is in reality much more advantageous than is necessary."

"Whenever the legislature attempts to regulate the differences between masters and their workmen, its counsellors are always the masters. When the regulation, therefore, is in favor of the workmen, it is always just and equitable; but it is sometimes otherwise when in favor of the masters."

"Good roads, canals, and navigable rivers, by diminishing the expence of carriage, put the remote parts of the country more nearly upon a level with those of the neighbourhood of the town. They are upon that the greatest of all improvements."

"With the greater part of rich people, the chief enjoyment of riches consists in the parade of riches, which in their eye is never so complete as when they appear to possess those decisive marks of opulence which nobody can possess but themselves."

"China is a much richer country than any part of Europe."

"Corn is a necessary, silver is only a superfluity."

"The retinue of a grandee in China or Indostan accordingly is, by all accounts, much more numerous and splendid than that of the richest subjects of Europe."

"It is the natural effect of improvement, however, to diminish gradually the real price of almost all manufactures."

"The interest of the dealers, however, in any particular branch of trade or manufactures, is always in some respects different from, and even opposite to, that of the public. To widen the market and to narrow the competition, is always the interest of the dealers."

"The proposal of any new law or regulation of commerce which comes from this order, ought always to be listened to with great precaution, and ought never to be adopted till after having been long and carefully examined, not only with the most scrupulous, but with the most suspicious attention. It comes from an order of men, whose interest is never exactly the same with that of the public, who have generally an interest to deceive and even to oppress the public, and who accordingly have, upon many occasions, both deceived and oppressed it.""

"His capital is continually going from him in one shape, and returning to him in another, and it is only by means of such circulation, or successive exchanges, that it can yield him any profit. Such capitals, therefore, may very properly be called circulating capitals."

"No fixed capital can yield any revenue but by means of a circulating capital."

"A man must be perfectly crazy who, where there is tolerable security, does not employ all the stock which he commands,..."

"Thus the labour of a manufacture adds, generally, to the value of the materials which he works upon, that of his own maintenance, and of his masters profits. The labour of a menial servant, on the contrary, adds to the value of nothing."

"The annual produce of the land and labour of any nation can be increased in its value by no other means, but by increasing either the number of its productive labourers, or the productive powers of those labourers who had before been employed."

"Though the profusion of Government must undoubtedly have retarded the natural progress of England to wealth and improvement, it has not been able to stop it."

"It is the highest impertinence and presumption, therefore, in kings and ministers, to pretend to watch over the economy of private people, and to restrain their expence, either by sumptuary laws, or by prohibiting the importation of foreign luxuries. They are themselves always, and without any exception, the greatest spendthrifts in the society. Let them look well after their own expence, and they may safely trust private people with theirs. If their own extravagance does not ruin the state, that of their subjects never will."

"The ancient Egyptians had a superstitious antipathy to the sea; a superstition nearly of the same kind prevails among the Indians; and the Chinese have never excelled in foreign commerce."

"It seldom happens, however, that a great proprietor is a great improver."

"Avarice and injustice are always shortsighted, and they did not foresee how much this regulation must obstruct improvement, and thereby hurt in the long-run the real interest of the landlord."

"But what all the violence of the feudal institutions could never have effected, the silent and insensible operation of foreign commerce and manufactures gradually brought about."

"By the removal of the unnecessary mouths, and by extracting from the farmer the full value of the farm, a greater surplus, or what is the same thing, the price of a greater surplus, was obtained for the proprietor..."

"A merchant, it has been said very properly, is not necessarily the citizen of any particular country."

"All for ourselves, and nothing for other people, seems, in every age of the world, to have been the vile maxim of the masters of mankind."

"POLITICAL economy, considered as a branch of the science of a statesman or legislator, proposes two distinct objects: first, to provide a plentiful revenue or subsistence for the people, or more properly to enable them to provide such a revenue or subsistence for themselves; and secondly, to supply the state or commonwealth with a revenue sufficient for the public services. It proposes to enrich both the people and the sovereign."

"The great affair, we always find, is to get money."

"When the profits of trade happen to be greater than ordinary, over-trading becomes a general error both among great and small dealers."

"It would be too ridiculous to go about seriously to prove that wealth does not consist in money, or in gold and silver; but in what money purchases, and is valuable only for purchasing. Money no doubt, makes always a part of the national capital; but it has already been shown that it generally makes but a small part, and always the most unprofitable part of it."

"Goods can serve many other purposes besides purchasing money, but money can serve no other purpose besides purchasing goods."

"It is not for its own sake that men desire money, but for the sake of what they can purchase with it."

"We do not, however, reckon that trade disadvantageous which consists in the exchange of the hard-ware of England for the wines of France;and yet hard-ware is a very durable commodity, and were it not for this continual exportation, might too be accumulated for ages together, to the incredible augmentation of the pots and pans of the country. But it readily occurs that the number of such utensils is in every country necessarily limited by the use which there is for them;that it would be absurd to have more pots and pans than were necessary for cooking the victuals usually consumed there;and that if the quantity of victuals were to increase, the number of pots and pans would readily increase along with it, apart of the increased quantity of victuals being employed in purchasing them, or in maintaining an additional number of workman whose business it was to make them."

"The importation of gold and silver is not the principal, much less the sole benefit which a nation derives from its foreign trade."

"The commodities of Europe were almost all new to America, and many of those of America were new to Europe. A new set of exchanges, therefore, began..and which should naturally have proved as advantageous to the new, as it certainly did to the old continent. The savage injustice of the Europeans rendered an event, which ought to have been beneficial to all, ruinous and destructive to several of those unfortunate countries."

"No regulation of commerce can increase the quantity of industry in any society beyond what its capital can maintain. It can only divert a part of it into a direction into which it might not otherwise have gone; and it is by no means certain that this artificial direction is likely to be more advantageous to the society than that into which it would have gone of its own accord. Every individual is continually exerting himself to find out the most advantageous employment for whatever capital he can command. It is his own advantage, indeed, and not that of the society, which he has in his view. But the study of his own advantage naturally, or rather necessarily leads him to prefer that employment which is most advantageous to the society."

"As every individual, therefore, endeavours as much as he can both to employ his capital in the support of domestic industry, and so to direct that industry that its produce may be of the greatest value; every individual necessarily labours to render the annual revenue of the society as great as he can. He generally, indeed, neither intends to promote the public interest, nor knows how much he is promoting it. By preferring the support of domestic to that of foreign industry, he intends only his own security; and by directing that industry in such a manner as its produce may be of the greatest value, he intends only his own gain, and he is in this, as in many other cases, led by an invisible hand to promote an end which was no part of his intention. Nor is it always the worse for the society that it was no part of it. By pursuing his own interest he frequently promotes that of the society more effectually than when he really intends to promote it. I have never known much good done by those who affected to trade for the public good. It is an affectation, indeed, not very common among merchants, and very few words need be employed in dissuading them from it."

"The statesman who should attempt to direct people in what manner they ought to employ their capitals, would not only load himself with a most unnecessary attention, but assume an authority which could safely be trusted, not only to no single person, but to no council or senate whatever, and which would nowhere be so dangerous as in the hands of a man who had folly and presumption enough to fancy himself fit to exercise it."

"To give the monopoly of the home-market to the produce of domestic industry, in any particular art or manufacture, is in some measure to direct private people in what manner they ought to employ their capitals, and must, in almost all cases, be either a useless or a hurtful regulation."

"What is prudence in the conduct of every private family, can scarce be folly in that of a great kingdom."

"In manufactures, a very small advantage will enable foreigners to undersell our own workmen, even in the home market. It will require a very great one to enable them to do so in the rude produce of the soil. If the free importation of foreign manufactures were permitted, several of the home manufactures would probably suffer, and some of them, perhaps, go to ruin altogether, and a considerable part of the stock and industry at present employed in them, would be forced to find out some other employment. But the freest importation of the rude produce of the soil could have no such effect upon the agriculture of the country."

"If the importation of foreign cattle, for example, were made ever so free, so few could be imported, that the grazing trade of Great Britain could be little affected by it. Live cattle are, perhaps, the only commodity of which the transportation is more expensive by sea than by land."

"The freest importation of salt provisions, in the same manner, could have as little effect upon the interest of the graziers of Great Britain as that of live cattle. Salt provisions are not only a very bulky commodity, but when compared with fresh meat, they are a commodity both of worse quality, and as they cost more labour and expence, of higher price. They could never, therefore, come into competition with the fresh meat, though they might with the salt provisions of the country."

"Even the free importation of foreign corn could very little affect the interest of the farmers of Great Britain. Corn is a much more bulky commodity than butcher's-meat. A pound of wheat at a penny is as dear as a pound of butcher's-meat at fourpence. The small quantity of foreign corn imported even in times of the greatest scarcity, may satisfy our farmers that they can have nothing to fear from the freest importation."

"There seem, however, to be two cases in which it will generally be advantageous to lay some burden upon foreign, for the encouragement of domestic industry. The first is, when some particular sort of industry is necessary for the defence of the country. The defence of Great Britain, for example, depends very much upon the number of its sailors and shipping. The act of navigation, therefore, very properly endeavours to give the sailors and shipping of Great Britain the monopoly of the trade of their own country, in some cases, by absolute prohibitions, and in others by heavy burdens upon the shipping of foreign countries."

"When the act of navigation was made, though England and Holland were not actually at war, the most violent animosity subsisted between the two nations. ... It is not impossible, therefore, that some of the regulations of this famous act may have proceeded from national animosity. They are as wise, however, as if they had all been dictated by the most deliberate wisdom. National animosity at that particular time aimed at the very same object which the most deliberate wisdom would have recommended, the diminution of the naval power of Holland, the only naval power which could endanger the security of England."

"The act of navigation is not favourable to foreign commerce, or to the growth of that opulence which can arise from it. ... As defence, however, is of much more importance than opulence, the act of navigation is, perhaps, the wisest of all the commercial regulations of England."

"Such taxes [upon the necessaries of life], when they have grown up to a certain height, are a curse equal to the barrenness of the earth and the inclemency of the heavens; and yet it is in the richest and most industrious countries that they have been most generally imposed. No other countries could support so great a disorder."

"To expect, indeed, that the freedom of trade should ever be entirely restored in Great Britain, is as absurd as to expect that an Oceana or Utopia should never be established in it."

"The sneaking arts of underling tradesmen are thus erected into political maxims for the conduct of a great empire; for it is the most underling tradesmen only who make it a rule to employ chiefly their own customers. A great trader purchases his good always where they are cheapest and best, without regard to any little interest of this kind."

"The violence and injustice of the rulers of mankind is an ancient evil, for which, I am afraid, the nature of human affairs can scarce admit a remedy."

"In every country it always is and must be the interest of the great body of the people to buy whatever they want of those who sell it cheapest. The proposition is so very manifest that it seems ridiculous to take any pains to prove it; nor could it ever have been called in question had not the interested sophistry of merchants and manufacturers confounded the common sense of mankind. Their interest is, in this respect, directly opposite to that of the great body of the people."

"Mercantile jealousy is excited, and both inflames, and is itself inflamed, by the violence of national animosity:..."

"In public, as well as in private expences, great wealth may, perhaps, frequently be admitted as an apology for great folly."

"The man who employs either his labour or his stock in a grater variety of ways than his situation renders necessary, can never hurt his neighbour by underselling him. He may hurt himself, and he generally does so. Jack of all trades will never be rich, says the proverb. But the law ought always to trust people with the care of their own interest, as in their local situations they must generally be able to judge better of it than the legislator can do."

"I have no great faith in political arithmetic, and I mean not to warrant the exactness of either of these computations."

"To hinder, besides, the farmer from selling his goods at all times to the best market, is evidently to sacrifice the ordinary laws of justice to an idea of public utility, to a sort of reasons of state; an act of legislative authority which ought to be exercised only, which can be pardoned only in cases of the most urgent necessity."

"The natural effort of every individual to better his own condition, when suffered to exert itself with freedom and security is so powerful a principle that it is alone, and without any assistance, not only capable of carrying on the society to wealth and prosperity, but of surmounting a hundred impertinent obstructions with which the folly of human laws too often incumbers its operations; though the effect of these obstructions is always more or less either to encroach upon its freedom, or to diminish its security."

"Of all those expensive and uncertain projects, however, which bring bankruptcy upon the greater part of the people who engage in in them, there is none perhaps more perfectly ruinous than the search after new silver and gold mines. It is perhaps the most disadvantageous lottery in the world, or the one in which the gain of those who draw the prizes bears the least proportion to the loss of those who draw the blanks: for though the prizes are few and the blanks are many, the common price of a ticket is the whole fortune of a very rich man."

"The government of an exclusive company of merchants is, perhaps, the worst of all governments for any country whatever."

"To found a great empire for the sole purpose of raising up a people of customers, may at first appear a project fit only for a nation of shopkeepers. It is however, a project altogether unfit for a nation of shopkeepers; but extremely fit for a nation whose government is influenced by shopkeepers."

"Monopoly of one kind or another, indeed, seems to be the sole engine of the mercantile system."

"Consumption is the sole end and purpose of all production; and the interest of the producer ought to be attended to, only so far as it may be necessary for promoting that of the consumer."

"It cannot be very difficult to determine who have been the contrivers of this whole mercantile system; not the consumers, we may believe, whose interest has been entirely neglected; but the producers, whose interests has been so carefully attended to; and among this later class our merchants and manufactures have been by far the principal architects. In the mercantile regulations, which have been taken notice of in this chapter, the interest of our manufacturers has been most peculiarly attended to;and the interest, not so much of the consumers, as that of some other sets of producers, has been sacrificed to it."

"Every system which endeavours, either, by extraordinary encouragements, to draw towards a particular species of industry a greater share of the capital of the society than what would naturally go to it; or, by extraordinary restraints, to force from a particular species of industry some share of the capital which would otherwise be employed in it; is in reality subversive of the great purpose which it means to promote. It retards, instead of accelerating, the progress of the society towards real wealth and greatness; and diminishes, instead of increasing, the real value of the annual produce of its land and labour. All systems either of preference or of restraint, therefore, being thus completely taken away, the obvious and simple system of natural liberty establishes itself of its own accord. Every man, as long as he does not violate the laws of justice, is left perfectly free to pursue his own interest his own way, and to bring both his industry and capital into competition with those of any other man, or order of men. The sovereign is completely discharged from a duty, in the attempting to perform which he must always be exposed to innumerable delusions, and for the proper performance of which no human wisdom or knowledge could ever be sufficient; the duty of superintending the industry of private people, and of directing it towards the employments most suitable to the interest of the society. According to the system of natural liberty, the sovereign has only three duties to attend to; three duties of great importance, indeed, but plain and intelligible to common understandings: first, the duty of protecting the society from the violence and invasion of other independent societies; secondly, the duty of protecting, as far as possible, every member of the society from the injustice or oppression of every other member of it, or the duty of establishing an exact administration of justice; and, thirdly, the duty of erecting and maintaining certain public works and certain public institutions, which it can never be for the interest of any individual, or small number of individuals, to erect and maintain; because the profit could never repay the expence to any individual, or small number of individuals, though it may frequently do much more than repay it to a great society. The proper performance of those several duties of the sovereign necessarily supposes a certain expence; and this expence again necessarily requires a certain revenue to support it."

"Wherever there is great property, there is great inequality."

"Civil government, so far as it is instituted for the security of property, is in reality instituted for the defence of the rich against the poor, or of those who have some property against those who have none at all."

"Upstart greatness is everywhere less respected than ancient greatness."

"Justice, however, never was in reality administered gratis in any country. Lawyers and attornies, at least, must always be paid by the parties; and, if they were not, they would perform their duty still worse than they actually perform it."

"The tolls for the maintenance of a high road, cannot with any safety be made the property of private persons."

"The Hudson's Bay Company, before their misfortunes in the late war, had been much more fortunate than the Royal African Company."

"That a joint stock company should be able to carry on successfully any branch of foreign trade, when private adventurers can come into any sort of open and fair competition with them, seems contrary to all experience."

"The directors of such [joint-stock] companies, however, being the managers rather of other people's money than of their own, it cannot well be expected, that they should watch over it with the same anxious vigilance with which the partners in a private copartnery frequently watch over their own.... Negligence and profusion, therefore, must always prevail, more or less, in the management of the affairs of such a company."

"Though the principles of the banking trade may appear somewhat abstruse, the practice is capable of being reduced to strict rules. To depart upon any occasion from these rules, in consequence of some flattering speculation of extraordinary gain, is almost always extremely dangerous, and frequently fatal to the banking company which attempts it."

"The trade of insurance gives great security to the fortunes of private people, and by dividing among a great many that loss which would ruin an individual, makes it fall light and easy upon the whole society."

"In England, success in the profession of the law leads to some very great objects of ambition; and yet how few men, born to easy fortunes, have ever in this country been eminent in that profession?"

"The education of the common people requires, perhaps, in a civilized and commercial society, the attention of the public more than that of people of some rank and fortune."

"For a very small expence the public can facilitate, can encourage, and can even impose upon almost the whole body of the people, the necessity of acquiring those most essential parts of education."

"Fear is in almost all cases a wretched instrument of government, and ought in particular never to be employed against any order of men who have the smallest pretensions to independency."

"Nothing but the most exemplary morals can give dignity to a man of small fortune."

"It is unjust that the whole of society should contribute towards an expence of which the benefit is confined to a part of the society."

"Lands for the purposes of pleasure and magnificence, parks, gardens, public walks, &c. possessions which are every where considered as causes of expence, not as sources of revenue, seem to be the only lands which, in a great and civilized monarchy, ought to belong the crown."

"I. The subjects of every state ought to contribute towards the support of the government, as nearly as possible, in proportion to their respective abilities, that is, in proportion to the revenue which they respectively enjoy under the protection of the state."

"II. The tax which each individual is bound to pay ought to be certain, and not arbitrary."

"III. Every tax ought to be levied at the time, or in the manner, in which it is most likely to be convenient for the contributor to pay it."

"IV. Every tax ought to be contrived as both to take out and to keep out of the pockets of the people as little as possible, over and above what it brings into the public treasury of the state."

"The evident justice and utility of the foregoing maxims have recommended them more or less to the attention of all nations."

"But though empires, like all the other works of men, have all hitherto proved mortal, yet every empire aims at immortality."

"The necessaries of life occasion the great expense of the poor. They find it difficult to get food, and the greater part of their little revenue is spent in getting it. The luxuries and vanities of life occasion the principal expense of the rich, and a magnificent house embellishes and sets off to the best advantage all the other luxuries and vanities which they possess. A tax upon house-rents, therefore, would in general fall heaviest upon the rich; and in this sort of inequality there would not, perhaps, be anything very unreasonable. It is not very unreasonable that the rich should contribute to the public expense, not only in proportion to their revenue, but something more than in that proportion."

"Every tax, however, is to the person who pays it a badge, not of slavery but of liberty. It denotes that he is a subject to government, indeed, but that, as he has some property, he cannot himself be the property of a master."

"There is no art which one government sooner learns of another than that of draining money from the pockets of the people."

"All registers which, it is acknowledged, ought to be kept secret, ought certainly never to exist."

"It may indeed be doubted, whether butcher's meat is any where a necessary of life. Grain and other vegetables, with the help of milk, cheese, and butter, or oil, where butter is not to be had, it is known from experience, can, without any butcher's meat, afford the most plentiful, the most wholesome, the most nourishing, and the most invigorating diet."

"If a workman can conveniently spare those three halfpence, he buys a pot of porter. If he cannot, he contents himself with a pint, and, as a penny saved is a penny got, he thus gains a farthing by his temperance."

"That of beaver skins, of beaver wool, and of gum Senega, has been subjected to higher duties; Great Britain, by the conquest of Canada and Senegal, having got almost the monopoly of those commodities."

"The value of money is in proportion to the quantity of the necessaries of life which it will purchase."

"But bounty and hospitality very seldom lead to extravagance; though vanity almost always does."

"When national debts have once been accumulated to a certain degree, there is scarce, I believe, a single instance of their having been fairly and completely paid. The liberation of the public revenue, if it has ever been brought about at all, has always been brought about by bankruptcy; sometimes by an avowed one, but always by a real one, though frequently by a pretend payment."

"The rulers of Great Britain have, for more than a century past, amused the people with the imagination that they possessed a great empire on the west side of the Atlantic. This empire, however, has hitherto existed in imagination only."

"We are forced, in equity, to share the government with the working class by considerations which were made supreme by the awakening of political economy. Adam Smith set up two propositions—that contracts ought to be free between capital and labour, and that labour is the source, he sometimes says the only source, of wealth. If the last sentence, in its exclusive form, was true, it was difficult to resist the conclusion that the class on which national prosperity depends ought to control the wealth it supplies, that is, ought to govern instead of the useless unproductive class, and that the class which earns the increment ought to enjoy it. That is the foreign effect of Adam Smith—French Revolution and Socialism."

"[The Wealth of Nations gave a] scientific backbone to liberal sentiment."

"Mr. Burke talked in very high terms of Dr. Adam Smith; praised the clearness and depth of his understanding, his profound and extensive learning, and the vast accession that had accrued to British literature and philosophy from these exertions, and described his heart as being equally good with his head and his manners as peculiarly pleasing. Mr. Smith, he said, told him, after they had conversed on subjects of political economy, that he was the only man, who, without communication, thought on these topics exactly as he did."

"Adam Smith, who has strong claim to being both the Adam and the Smith of systematic economics, was a professor of moral philosophy and it was at that forge that economics was made."

"[T]he simple fact is, of course, that in normal trade all parties gain; there exist mutual gains from trade. The great contribution of Adam Smith lay in his popularization of this simple point, but the full import of this conception for democratic political theory does not seem to have yet been appreciated."

"An excellent digest of all that is valuable in former Oeconomical writers with many valuable corrective Observations."

"I had by then re-read Wealth of Nations and, equally important, its companion volume, Theory of Moral Sentiments, and had begun to realize the enormity of the con trick which the Adam Smith Institute was seeking to play on the unsuspecting British people, now being dazzled by the self-certainties of the counter-revolutionaries. I had been put on to his track by my old friend Harold Lever... he expounded to me one of his favourite themes: Adam Smith was the most misquoted writer in history. Those who distorted his message for their own ends had never read him properly. Harold then juxtaposed two quotations: the first being the famous one in which Adam Smith declares that politicians mislead themselves when they imagine they can arrange the "different members of a great society" like pieces on a chess board to do their economic will. They will follow their own motivations – self-interest and self-love... But Harold's second quotation put a different light on things. "Government has a duty", Smith wrote, "of erecting and maintaining certain public works and certain public institutions" vital to the running of "a great society", which would never be provided by individuals because "the profit would never repay the expense to an individual"."

"True, Smith was a firm believer in the market economy, but he was not a doctrinaire advocate of laissez-faire. His ideas for the role of government were obviously limited by the stage of development reached in the eighteenth century, when the state's activities comprised mainly defence, maintenance of the rule of law and the provision and construction of a transport system of roads, bridges and canals. But in one field he was prepared for the government to intervene to the point of being dictatorial – education. This sprang from his recognition of the social costs of the market economy. The growing phenomenon of the division of labour led, he maintained, to the mental mutilation of those condemned to spend their working lives on a few simple and repetitive operations, which bred "torpor of the mind". And he added, "In every improved and civilized society this is the state into which the labouring poor, that is the great body of the people, must necessarily fall, unless government takes some pains to prevent it." The discovery of these words came like a breath of fresh mountain air. This was William Morris and Ruskin all over again. Why were we socialists allowing the Thatcherites to disguise and distort these revelations of the dangers and inadequacies of the market economy? We were the real custodians of the "great society"."

"He's pre-capitalist, a figure of the Enlightenment. What we would call capitalism he despised. People read snippets of Adam Smith, the few phrases they teach in school. Everybody reads the first paragraph of The Wealth of Nations where he talks about how wonderful the division of labor is. But not many people get to the point hundreds of pages later, where he says that division of labor will destroy human beings and turn people into creatures as stupid and ignorant as it is possible for a human being to be. And therefore in any civilized society the government is going to have to take some measures to prevent division of labor from proceeding to its limits."

"About this time two others, men of great talents and learning, promoted the cause of the injured Africans, by the manner in which they introduced them to notice in their respective works. Dr. Adam Smith, in his Theory of Moral Sentiments, had, so early as the year 1759, held them up in an honourable, and their tyrants in a degrading light. "There is not a Negro from the coast of Africa, who does not, in this respect, possess a degree of magnanimity which the soul of his sordid master is too often scarce capable of conceiving. Fortune never exerted more cruelly her empire over mankind, than when she subjected those nations of heroes to the refuse of the gaols of Europe, to wretches who possess the virtue neither of the countries they came from, nor of those they go to, and whose levity, brutality, and baseness so justly expose them to the contempt of the vanquished." And now, in 1776, in his Wealth of Nations he showed in a forcible manner (for he appealed to the interest of those concerned,) the dearness of African labour; or the impolicy of employing slaves."

"If I were five-and-twenty or thirty, instead of, unhappily, twice that number of years, I would take Adam Smith in hand—I would not go beyond him, I would have no politics in it—I would take Adam Smith in hand, and I would have a League for free trade in Land just as we had a League for free trade in Corn. You will find just the same authority in Adam Smith for the one as for the other; and if it were only taken up as it must be taken up to succeed, not as a political, revolutionary, Radical, Chartist notion, but taken up on politico-economic grounds, the agitation would be certain to succeed; and if you apply free trade in land and to labour too—that is, by getting rid of those abominable restrictions in your parish settlements, and the like—then, I say, the men who do that will have done for England probably more than we have been able to do by making free trade in corn."

"Adam Smith, had treated forestalling as an imaginary evil! Adam Smith, whom I knew well, was a man of investigation, knowledge, and sagacity; with a heart overflowing with benevolence and sociability; but he was strong tinctured with French Philosophy and systime! To mention two circumstances, in which I cannot be mistaken, because spoken to myself, and although contradictory to the sentiments that I had expressed, not spoken in publick, where men often sport opinions for argument, but in the familiarity of individual conversation, where the unreserved sentiments are spoke. These were "That the Christian Religion debased the human mind;" and that "Sodomy was a thing in itself indifferent." The considerate part of mankind will think that the opinions of such a man, or of any man, are not to be admitted as infallible dogmas; but to be fairly weighed, before they are adopted."

"I have found one just man in Gomorrah—Adam Smith, author of the Wealth of Nations. He was the Duke of Buccleuch's tutor, is a wise and deep philosopher, and although made commissioner of the customs here by the Duke and Lord Advocate, is what I call an honest fellow. He wrote a most kind as well as elegant letter to Burke on his resignation, as I believe I told you before; and on my mentioning it to him, he told me he was the only man here who spoke out for the Rockinghams."

"The key insight of Adam Smith's Wealth of Nations is misleadingly simple: if an exchange between two parties is voluntary, it will not take place unless both believe they will benefit from it. Most economic fallacies derive from the neglect of this simple insight, from the tendency to assume that there is a fixed pie, that one party can gain only at the expense of another."

"The greatest of Scotchmen was the first economist, Adam Smith."

"What an excellent work is that with which our common friend, Mr Adam Smith, has enriched the public!—an extensive science in a single book, and the most profound ideas expressed in the most perspicuous language."

"Now, sir, I stand here in the land where Adam Smith was born, the parent and patriarch of political economy—the man who first taught us that in our intercourse with other nations, as well as among ourselves, it was better to have our hands free than to have our hands and arms in manacles—who taught the great doctrines of Free Trade, and who has imbued the world with these doctrines."

"Smith's claim that the selfish human urge to increase private profits is the basis for collective wealth is one of the most revolutionary ideas in human history - revolutionary not just from an economic perspective, but even more so from a moral and political perspective. What Smith says is, in fact, that greed is good, and that by becoming richer I benefit everybody, not just myself. Egoism is altruism."

"An idea is always older than its name. The idea of cybernetics was used implicitly by the French physiologist, Claude Bernard, in 1878. The scottish physicist, Clerk Maxwell, also used it in 1868 in developing the theory of the steam-engine governor. But long before both of them Adam Smith had just as clearly used the idea in his The Wealth of Nations (1776). The "invisible hand" that regulates prices to a nicety is clearly this idea. In a free market, says Smith in effect, prices are regulated by negative feedback."

"Adam Smith was the first to perceive that we have stumbled upon methods of ordering human economic cooperation that exceed the limits of our knowledge and perception. His 'invisible hand' had perhaps better have been described as an invisible or unsurveyable pattern. We are led - for example by the pricing system in market exchange - to do things by circumstances of which we are largely unaware and which produce results that we do not intend. In our economic activities we do not know the needs which we satisfy nor the sources of the things which we get."

"Though in Hume, and also in the works of Bernard Mandeville, we can watch the gradual emergence of the twin concepts of the formations of spontaneous orders and of selective evolution [...], it was Adam Smith and Adam Ferguson who first made systematic use of this approach. Smith's work marks the breakthrough of an evolutionary approach which has progressively displaced the stationary Aristotelian view. The nineteenth-century enthusiast who claimed that the Wealth of Nations was in importance second only to the Bible has often been ridiculed; but he may not have exaggerated so much. Even Aristotle's disciple Thomas Aquinas could not conceal from himself that multae utilitates impedirentur si omnia peccata districte prohiberentur - that much that is useful would be prevented if all sins were strictly prohibited (Summa Theologica, II, ii, q. 78 i)."

"It has been called “the outpouring not only of a great mind, but of a whole epoch.” Yet it is not, in the strict sense of the word, an “original” book. There is a long line of observers before Smith who have approached his understanding of the world: Locke, Steuart, Mandeville, Petty, Cantillon, Turgot, not to mention Quesnay and Hume again. Smith took from all of them: there are over a hundred authors mentioned by name in his treatise. But where others had fished here and there, Smith spread his net wide; where others had clarified this and that issue, Smith illuminated the entire landscape. The Wealth of Nations is not a wholly original book, but it is unquestionably a masterpiece."

"The Wealth of Nations is in no sense a textbook. Adam smith is writing to his age, not to his classroom; he is expounding a doctrine that is meant to be of importance in running an empire, not an abstract treatise for academic distribution. The dragons that he slays (such as the Mercantilist philosophy, which takes over two hundred pages to die) were alive and panting, if a little tired, in his day. And finally, the book is a revolutionary one. To be sure, Smith would hardly have countenanced an upheaval that disordered the gentlemanly classes and enthroned the common poor. But the import of The Wealth of Nations is revolutionary, nonetheless."

"Adam Smith’s laws of the market are basically simple. They tell us that the outcome of a certain kind of behavior in a certain social framework will bring about perfectly definite and foreseeable results. Specifically they show us how the drive of individual self-interest in an environment of similarly motivated individuals will result in competition; and they further demonstrate how competition will result in the provision of those goods that society wants, in the quantities that society desires, and at the prices society is prepared to pay. […] But self-interest is only half the picture. It drives men to action. Something else must prevent the pushing of profit-hungry individuals from holding society up to exorbitant ransom: a community activated only by self-interest would be a community of ruthless profiteers. This regulator is competition, the conflict of the self-interested actors on the marketplace. For each man, out to do his best for himself with no thought of social consequences, is faced with a flock of similarly motivated individuals who are engaged in exactly the same pursuit. Hence, each is only too eager to take advantage of his neighbor’s greed. A man who permits his self-interest to run away with him will find that competitors have slipped in to take his trade away; if he charges too much for his wares or if he refuses to pay as much as everybody else for his workers, he will find himself without buyers in the one case and without employees in the other. Thus very much as in The Theory of Moral Sentiments, the selfish motives of men are transmuted by interaction to yield the most unexpected of results: social harmony."

"All this may seem somewhat elementary. But consider what Adam Smith has done, with his impetus of self-interest and his regulator of competition. First, he has explained how prices are kept from ranging arbitrarily away from the actual cost of producing a good. Second, he has explained how society can induce its producers of commodities to provide it with what it wants. Third, he has pointed out why high prices are a self-curing disease, for they cause production in those lines to increase. And finally, he has accounted for a basic similarity of incomes at each level of the great producing strata of the nation. In a word, he has found in the mechanism of the market a self-regulating system for society’s orderly provisioning."

"Even today — in blithe disregard of his actual philosophy — Smith is generally regarded as a conservative economist, whereas in fact, he was more avowedly hostile to the motives of businessmen than most New Deal economists."

"The answer is that Smith saw the all-important division of labor as a once-for-all, not a continuing, process. As has been recently pointed out, he did not see the organizational and technological core of the division of labor as a self-generating process of change, but as a discrete advance that would impart its stimulus and then disappear. Thus, in the very long run the growth momentum of society would come to a halt—Smith once mentions two hundred years as the longest period over which a society could hope to flourish. Thereafter the laborer would return to his subsistence wages, the capitalist to the modest profits of a stable market, and the landlord alone might enjoy a somewhat higher income as food production remained at the levels required by a larger, although no longer growing, population. For all its optimistic boldness, Smith’s vision is bounded, careful, sober—for the long run, even sobering."

"For Smith’s encyclopedic scope and knowledge there can be only admiration. It was only in the eighteenth century that so huge, all-embracing, secure, caustic, and profound a book could have been written. Indeed, The Wealth of Nations and The Theory of Moral Sentiments, together with his few other essays, reveal that Smith was much more than just an economist. He was a philosopher-psychologist-historian-sociologist who conceived a vision that included human motives and historic “stages” and economic mechanisms, all of which expressed the plan of the Great Architect of Nature (as Smith called him). From this viewpoint, The Wealth of Nations is more than a masterwork of political economy. It is part of a huge conception of the human adventure itself."

"Perhaps no economist will ever again so utterly encompass his age as Adam Smith. Certainly none was ever so serene, so devoid of contumacy, so penetratingly critical without rancor, and so optimistic without being utopian."

"Upon the whole, I have always considered him, both in his lifetime and since his death, as approaching as nearly to the idea of a perfectly wise and virtuous man, as perhaps the nature of human frailty will permit."

"Smith argued in 1776 that the division of labor was the basis for the separation between mental and manual labor, and therefore between natural philosopher and laborer."

"He now and then revisited London. The last time he was there, he had engaged to dine with Lord Melville, then Mr Dundas, at Wimbledon; Mr Pitt, Mr Grenville, Mr Addington, afterwards Lord Sidmouth, and some other of his lordship's friends were there. Dr Smith happened to come late, and the company had sat down to dinner. The moment, however, he came into the room, the company all rose up; he made an apology for being late, and entreated them to sit down. "No," said the gentlemen, "we will stand till you are seated, for we are all your scholars.""

"It is worth remembering that Adam Smith, the founder of classical economics, was first and foremost a philosopher. He strove to be a moralist and in doing so, became an economist. When he published The Theory of Moral Sentiments in 1759, modern capitalism was just getting under way. Smith was entranced by the sweeping changes wrought by this new force, but it wasn’t just the numbers that interested him. It was the human effect, the fact that economic forces were vastly changing the way a person thought and behaved in a given situation. What might lead one person to cheat or steal while another didn’t? How would one person’s seemingly innocuous choice, good or bad, affect a great number of people down the line? In Smith’s era, cause and effect had begun to wildly accelerate; incentives were magnified tenfold. The gravity and shock of these changes were as overwhelming to the citizens of his time as the gravity and shock of modern life may seem to us today."

"In Victorian times - at the apex of the repression of the Great Mother - a Scottish schoolmaster named Adam Smith noticed a lot of greed and scarcity around him and assumed that was how all "civilized" societies worked. Smith, as you know, created modern economics, which can be defined as a way of allocating scarce resources through the mechanism of individual, personal greed... If a society is afraid of scarcity, it will actually create an environment in which it manifests well-grounded reasons to live in fear of scarcity. It is a self-fulfilling prophecy!"

"Partisans of the free market invoke Adam Smith in order to lend the authority of his name to the case they themselves want to make: for the complete removal of the state from economic enterprise; for the economic sovereignty of the market; and for leaving all questions of production and distribution to the magic of the invisible hand... But...the reason Adam Smith wanted an end to government intervention in the market was that in his time (in contrast to today) it was only thanks to state intervention that what he called "the mean rapacity, the monopolising spirit of merchants and manufacturers" was able to dominate the economy, to the great detriment of the society as a whole."

"What the Wealth of Nations is all about is the difference between one kind of market system in commercial society and another. It is about the difference between, on the one hand, a market system dominated by merchants and manufacturers who are able to bend the government to their will in order to obtain legislation which makes what is in their private interest the law of the land, and, on the other, a truly open and competitive—"natural"—market system in which everyone who is industrious and/or has any capital has a fair chance. The withdrawal of the state is not, for Smith, the removal of government from its role as owner, entrepreneur, economic planner or re-distributor—roles readily conceivable to all who know of socialism but wholly inconceivable to Adam Smith—but its removal from the role of regulator of private enterprise, a role in which it had long been used to promote the interests of the merchants and the manufacturers over those of all others."

"He said that the maintenance of public works was a duty of government; and his list of such works included all that at that time could have been possibly socialized—roads, canals, bridges, harbours, etc. Private enterprise could not be expected to erect or maintain these services, and this was a limited sort of socialism... [H]is concessions to Protectionism went very far. The doctrine of defence as prior to opulence was not stated only in respect of the Navigation Act: "if any particular manufacture was necessary for the defence of the society it might not always be prudent to depend upon our neighbours for the supply; and, if such manufacture could not otherwise be supported at home, it might not be unreasonable that all the other branches of industry should be taxed in order to support it". This goes a long way with modern Protectionism."

"The one case in which he referred to the "invisible hand" was that in which private persons preferred the home trade to the foreign trade, and he held that such preference was in the national interest, since it replaced two domestic capitals while the foreign trade replaced only one. The argument of the two capitals was a bad one, since it is the amount of capital that matters, not its subdivision; but the invisible sanction was given to a Protectionist idea, not for defence but for employment. It is not surprising that Smith was often quoted in Parliament in support of Protection. His background, like ours today, was private enterprise; but any dogma of non-intervention by government has to make heavy weather in The Wealth of Nations."

"While discussing what it is that makes the “pleasures of wealth and greatness ... strike the imagination as something grand and beautiful,” [Adam Smith] remarks that “in the languor of disease and the weariness of old age” we cease to be so impressed, for we then take note of the fact that the acquisition of wealth and greatness leaves their possessors “always as much, and sometimes more exposed than before, to anxiety, to fear, and to sorrow, to diseases, to danger, and to death” (The Theory of Moral Sentiments IV, chapter I). But to allow our attention to dwell on this is, on Smith’s view, misguided. To do so is to embrace a “splenetic philosophy,” the effect of “sickness or low spirits” upon an imagination “which in pain and sorrow seems to be confined,” so that we are no longer “charmed with the beauty of that accommodation which reigns in the palaces and economy of the great.” The imagination of those “in better health or in better humor” fosters what may, Smith concedes, be no more than seductive illusions about the pleasures of wealth and greatness, but they are economically beneficial illusions. “It is this deception which rouses and keeps in continual motion the industry of mankind.” So even someone as perceptive as Smith, when he does pause to recognize the perspectives of ill health and old age, finds reason at once to put them on one side. And in so doing Smith speaks for moral philosophy in general."

"What strikes one here above all is the crudely empirical conception of profit derived from the outlook of the ordinary capitalist, which wholly contradicts the better esoteric understanding of Adam Smith."

"Economic theory as derived from Adam Smith assumes first that homo economicus acts with perfect optimality on complete information, and second that when many of the species homo economicus do that, their actions add up to the best possible outcome for everybody. Neither of these assumptions stands up long against the evidence."

"It appears... that a work similar in its object and general conception to that of Adam Smith, but adapted to the more extended knowledge and improved ideas of the present age, is the kind of contribution which Political Economy at present requires. The Wealth of Nations is in many parts obsolete, and in all, imperfect. Political Economy... has grown up almost from infancy since the time of Adam Smith; and the philosophy of society... has advanced many steps beyond the point at which he left it."

"Most economists now recognize climate change as a market failure, but only a few understand it as part of the larger pattern of environmental destruction that scientists have labelled the 'Great Acceleration'. Capitalism as currently practised has imperilled the existence of millions of planetary species, as well as the health and well-being of billions of humans. It also threatens the prosperity that it was intended to create. Challenging 250 years of dominant economic thinking, the climate crisis has shown that the unrestrained pursuit of self-interest does not serve the common good. It has shown, in the words of economist Joseph Stiglitz, that Adam Smith's invisible hand - the idea that free markets lead to efficiency as if consciously guided - is invisible because it is not there'. And it has proved, in the words of Pope Francis, that 'technological products are not neutral, for they create a framework which ends up conditioning lifestyles and shaping social possibilities along the lines dictated by the interests of certain powerful groups'."

"[T]hat constant accumulation of capital, that continual tendency to increase, the operation of which is universally seen in a greater or less proportion, whenever it is not obstructed by some...mistaken and mischievous policy. ... Simple and obvious as this principle is... I doubt whether it has ever been fully developed and sufficiently explained, but in the writings of an author of our own time, now unfortunately no more (I mean the author of the celebrated treatise on the Wealth of Nations), whose extensive knowledge of detail, and depth of philosophical research, will, I believe, furnish the best solution of every question connected with the history of commerce, or with the system of political economy."

"Adam Smith was the first academic economist; and his career is not very different from that of many economists in the last hundred and fifty years."

"Adam Smith discovered a remarkable property of a competitive market economy. Under perfect competition and with no market failures, markets will squeeze as many useful goods and services out of the available resources as is possible. But where monopolies or pollution or similar market failures become pervasive, the remarkable efficiency properties of the invisible hand may be destroyed."

"To have never done any thing but make the eighteenth part of a pin, is a sorry account for a human being to give of his existence."

"The global reach of Smith's moral and political reasoning is quite a distinctive feature of his thought, but it is strongly supplemented by his belief that all human beings are born with similar potential and, most importantly for policymaking, that the inequalities in the world reflect socially generated, rather than natural, disparities. There is a vision here that has a remarkably current ring. The continuing global relevance of Smith's ideas is quite astonishing, and it is a tribute to the power of his mind that this global vision is so forcefully presented by someone who, a quarter of a millennium ago, lived most of his life in considerable seclusion in a tiny coastal Scottish town. Smith's analyses and explorations are of critical importance for any society in the world in which issues of morals, politics and economics receive attention. The Theory of Moral Sentiments is a global manifesto of profound significance to the interdependent world in which we live."

"Smith distinguishes with great sophistication the different kinds of reasons people have in taking an interest in the lives of others, separating out sympathy, generosity, public spirit and other motivations. Even though he acknowledged the role of mental attitudes and predispositions, he went on to discuss how reasoning, which is at the heart of rationality, must have a big role in preventing us from being – consciously or unconsciously – too self-centred, or thoughtlessly uncaring."

"Smith had no illusion that this would be easy to do, nor did he suffer from the delusion that such an exercise would, in any sense, be perfect. But he did have the conviction that the exercise could still be very useful, and the best should not be made into an enemy of the good."

"I owe to a journey I made with Mr Smith from Edinburgh to London, the difference between light and darkness through the best part of my life. The novelty of his principles, added to my youth and prejudices, made me unable to comprehend them at the time, but he urged them with so much benevolence, as well as eloquence, that they took a certain hold, which, though it did not develop itself so as to arrive at full conviction for some few years after, I can fairly say, has constituted, ever since, the happiness of my life, as well as any little consideration I may have enjoyed in it."

"Everything that psychology has learned about the processes of human choice is consistent with the view expressed by Adam Smith. People do have reasons for what they do, but these reasons depend very much on how people frame or represent the situations in which they find themselves, and upon the information they have or obtain about the variables that they take into account. Their rationality is a procedural rationality; there is no claim that they grasp the encironment accurately or comprehensively. To predict their behavior in specific instances, we must ourselves know what they are attending to, and what information they have."

"[T]he great and leading object of Mr. Smith's speculations is to illustrate the provision made by nature in the principles of the human mind, and in the circumstances of man's external situation, for a gradual and progressive augmentation in the means of national wealth; and to demonstrate, that the most effectual plan for advancing a people to greatness, is to maintain that order of things which nature has pointed out; by allowing every man, as long as he observes the rules of justice, to pursue his own interest in his own way, and to bring both his industry and his capital into the freest competition with those of his fellow-citizens. Every system of policy which endeavours, either by extraordinary encouragements, to draw towards a particular species of industry a greater share of the capital of the society than what would naturally go to it; or, by extraordinary restraints, to force from a particular species of industry some share of the capital which would otherwise be employed in it, is in reality, subversive of the great purpose which it means to promote."

"What the circumstances are, which, in modern Europe, have contributed to disturb this order of nature, and, in particular, to encourage the industry of towns, at the expense of that of the country, Mr. Smith has investigated with great ingenuity; and in such a manner, as to throw much new light on the history of that state of society which prevails in this quarter of the globe. His observations on this subject tend to show, that these circumstances were, in their first origin, the natural and the unavoidable result of the peculiar situation of mankind during a certain period; and that they took their rise, not from any general scheme of policy, but from the private interests and prejudices of particular orders of men."

"One dominant view in the eighteenth century, which was particularly persuasive among French economists, was that the government should actively promote trade and industry. Advocates of this view were called mercantilists. It was partly in response to the mercantilists that Adam Smith (who is often viewed as the founder of modern economics) wrote The Wealth of Nations (1776), in which he argued for a limited role for government. Smith attempted to show how competition and the profit motive would lead individuals—in pursuing their own private interests—to serve the public interest. The profit motive would lead individuals, competing against one another, to supply the goods other individuals wanted. Only firms that produced what was wanted and at as low a price as possible would survive. Smith argued that the economy was led, as if by an invisible hand, to produce what was desired—and in the best possible way. Adam Smith’s ideas had a powerful influence both on governments and on economists."

"Today, classical political economy is often identified by contemporary economists with the quantity theory of money and the so-called “doctrine of free trade,” but historically there was in fact a large and variable set of positions on both within the classical orbit. And, in contrast to Marx's characterization of its scope and origins, the beginnings of a systematic classical political economy have been associated first and foremost with the work of the eighteenth-century Scottish philosopher, Adam Smith. In terms of illuminating our understanding of the significance of classical political economy for the history of political thought, its origins are identified with the time period roughly between 1750 and 1867, and with a group of economic thinkers drawing upon and revising Smith's Wealth of Nations as a basis for analyzing the production, distribution, and exchange of commodities in the market of commercial society, and later within industrial capitalism."

"Thus, the original core components of classical political economy enumerated in Smith's Wealth of Nations, and transformed in the economic theorizing of later classicals – that is, until John Maynard Keynes chose in The General Theory of Employment, Interest and Money (1936) to alter retrospectively the referent of this denotation to include any “orthodox” (non-Marxist) economist who was a quantity theorist – comprised a set of conceptual tools for analyzing and understanding the operation of market and later capitalist production and exchange."

"In generating the first ever systematic account of the market mechanism in commercial society, Smith's political economy drew not only on his critical reflections of the unsytematic nature of earlier economic writing, but equally on his didactic revisions of earlier natural law and natural jurisprudence traditions as well as the empirically suggestive but unsystematic historical inductive method of tracing the progress of civil society previously introduced by thinkers such as the great Montesquieu. These revisions can be linked directly to Smith's political thinking. It may be questioned whether Adam Smith can be said to have developed a political theory. Certainly, it has been and yet remains a subject of debate. Unquestionably, however, Smith isolated important political concerns and made political conceptual contributions which he linked systematically to his theory of commercial society and the conduct of the market."

"In short, the mercantilists were preoccupied with the transfer of wealth, whether by export surpluses, imperialism, or slavery— all of which benefit some at the expense of others. Adam Smith was concerned with the creation of wealth, which is not a zero-sum process. Smith rejected government intervention in the economy to help merchants— the source of the name “mercantilism”— and instead advocated free markets along the lines of the French economists, the Physiocrats, who had coined the term laissez faire. ... The most fundamental difference between Adam Smith and the mercantilists was that Smith did not regard gold as being wealth. The very title of his book— The Wealth of Nations— raised the fundamental question of what wealth consisted of. Smith argued that wealth consisted of the goods and services which determined the standard of living of the people— the whole people, who to Smith constituted the nation. Smith rejected both imperialism and slavery— on economic grounds as well as moral grounds, ... Although Adam Smith is today often regarded as a “conservative” figure, he in fact attacked some of the dominant ideas and interests of his own times. Moreover, the idea of a spontaneously self-equilibrating system— the market economy— first developed by the Physiocrats and later made part of the tradition of classical economics by Adam Smith, represented a radically new departure, not only in analysis of social causation but also in seeing a reduced role for political, intellectual, or other elites as guides or controllers of the masses."

"Few intellectual victories have been more overwhelming than that which the proponents of the new political economy won in the matter of the regulation of the internal corn trade... The "unlimited, unrestrained freedom of the corn trade" was...the demand of Adam Smith. The new economy entailed a de-moralizing of the theory of trade and consumption no less far-reaching than the more widely-debated dissolution of restrictions upon usury... [T]he new political economy was disinfested of intrusive moral imperatives... The prejudices against forestallers Smith dismissed curtly as superstitions on a level with witchcraft... In some respects Smith's model conformed more closely to eighteenth-century realities than did the paternalist; and in symmetry and scope of intellectual construction it was superior. But one should not overlook the specious air of empirical validation which the model carries. Whereas the first appeals to a moral norm—what ought to be men's reciprocal duties—the second appears to say: "this is the way things work, or would work if the State did not interfere". And yet if one considers these sections of The Wealth of Nations they impress less as an essay in empirical enquiry than as a superb, self-validating essay in logic."

"He was a great thinker,—and that was much; but he also made men recognize him as a great thinker, because he was a great master of style,—which was more."

"Here is the picture of this Old Master: a quiet, awkward, forceful Scotchman, whose philosophy has entered everywhere into the life of politics and become a world-force in thought; an impracticable Commissioner of Customs, who has left for the instruction of statesmen the best theory of taxation; an unbusiness-like professor, who established the science of business; a man of books, who is universally honored by men of action; plain, eccentric, learned, inspired. The things that strike us most about him are, his boldness of conception and wideness of outlook, his breadth and comprehensiveness of treatment, and his carefully clarified and beautified style."

"Smith "wrote that the ultimate goal of business is not to make a profit. Profit is just the means. The goal is general welfare.""

"The best of our fiction is by novelists who allow that it is as good as they can give, and the worst by novelists who maintain that they could do much better if only the public would let them."

"Never ascribe to an opponent motives meaner than your own."

"One's religion is whatever he is most interested in, and yours is Success."

"Those who bring sunshine into the lives of others cannot keep it from themselves."

"I do loathe explanations."

"I'm not young enough to know everything."

"His lordship may compel us to be equal upstairs, but there will never be equality in the servants' hall."

"Oh, it's — it's a sort of bloom on a woman. If you have it, you don't need to have anything else; and if you don't have it, it doesn't much matter what else you have. Some women, the few, have charm for all; and most have charm for one. But some have charm for none."

"There are few more impressive sights in the world than a Scotsman on the make."

"The tragedy of a man who has found himself out."

""They didna speak, but they just gave one another a look, and I saw the love-light in their een." No more is remembered of these two, no being now living ever saw them, but the poetry that was in the soul of a battered weaver makes them human to us for ever. It is of another minister I am to tell, but only to those who know that light when they see it. I am not bidding good-bye to many readers, for though it is true that some men, of whom Lord Rintoul was one, live to an old age without knowing love, few of us can have met them, and of women so incomplete I never heard."

"The life of every man is a diary in which he means to write one story, and writes another; and his humblest hour is when he compares the volume as it is with what he vowed to make it."

"How often is it a phantom woman who draws the man from the way he meant to go? So was man created, to hunger for the ideal that is above himself, until one day there is magic in the air, and the eyes of a girl rest upon him. He does not know that it is he himself who crowned her, and if the girl is as pure as he, their love is the one form of idolatry that is not quite ignoble. It is the joining of two souls on their way to God. But if the woman be bad, the test of the man is when he wakens from his dream. The nobler his ideal, the further will he have been hurried down the wrong way, for those who only run after little things will not go far. His love may now sink into passion, perhaps only to stain its wings and rise again, perhaps to drown."

"The gladness of living was in your step, your voice was melody, and he was wondering what love might be. You were the daughter of a summer night, born where all the birds are free, and the moon christened you with her soft light to dazzle the eyes of man. Not our little minister alone was stricken by you into his second childhood. To look upon you was to rejoice that so fair a thing could be; to think of you is still to be young."

"Your heart is as fresh as your face; and that is well. The useless men are those who never change with the years. Many views that I held to in my youth and long afterwards are a pain to me now, and I am carrying away from Thrums memories of errors into which I fell at every stage of my ministry. When you are older you will know that life is a long lesson in humility."

"Let no one who loves be called altogether unhappy. Even love unreturned has its rainbow, and Babbie knew that Gavin loved her. Yet she stood in woe among the stiff berry bushes, as one who stretches forth her hands to Love and sees him looking for her, and knows she must shrink from the arms she would lie in, and only call to him in a voice he cannot hear. This is not a love that is always bitter. It grows sweet with age."

"If the young leddy was so careless o' insulting other folks' ancestors, it proves she has nane o' her ain; for them that has china plates themsel's is the maist careful no to break the china plates of others."

"We never understand how little we need in this world until we know the loss of it."

"My mother's favourite paraphrase is one known in our house as David's because it was the last he learned to repeat. It was also the last thing she read — Art thou afraid his power shall fail When comes thy evil day? And can an all-creating arm Grow weary or decay? I heard her voice gain strength as she read it, I saw her timid face take courage, but when came my evil day, then at the dawning, alas for me, I was afraid."

"I had been gone a fortnight when the telegram was put into my hands. I had got a letter from my sister, a few hours before, saying that all was well at home. The telegram said in five words that she had died suddenly the previous night. There was no mention of my mother, and I was three days' journey from home. The news I got on reaching London was this: my mother did not understand that her daughter was dead, and they were waiting for me to tell her."

"Sometimes the little boy who calls me father brings me an invitation from his mother: "I shall be so pleased if you will come and see me," and I always reply in some such words as these: "Dear madam, I decline." And if David asks why I decline, I explain that it is because I have no desire to meet the woman. "Come this time, father," he urged lately, "for it is her birthday, and she is twenty-six," which is so great an age to David, that I think he fears she cannot last much longer."

"Shall we make a new rule of life from tonight: always to try to be a little kinder than is necessary?"

"If you ask your mother whether she knew about Peter Pan when she was a little girl she will say, "Why, of course, I did, child," and if you ask her whether he rode on a goat in those days she will say, "What a foolish question to ask; certainly he did." Then if you ask your grandmother whether she knew about Peter Pan when she was a girl, she also says, "Why, of course, I did, child," but if you ask her whether he rode on a goat in those days, she says she never heard of his having a goat. Perhaps she has forgotten, just as she sometimes forgets your name and calls you Mildred, which is your mother's name. Still, she could hardly forget such an important thing as the goat. Therefore there was no goat when your grandmother was a little girl. This shows that, in telling the story of Peter Pan, to begin with the goat (as most people do) is as silly as to put on your jacket before your vest. Of course, it also shows that Peter is ever so old, but he is really always the same age, so that does not matter in the least."

"Every living thing was shunning him. Poor little Peter Pan, he sat down and cried, and even then he did not know that, for a bird, he was sitting on his wrong part. It is a blessing that he did not know, for otherwise he would have lost faith in his power to fly, and the moment you doubt whether you can fly, you cease forever to be able to do it. The reason birds can fly and we can't is simply that they have perfect faith, for to have faith is to have wings."

"It is frightfully difficult to know much about the fairies, and almost the only thing known for certain is that there are fairies wherever there are children."

"When you were a bird you knew the fairies pretty well, and you remember a good deal about them in your babyhood, which it is a great pity you can't write down, for gradually you forget, and I have heard of children who declared that they had never once seen a fairy. Very likely if they said this in the Kensington Gardens, they were standing looking at a fairy all the time. The reason they were cheated was that she pretended to be something else. This is one of their best tricks."

"Wise children always choose a mother who was a shocking flirt in her maiden days, and so had several offers before she accepted their fortunate papa."

""In twenty years," I said, smiling at her tears, "a man grows humble, Mary. I have stored within me a great fund of affection, with nobody to give it to, and I swear to you, on the word of a soldier, that if there is one of those ladies who can be got to care for me I shall be very proud." Despite her semblance of delight I knew that she was wondering at me, and I wondered at myself, but it was true."

"Wendy, one girl is worth more than twenty boys."

"Second to the right and then straight on till morning."

"Do you know why swallows build in the eaves of houses? It is to listen to the stories."

"I'll teach you to jump on the wind's back and then away we go."

"You just think lovely wonderful thoughts and they lift you up in the air."

"To die will be an awfully big adventure."

"Do you believe in fairies?...If you believe, clap your hands!"

"I just want always to be a little boy and have fun."

"Split my infinitives, but 'tis my hour of triumph!"

"I'm youth, I'm joy, I'm a little bird that has broken out of the egg."

"Proud and insolent youth, prepare to meet thy doom."

"Dark and sinister man, have at thee."

"If he could get the hang of the thing his cry might become To live would be an awfully big adventure! but he can never quite the hang of it..."

"All children, except one, grow up. They soon know that they will grow up, and the way Wendy knew was this. One day when she was two years old she was playing in a garden, and she plucked another flower and ran with it to her mother. I suppose she must have looked rather delightful, for Mrs. Darling put her hand to her heart and cried, "Oh, why can't you remain like this for ever!" This was all that passed between them on the subject, but henceforth Wendy knew that she must grow up. You always know after you are two. Two is the beginning of the end."

"Occasionally in her travels through her children's minds Mrs. Darling found things she could not understand, and of these quite the most perplexing was the word Peter. She knew of no Peter, and yet he was here and there in John and Michael's minds, while Wendy's began to be scrawled all over with him. The name stood out in bolder letters than any of the other words, and as Mrs. Darling gazed she felt that it had an oddly cocky appearance. "Yes, he is rather cocky," Wendy admitted with regret. Her mother had been questioning her."

"You see, Wendy, when the first baby laughed for the first time, its laugh broke into a thousand pieces, and they all went skipping about, and that was the beginning of fairies."

"There ought to be one fairy for every boy and girl." "Ought to be? Isn't there?" "No. You see children know such a lot now, they soon don't believe in fairies, and every time a child says, 'I don't believe in fairies,' there is a fairy somewhere that falls down dead."

"Would you like an adventure now," he said casually to John, "or would you like to have your tea first?"

"She said out of pity for him, "I shall give you a kiss if you like," but though he once knew, he had long forgotten what kisses are, and he replied, "Thank you," and held out his hand, thinking she had offered to put something into it. This was a great shock to her, but she felt she could not explain without shaming him, so with charming delicacy she gave Peter a thimble which happened to be in her pocket, and pretended that it was a kiss."

"Peter flung out his arms. There were no children there, and it was night time; but he addressed all who might be dreaming of the Neverland, and who were therefore nearer to him than you think: boys and girls in their nighties, and naked papooses in their baskets hung from trees. "Do you believe?" he cried."

""If you believe," he shouted to them, "clap your hands; don't let Tink die." Many clapped. Some didn't. A few beasts hissed. The clapping stopped suddenly; as if countless mothers had rushed to their nurseries to see what on earth was happening; but already Tink was saved. First her voice grew strong, then she popped out of bed, then she was flashing through the room more merry and impudent than ever. She never thought of thanking those who believed, but she would have like to get at the ones who had hissed."

"When a new baby laughs for the first time a new fairy is born, and as there are always new babies there are always new fairies. They live in nests on the tops of trees; and the mauve ones are boys and the white ones are girls, and the blue ones are just little sillies who are not sure what they are."

"Michael believed longer than the other boys, though they jeered at him; so he was with Wendy when Peter came for her at the end of the first year. She flew away with Peter in the frock she had woven from leaves and berries in the Neverland, and her one fear was that he might notice how short it had become; but he never noticed, he had so much to say about himself. She had looked forward to thrilling talks with him about old times, but new adventures had crowded the old ones from his mind."

"Why can't you fly now, mother?" "Because I am grown up, dearest. When people grow up they forget the way." "Why do they forget the way?" "Because they are no longer gay and innocent and heartless. It is only the gay and innocent and heartless who can fly."

"The last thing he ever said to me was, "Just always be waiting for me, and then some night you will hear me crowing.""

"I am old, Peter. I am ever so much more than twenty. I grew up long ago." "You promised not to!" "I couldn't help it. I am a married woman, Peter."

"As you look at Wendy, you may see her hair becoming white, and her figure little again, for all this happened long ago. Jane is now a common grown-up, with a daughter called Margaret; and every spring cleaning time, except when he forgets, Peter comes for Margaret and takes her to the Neverland, where she tells him stories about himself, to which he listens eagerly. When Margaret grows up she will have a daughter, who is to be Peter's mother in turn; and thus it will go on, so long as children are gay and innocent and heartless."

"It is my belief that Peter Pan is a great and refining and uplifting benefaction to this sordid and money-mad age; and the next best play is a long way behind."

"If an organised body is not in the situation and circumstances best adapted to its sustenance and propagation, then, in conceiving an indefinite variety among the individuals of that species, we must be assured, that, on the one hand, those which depart most from the best adapted constitution, will be most liable to perish, while, on the other hand, those organised bodies, which most approach to the best constitution for the present circumstances, will be best adapted to continue, in preserving themselves and multiplying the individuals of their race."

"The past history of our globe must be explained by what can be seen to be happening now. No powers are to be employed that are not natural to the globe, no action to be admitted except those of which we know the principle."

"We find no vestige of a beginning - no prospect of an end."

"Hutton published a landmark treatise, Theory of the Earth, in which he set forth the principle of uniformitarianism: the present is the key to the past. He proposed the same processes of erosion, weathering, uplift and sedimentation that are sculpting the land today have been at work throughout the eons. ...In Hutton's day, uniformitarianism was a refutation of theories that called upon catastrophic events like the biblical flood to explain the way the world looked. But even as these deux ex machina theories fell to the wayside, Hutton's ideas continued to hold sway..."

"In a letter to Sir John Hall, he says that he was become very fond of studying the surface of the earth, and was looking with anxious curiosity into every pit, or ditch, or bed of a river that fell in his way; "and that if he did not always avoid the fate of Thales, his misfortune was certainly not owing to the same cause." This letter is from Yarmouth; it has no date, but it is plain from circumstances that it must have been written in 1753."

"Among other advantages... we must reckon that of being able to enjoy, with less interruption, the society of his literary friends, among whom were Dr Black, Mr Russel, professor of Natural Philosophy, Professor Adam Ferguson, Sir George Clerk... his brother Mr Clerk of Elden, Dr James Lind... and several others. Employed in maturing his views, and studying nature with unwearied application, he now passed his time most usefully and agreeably to himself, but in silence and obscurity with respect to the world. He was, perhaps, in the most enviable situation in which a man of science can be placed. He was in the midst of a literary society of men of the first abilities, to all of whom he was peculiarly acceptable, as bringing along with him a vast fund of information and originality, combined with that gayety and animation which so rarely accompany the profounder attainments of science. Free from the interruption of professional avocations, he enjoyed the entire command of his own time, and had sufficient energy of mind to afford himself continual occupation."

"A good deal of his leisure was now employed in the prosecution of chemical experiments. In one of these experiments... which I have heard of from Dr Black, he discovered that mineral alkali is contained in zeolite. On boiling the gelatinous substance obtained from combining that fossil with muriatic acid, he found that, after evaporation, sea-salt was formed. ...from circumstances... it was earlier than 1772. It is, if I mistake not, the first instance of an alkali being discovered in a stony body."

"From the date... when he was yet a very young man, and making excursions on foot through the different counties of England, till that which we are now arrived at, a period of about thirty years, he had never ceased to study the natural history of the globe, with a view of ascertaining the changes that have taken place on its surface, and of discovering the causes by which they have been produced."

"Few men have entered with better preparation on the arduous task of investigating the true theory of the earth."

"He was one of those who are much more delighted with the contemplation of truth, than with the praise of having discovered it."

"The object of Dr Hutton was not, like that of most other theorists, to explain the first origin of things. He was too well skilled in the rules of sound philosophy for such an attempt; and he accordingly confined his speculations to those changes which terrestrial bodies have undergone since the establishment of the present order, in as far as distinct marks of such changes are now to be discovered."

"The first general fact which he has remarked is, that by far the greater part of the bodies which compose the exterior crust of our globe, bear the marks of being formed out of the materials of mineral or organized bodies, of more ancient date. The spoils or the wreck of an older world are every where visible in the present, and, though not found in every piece of rock, they are diffused so generally as to leave no doubt that the strata which now compose our continents are all formed out of strata more ancient than themselves."

"The present rocks, with the exceptions of such as are not stratified, having all existed in the form of loose materials collected at the bottom of the sea, must have been consolidated and converted into stone by virtue of some very powerful and general agent. The consolidating cause which he points out is subterraneous heat, and he has removed the objections to this hypothesis by the introduction of a principle new and peculiar to himself. This principle is the compression which must have prevailed in that region where the consolidation of mineral substances was accomplished. Under the weight of a superincumbent ocean, heat, however intense, might be unable to volatilize any part of those substances which, at the surface, and under the lighter pressure of our atmosphere, it can entirely consume. The same pressure, by forcing those substances to remain united, which at the surface are easily separated, might occasion the fusion of some bodies which in our fires are only calcined. Hence the objections that are so strong and unanswerable, when opposed to the theory of volcanic fire, as usually laid down, have no force at all against Dr Hutton's theory; and hence we are to consider this theory as hardly less distinguished from the hypothesis of the Vulcanists, in the usual sense of that appellation than it is from that of the Neptunists or the disciples of Werner."

"The third general fact on which this theory is founded, is, that the stratified rocks, instead of being either horizontal, or nearly so, as they no doubt were originally, are now found possessing all degrees of elevation, and some of them even perpendicular to the horizon; to which we must add, that those strata which were once at the bottom of the sea are now raised up, many of them several thousand feet above its surface. ...This force, which has burst in pieces the solid pavement on which the ocean rests, and has raised up rocks from the bottom of the sea, into mountains... exceeds any which we see actually exerted, but seems to come nearer to the cause of the volcano or the earthquake than to any other, of which the effects are directly observed. The immense disturbance, therefore, of the strata, is in this theory ascribed to heat acting with an expansive power, and elevating those rocks which it had before consolidated."

"Among the marks of disturbance in which the mineral kingdom abounds, those great breaches among rocks, which are filled with materials different from the rock on either side, are among the most conspicuous. These are the veins, and comprehend, not only the metallic veins, but also those of whinstone, of porphyry, and of granite, all of them substances more or less crystallized, and none of them containing the remains of organized bodies. ...The materials of all these veins Dr Hutton concludes to have been melted by subterraneous heat, and, while in fusion, injected among the fissures and openings of rocks already formed, but thus disturbed, and moved from their original place."

"Hutton was... no narrow specialist, wrapped up in the pursuit of one circumscribed section of human inquiry. His mind ranged far and wide over many departments of knowledge. ...His pleasure in every outward step made by science and philosophy showed itself in the most lively demonstrations."

"The world... might have had still a long time to wait for the appearance of his dissertation, had it not been for the interest he took in the foundation of the Royal Society of Edinburgh... At one of the early meetings of this Society he communicated a concise account of his Theory of the Earth., which appeared in the first volume of the Transactions. This essay was afterwards expanded..."

"Dr. Hutton... was highly pleased with appearances that set in so clear a light the different formations of the parts which compose the exterior crust of the earth... On us who saw these phenomena for the first time, the impression made will not easily be forgotten. ...The mind seemed to grow giddy by looking so far into the abbys of time; and while we listened with earnestness and admiration to the philosopher who was now unfolding to us the order and series of these wonderful events, we became sensible how much further reason may sometimes go than imagination can venture to follow."

"His character was distinguished by its transparent simplicity, its frank openness, its absence of all that was little or selfish, and its overflowing enthusiasm and vivacity."

"Though his partnership in the chemical work brought him considerable wealth, it made no difference in the quiet unostentatious life of a philosopher, which he had led ever since he settled in Edinburgh."

"Hutton's claim to rank high among the founders of geology rests on no wide series of writings, like those which Von Buch poured forth so copiously for more than two generations. Nor was it proclaimed by a host of devoted pupils, like those who spread abroad the fame of Werner. It is based, so far at least as geology is concerned, on one single work, and on the elucidations of two friends and disciples."

"The attainments of the parent do not descend in the blood of his children, nor is the progress of man to be considered as a physical mutation of the species."

"Love is an affection which carries the attention of the mind beyond itself, and is the sense of a relation to some fellow creature as to its object."

"Mankind have always wandered or settled, agreed or quarrelled, in troops and companies."

"We are fond of distinctions; we place ourselves in opposition, and quarrel under the denominations of faction and party, without any material subject of controversy."

"Men are to be estimated, not from what they know, but from what they are able to perform."

"The history of mankind is confined within a limited period, and from every quarter brings an intimation that human affairs have had a beginning."

"Man, in his animal capacity, is qualified to subsist in every climate."

"…if we intend to pursue the history of our species in its further attainments, we may soon enter on subjects which will confine our observation to more narrow limits. The genius of political wisdom and civil arts appears to have chosen his seats in particular tracts of the earth, and to have selected his favourites in particular races of men."

"Every step and every movement of the multitude, even in what are termed enlightened ages, are made with equal blindness to the future; and nations stumble upon establishments, which are indeed the result of human action, but not the execution of any human design."

"In every commercial state, notwithstanding any pretension to equal rights, the exaltation of a few must depress the many."

"Theory consists in referring particular operations to the principles, or general laws, under which they are comprehended; or in referring particular effects to the causes from which they proceed."

"When Adam Ferguson summed up such teaching by defining the savage as a man who did not yet know property (1767/73:136), and when Adam Smith remarked that `nobody ever saw one animal by its gestures or natural cries signify to another, this is mine, that is yours' (1776/1976:26), they expressed what, in spite of recurrent revolts by rapacious or hungry bands, had for practically two millennia been the view of the educated. As Ferguson put it, `It must appear very evident, that property is a matter of progress' (ibid)."

"An intimate acquaintance with the languages of those nations who once possessed a high share of human greatness and felicity, is well calculated both to engender and preserve a love of freedom. Mr Ferguson, accordingly, was a zealous and enlightened friend of whatever tended to promote the advancement, and diffuse the principles of national liberty. Attached, like his father, and all the clergy of Scotland, to those maxims of ecclesiastical policy that produced the Reformation, and those ideas of political right, that, by justifying the revolution, endeared the House of Brunswick, and legalised their claims to the throne of these kingdoms, he is said even then to have prided himself on being a “constitutional Whig.”"

"The robe of flesh wears thin, and with the years God shines through all things."

"The task of leadership is not to put greatness into humanity, but to elicit it, for the greatness is already there."

"We can pay our debts to the past by putting the future in debt to ourselves."

"The Simple Life is the last refuge of complicated and restless souls."

"Happiness lies only in a divine unrest; and if you are lapped in comfort you stagnate and miss it."

"The secret of life is to find out what one really wants."

"In our modern world we have seen inaugurated the reign of a dull bourgeois rationalism, which finds some inadequate reason for all things in heaven and earth and makes a god of its own infallibility."

"It is only a dying cause which can attain to perfect taste."

"Young girls passed me with romance still in their eyes, and others, a little older, with the romance dead."

"It was a very happy time, but like all happy times it had no landmarks."

"It was a very young man's confession of faith, and yet there was the glimmering of a truth at the back of it. It was my instinctive protest against the undue simplification of life. We are all a strange compound, and we shall never reach our full stature by starving certain parts of our nature of their due."

"Wise men never grow up; indeed, they grow younger, for they lose the appalling worldly wisdom of youth."

"What do we mean by spiritual development? Surely, the broadening and deepening of the mind till it regards the world in its true perspective, and the strengthening of the character so that the will is a tempered and unerring weapon in the charge of a man's soul. And this end is to be achieved only by the exercise of the mind upon the largest possible manifold of experience, and by the conflict of character with the alien forces of the world."

"Time, they say, must the best of us capture, And travel and battle and gems and gold No more can kindle the ancient rapture, For even the youngest of hearts grows old."

"I mind as if it were yesterday my first sight of the man. Little I knew at the time how big the moment was with destiny, or how often that face seen in the fitful moonlight would haunt my sleep and disturb my waking hours."

"Perfect love casteth out fear, the Bible says; but, to speak it reverently, so does perfect hate."

"The vows we take in the holy place bind us till we are purged of them at Inanda's Kraal. Till then no blood must be shed and no flesh eaten. It was the fashion of our forefathers."

"Fortunately for mankind the brain in a life of action turns more to the matter in hand than to conjuring up the chances of the future."

"I believe that every man has in his soul a passion for treasure-hunting, which will often drive a coward into prodigies of valour."

"It was foreordained that I should go alone to Umvelos', and in the promptings of my own infallible heart I believed I saw the workings of Omnipotence. Such is our moral arrogance, and yet without such a belief I think that mankind would have ever been content to bide sluggishly at home."

"Last night I had looked into the heart of darkness, and the sight had terrified me. What part should I play in the great purification? Most likely that of the Biblical scapegoat."

"Supposing you knew — not by sight or by instinct, but by sheer intellectual knowledge, as I know the truth of a mathematical proposition — that what we call empty space was full, crammed. Not with lumps of what we call matter like hills and houses, but with things as real — as real to the mind."

"How if Space is really full of things we cannot see and as yet do not know? How if all animals and some savages have a cell in their brain or a nerve which responds to the invisible world? How if all Space be full of these landmarks, not material in our sense, but quite real? A dog barks at nothing, a wild beast makes an aimless circuit. Why? Perhaps because Space is made up of corridors and alleys, ways to travel and things to shun? For all we know, to a greater intelligence than ours the top of Mont Blanc may be as crowded as Piccadilly Circus."

"I am bound to say that it took me a long time to understand what he meant. He began by saying that everybody thought of Space as an 'empty homogeneous medium.' 'Never mind at present what the ultimate constituents of that medium are. We take it as a finished product, and we think of it as mere extension, something without any quality at all. That is the view of civilised man. You will find all the philosophers taking it for granted. Yes, but every living thing does not take that view."

"I wondered whether the scientific modern brain could not get to the stage of realising that Space is not an empty homogeneous medium, but full of intricate differences, intelligible and real, though not with our common reality."

"I mused upon the ironic fate which had compelled a mathematical genius to make his sole confidant of a philistine lawyer, and induced that lawyer to repeat it confusedly to an ignoramus at twilight on a Scotch hill."

"This crowded world of Space was perfectly real to him. How he had got to it I do not know. Perhaps his mind, dwelling constantly on the problem, had unsealed some atrophied cell and restored the old instinct. Anyhow, he was living his daily life with a foot in each world."

"I gathered from Hollond that he was always conscious of corridors and halls and alleys in Space, shifting, but shifting according to inexorable laws. I never could get quite clear as to what this consciousness was like. When I asked he used to look puzzled and worried and helpless."

"Remember his mind and no other part of him lived in his new world. He said it gave him an odd sense of detachment to sit in a room among people, and to know that nothing there but himself had any relation at all to the infinite strange world of Space that flowed around them. He would listen, he said, to a great man talking, with one eye on the cat on the rug, thinking to himself how much more the cat knew than the man."

"He never went mad in your sense. My dear fellow, you're very much wrong if you think there was anything pathological about him — then. The man was brilliantly sane. His mind was as keen as a keen sword. I couldn't understand him, but I could judge of his sanity right enough."

"'There's a queer performance going on in the other world,' he said. 'It's unbelievable. I never dreamed of such a thing. I — I don't quite know how to put it, and I don't know how to explain it, but — but I am becoming aware that there are other beings — other minds — moving in Space besides mine.'"

"Of course he could only describe his impressions very lamely, for they were purely of the mind, and he had no material peg to hang them on, so that I could realise them. But the gist of it was that he had been gradually becoming conscious of what he called 'Presences' in his world. They had no effect on Space — did not leave footprints in its corridors, for instance — but they affected his mind. There was some mysterious contact established between him and them. I asked him if the affection was unpleasant and he said 'No, not exactly.' But I could see a hint of fear in his eyes."

"I dropped all my own views of sense and nonsense. I told him that, taking all that he had told me as fact, the Presences might be either ordinary minds traversing Space in sleep; or minds such as his which had independently captured the sense of Space's quality; or, finally, the spirits of just men made perfect, behaving as psychical researchers think they do. It was a ridiculous task to set a prosaic man, and I wasn't quite serious."

"'Think,' I told him, 'what may be waiting for you. You may discover the meaning of Spirit. You may open up a new world, as rich as the old one, but imperishable. You may prove to mankind their immortality and deliver them for ever from the fear of death. Why, man, you are picking at the lock of all the world's mysteries.'"

"Leithen's story had bored and puzzled me at the start, but now it had somehow gripped my fancy. Space a domain of endless corridors and Presences moving in them! The world was not quite the same as an hour ago. It was the hour, as the French say, "between dog and wolf," when the mind is disposed to marvels."

"Oh, I agree he went mad in the end. It is the only explanation. Something must have snapped in that fine brain, and he saw the little bit more which we call madness. Thank God, you and I are prosaic fellows..."

"“Man, I’ve often thought that an innkeeper would make the best story-teller in the world.” “Not now,” he said eagerly. “Maybe in the old days when you had pilgrims and ballad-makers and highwaymen and mail-coaches on the road. But not now. Nothing comes here but motor-cars full of fat women, who stop for lunch, and a fisherman or two in the spring, and the shooting tenants in August. There is not much material to be got out of that. I want to see life, to travel the world, and write things like Kipling and Conrad."

"'I'm in the Lord's hands,' he said humbly. 'I'm but a penny whistle for His breath to blow on.' This he said with such solemnity that the meaning of a fanatic was suddenly revealed to me. One or two distorted notions, a wild imagination, and fierce passions, and there you have the ingredients ready."

"They were happy years, the four I spent in Glasgow, for I was young and ardent, and had not yet suffered the grave miscarriage of hope which is our human lot."

"I never mind choler in a man if he have also honesty and good sense."

"There come moments to every man when he is thankful to be alive, and every breath drawn is a delight; so at that hour I praised my Maker for His good earth, and for sparing me to rejoice in it."

"There comes a time to everyone when the world narrows for him to a strait alley, with Death at the end of it, and all his thoughts are fixed on that waiting enemy of mankind."

"'What does a woman desire?' she asked, speaking as if to herself, and her voice was soft as she gazed over the valley. 'Men think it is a handsome face or a brisk air or a smooth tongue. And some will have it that it is a deep purse or a high station. But I think it is the honest heart that goes all the way with a woman's love. We are not so blind as to believe that the glitter is the gold. We love romance, but we seek it in its true home.'"

"I once played the chief part in a rather exciting business without ever once budging from London. And the joke of it was that the man who went out to look for adventure only saw a bit of the game, and I who sat in my chambers saw it all and pulled the strings. 'They also serve who only stand and wait,' you know."

"I must get off for a bit or I'll bonnet Joggleberry or get up and propose a national monument to Guy Fawkes or something silly."

"He was a bad acquaintance for a placid, sedentary soul like me, for though he could work like a Trojan when the fit took him, he was never at the same job very long. In the same week he would harass an Under-Secretary about horses for the Army, write voluminously to the press about a gun he had invented for potting aeroplanes, give a fancy-dress ball which he forgot to attend, and get into the semi-final of the racquets championship. I waited daily to see him start a new religion."

"You don't know old Charles as I know him. He's got into a queer set, and there's no knowing what mischief he's up to. He's perfectly capable of starting a revolution in Armenia or somewhere merely to see how it feels like to be a revolutionary. That's the damned thing about the artistic temperament."

"To be watchful, I decided, was my business. And I could not get rid of the feeling that I might soon have cause for all my vigilance."

"Every man at the bottom of his heart believes that he is a born detective."

"You think that a wall as solid as the earth separates civilization from barbarism. I tell you the division is a thread, a sheet of glass. A touch here, a push there, and you bring back the reign of Saturn."

"Civilisation is a conspiracy. What value would your police be if every criminal could find a sanctuary across the Channel, or your law courts, if no other tribunal recognised their decisions? Modern life is the silent compact of comfortable folk to keep up pretences. And it will succeed till the day comes when there is another compact to strip them bare."

"Civilisation needs more than the law to hold it together. You see, all mankind are not equally willing to accept as divine justice what is called human law."

"When all is said, we are ruled by the amateurs and the second-rate. The methods of our departments would bring any private firm to bankruptcy. The methods of Parliament — pardon me — would disgrace any board of directors. Our rulers pretend to buy expert knowledge, but they never pay the price for it that a business man would pay, and if they get it they have not the courage to use it. Where is the inducement for a man of genius to sell his brains to our insipid governors? And yet knowledge is the only power — now as ever. A little mechanical device will wreck your navies. A new chemical combination will upset every rule of war. It is the same with our commerce. One or two minute changes might sink Britain to the level of Ecuador, or give China the key of the world's wealth. And yet we never dream that these things are possible. We think our castles of sand are the ramparts of the universe."

"I read now and then in the papers that some eminent scientist had made a great discovery. He reads a paper before some Academy of Science, and there are leading articles on it, and his photograph adorns the magazines. That kind of man is not the danger. He is a bit of the machine, a party to the compact. It is the men who stand outside it that are to be reckoned with, the artists in discovery who will never use their knowledge till they can use it with full effect."

"You may hear people say that submarines have done away with the battleship, and that aircraft have annulled the mastery of the sea. That is what our pessimists say. But do you imagine that the clumsy submarine or the fragile aeroplane is really the last word of science?"

"You see only the productions of second-rate folk who are in a hurry to get wealth and fame. The true knowledge, the deadly knowledge, is still kept secret. But, believe me, my friend, it is there."

"I cannot pry into motives. I only know of the existence of great extra-social intelligences. Let us say that they distrust the machine. They may be idealists and desire to make a new world, or they may simply be artists, loving for its own sake the pursuit of truth. If I were to hazard a guess, I should say that it took both types to bring about results, for the second find the knowledge and the first the will to use it."

"If those extra-social brains are so potent, why after all do they effect so little? A dull police-officer, with the machine behind him, can afford to laugh at most experiments in anarchy."

"Civilisation knows how to use such powers as it has, while the immense potentiality of the unlicensed is dissipated in vapour. Civilisation wins because it is a world-wide league; its enemies fail because they are parochial. But supposing … supposing anarchy learned from civilisation and became international. Oh, I don't mean the bands of advertising donkeys who call themselves International Unions of Workers and suchlike rubbish. I mean if the real brain-stuff of the world were internationalised. Suppose that the links in the cordon of civilisation were neutralised by other links in a far more potent chain. The earth is seething with incoherent power and unorganised intelligence."

"It would scarcely be destruction," he replied gently. "Let us call it iconoclasm, the swallowing of formulas, which has always had its full retinue of idealists. And you do not want a Napoleon. All that is needed is direction, which could be given by men of far lower gifts than a Bonaparte. In a word, you want a Power-House, and then the age of miracles will begin."

"I was a peaceful sedentary man, a lover of a quiet life, with no appetite for perils and commotions. But I was beginning to realise that I was very obstinate."

"I am not courageous. To be brave means that you have conquered fear, but I have never had any fear to conquer. Believe me, Mr Leithen, I am quite impervious to threats. You come to me to-night and hold a pistol to my head. You offer me two alternatives, both of which mean failure. But how do you know that I regard them as failure? I have had what they call a good run for my money. No man since Napoleon has tasted such power. I may be willing to end it. Age creeps on and power may grow burdensome. I have always sat loose from common ambitions and common affections. For all you know I may regard you as a benefactor."

"I felt myself in the presence of something enormously big, as if a small barbarian was desecrating the colossal Zeus of Pheidias with a coal hammer. But I also felt it inhuman, and I hated it, and I clung to that hatred. "You fear nothing and you believe nothing," I said. "Man, you should never have been allowed to live.""

"I am a sceptic about most things... but, believe me, I have my own worship. I venerate the intellect of man. I believe in its undreamed-of possibilities, when it grows free like an oak in the forest and is not dwarfed in a flower-pot. From that allegiance I have never wavered. That is the God I have never forsworn."

"We look for romance in the well-cultivated garden-plots, and when it springs out of virgin soil we are surprised, though any fool might know it was the natural place for it."

"The things we call aristocracies and reigning houses are the last places to look for masterful men. They began strongly, but they have been too long in possession. They have been cosseted and comforted and the devil has gone out of their blood. Don't imagine that I undervalue descent. It is not for nothing that a great man leaves posterity. But who is more likely to inherit the fire — the elder son with his flesh-pots or the younger son with his fortune to find?"

"We none of us know our ancestors beyond a little way. We all of us may have kings' blood in our veins."

"The spark once transmitted may smoulder for generations under ashes, but the appointed time will come, and it will flare up to warm the world. God never allows waste. And we fools rub our eyes and wonder, when we see genius come out of the gutter. It didn't begin there. We tell ourselves that Shakespeare was the son of a woolpedlar, and Napoleon of a farmer, and Luther of a peasant, and we hold up our hands at the marvel. But who knows what kings and prophets they had in their ancestry!"

"Generations follow, oblivious of the high beginnings, but there is that in the stock which is fated to endure. The sons and daughters blunder and sin and perish, but the race goes on, for there is a fierce stuff of life in it. It sinks and rises again and blossoms at haphazard into virtue or vice, since the ordinary moral laws do not concern its mission. Some rags of greatness always cling to it, the dumb faith that sometime and somehow that blood drawn from kings it never knew will be royal again. Though nature is wasteful of material things, there is no waste of spirit. And then after long years there comes, unheralded and unlooked-for, the day of the Appointed Time..."

"Bethink you of the blessedness. Every wife is like the Mother of God—she has the hope of bearing a saviour of mankind. She is the channel of the eternal purpose of Heaven."

"Every wife is like Mary the Blessed and may bear a saviour of mankind. The road is long, but the ways of Heaven are sure."

"I think a man cannot strive wholeheartedly with an enemy unless he have much in common with him, and as the strife goes on he gets liker."

"I have known fellows to whom the earth was so full of little pleasures that after the worst clouts they rose like larks from a furrow. A wise philosophy—but I had none of it. I always saw the little pageant of man's life like a child's peep-show beside the dark wastes of eternity."

"The promise had not failed her. . . . She had won everything from life, for she had given the world a master. Words seemed to speak themselves in her ear. . . . "Bethink you of the blessedness. Every wife is like the Mother of God and has the hope of bearing a saviour of mankind.""

"Truth's like a dollar-piece, it's got two sides, and both are wanted to make it good currency."

"The law and the constitution are like a child's pants. They've got to be made wider and longer as the child grows so as to fit him. If they're kept too tight, he'll burst them; and if you're in a hurry and make them too big all at once, they'll trip him up."

"If the Lord sends us war, we have got to face it like men, but God forbid we should manufacture war, and use it as an escape from our domestic difficulties. You can't expect a blessing on that."

"Most true points are fine points. There never was a dispute between mortals where both sides hadn't a bit of right."

"They want to hurry things quicker than the Almighty means them to go. I don't altogether blame them either, for I'm mortally impatient myself. But it s no good thinking that saying a thing should be so will make it so. We're not the Creator of this universe. You've got to judge results according to your instruments."

"The clean delicate lines of her figure, the exquisite pure colouring of hair and skin, the charming young arrogance of the eyes — this was beauty, he reflected, a miracle, a revelation. Her virginal fineness and her dress, which was the tint of pale fire, gave her the air of a creature of ice and flame."

"Her voice had a thrill in it like music, frosty music."

"They[Australians]'ve all kinds of accents, but you can never mistake their voice. It's got the sun in it. Canadians have got grinding ice in theirs, and Virginians have got butter. So have the Irish. In Britain there are no voices, only speaking-tubes."

"What had become of his dream of idylls, his gentle bookish romance? Vanished before a reality which smacked horribly of crude melodrama and possibly of sordid crime. His gorge rose at the picture, but a thought troubled him. Perhaps all romance in its hour of happening was rough and ugly like this, and only shone rosy in the retrospect. Was he being false to his deepest faith?"

"It was as if he were watching a tall stranger with a wand pointing to the embarrassed phantom that was himself, and ruthlessly exposing its frailties! And yet that pitiless showman was himself too — himself as he wanted to be, cheerful, brave, resourceful, indomitable."

"And yet — and yet! He had done the right thing, though the Lord alone knew how it would end. He began to pluck courage from his very melancholy, and hope from his reflexions on the transitoriness of life. He was austerely following Romance as he conceived it, and if that capricious lady had taken one dream from him she might yet reward him with a better."

"Oh, it sounds ridiculous, I know, in Britain in the twentieth century, but I learned in the war that civilization anywhere is a very thin crust."

"He looked up startled, and saw in her face that which gave him a view into a strange new world. He had thought that women blushed when they talked of love, but her eyes were as grave and candid as a boy's. Here was one who had gone through waters so deep that she had lost the foibles of sex. Love to her was only a word of ill omen, a threat on the lips of brutes, an extra battalion of peril in an army of perplexities."

"I am nothing — a will-o'-the-wisp at your service — a clod of vivified dust whom its progenitors christened Amos Midwinter. I have no possession but my name, and no calling but that of philosopher. Naked I came from the earth, and naked I will return to it."

"[L]oyalty and religion have many meanings, and self-interest is a skilled interpreter."

"Statesmanship […] must consider first the fortunes of the common people. No statesman has a right to risk these fortunes unless he be reasonably assured of success."

"Boldness, and still boldness, was the only wisdom. To be cautious was to be rash."

"What can stand against loyalty? It is the faith that moves mountains."

"Too young for wife, too old for child, but the ripe age for comrade — and such a comrade, for there was a boy's gallantry in her eyes and something of a child's confident fearlessness."

"Now it was all behind him — but by God, he did not, he would not regret it. He had taken the only way, and if it had pleased Fate to sport cruelly with him, that was no fault of his. He had sacrificed one loyalty to a more urgent, and with the thought bitterness went out of his soul.[…] Tragedy had ensued, but the endeavour had been honest. He saw the ironic pattern of life spread out beneath him, as a man views a campaign from a mountain, and he came near to laughter — laughter with an undertone of tears."

"Honest intention will not cure faulty practice."

"The profession of religion was not the same thing as godliness, and he was coming to doubt whether the insistence upon minute conformities of outward conduct and the hair-splitting doctrines were not devices of Satan to entangle souls."

"And at times I'm tempted to think that our way and the Kirk's way is not God's way, for we're apt to treat the natural man as altogether corrupt, and put him under over-strict pains and penalties, whereas there's matter in him that might be shaped to the purposes of grace. If there's original sin, there's likewise original innocemce."

"If the Kirk confines human nature too strictly, it will break out in secret ways, for men and women are born into a terrestrial world, though they have hopes of Heaven."

"[T]here was never an army that did not accuse its enemies of barbarity."

"[A] falsehood, which may be pardoned if it is to save another, is black sin if used by a coward to save himself."

"I am a minister of Christ first and of the Kirk second. If the Kirk forgets its Master's teaching, we part company."

"[T]he Kirk of Scotland as at present guidit […] is a kind o' Papery wi' fifty Papes instead o' ane."

"He knew nothing accurately about any subject in the world, but he could clothe his ignorance in pontifical garments and give his confusion the accents of authority. He had a remarkable flair for discerning and elaborating the tiny quantum of popular knowledge on any matter."

"[On the newspapers of the Craw Press:] Their politics are an opiate to prevent folk thinking."

"Mrs. Brisbane-Brown was a relic, but only the unthinking would have called her a snob. For snobbishness implies some sense of insecurity, and she was perfectly secure."

"The Scottish Communist is a much misunderstood person. When he is a true Caledonian, and not a Pole or an Irishman, he is simply the lineal descendant of the old Radical. The Scottish Radical was a man who held a set of inviolable principles on which he was entirely unable to compromise. It did not matter what the principles were; the point was that they were like the laws of Sinai, which could not be added to or subtracted from. When the Liberal party began to compromise, he joined Labour; when Labour began to compromise, by a natural transition he became a Communist. Temperamentally he has not changed. He is simply the stuff which in the seventeenth century made the unyielding Covenanter, and in the eighteenth the inflexible Jacobite. He is honesty incarnate, but his mind lacks flexibility."

"[W]ithout humour you cannot run a sweetie-shop, let alone a nation."

"He realised how oddly detached he was.[…] He enjoyed every moment, but he knew that his enjoyment came largely from standing a little apart. He was not a cynic, for there was no sourness in him. He had a kindliness towards most things, and a large charity. But he did not take sides. He had not accepted any mood, or creed, or groove of his own. Vix ea nostra voco [I scarcely call these things our own] was his motto. He was only a seeker […] occupied in finding out what was in his soul."

"[W]isdom is apt to cohabit with oddity."

"[Y}outh is a hard judge."

"I incline to the belief that in the light of eternity all our truths are shadows, and that the very truth we shall only know hereafter. Yet I think that every truth in its own place is a substance, though it may be a shadow in another place. And I think that all such shadows have value for our souls, for each is a true shadow, as the substance is a true substance."

"There is a madness that is better than wisdom."

"He had never been lonely in his life before he met her, having at the worst found good company in himself; but now he longed for a companion, and out of all the many millions of the earth's inhabitants there was only one that he wanted."

"I always try to suit my clothes to my company. It is the only way to be inconspicuous."

"If anyone makes trouble I've advised him to dot him one on the jaw in the best British style."

"You can help me to keep my head cool," was the answer. "You stand for the world of common sense which will always win in the long run. When I'm inclined to run amok you'll remind me of England. You'll lower the temperature."

"He knew less about women than he knew about the physics of hyperspace."

"It's the Idea that wins every time — the Idea with brains and guts behind it."

"History does not repeat itself except with variations, and it is idle to look for exact parallels, but we can trace a resemblance between the conditions of his time and those of to-day. Once again the crust of civilization has worn thin, and beneath can be heard the muttering of primeval fires. Once again many accepted principles of government have been overthrown, and the world has become a laboratory where immature and feverish minds experiment with unknown forces. Once again problems cannot be comfortably limited, for science has brought the nations into an uneasy bondage to each other. In the actual business of administration there is no question of today which Augustus had not to face and answer."

"If his "magna imago" could return to earth, he would be puzzled at some of our experiments in empire, and might well complain that the imperfections of his work were taken as its virtues, and that so many truths had gone silently out of mind. He had prided himself on having given the world peace, and he would be amazed by the loud praise of war as a natural and wholesome concomitant of a nation's life. Wars he had fought from an anxious desire to safeguard his people, as the shepherd builds the defences of his sheepfold; but he hated the thing, because he knew well the deadly "disordering," which the Greek historian noted as the consequence of the most triumphant campaign. He would marvel, too, at the current talk of racial purity, the exaltation of one breed of men as the chosen favourites of the gods. That would seem to him not only a defiance of the new Christian creed, but of the Stoicism which he had sincerely professed."

"The Augustan constitution remains one of the major products of the human intelligence. It was a whole into which the parts fitted smoothly, but both whole and parts were elastic and capable of swift adaptation to unforeseen conditions. It was elaborate, but that was necessary, both because of its origin and its purpose."

"Any large-scale organization must lose some of the merits of its rudimentary beginnings. Quantity will have a coarsening effect on quality."

"There is no merit in an empire as such. Extension in space does not necessarily mean spiritual advancement. The small community is easier to govern, and, it may well be, more pleasant to live in. If its opportunities are limited its perils are also circumscribed. But the alternatives which confronted him were empire or anarchy."

"The Athenian empire lasted for fifty years at the most, and the stupendous creation of Alexander the Great for less. What has been the fate of succeeding imperialisms? That of Spain endured on the grand scale for little more than a century; that of Napoleon for a decade; the British Empire is less than two centuries old, and in its present form is a thing of yesterday. In the brief span of recorded history empires have had a shorter life than many monarchies, theocracies, and even republics. The Augustan alone reached a venerable age. In the coming of Christianity it had to face the greatest of all historic convulsions, but such was its potency that it weathered the storm and influenced profoundly the organization of the Christian church."

"The true achievement of Augustus is that he saved the world from disintegration. Without him Rome must have lost her conquests one by one, and seen them relapse into barbarism or degenerate into petty satrapies. The wild peoples of the East and North would have ante-dated their invasions by centuries."

"It is due to him that the Roman concepts of public duty and service are still a living force among us. Historians have denied him the name of genius which they grant readily to Alexander and Julius and Napoleon; but if it be not genius to re-make and re-direct the world by a courageous realism and supreme powers of character and mind, then the word has no meaning in human speech.."

"To live for a time close to great minds is the best kind of education."

"He disliked emotion, not because he felt lightly, but because he felt deeply."

"Peace is that state in which fear of any kind is unknown."

"There may be Peace without Joy, and Joy without Peace, but the two combined make Happiness."

"Now that the once omnipotent Liberal party has so declined, it is hard to realise how formidable it was in 1911—especially in Scotland. Its dogmas were so completely taken for granted that their presentation partook less of argument than of a tribal incantation. Mr. Gladstone had given it an aura of earnest morality, so that its platforms were also pulpits and its harangues had the weight of sermons. Its members seemed to assume that their opponents must be lacking either in morals or mind. The Tories were the "stupid" party; Liberals alone understood and sympathised with the poor; a working man who was not a Liberal was inaccessible to reason, or morally corrupt, or intimidated by laird or employer. I remember a lady summing up the attitude thus: Tories may think they are better born, but Liberals know that they are born better."

"The true definition of a snob is one who craves for what separates men rather than for what unites them."

"Public life is regarded as the crown of a career, and to young men it is the worthiest ambition. Politics is still the greatest and the most honorable adventure."

"The world was arrogant and self-satisfied, but behind all this confidence there was an uneasy sense of impending disaster. The old creeds, both religious and political, were largely in the process of dissolution, but we did not realise the fact, and therefore did not look for new foundations."

"We had our pride shattered, and without humility there can be no humanity."

"A great storm destroys much that is precious, but it may also clear the air and blow down trees which might have been obscuring the view and making our life stuffy, and reveal in our estate possibilities of development that we had not thought of."

"To-day we have fewer dogmas, but I think that we have stronger principles. By a dogma I mean a deduction from facts which is only valid under certain conditions, and which becomes untrue if those conditions change. By a principle I mean something that is an eternal and universal truth."

"Our sufferings have taught us that no nation is sufficient unto itself, and that our prosperity depends in the long run, not upon the failure of our neighbors but their successes."

"I have heard an atheist defined as a man who had no invisible means of support."

"He who would valiant be against all disaster; Let him in constancy Follow the Master. There's no discouragement Shall make him once relent; His first avowed intent To be a pilgrim."

"Prayer opens the heart to God, and it is the means by which the soul, though empty, is filled by God."

"The best prayers have often more groans than words."

"Alongside politicians and the press, writers of fiction picked up the theme of a sinister Communist threat, a theme that drew on the intelligence wars between the Soviet Union and the West. John Buchan, a Scottish novelist who had served in intelligence during World War One before becoming an MP, saw the hidden hand of a Communist plot to take over the world. In her novel The Big Four (1927), Agatha Christie, a successful British novelist, referred to ‘the world-wide unrest, the labour troubles that beset every nation, and the revolutions that break out in some’. The sense of menace played an important role in imaginative fiction. It took forward the pre-war strand of spy fiction, but added a theme of social disorder. There was also frequently a racial dimension, with a tendency to depict hostile figures as Slav and Jewish, frequently in league with sinister elements in British (or French or American) society. This theme drew on a broader hostility to Jews that was given renewed energy by the association of the Russian Revolution in hostile eyes with them. Russian émigrés spread this assessment. In turn, there was similar material in the Soviet Union about Western plots to overthrow the Revolution, a theme that long continued."

"Where lives the man that has not tried, How mirth can into folly glide, And folly into sin!"

"But mankind—the race would perish did they cease to aid each other.—From the time that the mother binds the child's head, till the moment that some kind assistant wipes the death-damp from the brow of the dying, we cannot exist without mutual help. All, therefore, that need aid, have the right to ask it of their fellow-mortals; no one who has the power of granting can refuse it without guilt."

"Come as the winds come, when Forests are rended, Come as the waves come, when Navies are stranded."

"War's a fearsome thing. They'll be cunning that catches me at this wark again."

"Sound, sound the clarion, fill the fife! To all the sensual world proclaim, One crowded hour of glorious life Is worth an age without a name."

"Time will rust the sharpest sword, Time will consume the strongest cord; That which molders hemp and steel, Mortal arm and nerve must feel."

"Vacant heart, and hand, and eye, Easy live and quiet die."

"The Sun never sets on the immense empire of Charles V."

"Although too much of a soldier among sovereigns, no one could claim with better right to be a sovereign among soldiers."

"There is a southern proverb—fine words butter no parsnips."

"Oh, poverty parts good company."

"Fat, fair, and forty."

"Too much rest is rust."

"Widowed wife and wedded maid."

"Woman's faith and woman's trust, Write the characters in dust."

"A miss is as good as a mile."

"The eye of the yeoman and peasant sought in vain the tall form of old Sir Henry Lee of Ditchley, as, wrapped in his laced cloak, and with beard and whiskers duly composed, he moved slowly through the aisles, followed be the faithful mastiff, or bloodhound, which in old time had saved his master by his fidelity, and which regularly followed him to church. Bevis indeed, fell under the proverb which avers, ‘He is a good dog, which goes to church’; for, bating an occasional temptation to warble along with the accord, he behaved himself as decorously as any of the congregation, and returned much edified, perhaps, as most of them."

"Ride on prosperously — do not stop — do not call a halt — do not quit the saddle — pursue the scattered fliers — sound the trumpet — not a levant or a flourish, but a point of war — sound, boot and saddle — to horse and away — a charge!"

"If you keep a thing seven years, you are sure to find a use for it."

"What can they see in the longest kingly line in Europe, save that it runs back to a successful soldier?"

"There is a vulgar incredulity, which in historical matters as well as in those of religion, finds it easier to doubt than to examine."

"Come fill up my cup, come fill up my can, Come saddle your horses, and call up your men; Come open the West Port, and let me gang free, And it's room for the bonnets of Bonny Dundee!"

"All men who have turned out worth anything have had the chief hand in their own education."

"Heaven knows its time; the bullet has its billet."

"One hour of life, crowded to the full with glorious action, and filled with noble risks, is worth whole years of those mean observances of paltry decorum, in which men steal through existence, like sluggish waters through a marsh, without either honour or observation."

"Thy hue, dear pledge, is pure and bright As in that well-remember'd night When first thy mystic braid was wove, And first my Agnes whisper'd love."

"My dear, be a good man — be virtuous — be religious — be a good man. Nothing else will give you any comfort when you come to lie here. ...God bless you all."

"The way was long, the wind was cold, The Minstrel was infirm and old; His withered cheek, and tresses gray, Seemed to have known a better day."

"Such is the custom of Branksome Hall."

"Steady of heart, and stout of hand."

"If thou would'st view fair Melrose aright, Go visit it by the pale moonlight."

"O fading honours of the dead! O high ambition, lowly laid!"

"I was not always a man of woe."

"I cannot tell how the truth may be; I say the tale as 'twas said to me."

"In peace, Love tunes the shepherd's reed; In war, he mounts the warrior's steed; In halls, in gay attire is seen; In hamlets, dances on the green. Love rules the court, the camp, the grove, And men below, and saints above; For love is heaven, and heaven is love."

"Her blue eyes sought the west afar, For lovers love the western star."

"Along thy wild and willow'd shore."

"For ne'er Was flattery lost on poet's ear: A simple race! they waste their toil For the vain tribute of a smile."

"Call it not vain;—they do not err, Who say, that when the Poet dies, Mute Nature mourns her worshipper, And celebrates his obsequies."

"True love's the gift which God has given To man alone beneath the heaven: It is not fantasy's hot fire, Whose wishes, soon as granted, fly; It liveth not in fierce desire, With dead desire it doth not die; It is the secret sympathy, The silver link, the silken tie, Which heart to heart, and mind to mind In body and in soul can bind."

"Breathes there the man, with soul so dead, Who never to himself hath said, This is my own, my native land! Whose heart hath ne'er within him burn'd, As home his footsteps he hath turn'd, From wandering on a foreign strand! If such there breathe, go, mark him well; For him no Minstrel raptures swell; High though his titles, proud his name, Boundless his wealth as wish can claim; Despite those titles, power, and pelf, The wretch, concentred all in self, Living, shall forfeit fair renown, And, doubly dying, shall go down To the vile dust, from whence he sprung, Unwept, unhonor'd, and unsung."

"O Caledonia! stern and wild, Meet nurse for a poetic child! Land of brown heath and shaggy wood, Land of the mountain and the flood!"

"That day of wrath, that dreadful day, When heaven and earth shall pass away, What power shall be the sinner's stay? How shall he meet that dreadful day?"

"Stood for his country’s glory fast, And nail’d her colours to the mast!"

"Just at the age 'twixt boy and youth, When thought is speech, and speech is truth."

"When, musing on companions gone, We doubly feel ourselves alone."

"When Prussia hurried to the field, And snatch'd the spear, but left the shield."

"Oh, young Lochinvar is come out of the West, Through all the wide Border his steed was the best."

"And darest thou then To beard the lion in his den, The Douglas in his hall?"

"O, what a tangled web we weave, When first we practise to deceive!"

"O, Woman! in our hours of ease, Uncertain, coy, and hard to please, And variable as the shade By the light quivering aspen made; When pain and anguish wring the brow, A ministering angel thou!"

"To all, to each, a fair good-night, And pleasing dreams, and slumbers light!"

"The stag at eve had drunk his fill, Where danced the moon on Monan's rill, And deep his midnight lair had made In lone Glenartney's hazel shade."

"With head upraised, and look intent, And eye and ear attentive bent, And locks flung back, and lips apart, Like monument of Grecian art, In listening mood, she seemed to stand, The guardian Naiad of the strand."

"And ne'er did Grecian chisel trace A Nymph, a Naiad, or a Grace Of finer form or lovelier face."

"A foot more light, a step more true, Ne'er from the heath-flower dash'd the dew."

"On his bold visage middle age Had slightly pressed its signet sage, Yet had not quenched the open truth And fiery vehemence of youth; Forward and frolic glee was there, The will to do, the soul to dare, The sparkling glance, soon blown to fire, Of hasty love or headlong ire."

"Soldier, rest! thy warfare o'er, Sleep the sleep that knows not breaking; Dream of battled fields no more, Days of danger, nights of waking."

"Hail to the Chief who in triumph advances!"

"Some feelings are to mortals given With less of earth in them than heaven; And if there be a human tear From passion's dross refined and clear, A tear so limpid and so meek It would not stain an angel's cheek, 'Tis that which pious fathers shed Upon a duteous daughter's head!"

"Time rolls his ceaseless course."

"Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, Thou art gone, and forever!"

"The rose is fairest when 't is budding new, And hope is brightest when it dawns from fears. The rose is sweetest wash'd with morning dew, And love is loveliest when embalm'd in tears."

"Art thou a friend to Roderick?"

"Come one, come all! this rock shall fly From its firm base as soon as I."

"Respect was mingled with surprise, And the stern joy which warriors feel In foeman worthy of their steel."

"Who o'er the herd would wish to reign, Fantastic, fickle, fierce, and vain! Vain as the leaf upon the stream, And fickle as a changeful dream; Fantastic as a woman's mood, And fierce as Frenzy's fever'd blood. Thou many-headed monster thing, Oh who would wish to be thy king!"

"Where, where was Roderick then! One blast upon his bugle-horn Were worth a thousand men."

"Still are the thoughts to memory dear."

"A mother's pride, a father's joy."

"Oh, Brignal banks are wild and fair, And Greta woods are green, And you may gather garlands there Would grace a summer's queen."

"Thus aged men, full loth and slow, The vanities of life forego, And count their youthful follies o'er, Till Memory lends her light no more."

"No pale gradations quench his ray, No twilight dews his wrath allay."

"Now I protest to thee, gentle reader, that I entirely dissent from Francisco de Ubeda in this matter, and hold it the most useful quality of my pen, that it can speedily change from grave to gay, and from description and dialogue to narrative and character. So that, if my quill display no other propertoies of its mothergoose than her mutability, truly I shall be well pleased; and I conceive that you, my worthy friend, will have no occasion for discontent. From the jargon, therefore, of the Highland gillies, I pass to the character of their Chief. It is an important examination, and therefore, like Dogberry, we must spare no wisdom."

"[Romeo ... transfers his affections from Rosalind to Juliet] 'A lover, my dear Lady Betty,' said Flora, 'may, I conceive, persevere in his suit, under very discouraging circumstances. Affection can (now and then) withstand very severe storms of rigour, but not a long polar frost of downright indifference. Don't, even with your attractions, try the experiment upon any lover whose faith you value. Love will subsist on wonderfully little hope, but not altogether without it.'"

"The Baron of Bradwardine being asked what he thought of these recruits, […] answered drily, 'that he could not but have an excellent opinion of them, since they resembled precisely the followers who attached themselves to the good King David at the cave of Adullam, vidilicet, every one that was in distress, and every one that was in debt, and every one that was discontented, which the Vulgate renders bitter of soul;'"

"[...] a stone rolled down hill by an idle truant boy [...]. Even such is the course of a narrative like that which you are perusing. The earlier events are studiously dwelt upon, that you, kind reader, may be introduced to the character rather by narrative, than by the duller mdium of direct description; but when the story drwas near its close, we hurry over the circumstances, however important, which your imagination must hvae forestalled, and leave you to suppose those things which it would be abusing your patience to relate at length."

"There is no European nation which, within the course of half a century, or little more, has undergone so complete a change as this kingdom of Scotland. The effects of the insurrection of the 1745 — the destruction of the patriarchal power of the Highland chiefs — the abolition of the heritable jurisdictions of the Lowland nobility and barons — the total eradication of the Jacobite party [...]. [...] This race has now almost entirely vanished from the land, and with it, doubtless, much absurd political prejudice — but also many living examples of singular ad disinterested attachment to the principles of loyalty which they received from their fathers, and of old Scottish faith, hospitality, worth, and honour. [...] for the purpose of preserving some idea of the ancient manners of which I have witnessed the almost total extinction, I have embodied in imaginary scenes [...]."

"Wise men say that we resign to civil society our natural right of self-defence only on condition that the ordinances of law should protect us."

"A lawyer without history or literature is a mechanic, a mere working mason; if he possesses some knowledge of these, he may venture to call himself an architect."

"Bluid is thicker than water."

"Hunger and fear are excellent casuists."

"In man's most dark extremity Oft succour dawns from Heaven."

"Spangling the wave with lights as vain As pleasures in the vale of pain, That dazzle as they fade."

"The wind breath'd soft as lover's sigh, And, oft renew'd, seem'd oft to die, With breathless pause between, O who, with speech of war and woes, Would wish to break the soft repose Of such enchanting scene!"

"O! many a shaft at random sent Finds mark the archer little meant! And many a word, at random spoken, May soothe or wound a heart that's broken!"

"Randolph, thy wreath has lost a rose."

"It's no fish ye're buying, it's men's lives."

"...We beg leave to transport the reader to the back-parlour of the post-master's house at Fairport, where his wife, he himself being absent, was employed in assorting for delivery the letters which had come by the Edinburgh post. This is very often in country towns the period of the day when gossips find it particularly agreeable to call on the man or woman of letters, in order, from the outside of the epistles, and, if they are not belied, occasionally from the inside also, to amuse themselves with gleaning information, or forming conjectures about the correspondence and affairs of their neighbours. Two females of this description were, at the time we mention, assisting, or impeding, Mrs. Mailsetter in her official duty."

"I'm no gaun to let naebody see the letter," sobbed the boy, "till I gie't to Mr. Lovel, for I am a faithfu' servant o' the office—if it werena for the powny." "Very right, my little man," said Ochiltree, turning the reluctant pony's head towards Monkbarns; "but we'll guide him atween us." … [They met Lovel on the way,] and Davie, who insisted upon a literal execution of his commission by going on to Monkbarns, was with difficulty prevailed upon to surrender the packet to its proper owner, although he met him a mile nearer than the place he had been directed to. "But my minnie said, I maun be sure to get twenty shillings and five shillings for the postage, and ten shillings and sixpence for the express—there's the paper." "Let me see—let me see," said Oldbuck, putting on his spectacles, and examining the crumpled copy of regulations to which Davie appealed. "Express, per man and horse, one day, not to exceed ten shillings and sixpence. One day? why, it's not an hour—Man and horse? why, 'tis a monkey on a starved cat!"

"Sea of upturned faces."

"There's a gude time coming."

"My foot is on my native heath, and my name is MacGregor."

"Scared out of his seven senses."

"when we had a king, and a chancellor, and parliament-men o' our ain, we could aye peeble them wi' stanes when they werena gude bairns - But naebody's nails can reach the length o' Lunnon."

"Jock, when ye hae naething else to do, ye may be ay sticking in a tree; it will be growing, Jock, when ye're sleeping."

"Revenge—the sweetest morsel to the mouth that ever was cooked in hell!"

"Guilt, though it may attain temporal splendour, can never confer real happiness."

"The evil consequences of our crimes long survive their commission, and, like the ghosts of the murdered, for ever haunt the steps of the malefactor."

"The paths of virtue, though seldom those of worldly greatness, are always those of pleasantness and peace."

"Pride and jealousy there was in his eye, for his life had been spent in asserting rights which were constantly liable to invasion; and the prompt, fiery, and resolute disposition of the man, had been kept constantly upon the alert by the circumstances of his situation."

"He’s expected at noon, and no wight till he comes May profane the great chair, or the porridge of plums; For the best of the cheer, and the seat by the fire, Is the undenied right of the Barefooted Friar."

"Her haughtiness and habit of domination was, therefore, a fictitious character, induced over that which was natural to her, and it deserted her when her eyes were opened to the extent of her own danger, as well as that of her lover and her guardian; and when she found her will, the slightest expression of which was wont to command respect and attention, now placed in opposition to that of a man of a strong, fierce, and determined mind, who possessed the advantage over her, and was resolved to use it, she quailed before him."

"Alas! fair Rowena," returned De Bracy, "you are in presence of your captive, not your jailor; and it is from your fair eyes that De Bracy must receive that doom which you fondly expect from him."

"Pax vobiscum will answer all queries. If you go or come, eat or drink, bless or ban, Pax vobiscum carries you through it all. It is as useful to a friar as a broom-stick to a witch, or a wand to a conjuror."

"Norman saw on English oak. On English neck a Norman yoke; Norman spoon to English dish, And England ruled as Normans wish; Blithe world in England never will be more, Till England's rid of all the four."

"What remains?" cried Ivanhoe; "Glory, maiden, glory! which gilds our sepulchre and embalms our name."

"Chivalry!-why, maiden, she is the nurse of pure and high affection-the stay of the oppressed, the redresser of grievances, the curb of the power of the tyrant-Nobility were but an empty name without her, and liberty finds the best protection in her lance and her sword."

"Saint George and the Dragon!-Bonny Saint George for Merry England!-The castle is won!"

"For he that does good, having the unlimited power to do evil, deserves praise not only for the good which he performs, but for the evil which he forbears."

"Women are but the toys which amuse our lighter hours-ambition is the serious business of life."

"When Israel, of the Lord belov'd, Out of the land of bondage came, Her fathers' God before her mov'd, An awful guide in smoke and flame."

"Thou and I are but the blind instruments of some irresistible fatality, that hurries us along, like goodly vessels driving before the storm, which are dashed against each other, and so perish."

"There is yet spirit in him, were it well directed- but, like the Greek fire, it burns whatever approaches it."

"You have power, rank, command, influence; we have wealth, the source both of our strength and weakness; the value of these toys, ten times multiplied, would not influence half so much as your slightest wish."

"The happy combination of fortuitous circumstances."

"But with the morning cool reflection came."

"As old as the hills."

"Within that awful volume lies The mystery of mysteries!"

"And better had they ne'er been born, Who read to doubt, or read to scorn."

"Spur not an unbroken horse; put not your ploughshare too deep into new land."

"Meat eaten without either mirth or music is ill of digestion."

"I am she, O most bucolical juvenal, under whose charge are placed the milky mothers of the herd."

"The stores of history are accessible to every one, and are no more exhausted or impoverished by the hints thus borrowed from them than the fountain is drained by the water which we subtract for domestic purposes. And in reply to the sober charge of falsehood against a narrative announced positively to be fictitious, one can only answer by Prior's exclamation - 'Odzooks, must one swear to the truth of a song?'"

""Lambe them, lads! lambe them!" a cant phrase of the time derived from the fate of Dr. Lambe, an astrologer and quack, who was knocked on the head by the rabble in Charles the First's time."

"The pith of conversation does not consist in exhibiting your own superior knowledge on matters of small consequence, but in enlarging, improving, and correcting the information you possess, by the authority of others."

"It is a strong castle, and strongly guarded; but there is no impossibility to brave men."

"Ah! County Guy, the hour is nigh, The sun has left the lea, The orange flower perfumes the bower, The breeze is on the sea."

"Ridicule, the weapon of all others most feared by enthusiasts of every description, and which, from its predominance over such minds, often checks what is absurd, and fully as often smothers that which is noble."

"Look to a gown of gold, and you will at least get a sleeve of it."

"You will, I trust, resemble a forest plant, which has, indeed, by some accident, been brought up in the greenhouse, and thus rendered delicate and effeminate, but which regains its native firmness and tenacity, when exposed for a season to the winter air."

"Tell that to the marines—the sailors won't believe it."

"Those who follow the banners of Reason are like the well-disciplined battalion, which, wearing a more sober uniform, and making a less dazzling show, than the light troops commanded by Imagination, enjoy more safety, and even more honour, in the conflicts of human life."

"The playbill, which is said to have announced the tragedy of Hamlet, the character of the Prince of Denmark being left out."

"Blessed be His name, who hath appointed the quiet night to follow the busy day, and the calm sleep to refresh the wearied limbs and to compose the troubled spirit!"

"Rouse the lion from his lair."

"Fortune may raise up or abase the ordinary mortal, but the sage and the soldier should have minds beyond her control."

"Recollect that the Almighty, who gave the dog to be companion of our pleasures and our toils, hath invested him with a nature noble and incapable of deceit."

"Under the influence of this feeling of distrust in his poetical powers, the all but forgotten manuscript of Waverley was drawn forth from its obscurity, the novel was finished, and given to the world in July 1814. From that moment the historical romance was born for mankind. One of the most delightful and instructive species of composition was created; which unites the learning of the historian with the fancy of the poet; which discards from human annals their years of tedium, and brings prominently forward their eras of interest; which teaches morality by example, and conveys information while giving pleasure; and which, combining the charms of imagination with the treasures of research, founds the ideal upon its only solid and durable basis—the real."

"I think you have the poetry of Scott best described in the title of his first sustained effort in verse, the Lay of the Last Minstrel. He was the last great Minstrel and probably the last epic poet to write in our language."

"At one blow, as it were, he made Scotland realise herself. North and South, East and West, and he threw a glamour of romance over her, not only in England, but in every civilised country of the world. Who but Scott could have put George IV into a kilt?"

"The industrial revolution was far from him; he was the soul of feudalism in its highest sense. His scheme of society was feudal alike in its simplicity and its nobility. In the first year after the peace we find him making work for a score or more of additional labourers on his estate to incur, as he said "the expense of several years at once to serve mine honest neighbours who were likely to want work but for such exertion." He realised his duty to his own community, and fulfilled it."

"When I look back upon his career, upon his teaching, upon the inspiration which he has breathed for so many years into the youth of the Empire, I think of him rather as a great Briton. I recall that over a period of years charged with crisis, not only to the fortunes of Scotland, but to the fortunes of that Empire in which Scotland is a shining unit, there was none more eloquent, none more untiring, in his presentation of the national case against the tyranny of the Napoleonic system than Walter Scott."

"I do not know of the career of any great man of letters more consistent, simpler, nobler, braver, than the career of Walter Scott. It made, inevitably made, when once the brilliancy of his literary equipment was realized, a strong and lasting appeal to the loyalty and admiration of the Scottish people. In every bone, in every fibre of his inmost being, he was Scottish. He was sprung from the loins of men who had ridden hotly in many a mad foray, in many a bloody raid."

"It may be a more sonorous eulogy to aver that such a one is a master of poignant tragedy; of another that his art has conquered the very spirit of exquisite lyric; but to claim for a poet, who comes himself of a martial race, that he has reproduced in stirring poesy the soul of a fighting people; has re-created the traditions and personalities of an age, vanished indeed, but to be born and reborn in the passage of the centuries—this is a tribute to Scott which, had he never set pen to prose, would still leave him high among the Immortals of song."

"What Deus ex machina could have come to my aid more effective than the sunny cheerfulness, strong, healthy vitality, catholic human sympathy, deep-rooted patriotism, fine pictorial eye, and rare historic furniture of Walter Scott? To the poetry of this greatest literary Scot, whom I soon learned to associate in æsthetical bonds with the sunny sobriety of Homer and the great Greeks, I owe, in no small measure, that close connection with the topography and the local history of my country which appears in my poetical productions, and which, if these are destined in any smallest degree to live in the memory of my countrymen, will be the element that has most largely contributed to their vitality."

"The blow is struck—the lyre is shattered—the music is hushed at length. The greatest—the most various—the most commanding genius of modern times has left us to seek for that successor to his renown which, in all probability, a remote generation alone will furnish forth. It is true that we have been long prepared for the event—it does not fall upon us suddenly—leaf after leaf was stripped from that noble tree before it was felled to the earth at last;—our sympathy in his decay has softened us to the sorrow for his death."

"Scott perhaps illustrates more clearly than other writers the gap between the ideas of the general educated reader and those of the professional academic. The non-professional thinks of him as the mildly spurious Laird of Abbotsford, the sentimental reviver of a heroic Border and Highland past, who was still in the early 19th century more than half a Jacobite. The literary academic, especially since the appearance in English of Georg Lukacs’s Historical Novel in 1962, has seen him as an intellectual of quite a different cast: the first novelist to represent the historical process, the first portrayer of society in terms that Adam Smith might and Karl Marx did approve."

"And think'st thou, Scott! by vain conceit perchance,"

"I have known Walter Scott long and well, and in occasional situations which call forth the real character—and I can assure you that his character is worthy of admiration—that of all men he is the most open, the most honourable, the most amiable ... I say that Walter Scott is as nearly a thorough good man as man can be, because I know it by experience to be the case."

"Shakespeare and Scott are certainly alike in this, that they could both, if literature had failed, have earned a living as professional demagogues."

"Someone having observed that the next Waverley novel was to be 'Rob Roy', Wordsworth took down his volume of Ballads, and read to the company 'Rob Roy's Grave'; then, returning it to the shelf, observed, "I do not know what more Mr. Scott can have to say upon the subject.""

"Scott was the first to discover, or at least the first to exploit on a large scale, the mediaeval sentiment. It is consequently all the more significant that we can see in Scott, the high priest of mediaevalism himself, that the taste for the Middle Ages was more than a taste merely for a picturesque period of history. It was for certain things which could be found more particularly in the Middle Ages, it is true, but which could be found also in other fields. Was not feudal society supremely distinguished from modern by its recognition both in theory and practice of the value and significance of communal life, of the natural interdependence of individuals and of classes, and of the beauty of self-devotion to a corporate ideal? Not only in mediaeval Europe, but wherever he finds qualities such as these Sir Walter is at home. Does not his voice take on a new ring of spiritual exaltation when he comes to his Highland clans? The love of comradeship which had to be satisfied with drilling in the Volunteers, and the loyalty which could be bestowed on no worthier object than the Prince Regent, found in the devotion of clansmen to their clan and its chief a more stirring social relationship, even as he had found the same in mediaeval ties of allegiance and the code of chivalry."

"I know nothing more sublime in the writings of Sir Walter Scott—certainly I know nothing so sublime in any portion of the sacred poetry of modern times, I mean of the present century—as the ‘Hymn for the Dead,’ extending only to twelve lines, which he embodied in The Lay of the Last Minstrel."

"Trusting to your indulgence I venture to take exception to your treating Sir Walter Scott's most noble verses in the 'Lay' as a translation of the Dies Irae ... My contention is that the Dies Irae supplied Scott with a suggestion, not an original; and that, setting out from that suggestion, he composed what is not only an original but very decidedly the grandest piece of sacred poetry in the English language; such a piece as would have compelled Johnson, could he have read it, to alter his doctrine respecting that kind of composition."

"The delight of my youth was Scott, especially his poetry. I began with the poems, and read them so often that I almost knew them by heart before I had read a single page of the prose tales. The Lady of the Lake was my especial favourite, and I have no doubt that my early enthusiasm for that delightful poem implanted in me a love for beautiful lakes with romantic islands in them which had practical consequences afterwards. Even to this day these feelings are as lively in me as ever, so that nothing in the world seems to me so completely delightful as a lake if one has a sailing-boat to wander over it. Scott, too, had the same love for hills and streams that I had imbibed from nature in my youth, and in his narratives of adventure he suited my temper so exactly, that to read him was a complete satisfaction, without any drawback whatever. To a youth who becomes thoughtful Scott is insufficient, but a man who has got through most of his serious thinking may return to him again and receive from him much of the old refreshment and delight. I am still a reader of Scott, and never appreciated the qualities of Ivanhoe so completely as on reading that masterpiece last year. Of all authors, it is Scott who has given me the greatest sum of pleasure, and that of a very healthy kind."

"The most striking feature of Scott's romances is that, for the most part, they are pivoted on public rather than mere private interests and passions. With but few exceptions—(The Antiquary, St Ronan's Well, and Guy Mannering are the most important)—Scott's novels give us an imaginative view, not of mere individuals, but of individuals as they are affected by the public strifes and social divisions of the age. And this it is which gives his books so large an interest for old and young, soldiers and statesmen, the world of society and the recluse, alike. You can hardly read any novel of Scott's and not become better aware what public life and political issues mean... The boldness and freshness of the present are carried back into the past, and you see Papists and Puritans, Cavaliers and Roundheads, Jews, Jacobites, and freebooters, preachers, schoolmasters, mercenary soldiers, gipsies, and beggars, all living the sort of life which the reader feels that in their circumstances and under the same conditions of time and place and parentage, he might have lived too. Indeed, no man can read Scott without being more of a public man, whereas the ordinary novel tends to make its readers lather less of one than before."

"The Abbotsford estate is an architectural version of the political fantasy that animates the Waverley novels, the dream of landed establishment. Abbotsford expresses two conflicting motives: the desire for upward mobility, the parvenu's dream of making it rich and buying a country estate; and a longing for the restoration of the ancient landed establishment, and with it, the social relations of an older and better world."

"The protruding pastoral in the last eight chapters of the novel is a result not merely of the author's greed or lack of taste, but of Scott's effort to compose in Midlothian a romance of national regeneration."

"Sir Walter Scott was the Luther of literature. He reformed and he regenerated. To say that he founded a new school is not saying the whole truth; for there is something narrow in the idea of a school, and his influence has been universal. Indeed, there is no such thing as a school in literature; each great writer is his own original, and "none but himself can be his parallel." We hear of the school of Dryden and of Pope, but where and what are their imitators? Parnassus is the very reverse of Mont Blanc. There the summit is gained by treading closely in the steps of the guides; but in the first, the height is only to be reached by a pathway of our own. The influence of a genius like Scott's is shown by the fresh and new spirit he pours into literature."

"Scott’s novels are the great source of the paralysing ideology of defeatism in Scotland, the spread of which is responsible at once for the acceptance of the Union and the low standard of nineteenth-century Scots literature."

"The books that influenced me most were Hugh Miller's, particularly his "Schools and Schoolmasters." Also the "Waverley Novels," in conjunction with Scottish History, opened out the great world of national life for and led me on to politics."

"I am of course aware that there were other influences on Scott besides medieval literature and that sometimes there are alternative sources for a particular motif or detail or point of style. I cannot always pin Scott down to a medieval source to the exclusion of other possible sources. In such cases it is altogether conceivable that three or four or more literary works from different periods of literary history were on his mind at the same time. If so, I am inclined to believe that medieval romance weighed most heavily because of his utter fascination with literature of this sort during his formative years. Although he also read widely in other literature at an early age, ballads and old romances were his passion... I point out what Scott has borrowed and show how he has used the borrowing. When he has covered his tracks, I cannot always say which romance is involved... but the accumulation of interesting parallels provides good circumstantial evidence in support of my belief that medieval romance is the most important source for the Waverly Novels."

"Then we turned to Scott, whom he [William Ewart Gladstone] held to be by far the greatest of his countrymen. I suggested John Knox. "No, the line must be drawn firm between the writer and the man of action; no comparisons there." J. M.—Well, then, though I love Scott so much that if any man chooses to put him first, I won't put him second, yet is there not a vein of pure gold in Burns that gives you pause? Mr. G.—Burns very fine and true, no doubt; but to imagine a whole group of characters, to marshal them, to set them to work, to sustain the action—I must count that the test of highest and most diversified quality."

"During the first quarter of this century a great poet was raised up in the North, who, whatever were his defects, has contributed by his works, in prose and verse, to prepare men for some closer and more practical approximation to Catholic truth. The general need of something deeper and more attractive than what had offered itself elsewhere, may be considered to have led to his popularity; and by means of his popularity he re-acted on his readers, stimulating their mental thirst, feeding their hopes, setting before them visions, which, when once seen, are not easily forgotten, and silently indoctrinating them with nobler ideas, which might afterwards be appealed to as first principles. Doubtless there are things in the poems and romances in question, of which a correct judgment is forced to disapprove; and which must be ever a matter of regret; but contrasted with the popular writers of the last century, with its novelists, and some of its most admired poets, as Pope, they stand almost as oracles of Truth confronting the ministers of error and sin."

"There never was such a novelist and there never again will be another such... But with all his unquestionable merits, Scott was a sad bigot. Look at his Monastery; he makes the monks all fools or knaves. What a strange conception he must have had of monks! If Scott were to write that book at the present time, how differently would he not write it! The progress of knowledge and public enlightenment has been rapid. The stale old calumnies against priests and monks which were some years ago currently received as undeniable truths, are now in a great measure exploded. A great writer who should at the present day paint a community of the Catholic clergy as being such rogues or imbecile dolts as those with whom Scott has peopled his Monastery, would thereby degrade himself and mar the reputation of his works."

"What I suppose to be best in my own manner of writing has been learned chiefly from Byron and Scott... It is one of the griefs of my old age that I know Scott by heart; but still, if I take up a volume of him, it is not laid down again for the next hour."

"The feelings to which Scott's poetry appeals, the ideals which it sets before the imagination, if not themselves the highest types of character, are those out of which the highest characters are formed. Cardinal Newman has said, "What is Christian high-mindedness, generous self-denial, contempt of wealth, endurance of suffering, and earnest striving after perfection, but an improvement and transformation, under the influence of the Holy Spirit, of that natural character of mind which we call romantic?" To have awakened and kept alive in an artificial, and too money-loving age, "that character of mind which we call romantic," which, by transformation, can become something so much beyond itself, is, even from the severest moral point of view, no mean merit. To higher than this few poets can lay claim. But let the critics praise him, or let them blame. It matters not. His reputation will not wane, but will grow with time. Therefore we do well to make much of Walter Scott. He is the only Homer who has been vouchsafed to Scotland—I might almost say to modern Europe. He came at the latest hour, when it was possible for a great epic minstrel to be born. And the altered conditions of the world will not admit of another."

"In my twelfth year, when it came to be the turn of Scott, the Lay of the Last Minstrel almost turned my head. I had never believed poetry could be so fascinating, and for some time I would not read another poem, not even by Scott himself. It was impossible, I remember saying, that any other poem could be equal to that. I was reluctant to spoil the spell, even by listening to Scott himself. But after a time I tried Marmion, and was reassured. Marmion was better even than the Lay, and the scene where Constance was bricked up alive in Holy Isle for her guilty love for Marmion thrilled me with the strongest emotion I had up to that time ever received from printed page. Lady of the Lake followed, then Scott's charm was exhausted. None of his other poems influenced me in the least."

"Scott will be severely judged by critics who hold, with Carlyle, that an author should be a prophet. Scott was neither a Wordsworth nor a Goethe, but an ‘auld Wat’ come again, and forced by circumstances to substitute publishing for cattle-lifting. The sword was still intrinsically superior in his eyes to the pen. His strong commonsense and business training kept him from practical anachronisms, and gave that tinge of ‘worldliness’ to his character which Lockhart candidly admits, but his life was an embodiment of the genial and masculine virtues of the older type so fondly celebrated in his writings. A passionate patriotism in public and cordial loyalty to his friends mark his whole career. A chief (in one of his favourite quotations) should be ‘a hedge about his friends, a heckle to his foes.’ He was too magnanimous to have personal foes, and no petty jealousy entangled him in a literary squabble. His history is a long record of hearty friendships."

"He has done his country and his nature no ordinary service. He has brought romance almost into our own times, and made the nobleness of humanity familiar to our daily thoughts. He has enriched history to us by opening such varied and delicious vistas to our gaze, beneath the range of its loftier events and more public characters."

"He that would enjoy life and act with freedom must have the work of the day continually before his eyes. Not yesterday's work, lest he fall into despair; nor to-morrow's, lest he become a visionary—not that which ends with the day, which is a worldly work; nor yet that only which remains to eternity, for by it he cannot shape his actions. Happy is the man who can recognise in the work of to-day a connected portion of the work of life and an embodiment of the work of Eternity. The foundations of his confidence are unchangeable, for he has been made a partaker of Infinity. He strenuously works out his daily enterprises because the present is given him for a possession. Thus ought Man to be an impersonation of the divine process of nature, and to show forth the union of the infinite with the finite, not slighting his temporal existence, remembering that in it only is individual action possible; nor yet shutting out from his view that which is eternal, knowing that Time is a mystery which man cannot endure to contemplate until eternal Truth enlighten it."

"And last of all we have the secondary forms of crystals bursting in upon us, and sparkling in the rigidity of mathematical necessity and telling us, neither of harmony of design, usefulness or moral significance, — nothing but spherical trigonometry and Napier's analogies. It is because we have blindly excluded the lessons of these angular bodies from the domain of human knowledge that we are still in doubt about the great doctrine that the only laws of matter are those which our minds must fabricate, and the only laws of mind are fabricated for it by matter."

"Velocity of transverse undulations in our hypothetical medium, calculated from the electromagnetic experiments of 'MM'. Kohlrausch and Weber, agrees so exactly with the velocity of light calculated from the optical experiments of M. Fizeau, that we can scarcely avoid the conclusion that light consists in the transverse undulations of the same medium which is the cause of electric and magnetic phenomena."

"The general equations are next applied to the case of a magnetic disturbance propagated through a non-conductive field, and it is shown that the only disturbances which can be so propagated are those which are transverse to the direction of propagation, and that the velocity of propagation is the velocity v, found from experiments such as those of Weber, which expresses the number of electrostatic units of electricity which are contained in one electromagnetic unit. This velocity is so nearly that of light, that it seems we have strong reason to conclude that light itself (including radiant heat, and other radiations if any) is an electromagnetic disturbance in the form of waves propagated through the electromagnetic field according to electromagnetic laws."

"I have also cleared the electromagnetic theory of light from all unwarrantable assumption, so that we may safely determine the velocity of light by measuring the attraction between bodies kept at a given difference of potential, the value of which is known in electromagnetic measure."

"I have also a paper afloat, with an electromagnetic theory of light, which, till I am convinced to the contrary, I hold to be great guns."

"This characteristic of modern experiments — that they consist principally of measurements — is so prominent, that the opinion seems to have got abroad, that in a few years all the great physical constants will have been approximately estimated, and that the only occupation which will then be left to men of science will be to carry on these measurements to another place of decimals. If this is really the state of things to which we are approaching, our Laboratory may perhaps become celebrated as a place of conscientious labour and consummate skill, but it will be out of place in the University, and ought rather to be classed with the other great workshops of our country, where equal ability is directed to more useful ends. But we have no right to think thus of the unsearchable riches of creation, or of the untried fertility of those fresh minds into which these riches will continue to be poured. It may possibly be true that, in some of those fields of discovery which lie open to such rough observations as can be made without artificial methods, the great explorers of former times have appropriated most of what is valuable, and that the gleanings which remain are sought after, rather for their abstruseness, than for their intrinsic worth. But the history of science shews that even during the phase of her progress in which she devotes herself to improving the accuracy of the numerical measurement of quantities with which she has long been familiar, she is preparing the materials for the subjugation of the new regions, which would have remained unknown if she had been contented with the rough methods of her early pioneers. I might bring forward instances gathered from every branch of science, shewing how the labour of careful measurement has been rewarded by the discovery of new fields of research, and by the development of new scientific ideas. But the history of the science of terrestrial magnetism affords us a sufficient example of what may be done by experiments in concert, such as we hope some day to perform in our Laboratory."

"We may find illustrations of the highest doctrines of science in games and gymnastics, in travelling by land and by water, in storms of the air and of the sea, and wherever there is matter in motion."

"The whole science of heat is founded Thermometry and , and when these operations are understood we may proceed to the third step, which is the investigation of those relations between the thermal and the mechanical properties of substances which form the subject of Thermodynamics. The whole of this part of the subject depends on the consideration of the Intrinsic Energy of a system of bodies, as depending on the temperature and physical state, as well as the form, motion, and relative position of these bodies. Of this energy, however, only a part is available for the purpose of producing mechanical work, and though the energy itself is indestructible, the available part is liable to diminution by the action of certain natural processes, such as conduction and radiation of heat, friction, and viscosity. These processes, by which energy is rendered unavailable as a source of work, are classed together under the name of the Dissipation of Energy."

"The vast interplanetary and interstellar regions will no longer be regarded as waste places in the universe, which the Creator has not seen fit to fill with the symbols of the manifold order of His kingdom. We shall find them to be already full of this wonderful medium; so full, that no human power can remove it from the smallest portion of Space, or produce the slightest flaw in its infinite continuity."

"Mathematicians may flatter themselves that they possess new ideas which mere human language is yet unable to express. Let them make the effort to express these ideas in appropriate words without the aid of symbols, and if they succeed they will not only lay us laymen under a lasting obligation, but we venture to say, they will find themselves very much enlightened during the process, and will even be doubtful whether the ideas as expressed in symbols had ever quite found their way out of the equations of their minds."

"It is of great advantage to the student of any subject to read the original memoirs on that subject, for science is always most completely assimilated when it is in the nascent state..."

"We shall see that the mathematical treatment of the subject [of electricity] has been greatly developed by writers who express themselves in terms of the 'Two Fluids' theory. Their results, however, have been deduced entirely from data which can be proved by experiment, and which must therefore be true, whether we adopt the theory of two fluids or not. The experimental verification of the mathematical results therefore is no evidence for or against the peculiar doctrines of this theory."

"Colour as perceived by us is a function of three independent variables at least three are I think sufficient, but time will show if I thrive."

"The 2nd law of thermodynamics has the same degree of truth as the statement that if you throw a tumblerful of water into the sea, you cannot get the same tumblerful of water out again."

"Aye, I suppose I could stay up that late."

"The equations at which we arrive must be such that a person of any nation, by substituting the numerical values of the quantities as measured by his own national units, would obtain a true result."

"I My soul’s an amphicheiral knot Upon a liquid vortex wrought By Intellect in the Unseen residing, While thou dost like a convict sit With marlinspike untwisting it Only to find my knottiness abiding; Since all the tools for my untying In four-dimensioned space are lying, Where playful fancy intersperses Whole avenues of universes; Where Klein and Clifford fill the void With one unbounded, finite homaloid, Whereby the Infinite is hopelessly destroyed. II But when thy Science lifts her pinions In Speculation’s wild dominions, I treasure every dictum thou emittest; While down the stream of Evolution We drift, and look for no solution But that of the survival of the fittest. Till in that twilight of the gods When earth and sun are frozen clods, When, all its energy degraded, Matter in æther shall have faded, We, that is, all the work we’ve done, As waves in æther, shall for ever run In swift-expanding spheres, through heavens beyond the sun. III Great Principle of all we see, Thou endless Continuity! By thee are all our angles gently rounded; Our misfits are by thee adjusted, And as I still in thee have trusted, So let my methods never be confounded! O never may direct Creation Break in upon my contemplation, Still may the causal chain, ascending, Appear unbroken and unending, And, where that chain is lost to sight Let viewless fancies guide my darkling flight Through Æon-haunted worlds, in order infinite. ∂p/∂t"

"I believe, with the Westminster Divines and their predecessors ad Infinitum that "Man's chief end is to glorify God and to enjoy him for ever." That for this end to every man has been given a progressively increasing power of communication with other creatures. That with his powers his susceptibilities increase. That happiness is indissolubly connected with the full exercise of these powers in their intended direction. That Happiness and Misery must inevitably increase with increasing Power and Knowledge. That the translation from the one course to the other is essentially miraculous, while the progress is natural. But the subject is too high. I will not, however, stop short, but proceed to Intellectual Pursuits."

"In every branch of knowledge the progress is proportional to the amount of facts on which to build, and therefore to the facility of obtaining data."

"I maintain that all the evil influences that I can trace have been internal and not external, you know what I mean—that I have the capacity of being more wicked than any example that man could set me, and that if I escape, it is only by God's grace helping me to get rid of myself, partially in science, more completely in society, — but not perfectly except by committing myself to God as the instrument of His will, not doubtfully, but in the certain hope that that Will will be plain enough at the proper time. Nevertheless, you see things from the outside directly, and I only by reflexion, so I hope that you will not tell me you have little fault to find with me, without finding that little and communicating it."

"I think men of science as well as other men need to learn from Christ, and I think Christians whose minds are scientific are bound to study science that their view of the glory of God may be as extensive as their being is capable. But I think that the results which each man arrives at in his attempts to harmonize his science with his Christianity ought not to be regarded as having any significance except to the man himself, and to him only for a time, and should not receive the stamp of a society."

"How the learned fool would wonder Were he now to see his blunder, When he put his reason under The control of worldly Pride."

"By the hollow mauntain-side Questions strange I shout for ever, While echoes far and wide Seem to mock my vain endeavour; Still I shout, for though they never Cast my borrowed voice aside, Words from empty words they sever— Words of Truth from words of Pride."

"Ask no more, then, "what is best, How shall those you love be blest," Ask at once eternal Rest, Peace and assurance giving. Rest of Life and not of death, Rest in Love and Hope and Faith, Til the God who gives their breath Calls them to rest from living."

"But listen, what harmony holy Is mingling its notes with our own! The discord is vanishing slowly, And melts in that dominant tone. And they that have heard it can never Return to confusion again, Their voices are music for ever, And join in the mystical strain."

"The world may be utterly crazy And life may be labour in vain; But I'd rather be silly than lazy, And would not quit life for its pain."

"Pisarro explained the Neo-Impressionist theories to his dealer Durand-Ruel in a letter written towards the end of 1886. He stressed the importance of Seurat's role as inventor of the theory, and described the new function of colour, which replaced the mechanical mixtures of pigments with optical mixtures, where colours partially fused in the spectator's eye. The component parts of each optical colour mixture were to be painted in separate touches so that they retained their colour purity. When colours were mixed on the palette, they could only be combined with close neighbors on the colour circle, so as to avoid excessive dulling of the hues. Pissaro noted that the great colour theorists who had influenced Seurat's thinking were Chevreul, the Scott Maxwell, and the American Ogden Rood. Optical colour mixtures, they argued, were more luminous than mixed pigments."

"The influence of Quetelet's ideas spread throughout the sciences, even to the physical sciences. The two primary founders of the modern kinetic theory of gases, based on considerations of probability, were James Clerk Maxwell and Ludwig Boltzmann. Both acknowledged their debt to Quetelet. ...historians generally consider the influence of the natural sciences on the social sciences, whereas in the case of Maxwell and Boltzmann, there is an influence of the social sciences on the natural sciences, as Theodore Porter has shown."

"In order to appreciate the nature of Maxwell's contributions , let us recall how matters stood in his day. ... ...states that a variable magnetic field generates an electric field. Maxwell, however, considered that this law, standing alone, lacked symmetry; so he formulated the hypothesis that conversely a variable electric field should generate a magnetic one, and proceeded to construct his theory... no experimental results could be claimed to have justified any such assumption... His celebrated equations of electromagnetics represented, therefore, the results of experiment, supplemented by this additional hypothetical assumption. The advisability of making this hypothesis was accentuated when it was found to ensure the law of conservation of electricity. ...In the particular case of free space in which only fields but no charges or currents are present, Maxwell's equations of electromagnetics, termed field-equations (since they describe the state of the electromagnetic field), can be written:"

"In the study of electricity and magnetism we may consider phenomena in which conditions do not vary as time passes by; the electric charges and the magnets remain at rest, and the currents flowing in fixed wires do not vary in intensity. Conditions are then termed stationary [static]; it is as though time played no part. The laws which govern this type of phenomena were discovered empirically over a century ago, and were expressed mathematically in terms of spatial vectors. The problem of ascertaining how electric and magnetic phenomena would behave when conditions ceased to be stationary was one that could not be predicted; further experimental research was necessary before the general laws could be obtained. Even so, the difficulties were considerable, and it needed Maxwell's genius to establish the laws from the incomplete array of experimental evidence then at hand. All this work extended over nearly a century; it was slow and laborious. Yet, had men realised that our world was one of four-dimensional Minkowskian space-time, and not one of separate space and time, things would have been different. By extending the well-known stationary laws to four-dimensional space-time, through the mere addition of time components to the various trios of space ones, we should have written out inadvertently the laws governing varying fields, or, in other words, we should have constructed Maxwell's celebrated equations. Electromagnetic induction, discovered experimentally by Faraday, the additional electrical term introduced tentatively by Maxwell, radio waves, everything in the electromagnetics of the field, could have been foreseen at one stroke of the pen. A century of painstaking effort could have been saved. We are assuming that a four-dimensional vector calculus would have been in existence; but this is purely a mathematical question."

"The first clear sign of a breakdown in communication between physics and mathematics was the extraordinary lack of interest among mathematicians in James Clerk Maxwell's discovery of the laws of electromagnetism. Maxwell discovered his equations, which describe the behavior of electric and magnetic fields under the most general conditions, in the year 1861, and published a clear and definitive statement of them in 1865. This was the great event of nineteenth century physics, achieving for electricity and magnetism what Newton had achieved for gravitation two hundred years earlier. Maxwell's equations contained, among other things, the explanation of light as an electromagnetic phenomenon, and the basic principles of electric power transmission and radio technology. ...But in addition to their physical applications, Maxwell's equations had abstract mathematical qualities which were profoundly new and important. Maxwell's theory was formulated in terms of a new style of mathematical concept, a extending throughout space and time and obeying coupled partial differential equations of peculiar symmetry. ...If they had taken Maxwell's equations to heart as Euler took Newton's, they would have discovered, among other things, Einstein's theory of special relativity, the theory of s and their linear representations, and probably large pieces of the theory of hyperbolic differential equations and functional analysis. A great part of twentieth century physics and mathematics could have been created in the nineteenth century, simply by exploring to the end the mathematical concepts to which Maxwell's equations naturally lead."

"If the idea of physical reality had ceased to be purely atomic, it still remained for the time being purely mechanistic; people still tried to explain all events as the motion of inert masses; indeed no other way of looking at things seemed conceivable. Then came the great change, which will be associated for all time with the names of Faraday, Clerk Maxwell, and Hertz. The lion's share in this revolution fell to Clerk Maxwell. He showed that the whole of what was then known about light and electro-magnetic phenomena was expressed in his well known double system of differential equations, in which the electric and magnetic fields appear as the dependent variables. Maxwell did, indeed try to explain, or justify, these equations by intellectual constructions. But... the equations alone appeared as the essential thing and the strength of the fields as the ultimate entities, not to be reduced to anything else."

"The special theory of relativity owes its origins to Maxwell's equations of the electromagnetic field."

"The work of James Clerk Maxwell changed the world forever."

"From a long view of the history of mankind — seen from, say, ten thousand years from now — there can be little doubt that the most significant event of the 19th century will be judged as Maxwell's discovery of the laws of electrodynamics. The American Civil War will pale into provincial insignificance in comparison with this important scientific event of the same decade."

"What does distinguish Maxwell to a great degree is a strong intuition, rising at times to divination, which goes hand in hand with rich power of imagination. For the latter quality much evidence can be cited: his predilection for diagrams, his use of roll-curves [Rollkui'Ven], of stereoscopic figures, of reciprocal force-planes [Kraefteplaenen]."

"He achieved greatness unequalled."

"I want to talk about thought experiments and how they can work, and I want to do that by talking about my favorite example which is Maxwell's equations, the laws of electromagnetism. Again, these are more equations, but it's ok because they're on a T-shirt. So these laws govern the behavior of electric and magnetic fields, but actually, when Maxwell was a boy... there was a missing term. ...When Maxwell got into the field these were the equations, and they had been discovered experimentally, and I want to say a little bit about them. So this bit here is Gauss's law\nabla \cdot \mathbf{D} = \rho_\mathrm{v}it says that electric charges produce electric fields. This bit is Ampere's law\mathbf{\nabla} \times \mathbf{H} = \mathbf{J}it says that a electric currents produce magnetic fields. Faraday's law\nabla \times \mathbf{E} = -\frac{\partial \mathbf{B}} {\partial t}says that oscillating magnetic fields can also produce electric fields... These were discovered and confirmed by a tremendous amount of data. They were consistent with all known measurements/observations of electromagnetism in Maxwell's day, but there are a problem, and the problem was exposed by a . The thought experiment is simply to consider a rapidly oscillating current with a break in the circuit, a ... and the problem is that if you use those equations to calculate the magnetic field next to the capacitor you don't get definite answer, you get two different answers, depending on how you use the equations. So there is something wrong. Even without doing this experiment you know that there is something wrong with those equations, and from this clue and a lot more reasoning... Maxwell was able to figure out that he could fix this by adding one more term [to Ampere's law]...\nabla \times \mathbf{H} = \mathbf{J} +\frac{\partial \mathbf{D}} {\partial t}and with this the equations are mathematically and physically well posed. They give unambiguous answers to questions like the one I mentioned. Now, Maxwell got a huge bonus because... Faraday's law says that an oscillating magnetic field produces an electric field. Maxwell's new term says that an oscillating electric field produces a magnetic field. So each can produce the other, and so you can get a disturbance which is self-sustaining, and which doesn't just sustain... but moves... Faraday, Maxwell, Faraday, Maxwell... you get a self-sustaining disturbance which moves at a velocity that you get from the equations, and the velocity is the speed of light. So Maxwell got a huge bonus for understanding the unification of electricity and magnetism. He understood the nature of light! When I first heard about this in high school I thought this was the coolest thing, and I still do. It's what we're all trying to do."

"One reason for the success of Maxwell's teaching texts, and those of Thomson and Tait, is that they were... expounding in clear and persuasive language the new understanding in basic physics that their authors had been responsible for developing... In a way, Maxwell's contributions to the great ninth edition of the Encyclopaedia Britannica were a natural development of his zeal for teaching. They covered Atom, Attraction, Capillary action, Constitution of bodies, Diagrams, Diffusion, Ether, Faraday, Harmonic analysis, and Physical sciences. ...Maxwell deserves to be remembered as one of the nineteenth century's notable pedagogues. ...His expertise was built upon understanding, enthusiasm, hard work, and experience."

"Maxwell's equations have had a greater impact on human history than any ten presidents."

"In electromagnetism... the law of the inverse square had been supreme, but, as a consequence of the work of Faraday and Maxwell, it was superseded by the field. And the same change took place in the theory of gravitation. By and by the material particles, electrically charged bodies, and magnets which are the things that we actually observe come to be looked upon only as "singularities" in the field."

"Maxwell's importance in the history of scientific thought is comparable to Einstein's (whom he inspired) and to Newton's (whose influence he curtailed)"

"In a famous memoir, Clerk Maxwell showed nearly a hundred years ago that Saturn's rings would be unstable if they were solid, and that they must consist of a swarm of separate bodies. In a system of particles rotating about a centre of gravitational attraction the innermost particles will rotate more rapidly than the outermost, in order to counteract the stronger gravitational pull towards the centre. In studying the problem of Galactic rotation we are almost entirely dependent on the determination of velocities in the line of sight, which can be measured spectroscopically by the . ...On the theory of Galactic rotation stars which are further from the centre than the sun will tend, in general, to move more slowly, i.e. relative to the sun they will lag behind, whereas stars nearer to the centre will race ahead."

"Changing electric fields produce magnetic fields, and changing magnetic fields produce electric fields. Thus the fields can animate one another in turn, giving birth to self-reproducing disturbances that travel at the speed of light. Ever since Maxwell, we understand that these disturbances are what light is."

"[I]n the mid-19th century math seemed... useless for physicists pondering the complexities of molecular motions in gases. ...How could anyone grasp the inner workings of a mass of molecules too numerous to count and too small to be seen? Yet... Maxwell found a way, by using statistics—mathematical descriptions of large groups of molecules. ...Maxwell got the idea to use statistics in physics from social scientists applying math to society!"

"Maxwell... mastered electricity and magnetism, light and heat, pretty much mopping up all the major areas of physics beyond those that Newton had... taken care of—gravitation and the laws of motion. ...Maxwell detected an essential shortcoming in Newton's laws of motion, too. They worked... for macroscopic objects, like cannonballs and rocks. But what about the submicroscopic molecules from which such objects were made? ...Newton's laws ...did you no good because you could not possibly trace the motion of an individual molecule ...Maxwell applied the sort of statistical thinking that Quetelet had promoted."

"Maxwell probably first encountered Quetelet in an article by... John Herschel... (...familiar with Quetelet as a fellow astronomer). Later, in 1857, Maxwell read a newly published book by... Henry Thomas Buckle. Buckle, himself clearly influenced by Quetelet, believed that science could discover the "laws of the human mind" and that human actions are a part of "one vast system of universal order." ...Though Maxwell found Buckle's book "bumptious," he recognized it as a source of original ideas, and the statistical reasoning Buckle applied to society seemed just the thing... needed to deal with molecular motion."

"The essential feature of Maxwell's work was showing that the properties of gases made sense not if gas molecules all flew around at a similar "average" velocity, as Clausius had surmised, but only if they moved at all sorts of speeds, most near the average, but some substantially faster or slower, and a few very fast or slow. ...Just as Quetelet's average man was fictitious, and key insights into society came from analyzing the spread of features around the average, understanding gases meant figuring out the range and distribution of molecular velocities around the average. And that distribution, Maxwell calculated, matched the bell-shaped curve describing the range of measurement errors."

"Maxwell... during the 1860s... showed that when the velocities reached the bell-shaped distribution, no further net change was likely. (...Ludwig Boltzmann further elaborated... and strengthened Maxwell's results). Any specific molecule would speed up or slow down, but... other molecules would change in speed to compensate. When a gas reached that state... the gas was at equilibrium. ...[T]his notion of equilibrium is precisely analogous to the Nash equilibrium in game theory. ...[J]ust as the Nash equilibrium is typically a mixed set of strategies, a gas seeks an equilibrium state with a mixed distribution of molecular velocities."

"Maxwell, and then Boltzmann, and then... J. Willard Gibbs consequently expended enormous intellectual effort in devising... , or... . The uses... extend far beyond gases... describing electric and magnetic interactions, chemical reactions, phase transitions... and all other manner of exchanges of matter and energy. The success... has driven the belief among many physicists that it could be applied with similar success to society. ...[E]verything from the flow of funds in the stock market to the flow of traffic on interstate highways ..."

""The poorest he that is in England hath a life to live, as the greatest he..." [Colonel Thomas Rainsborough, Putney Debates 1647] This is one Liberal Text. And it is more distinctive than may at first appear. It asserts the individual and the value of any individual - even the poorest He. But it asserts it without envy. It does not demand that the rich be made poor - nor even claim that the poor are more deserving than the rich. It demands equality in one thing only, the right to live one's own life."

"Our long-term objective is clear: to replace the Labour Party as the progressive wing of politics in this country."

"Neither the Government nor the local authorities make any wealth or have any money of their own. If we want them to spend more and more we have to pay. The remedy is in our hands. Stop running to them asking them to do this, that and everything under the sun - and demand instead that they stop doing and spending so much."

"In bygone days, commanders were taught that when in doubt, they should march their troops towards the sound of gunfire. I intend to march my troops towards the sound of gunfire."

"After listening to the debate on unemployment I can see a danger that Liberals lose to the Tories their claim to have new and sensible ideas and are left saying "Me too" to a Socialist conventional wisdom which is failing...The salient need of this country—to produce more and much more efficiently—hardly figured on the agenda."

"Why do I—the original advocate of realignment on the Left—object to the Lib-Lab pact? Precisely because I do not think it will lead to realignment. For one thing, the Gaitskellites have fled the field. The Labour Party looks and behaves more and more as the servants of the trade union leaders...When the election comes, either the Labour Party win—and if that happens they will say "Thank you very much" to us and go on with more collectivism—or they lose, and we shall be tarred with their failure...Don't let us become oysters to Carpenter Jim, however genuinely benevolent he may seem."

"The root objection to the pact is the nature of the Labour Party. It is not liberal. It is not becoming more liberal. The social democrats remain ineffective, or sneak off, after preaching equality to everyone else, to some of the highest-paid jobs open to the British. As a final spectacle of degradation, they are to be seen intimidating the Grunwick workers...The Labour Party remains without principle, clinging to office, paid by the trades unions, and with an anti-democratic Marxist wing. The pact, I fear, is having no effect on the nature of that party."

"10 per cent inflation is not heaven and the factors are all still there to push it up much further next year. Nor has the Government any policy adequate to deal with unemployment. It is not capitalism that is in crisis. It is Socialism that is in collapse. The faith has vanished. The principles are shattered. It won't do for Liberals merely to say they will put on the brakes. Even if you slow down the Gadarene swine, they will go over the precipice eventually."

"The state owned monopolies are among the greatest millstones round the neck of the economy...Liberals must stress at all times the virtues of the market, not only for efficiency but to enable the widest possible choice...Much of what Mrs Thatcher and Sir Keith Joseph say and do is in the mainstream of liberal philosophy."

"We should not delude ourselves into thinking that an incomes policy is other than a serious infringement of freedom...Nor have the Liberals explained how it is to be worked, and even if they had, it is certainly not a permanent answer to our economic troubles...At present, the Liberal-Social Democratic Alliance occasionally looks too much like a half-way house on the old road to state socialism. It will spend more than the Tories but rather less than Labour...Such compromises may win votes, but they will not improve the country."

"Now the employer is to be told that if the unions force him to pay exorbitant wages or go out of business if he tries to continue, he will be taxed. The unions will escape any punishment. The employer will not be allowed to increase employment by paying lower wages nor to attract good labour by paying higher wages. We shall have another huge department to supervise the whole operation...an incomes policy is minted in the thinking of 1945."

"The Liberal Party doesn't seem to know in its mind what to do about it—its ostensible view is that the mix of the mixed economy must be left as it is. This seems to be a slightly doubtful proposition...We have to reduce the public sector, the state-run sector, and hand it over to other bodies. The economy is probably unmanageable so long as the state attempts to do so much. The Liberals have not given nearly enough thought to the question of the bureaucracy of the state, what is suitable for the state to run...I personally agree with the SDP line, not with that of the Liberal unilateralists. I want to remain in NATO and I believe that a deterrent is essential and it promotes peace...I would not support unilateral disarmament either on moral or practical grounds."

"On the green banks of Shannon, when Sheelah was nigh, No blithe Irish lad was so happy as I; No harp like my own could so cheerily play, And wherever I went was my poor dog Tray."

"To is to conquer our fate."

"Lochiel, Lochiel, beware of the day! For, dark and despairing, my sight I may seal, But man cannot cover what God would reveal: 'Tis the sunset of life gives me mystical lore, And coming events cast their shadows before."

"Shall victor exult, or in death be laid low, With his back to the field and his feet to the foe, And leaving in battle no blot on his name, Look proudly to heaven from the death-bed of fame."

"The combat deepens. On, ye brave, Who rush to glory or the grave! Wave, Munich! all thy banners wave, And charge with all thy chivalry!"

"Few, few shall part where many meet! The snow shall be their winding-sheet, And every turf beneath their feet Shall be a soldier's sepulchre."

"There was silence deep as death, And the boldest held his breath, For a time."

"Ye are brothers! ye are men! And we conquer but to save."

"Let us think of them that sleep, Full many a fathom deep, By thy wild and stormy steep, Elsinore!"

"Oh leave this barren spot to me! Spare, woodman, spare the beechen tree!"

"Oh! once the harp of Innisfail Was strung full high to notes of gladness; But yet it often told a tale Of more prevailing sadness."

"The hunter and the deer a shade."

"Another's sword has laid him low, Another's and another's; And every hand that dealt the blow— Ah me! it was a brother's!"

"Our bugles sang truce, for the night-cloud had lower'd, And the sentinel stars set their watch in the sky; And thousands had sunk on the ground overpower'd, The weary to sleep, and the wounded to die."

"In life's morning march, when my bosom was young."

"But sorrow return'd with the dawning of morn, And the voice in my dreaming ear melted away."

"To live in hearts we leave behind Is not to die."

"And rustic life and poverty Grow beautiful beneath his touch."

"Whose lines are mottoes of the heart, Whose truths electrify the sage."

"There came to the beach a poor exile of Erin, The dew on his thin robe was heavy and chill; For his country he sigh'd, when at twilight repairing To wander alone by the wind-beaten hill."

"Better be courted and jilted Than never be courted at all."

"An original something, fair maid, you would win me To write — but how shall I begin? For I fear I have nothing original in me — Excepting Original Sin."

"Now Barabbas was a publisher."

"A chieftain to the Highlands bound Cries, "Boatman, do not tarry! And I'll give thee a silver pound To row us o'er the ferry!""

""Now who be ye would cross Lochgyle, This dark and stormy water?" "O I'm the chief of Ulva's isle, And this, Lord Ullin's daughter."

"Come back! come back!" he cried in grief "Across this stormy water; And I'll forgive your Highland chief, My daughter! O my daughter!"

"'Tis distance lends enchantment to the view, And robes the mountain in its azure hue."

"What potent spirit guides the raptur'd eye To pierce the shades of dim futurity? Can Wisdom lend, with all her heav'nly pow'r, The pledge of Joy's anticipated hour? Ah, no! she darkly sees the fate of man— Her dim horizon bounded to a span; Or, if she hold an image to the view, Tis nature pictur'd too severely true."

"With thee, sweet Hope! resides the heav'nly light, That pours remotest rapture on the sight: Thine is the charm of life's bewilder'd way, That calls each slumb'ring passion into play."

"When peace and mercy, banish'd from the plain, Sprung on the viewless winds to Heav'n again; All, all forsook the friendless guilty mind, But Hope, the charmer, linger'd still behind."

"Thus, while Elijah's burning wheels prepare, From Carmel's height, to sweep the fields of air, The prophet's mantle, ere his flight began, Dropt on the world — a sacred gift to man."

"Auspicious Hope! in thy sweet garden grow Wreaths for each toil, a charm for every woe: Won by their sweets, in nature's languid hour, The way-worn pilgrim seeks thy summer bower; There, as the wild bee murmurs on the wing, What peaceful dreams thy handmaid spirits bring! What viewless forms th' Æolian organ play, And sweep the furrow'd lines of anxious thought away! Angel of life! thy glittering wings explore Earth's loneliest bounds, and Ocean's wildest shore."

"O Heaven! he cried, my bleeding country save!"

"Hope, for a season, bade the world farewell, And Freedom shrieked—as Kosciusko fell!"

"On Prague's proud arch the fires of ruin glow, His blood-dyed waters murmuring far below."

"And rival all but Shakespeare's name below."

"Who hath not owned, with rapture-smitten frame, The power of grace, the magic of a name?"

"Without the smile from partial beauty won, Oh what were man? — a world without a sun."

"The world was sad, the garden was a wild, And man the hermit sigh'd — till woman smiled."

"While Memory watches o'er the sad review Of joys that faded like the morning dew."

"There shall he love when genial morn appears, Like pensive Beauty smiling in her tears."

"And muse on Nature with a poet's eye."

"Let Winter come! let polar spirits sweep The darkening world, and tempest-troubled deep! Though boundless snows the withered heath deform, And the dim sun scarce wanders through the storm, Yet shall the smile of social love repay, With mental light, the melancholy day! And, when its short and sullen noon is o'er, The ice-chained waters slumbering on the shore, How bright the fagots in his little hall Blaze on the hearth, and warm the pictured wall!"

"What millions died that Caesar might be great!"

"That gems the starry girdle of the year."

"Melt and dispel, ye spectre-doubts, that roll Cimmerian darkness o'er the parting soul!"

"O star-eyed Science! hast thou wandered there, To waft us home the message of despair?"

"But sad as angels for the good man's sin, Weep to record, and blush to give it in."

"Cease, every joy, to glimmer on my mind, But leave, oh! leave the light of Hope behind!"

"What though my wingèd hours of bliss have been Like angels visits, few and far between."

"Ye mariners of England, That guard our native seas; Whose flag has braved, a thousand years, The battle and the breeze!"

"While the battle rages loud and long, And the stormy winds do blow."

"Britannia needs no bulwarks, No towers along the steep; Her march is o'er the mountain waves, Her home is on the deep."

"With thunders from her native oak, She quells the floods below."

"The meteor flag of England Shall yet terrific burn, Till danger's troubled night depart, And the star of peace return."

"A stoic of the woods—a man without a tear."

"O Love! in such a wilderness as this."

"The torrent's smoothness, ere it dash below!"

"To-morrow let us do or die."

"Oh, how hard it is to find The one just suited to our mind!"

"Drink ye to her that each loves best! And if you nurse a flame That's told but to her mutual breast, We will not ask her name."

"Again to the battle, Achaians! Our hearts bid the tyrants defiance! Our land, the first garden of Liberty's tree, It has been, and shall yet be, the land of the free."

"Star that bringest home the bee, And sett'st the weary labourer free!"

"Absence! is not the soul torn by it From more than light, or life, or breath? 'Tis Lethe's gloom, but not its quiet,— The pain without the peace of death!"

"All worldly shapes shall melt in gloom, The Sun himself must die, Before this mortal shall assume Its Immortality!"

"I saw the last of human mould, That shall Creation's death behold, As Adam saw her prime!"

"Roland, the flower of Chivalry, Expired at Roncevall."

"Triumphal arch, that fill'st the sky When storms prepare to part, I ask not proud Philosophy To teach me what thou art. — Still seem, as to my childhood's sight, A midway station given, For happy spirits to alight, Betwixt the earth and heaven."

"Can all that optics teach, unfold Thy form to please me so, As when I dreamt of gems and gold Hid in thy radiant bow? When Science from Creation's face Enchantment's veil withdraws, What lovely visions yield their place To cold material laws! And yet, fair bow, no fabling dreams, But words of the Most High, Have told why first thy robe of beams Was woven in the sky."

"When o'er the green undeluged earth Heaven's covenant thou didst shine, How came the world's grey fathers forth To watch thy sacred sign. And when its yellow lustre smiled O'er mountains yet untrod, Each mother held aloft her child To bless the bow of God."

"Methinks, thy jubilee to keep, The first-made anthem rang On earth deliver'd from the deep, And the first poet sang. Nor ever shall the Muse's eye Unraptured greet thy beam: Theme of primeval prophecy, Be still the poet's theme!"

"How glorious is thy girdle cast O'er mountain, tower, and town, Or mirror'd in the ocean vast, A thousand fathoms down! As fresh in yon horizon dark, As young thy beauties seem, As when the eagle from the ark First sported in thy beam. For, faithful to its sacred page, Heaven still rebuilds thy span, Nor lets the type grow pale with age That first spoke peace to man."

"How glorious fall the valiant, sword in hand, In front of battle for their native land!"

"But youth’s fair form, though fallen, is ever fair, And beautiful in death the boy appears, The hero boy, that dies in blooming years: In man’s regret he lives, and woman’s tears; More sacred than in life, and lovelier far, For having perished in the front of war."

"But your wights that take no pride to wield A massy spear and well-made shield, Nor joy to draw the sword: Oh, I bring those heartless, hapless drones, Down in a trice on their marrow-bones, To call me King and Lord."

"Mr. Campbell may be said to hold a place (among modern poets) between Lord Byron and Mr. Rogers. With much of the glossy splendour, the pointed vigour, and romantic interest of the one, he possesses the fastidious refinement, the classic elegance of the other. … There are those who complain of the little that Mr. Campbell has done in poetry, and who seem to insinuate that he is deterred by his own reputation from making any further or higher attempts. But after having produced two poems that have gone to the heart of a nation, and are gifts to a world, he may surely linger out the rest of his life in a dream of immortality."

"Existential phenomenology attempts to characterize the nature of a person's experience of his world and himself. It is not so much an attempt to describe particular objects of his experience as to set all particular experiences within the context of his whole being-in-his-world. The mad things said and done by the schizophrenic will remain essentially a closed book if one does not understand their existential context. In describing one way of going mad, I shall try to show that there is a comprehensible transition from the sane schizoid way of being-in-the-world to a psychotic way of being-in-the-world. Although retaining the terms schizoid and schizophrenic for the sane and psychotic positions respectively, I shall not, of course, be using these terms in their usual clinical psychiatric frame of reference, but phenomenologically and existentially."

"We cannot help but see the person in one way or other and place our constructions or interpretations on "his" behaviour, as soon as we are in a relationship with him."

"Few books today are forgivable. Black on canvas, silence on the screen, an empty white sheet of paper are perhaps feasible. There is little conjunction of truth and social "reality". Around us are pseudo-events, to which we adjust with a false consciousness adapted to see these events as true and real, and even as beautiful. In the society of men the truth resides now less in what things are than in what they are not. Our social realities are so ugly if seen in the light of exiled truth, and beauty is almost no longer possible if it is not a lie. What is to be done? We who are still half alive, living in the often fibrillating heartland of a senescent capitalism — can we do more than reflect the decay around and within us? Can we do more than sing our sad and bitter songs of disillusion and defeat? The requirement of the present, the failure of the past, is the same: to provide a thoroughly self-conscious and self-critical human account of man."

"We live in a moment of history where change is so speeded up that we begin to see the present only when it is already disappearing."

"We are all murderers and prostitutes — no matter to what culture, society, class, nation, we belong, no matter how normal, moral, or mature we take ourselves to be. Humanity is estranged from its authentic possibilities. This basic vision prevents us from taking any unequivocal view of the sanity of common sense, or of the madness of the so-called madman. … Our alientation goes to the roots. The realisation of this is the essential springboard for any serious reflection on any aspect of present inter-human life."

"Alienation as our present destiny is achieved only by outrageous violence perpetrated by human beings on human beings."

"Even facts become fictions without adequate ways of seeing "the facts". We do not need theories so much as the experience that is the source of the theory. We are not satisfied with faith, in the sense of an implausible hypothesis irrationally held: we demand to experience the "evidence". We can see other people's behaviour, but not their experience. This has led some people to insist that psychology has nothing to do with the other person's experience, but only with his behaviour. The other person's behaviour is an experience of mine. My behaviour is an experience of the other. The task of social phenomenology is to relate my experience of the other's behaviour to the other's experience of my behaviour. Its study is the relation between experience and experience: its true field is inter-experience."

"I see you, and you see me. I experience you, and you experience me. I see your behaviour. You see my behaviour. But I do not and never have and never will see your experience of me. Just as you cannot "see" my experience of you. My experience of you is not "inside" me. It is simply you, as I experience you. And I do not experience you as inside me. Similarly, I take it that you do not experience me as inside you. "My experience of you" is just another form of words for "you-as-l-experience-you", and "your experience of me" equals "me-as-you-experience-me". Your experience of me is not inside you and my experience of you is not inside me, but your experience of me is invisible to me and my experience of you is invisible to you."

"I cannot experience your experience. You cannot experience my experience. We are both invisible men. All men are invisible to one another. Experience used to be called The Soul. Experience as invisibility of man to man is at the same time more evident than anything. Only experience is evident. Experience is the only evidence. Psychology is the logos of experience. Psychology is the structure of the evidence, and hence psychology is the science of sciences."

"Social phenomenology is the science of my own and of others' experience. It is concerned with the relation between my experience of you and your experience of me. That is, with inter-experience. It is concerned with your behaviour and my behaviour as I experience it, and your and my behaviour as you experience it."

"Society highly values its normal man. It educates children to lose themselves and to become absurd, and thus to be normal. Normal men have killed perhaps 100,000,000 of their fellow normal men in the last fifty years."

"Long before a thermonuclear war can come about, we have had to lay waste our own sanity. We begin with the children. It is imperative to catch them in time. Without the most thorough and rapid brainwashing their dirty minds would see through our dirty tricks. Children are not yet fools, but we shall turn them into imbeciles like ourselves, with high I.Q.s if possible. From the moment of birth, when the Stone Age baby confronts the twentieth-century mother, the baby is subjected to these forces of violence, called love, as its mother and father, and their parents and their parents before them, have been. These forces are mainly concerned with destroying most of its potentialities, and on the whole this enterprise is successful."

"We are effectively destroying ourselves by violence masquerading as love. I am a specialist, God help me, in events in inner space and time, in experiences called thoughts, images, reveries, dreams, visions, hallucinations, dreams of memories, memories of dreams, memories of visions, dreams of hallucinations, refractions of refractions of refractions of that original Alpha and Omega of experience and reality, that Reality on whose repression, denial, splitting, projection, falsification, and general desecration and profanation our civilisation as much as anything is based."

"It is of fundamental importance not to make the positivist mistake of assuming that because a group’s members are in formation this means that they’re necessarily on course."

"A child born today in the United Kingdom stands a ten times greater chance of being admitted to a mental hospital than to a university … This can be taken as an indication that we are driving our children mad more effectively than we are genuinely educating them. Perhaps it is our way of educating them that is driving them mad."

"There is no such "condition" as "schizophrenia," but the label is a social fact and the social fact a political event."

"The madness that we encounter in "patients" is a gross travesty, a mockery, a grotesque caricature of what the natural healing of that estranged integration we call sanity might be. True sanity entails in one way or another the dissolution of the normal ego, that false self competently adjusted to our alienated social reality; the emergence of the "inner" archetypal mediators of divine power, and through this death a rebirth, and the eventual re-establishment of a new kind of ego-functioning, the ego now being the servant of the divine, no longer its betrayer."

"I'm ridiculous to feel ridiculous when I'm not. You must be laughing at me for feeling you are laughing at me if you are not laughing at me."

"If I don't know I don't know I think I know If I don't know I know I think I don't know"

"I am doing it the it I am doing is the I that is doing it the I that is doing it is the it I am doing it is doing the I that am doing it I am being done by the it I am doing it is doing it"

"Before one goes through the gate one may not be aware there is a gate One may think there is a gate to go through and look a long time for it without finding it One may find it and it may not open If it opens one may be through it As one goes through it one sees that the gate one went through was the self that went through it no one went through a gate there was no gate to go through no one ever found a gate no one ever realized there was never a gate"

"The range of what we think and do is limited by what we fail to notice. And because we fail to notice there is little we can do to change until we notice how failing to notice shapes our thoughts and deeds."

"Insanity — a perfectly rational adjustment to an insane world."

"Laing was profoundly disenchanted with most analysts' closed-minded and dogmatic world-views, and their derogatory attitude toward psychotics. The Freudians and Kleinians in London, for their part, did not trust Laing because he committed the cardinal sin of taking Jung's notion of metanoia seriously. This was not yet evident in 1960, when he published The Divided Self. But it was vividly apparent in The Politics of Experience, published in 1967."

"Fed up with the limelight, in 1970, Laing left for India and Ceylon, where he studied Buddhist mediation and Shiviite Yoga for 18 months. He returned a changed man. Unlike his former, angrier, radical self, the new R.D. Laing now enjoined a kind of gentle, Buddhist austerity as the best path to liberation, and expressed a great skepticism about the left's agenda and methods. Moreover, he no longer condemned the nuclear family or the use of psychotropic medication as a treatment of last resort, provided these drugs were taken voluntarily, with the patient's informed consent. He remained categorically opposed to electroshock and involuntary psychiatric treatment, and eager to explore alternatives to psychiatry. But he now rejected the "anti-psychiatry" label that others had placed on him, and made several conciliatory gestures toward his estranged psychiatric colleagues."

"Many things have changed since The Politics of Experience created such a sensation. The general public isn't as moved by the plight of these people as they were in Laing's day. And though Laing was far more effective with people like these than the average clinician in a one-on-one setting, he never developed a workable alternative to the conventional mental hospital. In the absence of such an alternative, people in distress are inclined to rely on the devil they know. Besides, really good psychotherapy is time and labor intensive. It requires a substantial emotional investment from the therapist as well as the patient. It is not cheap and not fast, and in the recent climate of fiscal restraint we want a quick fix: something clean and cost-effective, not messy and time consuming."

"Laing argued that labeling the individual often has little to do with accurate assessment of the patient's real problems, and that the remedial interventions mandated by a specific diagnosis often serve complex social functions by equilibrating extant social-systems, i.e. maintaining the status quo. In short, clinicians frequently locate the cause of the disturbance in individuals to divert attention from the processes that actually engendered their disturbed behavior. If they did not, they would often construe the "signs and symptoms" of these diagnostic entities as intelligible responses to what Laing termed "unlivable situations" — ones which the patient can neither understand, nor tolerate, nor change effectively."

"Laing had an aching addiction to fame and celebrity and it unquestionably damaged his reputation. … His need for attention was a lifelong problem and robbed his work of credibility, particularly after he had a serious midlife crisis of creativity and felt he had run out of things to say. He became a tragic figure, his behaviour erratic and self-destructive. There were flashes of the old brilliance, but much of his later output was of questionable value. Frankly, it was dreck."

"His most original contribution, the source of his inspiration, what he wrote about and where he wrote from, was the time that he spent listening to mad people. Before Ronnie, few psychiatrists, if any, spoke with such a good ear for madness. There were others including Freud, Jung, Fromm-Reichman and Rosen, who attempted in some way to decode mad-speak, but Ronnie "hung out" with mad people. He was first of all a guy who, with people who were seen as mad, entered into a kind of a friendship; he created space that hadn't before opened up, between himself and the "mad." Also he was very plastic and mimetic, so he could imitate and get into other people's moods, thoughts, language, and world, including those of so-called "mad" people. And he was able to bring back and speak of what it was like to be "mad" (more or less). This gave "mad" people an enormous sense of relief. Someone heard them. They were not alone. Madness was not unreason, a total unintelligibility, a total difference between the sane and the insane. Ronnie showed that we're all in it together. There was not an unbridgeable gulf between sanity and madness: rather there is a continuum. Mad people felt that "this guy really understands what I'm going through." This proved extremely helpful for people who thought they were going mad, or who were told they were mad."

"Being the son of RD Laing was neither amazing nor enlightening …For most of the time it was a crock of shit."

"The square root of nothing."

"There was a lot of violence when we were young — vicious, nasty stuff — and at times it certainly felt an unsafe place to be. It was an awful culture shock when my parents separated, leaving our schools and friends in London and arriving in Glasgow in the early 1960s, which then had a frightening reputation for gang violence. We had occasional visits from my father which always ended in rows. I felt hurt, angry and confused he couldn’t be there for us. I have sat in on sessions with my father while he was working with clients and experienced his genius as a man who could relate to another human’s pain and suffering. There seems to me to be a huge void and contradiction between RD Laing the psychiatrist and Ronnie Laing the father. There was something he was constantly searching for within himself and it tortured him."

"We’ve got too many problems for him. … He can solve everybody else’s, but not ours."

"Ronnie was brilliant, a complete original, but he desperately overdid the drugs and drink. He was one of those drunks whose body would jack it in while his mind kept working. He would be lying on the floor, paralytic but talking nonstop and making perfect sense."

"I exhort all People, gentle and simple, men, women and children, to buy, to read, to extol, these labours of mine. Let them not fear to defend every article; for I will bear them harmless. I have arguments good store, and can easily confute, either logically, theologically, or metaphysically, all those who oppose me."

"All political parties die at last of swallowing their own lies."

"In the first days Of my distracting grief, I found myself As women wish to be who love their lords."

"I'll woo her as the lion wooes his brides."

"My name is Norval; on the Grampian hills My father feeds his flocks; a frugal swain, Whose constant cares were to increase his store, And keep his only son, myself, at home."

"A rude and boisterous captain of the sea."

"Like Douglas conquer, or like Douglas die."

"O if thou knew’st how thou thyself dost harm, And dost prejudge thy bliss, and spoil my rest; Then thou would’st melt the ice out of thy breast And thy relenting heart would kindly warm."

"The weaker sex, to piety more prone"

"What life refused, to gain by death he thought: For life and death are but indifferent things, And of themselves not to be shunned nor sought, But for the good or ill that either brings."

"Death is the port where all may refuge find, The end of labour, entry unto rest."

"What thing so good which not some harm may bring? Even to be happy is a dangerous thing."

"Of all the tyrants that the world affords, Our own affections are the fiercest lords."

"Although my hap be hard, my heart is high."

"To love and be beloved, this is the good, Which for most sovereign all the world will prove."

"Times daily change and we likewise in them; Things out of sight do straight forgotten die."

"I hope, I fear, resolved, and yet I doubt, I'm cold as ice, and yet I burn as fire; I wot not what, and yet I much desire, And trembling too, am desperately stout."

"Though I was long in coming to the light, Yet may I mount to fortune's highest height."

"I sing the sabbath of eternal rest."

"When policy puts on religious cloak."

"Of all things that are feared, the least is death."

"Pride hated stands, and doth unpitied fall."

"His birthright sold, some pottage so to gain."

"That queen of nations, absolutely great."

"That generous plainness proves the better way."

"Vile avarice and pride, from Heaven accurst, In all are ill, but in a church-man worst."

"Lo, one who loved true honour more than fame, A real goodness, not a studied name."

"Words but direct, example must allure."

"That fatal sergeant, Death, spares no degree."

"The world's chief idol, nurse of fretting cares, Dumb trafficker, yet understood o'er all."

"Despair and confidence both banish fear."

"It is not, perhaps, unreasonable to conclude, that a pure and perfect democracy is a thing not attainable by man, constituted as he is of contending elements of vice and virtue, and ever mainly influenced by the predominant principle of self-interest. It may, indeed, be confidently asserted, that there never was that government called a republic, which was not ultimately ruled by a single will, and, therefore, (however bold may seem the paradox,) virtually and substantially a monarchy."

"The utility of translations is universally felt, and therefore there is a continual demand for them. But this very circumstance has thrown the practice of translation into mean and mercenary hands."

"I. ... the Translation should give a complete transcript of the ideas of the original work. II. ... the style and manner of writing should be of the same character with that of the original. III. ... the Translation should have all the ease of original composition."

"An ordinary translator sinks under the energy of his original: the man of genius frequently rises above it."

"Works which consist of fact and detail demand a more scrupulous fidelity than those of which the basis is sentiment."

"It is always a fault when the translator adds to the sentiment of the original author, what does not strictly accord with his characteristic mode of thinking, or expressing himself."

"But if authors, even of taste and genius, be found at times to have made an injudicious use of that liberty which is allowed in the translation of poetry, we must expect to see it miserably abused indeed, where those talents are evidently wanting."

"Next in importance to a faithful transfusion of the sense and meaning of an author, is an assimilation of the style and manner of writing in the translation to that of the original."

"In Latin two negatives make an affirmative; but it is otherwise in Greek, they only give force to the negation ..."

"... a translator may discern the general character of his author's style, and yet fail remarkably in the imitation of it. Unless he is possessed of the most correct taste, he will be in continual danger of presenting an exaggerated picture or a caricatura of his orginal. The distinction between good and bad writing is often of so very slender a nature, and the shadowing of difference so extremely delicate, that a very nice perception alone can at all times define the limits."

"The Greek language, from the frequency and familiarity of ellipsis, allows a conciseness of expression which is scarcely attainable in any other tongue, and perhaps least of all in the English. ... The Latin language, too, though in an inferior degree to the Greek, admits of a brevity, which cannot be successfully imitated in the English."

"The English language is not incapable of an elliptical mode of expression; but it does not admit of it to the same degree as the Latin."

"We may certainly, from the foregoing observations, conclude, that is impossible to do complete justice to any species of poetical compositin in a prose translation; in other words, that none but a poet can translate a poet."

"The familiar style of epistolary correspondence is rarely attainable even in original composition. It consists in a delicate medium between the perfect freedom of ordinary conversation and the regularity of written dissertation or narrative. It is extremely difficult to attain this delicate medium in a translation: because the writer has neither a freedom of choice in the sentiments, nor in the mode of expressing them."

"If the order in which I have classed the three general laws of translation be their just and natural arrangement, which I think will hardly be denied, it will follow, that in all cases where a sacrifice is necessary to be made of one of those laws to another, a due regard ought to be paid to their rank and comparative importance."

"A democracy cannot exist as a permanent form of government. It can only exist until the majority discovers it can vote itself largess out of the public treasury. From that moment on the majority always votes for the candidate promising the most benefits, with the result that the democracy collapses because of the loose fiscal policy ensuing, always to be followed by a dictatorship, then a monarchy."

"Last words: "I bless the Lord that he gave me counsel.""

"Like a fool as I was , I suffered my sun to be high in the heavens and near afternoon before I ever took the gate by the end."

"I see grace growth best in winter"

"ye and I might meet with joy up in the rainbow"

"I hang by a thread, but it is (if I may so speak) of Christ's spinning"

"I had but one joy, the apple of the eye of my delights , to preach Christ my Lord"

"The bloom fell off my branches and joy did cast off its flower"

"The good Husbandman may pluck His rose & gather in His lily."

"The night will close the door & fasten my anchor within the veil and I shall go away to sleep."

"Grace will ever speak for itself and be fruitful in well-doing; the sanctified cross is a fruitful tree."

"Ye have lost a child — nay, she is not lost to you, who is found to Christ; she is not sent away, but only sent before; like unto a star, which going out of our sight, doth not die and vanish, but shineth in another hemisphere."

"Let your children be as so many flowers, borrowed from God. If the flowers die or wither, thank God for a summer loan of them."

"Dearest wife, let us go on and faint not; something of ours is in heaven besides the flesh of our exalted Saviour, and we go on after our own."

"My desire is that my Lord would give me broader and deeper thoughts, to feed myself with wondering at His love."

"In our fluctuations of feeling, it is well to remember that Jesus admits no change in His affections; your heart is not the compass Jesus saileth by."

"Every day we may see some new thing in Christ. His love hath neither brim nor bottom."

"I find my Lord Jesus cometh not in the precise way that I lay wait for Him. He hath a manner of His own. Oh, how high are His ways above my ways"

"Take Christ in with you under your yoke, and let patience have her perfect work."

"There is nothing that will make you a Christian indeed, but a taste of the sweetness of Christ."

"Christ, in that place He hath put you, hath intrusted you with a dear pledge, which is His own glory, and hath armed you with His sword to keep the pledge, and make a good account of it to God."

"Christ seeketh your help in your place; give Him your hand."

"You must take a house beside the Physician. It will be a miracle if ye be the first sick that Christ hath put away uncured."

"Welcome, welcome, cross of Christ, if Christ be with it."

"How soon would faith freeze without a cross!"

"Build your nest upon no tree here, for ye see that God hath sold the forest to death."

"Be not cast down. If ye saw Him who is standing on the shore, holding out His arms to welcome you to land, ye would wade, not only through a sea of wrongs, but through hell itself to be with Him."

"When ye are come to the other side of the water, and have set down your foot on the shore ot glorious eternity, and look back again to the waters and to your wearisome journey, and shall see in that clear glass of endless glory, nearer to the bottom of God's wisdom, ye shall then be forced to say, " If God had done otherwise with me than He hath done, I had never come to the enjoyment of this crown of glory.""

"It is no small comfort that God hath written some Scriptures to you which He hath not to others. Read these, and think God is like a friend who sendeth a letter to a whole house and family, but who speaketh in His letter to some by name that are dearest to Him in the house."

"There is nothing left to us but to see how we may be approved of Him, and how we may roll the weight of our weak souls in well-doing upon Him, who is God omnipotent."

"It is certain that this is not only good which the Almighty has done, but that it is best; He hath reckoned all your steps to heaven."

"I know that as night and shadows are good for flowers, and moonlight and dews are better than a continual sun, so is Christ's absence of special use, and that it hath some nourishing virtue in it, and giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field for faith to put forth itself."

"Grow as a palm-tree on God's Mount Zion; howbeit shaken with winds, yet the root is fast."

"I pray God that I may never find my will again. Oh, that Christ would subject my will to His, and trample it under His feet."

"It is in some respect greater love in Jesus to sanctify than to justify, for He maketh us most like Himself, in His own essential portraiture and image in sanctifying us."

"If ye never had a sick night and a pained soul for sin, ye have not yet lighted upon Christ."

"Make not Christ a liar in distrusting His promise."

"A power ethical, politic, or moral, to oppress, is not from God, and is not a power, but a licentious deviation of a power; and is no more from God, but from sinful nature and the old serpent."

"If you should see a man shut up in a closed room, idoizing a set of lamps and rejoicing in their light, and you wished to make him truly happy, you would begin by blowing out all his lamps; and then throw open the shutters to let in the light of heaven."

"But no sooner did the restoration of Charles II. take place, than the face of affairs began to change, and after his fore-mentioned book lex rex was burnt at the cross of Edinburgh, and at the gates of the new college of St Andrews, where he was professor of divinity, the parliament in 1661, were to have an indictment laid before them against him, and such was their humanity (that when every body knew he was a-dying) that they caused summon him to appear before them at Edinburgh, to answer to a charge of high treason... It is commonly said, that when the summons came he spoke out of his bed and said, Tell them I have got summons already before a superior judge and judicatory, and I behove to answer my first summons, and ere your day come I will be where few kings and great folks come. When they returned and told he was a-dying, the parliament put to a vote, Whether or not to let him die in the college. It carried, Put him out, only a few dissenting. My lord Burleigh said, Ye have voted that honest man out of the college, but ye cannot vote him out of heaven. Some said, He would never win there, hell was too good for him. Burleigh said, I wish I were as sure of heaven as he is, I would think myself happy to get a grip of his sleeve to hawl me in."

"He had a most sharp pierceing witt, and fruitfall invention and solid judgement. He used ordinarly to rise be three a clock in the morning; he spent all his time either in prayer, or reading, or writting, or in visiting families in private, or in publick employments of his ministrie or profession. While he was at Anwoth, he was the instrument of much good among a poor ignorant people, many of which he brought to the knowledge and practise of religion, and was a great strengthener of all the Christians in that countrey."

"[A]t ye entrie of ye said Maister Samuell, our soules were under that miserable extreame femine of ye word, that we had onlie ye puir help of an sermone everie second Sabboth, by reasone of ane most inconvenient unione with uther twa kirkis."

"I would advise you not to expect too much happiness, even from the fulfillment of all your wishes. The moment you have distinguished yourself you become an object of envy and malice ; men whom you believed to be lovers of knowledge you will then find to be lovers only of fame, and haters of all knowledge that has not come from themselves. You will find that a life of science has in it no superiority to any other, unless it is pursued from a higher principle than the mere ambition of notoriety, and that demagogue or a philosopher differ only in the objects of their selfishness. As you will now have experienced how unsatisfying even the pursuit of knowledge is when insulated from higher objects, I hope, if you have not been fortunate enough to begin the study earlier, that you will devote yourself to the most extraordinary of all subjects, one which infinitely surpasses the mechanism of the heavens or the chemistry of the material world, the revelation of your duty and the destiny of man as contained in The Bible — a book which occupied the best hours of the manhood of Newton, of Locke, and of Euler."

"The cultivation of science is a luxury of no common kind amid the bustle and vexation of life, and is quite compatible with the most active professional duties. Your education and the example you have had to copy will, I am sure, guard you against those presumptuous and skeptical opinions which scientific knowledge too often engenders. In the ardour of pursuit and under the intoxication of success scientific men are apt to forget that they are the instrument by which Providence is gradually revealing the wonders of creation, and that they ought to exercise their functions with the same humility as those who are engaged in unfolding the mysteries of His revealed will."

"Truth has no greater enemy than its unwise defenders, and no warmer friends than those who, receiving it in a meek and tolerant spirit, respect the conscientious convictions of others, and seek, in study and in prayer, for the best solution of mysterious and incomprehensible revelations."

"It is not easy to devise a cure for such a state of things (the declining taste for science). The most obvious remedy is to provide the educated classes with a series of works on popular and practical science, freed from mathematical symbols and technical terms, written in simple and perspicuous language, and illustrated by facts and experiments which are level to the capacity of ordinary minds."

"The human voice may be denominated the music of the mind; language, a figurative mode of expressing our ideas and sentiments. The effects of flowing from this beneficent endowment are overwhelming in contemplation and almost infinite in extent. It is principally instrumental to all the moral and physical improvements of man, and enables him to pour forth his otherwise invisible, inaudible, unfathomable thoughts, to his fellow-man and to his God."

"Truths physical have an- origin as divine as truths religious, In the time of Galileo they triumphed over the casuistry and secular power of the Church ; and in our own day the incontrovertible truths of primeval life have won as noble a victory over the errors of a speculative theology, and a false interpretation of the word of God. Science ever has been, and ever must be the safeguard of religion. The grandeur of her truths may transcend our failing reason, but those who cherish and lean upon truths equally grand, but certainly more incomprehensible, ought to see in the marvels of the material world the best defence and illustration of the mysteries of their faith."

"Man, made after God's image, was a nobler creation than twinkling sparks in the sky, or than the larger and more useful lamp of the moon."

"Amid the destructive convulsions of the physical world, even pious minds may have for an instant questioned the superintending providence of God. In the midst of famine, or pestilence, or war, they may have stood horror- struck at the scene. In the triumphs of fraud, oppression, and injustice, over honesty, and liberty, and law. Faith may have wavered, and Hope despaired; but in no condition, either of the physical or the moral world, does the mind question the POWER of its Maker. The omnipotence of the Creator, and the exertion of it in every corner of space, — His care over the falling sparrow, and His guidance of the gigantic planet, are the earliest of our acquired truths, and the very first that observation and experience confirm. When Reason gives wisdom to our perceptions, omnipotence is the grand truth which they inculcate. Whatever the eye sees, or the ear hears, or the fingers touch, — every motion of our body, every function it performs, every structure in its fabric, impresses on the mind, and fixes in the heart the conviction, that the Creator is all-powerful as well as all-wise. Omnipotence, in short, is the only attribute of God which is universally appreciated, which skepticism never unsettles, and which we believe as firmly when under the influence of our corrupt passions, as when we are looking devoutly to heaven. All the other attributes of God are inferences. His omnipresence, His omniscience, His justice, mercy, and truth, are the deductions of reason, and, however true and demonstrable, they exercise little influence over the mind; but the attribute of omnipotence predominates over them all, and no mind responsive to its power will ever be disturbed by the ideas which it suggests of infinity of time, infinity of space, and infinity of life."

"The history of the human species is the history of a variety of races in every stage of civilization and barbarism, and the great majority of which have neither an intellectual, nor a moral, nor a religious progressive history. Progression has not been the character of the history of man. Without alluding to his primeval fall from his high estate, we have only to cast our eyes over the globe, and look at the intellectual, moral, and religious catastrophes which it presents to us, — at ages of light and darkness, — at alternations of progress and decline, — at the highest civilization sinking into the lowest barbarism. Mark those eastern lands, now involved in darkness, from which the beams of knowledge first radiated on mankind. Study the extinction of morality in many regions of the earth where its great lessons were first taught by our Saviour and His apostles; and above all, mark the total suppression of the Christian faith in European communities, where it has been displaced by a religion whose doctrines were preached by conquest, and whose decalogue was dictated by the sword."

"Although every part of the human frame has been fashioned by the same Divine hand and exhibits the most marvellous and beneficent adaptions for the use of men, the human eye stands pre-eminent above them all as the light of the body and the organ by which we become acquainted with the minutest and the nearest, the largest and most remote of the Creator’s work"

"Jesus will take me safe trough... I shall see Jesus, who created all things, Jesus, who made the worlds; I shall see Him as He is;... Yes; I have had the Light for many years, and Oh! how bright it is! I feel SO SAFE, SO SATISFIED."

"If it has been revealed to man that the Almighty made him out of the dust of the earth, and breathed into his nostrils the breath of life, it is in vain to tell a Christian that man was originally a speck of albumen, and passed through the stages of monads and monkeys, before he attained his present intellectual preeminence. If it be a received truth that the Creator has repeatedly interposed in the government of the universe and displayed his immediate agency in miraculous interpositions, it is an insult to any reader to tell him that the being slumbers on his throne and rules under a "primal arrangement in his counsels," and "by a code of laws of unbending operation.""

"It is God alone that can pronounce upon the real condition of the heart and soul, out of which are the issues of life. A true phrenological fact, therefore, which we can force a sound mind to believe must involve, in one of its aspects, a species of knowledge which ist is not in the power of man, and still less within his province, to attain; and in the other, a physical fact, which can be seen only in the brain itself, and which cannot be interfered from any external sign."

"The only sure mode of acquiring sound ideas of our relation to the Creator is to begin with the study of ourselves, and to view God as a Father and Friend, dealing with us in precisely the same way as we would deal with others over whom we exercise authority. Conscience, that infallible Mentor "that sticketh closer than a brother," tells us that we are responsible beings; and in the domestic, as well as the social circle, we speedily feel the discipline and learn the lesson of rewards and punishments. The law written in man's heart points to the past as pregnant with events which may affect the future; and in the earnestness of his aspirations, and the activity of his search, he is gradually led to the mysterious history of his race. He learns that on tables of stone have been engraven the same law to which his heart responded; -that when all were dead, one died for all; and in the contemplation of the great sacrifice, he obtains a solution of the interesting problem of his individual destiny. The Sacred record which is now his guide, speaks to him of fore-knowledge and predestination, while, in perfect consistency, it records the ministration of descending spirits, and the holier communings of God with man. The Divine decrees no longer perplex him. They transcend, indeed, his Reason - but that Reason, the faithful interpreter of Conscience, does not falter in proclaiming the Freedom of his Will, and the Responsibility of his Actions."

"It is not within our province to inquire by what process, and in what condition the Almighty brought matter into existence-what the space was which it occupied, or what the forms were which it assumed. Of such things we know nothing. In the depths of primeval time, the globe we inhabit may have a planetary existence, wheeling along its ethereal railway without a breathing passenger to count its periods, and without a living plant to measure the day by its opening and closing blossoms, or to mark the rolling seasons by the yearly increments of its stem. Or it may have been the theatre on which vast cycles of animal and vegetable life have been run- now its birthplace, and now its grave: But we have no data to guide us in our conjectures, and even imagination fails us if we call it to our aid. Whatever may have been, had ceased to be at the commencement of our history, when the primary rocks, forming the moten nucleus of the globe, were first exposed to the action of the elements."

"It is a more rational belief that man may become a brute than that a brute may become a man; and it is an easier faith that plants and animals may dwindle down into an elemental atom, than that this atom should embrace in its organization, and evolve, all the noble forms of vegetable, animal, and intellectual life."

"Trained in a less severe school than that of geometry and physics, his reasonings are almost always loose and inconclusive. His generalizations seem to have been reached before he had obtained the materials upon which he rests them: His facts, though frequently new and interesting, are often little more than conjectures; and the grand phenomena of the world of life, and instinct, and reason, which other minds have woven into noble and elevating truths, have thus become in Mr. Darwin's hands the basis of a dangerous and degrading speculation."

"Though the large runt pigeon, with its massive beak and its huge feet, differs from its blue and barred progenitor the rock, it is a pigeon still. Though the slender Italian greyhound has a strange contrast with the short-legged bull-dog, they are both dogs in their teeth and in their skull. The mouse, even, has not been transmuted into the cat, nor the hen into the turkey, nor the duck into the goose, nor the hawk into the eagle, and still less the monkey into the man."

"Had Mr. Darwin written a work on the change of species, as determined by observation and experiment, without any other object but that of advancing natural science, he would have obtained a high place among philosophical naturalists. But after reading his work in which the name of the Creator is never distinctly mentioned, we can hardly believe that scientific truth was the only object the author had in view. Researches, conducted under the influence of other motives, are not likely to stand the test of a rigorous scrutiny; and some of Mr. Darwin's not unfriendly critics have produced ample evidence that the idol of speculation has been occasionally worshipped at the expense of truth."

"The immense number and variety of the beautiful optical discoveries which we owe to Sir David Brewster makes the comparison in his case a very imperfect representation of his triumphs over nature; and that, besides his place in the history of the Theory of Optics, he must hold a most eminent position in the history of Optical Crystallography, whenever the discovery of a True Optical Theory of Crystals supplies us with the Epoch to which his labors in this field form so rich."

"It frequently happens that where the second line is sublime, the third, in which he meant to rise still higher, is perfectly bombast."

"What we call human reason, is not the effort or ability of one, so much as it is the result of the reason of many, arising from lights mutually communicated, in consequence of discourse and writing."

"Homer is the most simple in his style of all the great poets, and resembles most the style of the poetical parts of the Old Testament. They can have no conception of his manner, who are acquainted with him in Mr. Pope's translation only. An excellent poetical performance that translation is, and faithful in the main to the original. In some places, it may be thought to have even improved Homer. It has certainly softened some of his rudenesses, and added delicacy and grace to some of his sentiments. But withal, it is no other than Homer modernised. In the midst of the elegance and luxuriancy of Mr. Pope's language, we lose sight of the old bard's simplicity. I know indeed no author, to whom it is more difficult to do justice in a translation, than Homer."

"Between levity and cheerfulness there is a wide distinction; and the mind which is most open to levity is frequently a stranger to cheerfulness."

"Anxiety is the poison of human life ; the parent of many sins and of more miseries. – In a world where everything is doubtful, and where we may be disappointed, and be blessed in disappointment, why this restless stir and commotion of mind? – Can it alter the cause, or unravel the mystery of human events?"

"Look around you, and you will behold the universe full of active powers. Action is, so to speak, the genius of nature. By motion and exertion, the system of being is preserved in vigor. By its different parts always acting in subordination one to another, the perfection of the whole is carried on. The heavenly bodies perpetually revolve. Day and night incessantly repeat their appointed course. Continual operations are going on in the earth and in the waters. Nothing stands still. All is alive and stirring throughout the universe. In the midst of this animated and busy scene, is man alone to remain idle in his place? Belongs it to him to be the sole inactive and slothful being in the creation, when in so many various ways he might improve his own nature; might advance the glory of the God who made him; and contribute his part in the general good?"

"That discipline which corrects the baseness of worldly passion, fortifies the heart with virtuous principles, enlightens the mind with useful knowledge, and furnishes it with enjoyment from within itself, is of more consequence to real felicity, than all the provision we can make of the goods of fortune."

"How shocking must thy summons be, O Death! To him that is at ease in his possessions! Who, counting on long years of pleasure here, Is quite unfurnished for the world to come. In that dread moment, how the frantic soul Raves round the walls of her clay tenement; Runs to each avenue, and shrieks for help; But shrieks in vain."

"Dissimulation in youth is the forerunner of perfidy in old age; its first appearance is the fatal omen of growing depravity and future shame."

"Idleness is the great corrupter of youth, and the bane and dishonor of middle age. He who, in the prime of life, finds time to hang heavy on his hands, may with much reason suspect that he has not consulted the duties which the consideration of his age imposed upon him; assuredly he has not consulted his happiness."

"The great standard of literature as to purity and exactness of style is the Bible."

"In the eye of that Supreme Being to whom our whole internal frame is uncovered, dispositions hold the place of actions."

"Embellish truth only with a view to gain it the more full and free admission into your hearer's minds; and your ornaments will, in that case, be simple, masculine, natural."

"In whatever light we view religion it appears solemn and venerable. It is a temple full of majesty, to which the worshiper may approach with comfort, in the hope of obtaining grace and finding mercy; but where they cannot enter without being inspired with awe. If we may be permitted to compare spiritual with natural things, religion resembles not those scenes of natural beauty where every object smiles. It cannot be likened to the gay landscape or the flowery field. It resembles more the august and sublime appearances of Nature — the lofty mountain, the expanded ocean, and the starry firmament; at the sight of which the mind is at once overawed and delighted; and, from the union of grandeur with beauty, derives a pleasing but a serious devotion."

"The spirit of true religion breathes gentleness and affability; it gives a native, unaffected ease to the behavior; it is social, kind, cheerful; far removed from the cloudy and illiberal disposition which clouds the brow, sharpens the temper, and dejects the spirit."

"The slave who digs in the mine or labors at the oar can rejoice at the prospect of laying down his burden together with his life; but to the slave of guilt there arises no hope from death. On the contrary, he is obliged to look forward with constant terror to this most certain of all events, as the conclusion of all his hopes, and the commencement of his greatest miseries."

"Marcuse’s collection of revolutionary forces is a list so familiar in radical circles that we must be careful not to miss its extreme heterogeneity: the student movement in the United States, the black population of the urban slums in the United States, the Chinese cultural revolution, the National Liberation Front in Vietnam, Cuba. There are three elements in this collection: there are first the genuinely aspiring poor of America and peasants in Vietnam and elsewhere, who must not be confused with their self-appointed spokesmen; there are the middle-class whites of the SDS and their counterparts in Britain, Germany, and France, who in their combination of insurrectionism and anarchism exemplify what Lenin diagnosed as leftwing communism, an infantile disease; and there are the representatives of the Communist bureaucracies in China, Cuba, and Vietnam, who represent right-wing communism, an oligarchical disease. These forces have only one thing in common: they are in conflict with the governments of the advanced industrial societies. But, as both Marx and Lenin knew, to be in conflict with the established order is not necessarily to be an agent of liberation."

"My view that tolerance and rationality are intimately connected is not merely an a priori thesis. The transformation of Marxism from a rationally held into an irrationally held body of theory is a transformation which was the result of Marxists cutting themselves off from possibilities of criticism and refutation. The use of state power to defend Marxism as the one set of true beliefs in the Soviet Union produced the atrophy of Marxism and the irrationality of Soviet Marxism. This use of state power was not only repressive in respect of tolerance; it was the instrument of a minority who took up towards the majority an attitude very similar to that which Marcuse advises his minority elite to take up to the majority. The majority was in the Soviet Union the passive object of re-education in the interests of its own liberation. What Marcuse invites us to repeat is part of the experience of Stalinism."

"Imprisoning philosophy within the professionalizations and specializations of an institutionalized curriculum, after the manner of our contemporary European and North American culture, is arguably a good deal more effective in neutralizing its effects than either religious censorship or political terror"

"A striking feature of moral and political argument in the modern world is the extent to which it is innovators, radicals, and revolutionaries who revive old doctrines, while their conservative and reactionary opponents are the inventors of new ones."

"Raymond Aron ascribes to Weber the view that ‘each man’s conscience is irrefutable.’ … while [Weber] holds that an agent may be more or less rational in acting consistently with his values, the choice of any one particular evaluative stance or commitment can be no more rational than any other. All faiths and all evaluations are equally non-rational..."

"The manager treats ends as given, as outside his scope; his concern is with technique, with effectiveness … The therapist also treats ends as given, as outside his scope; his concern also is with technique, with effectiveness …Neither manager nor therapist, in their roles as manager and therapist, do or are able to engage in moral debate. They … purport to restrict themselves to the realms in which rational agreement in possible—that is, … to the realm of fact, the realm of means, the realm of measurable effectiveness."

"In The Triumph of the Therapeutic (1966) and also in To My Fellow Teachers (1975) Philip Rieff has documented with devastating insight a number of the ways in which truth has been displaced as a value and replaced by psychological effectiveness. The idioms of therapy have invaded all too successfully such spheres as those of education and of religion."

"I have confronted theoretical positions whose protagonists claim that what I take to be historically produced characteristics of what is specifically modern are in fact the timelessly necessary characteristics of all and any moral judgment, of all and any selfhood."

"Consider what kind of authority [can be ascribed to] any principle which it open to us to choose to regard as authoritative or not. I may choose for example to observe a regimen of asceticism and fasting … for reasons of health … What authority such principles possess derives from the reasons for my choice. Insofar as they are good reasons, the principles have corresponding authority; insofar as they are not, the principles are to that same extent deprived of authority. It would follow that a principle for the choice of which no reasons could be given would be a principle devoid of authority. I might indeed adopt such a principle from whim or caprice or from some arbitrary purpose … but if I then chose to abandon the principle whenever it suited me, I would be entirely free to do so."

"On Kant’s view it can never follow from the fact that God commands us to do such-and-such that we ought to do such-and-such. In order for us to reach such a conclusion we would also have to know that we always ought to do what God commands. But this last we could not know unless we ourselves possessed a standard of moral judgment independent of God’s commandments by means of which we could judge God’s deeds and words and so find the latter morally worthy of obedience. But clearly if we possess such a standard, the commandments of God will be redundant."

"There ought not be two histories, one of political and moral action and one of political and moral theorizing, because there were not two pasts, one populated only by actions, the other only by theories. Every action is the bearer and expression of more or less theory-laden beliefs and concepts; every piece of theorizing and every expression of belief is a politcal and moral action."

"Our basic moral beliefs have two characteristics, Sidgwick found himself forced to conclude not entirely happily; they do not form any kind of unity, they are irreducibly heterogeneous; and their acceptance is and must be unargued. At the foundation of moral thinking lie beliefs in statements for the truth of which no further reason can be given. To such statements Sidgwick, borrowing the word from Whewell, gives the name intuitions. Sidgwick's disappointment with the outcome of his own enquiry is evident in his announcement that where he had looked for Cosmos, he had in fact found only Chaos."

"There is no way to understand the character of the taboo rules, except as a survival from some previous more elaborate cultural background. We know also and as a consequence that any theory which makes the taboo rules … intelligible just as they are without any reference to their history is necessarily a false theory... why should we think about [the theories of] analytic moral philosophers such as Moore, Ross, Prichard, Stevenson, Hare and the rest in any different way? … Why should we think about our modern use of good, right and obligatory in any different way from that in which we think about late eighteenth-century Polynesian uses of taboo?"

"Virtues are dispositions not only to act in particular ways, but also to feel in particular ways. To act virtuously is not, as Kant was later to think, to act against inclination; it is to act from inclination formed by the cultivation of the virtues."

"According to Aristotle then excellence of character and intelligence cannot be separated. Here Aristotle expresses a view characteristically at odds with that dominant in the modern world. The modern view is expressed at one level in such banalities as ‘Be good, sweet maid, and let who will be clever’ and at another in such profundities as Kant’s distinction between the good will, the possession of which alone is both necessary and sufficient for moral worth, and what he took to be a quite distinct natural gift, that of knowing how to apply general rules to particular cases, a gift the lack of which is called stupidity. So for Kant one can be both good and stupid; but for Aristotle stupidity of a certain kind precludes goodness."

"A central thesis then begins to emerge: man is in his actions and practice, as well as in his fictions, essentially a story-telling animal. He is not essentially, but becomes through his history, a teller of stories that aspire to truth. But the key question for men is not about their own authorship; I can only answer the question 'What am I to do?' if I can answer the prior question 'Of what story or stories do I find myself a part?' We enter human society, that is, with one or more imputed characters - roles into which we have been drafted - and we have to learn what they are in order to be able to understand how others respond to us and how our responses to them are apt to be construed. It is through hearing stories about wicked stepmothers, lost children, good but misguided kings, wolves that suckle twin boys, youngest sons who receive no inheritance but must make their own way in the world and eldest sons who waste their inheritance on riotous living and go into exile to live with the swine, that children learn or mislearn both what a child and what a parent is, what the cast of characters may be in the drama into which they have been born and what the ways of the world are. ...Mythology, in its original sense, is at the heart of things."

"The virtues therefore are to be understood as those dispositions which will not only sustain practices and enable us to achieve the goods internal to practices. but which will also sustain us in the relevant kind of quest for the good. by enabling us to overcome the harms. dangers. temptations and distractions which we encounter. and which will furnish us with increasing self-knowledge and increasing knowledge of the good. The catalogue of the virtues will therefore include the virtues required to sustain the kind of households and the kind of political communities in which men and women can seek for the good together and the virtues necessary for philosophical enquiry about the character of the good. We have then arrived at a provisional conclusion about the good life for man: the good life for man is the life spent in seeking for the good life for man, and the virtues necessary for the seeking are those which will enable us to understand what more and what else the good life for man is."

"[M]odern society is indeed often, at least in surface appearance, nothing but a collection of strangers, each pursuing his or her own interests under minimal constraints. We still of course, even in modern society, find it difficult to think of families, colleges and other genuine communities in this way; but even our thinking about those is now invaded to an increasing degree by individualist conceptions, especially in the law courts."

"[M]odern politics cannot be a matter of genuine moral consensus. And it is not. Modem politics is civil war carried on by other means. ...The truth on this matter was set out by Adam Ferguson: 'We are not to expect that the laws of any country are to be framed as so many lessons of morality . ...Laws, whether civil or political, are expedients of policy to adjust the pretensions of parties. and to secure the peace of society. The expedient is accommodated to special circumstances ...' (Principles of Moral and Political Science ii. 144). The nature of any society therefore is not to be deciphered from its laws alone, but from those understood as an index of its conflicts. What our laws show is the extent and degree to which conflict has to be suppressed."

"[M]y present point is not [the liberal-universalist one] that patriotism is good or bad as a sentiment, but that the practice of patriotism as a virtue is in advanced societies no longer possible in the way that it once was. In any society where government does not express or represent the moral community of the citizens, but is instead a set of institutional arrangements for imposing a bureaucratized unity on a society which lacks genuine moral consensus, the nature of political obligation becomes systematically unclear. ...Loyalty to my country, to my community - which remains unalterably a central virtue - becomes detached from obedience to the government which happens to rule me."

"The tradition of the virtues is at variance with central features of the modern economic order and more especially its individualism, its acquisitiveness and its elevation of the values of the market to a central social place. It now becomes clear that it also involves a rejection of the modern political order. ...Modern systematic politics, whether liberal, conservative, radical or socialist, simply has to be rejected from a standpoint that owes genuine allegiance to the tradition of the virtues; for modern politics itself expresses in its institutional forms a systematic rejection of that tradition."

"The stock characters acknowledged in the dramas of modern social life embody all too well the concepts and the modes of the moral beliefs and arguments which an Aristotelian and a Nietzschean would have to agree in rejecting. The bureaucratic manager, the consuming aesthete, the therapist, the protester and their numerous kindred occupy almost all the available culturally recognizable roles, the notions of the expertise of the few and of the moral agency of everyone are the presuppositions of the dramas which those characters enact. To cry out that the emperor had no clothes on was at least to pick on one man only to the amusement of everyone else; to declare that almost everyone is dressed in rags is much less likely to be popular."

"It is always dangerous to draw too precise parallels between one historical period and another; and among the most misleading of such parallels are those which have been drawn between our own age in Europe and North America and the epoch in which the Roman empire declined into the Dark Ages. Nonetheless certain parallels there are. A crucial turning point in that earlier history occurred when men and women of good will turned aside from the task of shoring up the Roman imperium and ceased to identify the continuation of civility and moral community with the maintenance of that imperium. What they set themselves to achieve instead - often not recognizing fully what they were doing - was the construction of new forms of community within which the moral life could be sustained so that both morality and civility might survive the coming ages of barbarism and darkness. If my account of our moral condition is correct, we ought also to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the dark ages which are already upon us. ...This time, however, the barbarians are not waiting beyond the frontiers; they have already been among us for quite some time. And it is our lack of consciousness of this that constitutes part of our predicament. We are waiting not for Godot, but for another—doubtless very different—St. Benedict."

"By reviving the sort of ethics that identifies “the good” with human flourishing, MacIntyre aimed to lead us out of “the new dark ages”, presumably into a better future. He influenced the resurgence of virtue ethics and communitarianism (he denied espousing either), and the now fashionable distrust of liberalism, individualism and the Enlightenment."

"When we study history we obtain a more profound insight into human nature by instituting a comparison between the present and former states of society."

"The form of a coast, the configuration of the interior of a country, the existence and extent of lakes, valleys, and mountains, can often be traced to the former prevalence of earthquakes and volcanoes in regions which have long been undisturbed. To these remote convulsions the present fertility of some districts the sterile character of others, the elevation of land above the sea, the climate, and various peculiarities, may be distinctly referred."

"Many distinguishing features of the surface may often be ascribed to the operation at a remote era of slow and tranquil causes-to the gradual deposition of sediment in a lake or in the ocean, or to the prolific increase of testacea and corals therein."

"We find in certain localities subterranean deposits of coal consisting of vegetable matter formerly drifted into seas and lakes. ...These seas and The commercial prosperity and numerical strength of a nation may now be mainly dependent on the local distribution of fuel determined by that ancient state of things."

"A geologist should be well versed in chemistry, natural philosophy, mineralogy, zoology, comparative anatomy, botany; in short, in every science relating to organic and inorganic nature. ...But the brief duration of human life, and our limited powers, are so far from permitting us to aspire to such extensive acquisitions, that excellence even in one department is within the reach of few, and those individuals most effectually promote the general progress, who concentrate their thoughts on a limited portion of the field of inquiry."

"It was long ere the distinct nature and legitimate objects of geology were fully recognized, and it was at first confounded with many other branches of inquiry, just as the limits of history, poetry, and mythology were ill-defined in the infancy of civilization. Werner appears to have regarded geology as little other than a subordinate department of mineralogy and Desmarest included it under the head of Physical Geography. ...The first who endeavored to draw a clear line of demarcation between these distinct departments, was Hutton, who declared that geology was in no ways concerned with 'questions as to the origin of things.'"

"The earliest doctrines of the Indian and Egyptian schools of philosophy agreed in ascribing the first creation of the world to an omnipotent and infinite Being. They concurred also in representing this Being, who had existed from all eternity, as having repeatedly destroyed and reproduced the world and all its inhabitants. ...We have no right to refer to mere chance the prevailing notion that the earth and its inhabitants had formerly undergone a succession of revolutions and catastrophes, interrupted by long intervals of tranquility."

"The marks of former convulsions on every part of the surface of our planet are obvious and striking. The remains of marine animals imbedded in the solid strata are so abundant, that they may be expected to force themselves on the observation of every people who have made some progress in refinement; and especially where one class of men are expressly set apart from the rest for study and contemplation. ...Those modern writers, who are disposed to disparage the former intellectual advancement and civilization of eastern nations, might concede some foundation of observed facts for the curious theories now under consideration, without indulging in exaggerated opinions of the progress of science; especially as universal catastrophes of the world, and exterminations of organic beings, in the sense in which they were understood by the Brahmin, are untenable doctrines."

"We know that the Egyptian priests were aware, not only that the soil beneath the plains of the Nile, but that also the hills bounding the great valley, contained marine shells; and it could hardly have escaped the observation of Eastern philosophers, that some soils were filled with fossil remains, since so many national works were executed on a magnificent scale by oriental monarchs in very remote eras."

"It is probable that the doctrine of successive destructions and renovations of the world merely received corroboration from such proofs; and that it was originally handed down, like the religious dogmas of most nations, from a ruder state of society. The true source of the system must be sought for in the exaggerated traditions of those partial, but often dreadful catastrophes, which are sometimes occasioned by various combinations of natural causes. Floods and volcanic eruptions, the agency of water and fire, are the chief instruments of devastation on our globe. ...it scarcely requires the passion for the marvelous, so characteristic of rude and half-civilized nations, still less the exuberant imagination of eastern writers, to augment them into general cataclysms and conflagrations."

"Humboldt relates the interesting fact, that after the annihilation of a large part of the inhabitants of Cumana, by an earthquake in 1766, a season of extraordinary fertility ensued, in consequence of the great rains which accompanied the subterranean convulsions 'The Indians,' he says, 'celebrated, after the ideas of an antique superstition, by festivals and dancing, the destruction of the world and the approaching epoch of its regeneration.'"

"Respecting the cosmogony of the Egyptian priests, we gather much information from writers of the Grecian sects, who borrowed almost all their tenets from Egypt, and amongst others that of the former successive destruction and renovation of the world."

"We learn from Plutarch, that this was the theme of one of the hymns of Orpheus, so celebrated in the fabulous ages of Greece. It was brought by him from the banks of the Nile; and we even find in his verses, as in the Indian systems, a definite period assigned for the duration of each successive world. The returns of great catastrophes were determined by the period of the Annus Magnus, or great year, a cycle composed of the revolutions of the sun, moon, and planets, and terminating when these return together to the same sign whence they were supposed at some remote epoch to have set out. The duration of this great cycle was variously estimated. According to Orpheus, it was 120,000 years; according to others, 300,000 and by Cassander it was taken to be 300,000 years."

"We learn particularly from the Timaeus of Plato, that the Egyptians believed the world to be subject to occasional conflagrations and deluges, whereby the gods arrested the career of human wickedness, and purified the earth from guilt. After each regeneration, mankind were in a state of virtue and happiness, from which they gradually degenerated again into vice and immorality. From this Egyptian doctrine, the poets derived the fable of the decline from the golden to the iron age."

"The sect of Stoics adopted most fully the system of catastrophes destined at certain intervals to destroy the world. These they taught were of two kinds-the Cataclysm, or destruction by deluge, which sweeps away the whole human race, and annihilates all the animal and vegetable productions of nature; and the Ekpyrosis, or conflagration, which dissolves the globe itself. From the Egyptians also they derived the doctrine of the gradual debasement of man from a state of innocence. Towards the termination of each era the gods could no longer bear with the wickedness of men, and a shock of the elements or a deluge overwhelmed them; after which calamity, Astrea again descended on the earth, to renew the golden age."

"In a rude state of society all great calamities are regarded by the people as judgments of God on the wickedness of man."

"In the account given to Solon by the Egyptian priests, of the submersion of the island of Atlantis under the waters of the ocean, after repeated shocks of an earthquake, we find that the event happened when Jupiter had seen the moral depravity of the inhabitants."

"Now, when the notion had once gained ground, whether from causes before suggested or not, that the earth had been destroyed by several general catastrophes, it would next be inferred that the human race had been as often destroyed and renovated. And, since every extermination was assumed to be penal, it could only be reconciled with divine justice, by the supposition that man, at each successive creation, was regenerated in a state of purity and innocence."

"One extraordinary fiction of the Egyptian mythology was the supposed intervention of a masculo-feminine principle, to which was assigned the development of the embryo world, somewhat in the way of incubation. For the doctrine was, that when the first chaotic mass had been produced, in the form of an egg, by a self-dependent and eternal Being, it required the mysterious functions of this masculo-feminine demi-urgus to reduce the component elements into organized forms."

"The Egyptian philosophers ventured on the perilous task of seeking out some analogy to the mode of operation employed by the Author of Nature in the first creation of organized beings, and they compared it to that which governs the birth of new individuals by generation."

"It is not unreasonable nor derogatory to the attributes of Omnipotence, to imagine that some general laws may be observed in the creation of new worlds; and if man could witness the birth of such worlds, he might reason by induction upon the origin of his own. But in the absence of such data, an attempt has been made to fancy some analogy between the agents now employed to destroy, renovate, and perpetually vary the earth's surface, and those whereby the first chaotic mass was formed, and brought by supposed nascent energy from the embryo to the habitable state."

"In the Egyptian and Eastern cosmogonies, and in the Greek version of them, no very definite meaning can, in general, be attached to the term 'destruction of the world,' for sometimes it would seem almost to imply the annihilation of our planetary system, and at others a mere revolution of the surface of the earth."

"From the works now extant of Aristotle, and from the system of Pythagoras... we might certainly infer that these philosophers considered the agents of change now operating in Nature, as capable of bringing about in the lapse of ages a complete revolution; and the Stagyrite even considers occasional catastrophes happening at distant intervals of time as part of the regular and ordinary course of Nature."

"He [ Aristotle ] refers to many examples of changes now constantly going on, and insists emphatically on the great results which they must produce in the lapse of ages. He instances particular cases of lakes that had dried up, and deserts that had at length become watered by rivers and fertilized. He points to the growth of the Nilotic delta since the time of Homer, to the shallowing of the Palus Maeotis within sixty years from his own time... He alludes, ...to the upheaving of one of the Eolian islands, previous to a volcanic eruption. The changes of the earth, he says, are so slow in comparison to the duration of our lives, that they are overlooked; and the migrations of people after great catastrophes, and their removal to other regions, cause the event to be forgotten. ...He says [twelfth chapter of his Meteorics] 'the distribution of land and sea in particular regions does not endure throughout all time, but it becomes sea in those parts where it was land, and again it becomes land where it was sea, and there is reason for thinking that these changes take place according to a certain system, and within a certain period.' The concluding observation is as follows: 'As time never fails, and the universe is eternal, neither the Tanais, nor the Nile, can have flowed for ever. The places where they rise were once dry, and there is a limit to their operations, but there is none to time. So also of all other rivers; they spring up and they perish; and the sea also continually deserts some lands and invades others The same tracts, therefore, of the earth are not some always sea, and others always continents, but every thing changes in the course of time.'"

"It seems, then, that the Greeks had not only derived from preceding nations, but had also, in some slight degree, deduced from their own observations, the theory of great periodical revolutions in the inorganic world."

"Strabo,... enters largely, in the Second Book of his Geography, into the opinions of Eratosthenes and other Greeks on one of the most difficult problems in geology, viz., by what causes marine shells came to be plentifully buried in the earth at such great elevations and distances from the sea. He notices, amongst others, the explanation of Xanthus the Lyclian, who said that the seas had once been more extensive, and that they had afterwards been partially dried up, as in his own time many lakes, rivers, and wells in Asia had failed during a season of drought. Treating this conjecture with merited disregard, Strabo passes on to the hypothesis of Strato, the natural philosopher, who had observed that the quantity of mud brought down by rivers into the Euxine was so great, that its bed must be gradually raised, while the rivers still continued to pour in an undiminished quantity of water. He therefore conceived that, originally, when the Euxine was an inland sea, its level had by this means become so much elevated that it burst its barrier near Byzantium, and formed a communication with the Propontis, and this partial drainage had already, he supposed, converted the left side into marshy ground, and that, at last, the whole would be choked up with soil. So, it was argued, the Mediterranean had once opened a passage for itself by the Columns of Hercules into the Atlantic, and perhaps the abundance of sea-shells in Africa, near the Temple of Jupiter Ammon, might also be the deposit of some former inland sea, which had at length forced a passage and escaped."

"But Strabo rejects this theory as insufficient to account for all the phenomena, and he proposes one of his own, the profoundness of which modern geologists are only beginning to appreciate. 'It is not,' he says, 'because the lands covered by seas were originally at different altitudes, that the waters have risen, or subsided, or receded from some parts and inundated others. But the reason is, that the same land is sometimes raised up and sometimes depressed, and the sea also is simultaneously raised and depressed, so that it either overflows or returns into its own place again. We must therefore ascribe the cause to the ground, either to that ground which is under the sea, or to that which becomes flooded by it, but rather to that which lies beneath the sea, for this is more moveable, and, on account of its humidity, can be altered with great celerity. It is proper,' he observes in continuation, 'to derive our explanations from things which are obvious, and in some measure of daily occurrence, such as deluges, earthquakes, volcanic eruptions, and sudden swellings of the land beneath the sea;' for the last raise up the sea also, and when the same lands subside again, they occasion the sea to be let down. And it is not merely the small, but the large islands also, and not merely the islands, but the continents, which can be lifted up together with the sea; and both large and small tracts may subside, for habitations and cities, like Bure, Bizona, and many others, have been engulfed by earthquakes.'"

"In another place, this learned geographer (Strabo), in alluding to the tradition that Sicily had been separated by a convulsion from Italy, remarks, that at present the land near the sea in those parts was rarely shaken by earthquakes, since there were now open orifices whereby fire and ignited matters and waters escaped; but formerly, when the volcanoes of Etna, the Lipari Islands, Ischia, and others, were closed up, the imprisoned fire and wind might have produced far more vehement movements. The doctrine, therefore, that volcanoes are safety valves, and that the subterranean convulsions are probably most violent when first the volcanic energy shifts itself to a new quarter, is not modern."

"We learn from a passage in Strabo, that it was a dogma of the Gaulish Druids that the universe was immortal, but destined to survive catastrophes both of fire and water. That this doctrine was communicated to them from the East, with much of their learning, cannot be doubted."

"Pliny had no theoretical opinions of his own concerning changes of the earth's surface... But his enumeration of the new islands which had been formed in the Mediterranean, and of other convulsions, shows that the ancients had not been inattentive observers of the changes which had taken place on the earth within the memory of man."

"We shall now conclude our remarks on the opinions entertained before the Christian era... the observation of the present course of nature presented too many proofs of alterations continually in progress on the earth to allow philosophers to believe that nature was in a state of rest or that the surface had remained and would continue to remain unaltered."

"Amongst those [works] of the tenth century, of which fragments are now extant, is a system of mineralogy by Avicenna, a physician in whose arrangement there is considerable merit. In the same century also, Omar, surnamed 'El Aalem,' or 'the Learned,' wrote a work on 'the Retreat of the Sea.' It appears that on comparing the charts of his own time with those made by the Indian and Persian astronomers two thousand years before, he had satisfied himself that important changes had taken place since the times of history in the form of the coasts of Asia, and that the extension of the sea had been greater at some former periods. He was confirmed in this opinion by the numerous salt springs and marshes in the interior of Asia,-a phenomenon from which Pallas, in more recent times, has drawn the same inference."

"Von Hoff has suggested, with great probability, that the changes in the level of the Caspian (some of which there is reason to believe have happened within the historical era), and the geological appearances in that district, indicating the desertion by that sea of its ancient bed, had probably led Omar to his theory of a general subsidence. But whatever may have been the proofs relied on, his system was declared contradictory to certain passages in the Koran, and he was called upon publicly to recant his errors; to avoid which persecution he went into voluntary banishment from Samarkand."

"It was not till the earlier part of the sixteenth century that geological phenomena began to attract the attention of the Christian nations. At that period a very animated controversy sprung up in Italy, concerning the true nature and origin of marine shells, and other organized fossils, found abundantly in the strata of the peninsula."

"The excavations made in 1517, for repairing the city of Verona, brought to light a multitude of curious petrifactions, and furnished matter for speculation to different authors, and among the rest to Fracastoro, who declared his opinion, that fossil shells had all belonged to living animals, which had formerly lived and multiplied, where their exuviæ are now found. He exposed the absurdity of having recourse to a certain 'plastic force,' which it was said had power to fashion stones into organic forms; and, with no less cogent arguments, demonstrated the futility of attributing the situation of the shells in question to the Mosaic deluge, a theory obstinately defended by some. That inundation, he observed, was too transient, it consisted principally of fluviatile waters; and if it had transported shells to great distances, must have strewed them over the surface, not buried them at vast depths in the interior of mountains. His clear exposition of the evidence would have terminated the discussion for ever, if the passions of mankind had not been enlisted in the dispute; and even though doubts should for a time have remained in some minds, they would speedily have been removed by the fresh information obtained almost immediately afterwards, respecting the structure of fossil remains, and of their living analogues."

"The clear and philosophical views of Fracastoro were disregarded, and the talent and argumentative powers of the learned were doomed for three centuries to be wasted in the discussion of these two simple and preliminary questions: first, whether fossil remains had ever belonged to living creatures; and secondly, whether, if this be admitted, all the phenomena could be explained by the Noachian deluge."

"It had been the consistent belief of the Christian world, down to the period now under consideration, that the origin of this planet was not more remote than a few thousand years; and that since the creation the deluge was the only great catastrophe by which considerable change had been wrought on the earth's surface. On the other hand, the opinion was scarcely less general, that the final dissolution of our system was an event to be looked for at no distant period."

"The era, it is true, of the expected millennium had passed away; and for five hundred years after the fatal hour, when the annihilation of the planet had been looked for, the monks remained in undisturbed enjoyment of rich grants of land bequeathed to them by pious donors, who, in the preamble of deeds beginning 'appropinquante mundi termino'-'appropinquante magno judicii die,' left lasting monuments of the popular delusion."

"But there was sufficient spirit of toleration and candor amongst the Italian ecclesiastics to allow the subject to be canvassed with much freedom They entered warmly themselves into the controversy often favoring different sides of the question and however much we may deplore the loss of time and labor devoted to the defense of untenable positions it must be conceded that they displayed far less polemic bitterness than certain writers who followed them beyond the Alps two centuries and a half later"

"The system of scholastic disputations encouraged in the Universities of the middle ages had unfortunately trained men to habits of indefinite argumentation, and they often preferred absurd and extravagant propositions, because greater skill was required to maintain them; the end and object of such intellectual combats being victory and not truth."

"Opponents of Fracastoro met his arguments by feigning imaginary causes, which differed from each other rather in name than in substance. Andrea Mattioli, for instance, an eminent botanist, the illustrator of Dioscorides, embraced the notion of Agricola, a German miner, that a certain 'materia pinguis' or 'fatty matter,' set into fermentation by heat, gave birth to fossil organic shapes. Yet Mattioli had come to the conclusion, from his own observations, that porous bodies, such as bones and shells, might be converted into stone, as being permeable to what he termed the 'lapidifying juice.'"

"Falloppio of Padua conceived that petrified shells had been generated by fermentation in the spots where they were found, or that they had in some cases acquired their form from 'the tumultuous movements of terrestrial exhalations.' Although a celebrated professor of anatomy, he taught that certain tusks of elephants dug up in his time at Puglia were mere earthy concretions, and, consistently with these principles, he even went so far as to consider it not improbable, that the vases of Monte Testaceo at Rome were natural impressions stamped in the soil."

"The title of a work of Cardano's, published in 1552, 'De Subtilitate' (corresponding to what would now be called Transcendental Philosophy), would lead us to expect, in the chapter on minerals, many far fetched theories characteristic of that age; but when treating of petrified shells, he decided that they clearly indicated the former sojourn of the sea upon the mountains."

"Cesalpino, a celebrated botanist, conceived that fossil shells had been left on the land by the sea, and had concreted into stone during the consolidation the soil; and in the following year (1597), Simeone Majoli went still farther, and coinciding for the most part with views of Cesalpino, suggested that the shells and matter of the Veronese, and other districts, might have cast up, upon the land, by volcanic explosions, like those gave rise, in 1538, to Monte Nuovo, near Puzzuoli.- This hint was the first imperfect attempt to connect the position fossil shells with the agency of volcanoes, a system more fully developed by Hooke, [Antonio] Lazzaro Moro, Hutton, and other writers. Two years afterwards, Imperati advocated the animal origin of fossilized shells, yet admitted that stones could vegetate by force of 'an internal principle,' and, as evidence of this, he referred to the teeth of fish, and spines of echini found petrified."

"Palissy, a French writer on 'the Origin of Springs from Rain-water' and of other scientific works, undertook, in 1580, to combat the notions of many of his contemporaries in Italy, that petrified shells had all been deposited by the universal deluge. 'He was the first,' said Fontenelle, when, in the French Academy, he pronounced his eulogy nearly a century and a half later, 'who dared assert' in Paris, that fossil remains of testacea and fish had once belonged to marine animals."

"Fabio Colonna deserves to be distinguished; for, although he gave way to the dogma that all fossil remains were to be referred to the Noachian deluge, he resisted the absurd theory of Stelluti, who taught that fossil wood and ammonites were mere clay, altered into such forms by sulfurous waters and subterranean heat; and he pointed out the different states of shells buried in the strata, distinguishing between, first, the mere mould or impression; secondly, the cast or nucleus; and thirdly, the remains of the shell itself. He had also the merit of being the first to point out, that some of the fossils had belonged to marine, and some to terrestrial testacea."

"The most remarkable work of that period was published by Steno... The treatise bears the quaint title of 'De Solido intra Solidum contento naturaliter (1669,)' by which the author intended to express 'On Gems, Crystals, and organic Petrifactions enclosed within solid Rocks.' ...Steno had compared the fossil shells with their recent analogues, and traced the various gradations from the state of mere calcification, when their natural gluten only was lost, to the perfect substitution of stony matter. He demonstrated that many fossil teeth found in Tuscany belonged to a species of shark; and he dissected, for the purpose of comparison, one of these fish recently taken from the Mediterranean. That the remains of shells and marine animals found petrified were not of animal origin was still a favorite dogma of many, who were unwilling to believe that the earth could have been inhabited by living beings long before many of the mountains were formed."

"Scilla, a Sicilian painter, published in 1670, a work on the fossils of Calabria, illustrated by good engravings. This was written in Latin, with great spirit and elegance, and it proves the continued ascendency of dogmas often refuted; for we find the wit and eloquence of the author chiefly directed against the obstinate incredulity of naturalists, as to the organic nature of fossil shells."

"Steno conceded, as Fabio Colonna had done before him, that all marine fossils might have been transported into their present situation at the time of the Noachian deluge. He maintained that fossil vegetables had been once living plants, and he hinted that they might, in some instances, indicate the distinction between fluvial and marine deposits. He also inferred that the present mountains had not existed ever since the origin of things, suggesting that many strata of submarine origin had been accumulated in the interval between the creation and deluge. Here he displayed his great anxiety to reconcile his theory with the Scriptures; for he at the same time advanced an opinion, which does not seem very consistent with such a doctrine, viz., that there was a wide distinction between the shelly, and nearly horizontal beds at the foot of the Apennines, and the older mountains of highly inclined stratification. Both, he observed, were of sedimentary origin; and a considerable interval of time must have separated their formation. Tuscany, according to him, had successively passed through six different states; and to explain these mighty changes, he called in the agency of inundations, earthquakes, and subterranean fires."

"Scarcely any step had been made in approximating to sound theories since the time of Fracastoro, more than a hundred years having been lost, in writing down the dogma that organized fossils were mere sports of nature. An additional period of a century and a half was now destined to be consumed in exploding the hypothesis, that organized fossils had all been buried in the solid strata by the Noachian flood. Never did a theoretical fallacy, in any branch of scienc, interfere more seriously with accurate observation and the systematic classification of facts."

"The old diluvialists were induced by their system to confound all the groups of strata together instead of discriminating,—to refer all appearances to one cause and to one brief period, not to a variety of causes acting throughout a long succession of epochs. ...Under the influence of such prejudices, three centuries were of as little avail, as a few years in our own times, when we are no longer required to propel the vessel against the force of an adverse current."

"It may be well to forewarn our readers that in tracing the history of geology from the close of the seventeenth to the end of the eighteenth century they must expect to be occupied with accounts of the retardation as well as of the advance of the science. ...It will be necessary to dwell on futile reasoning and visionary hypothesis because the most extravagant systems were often invented or controverted by men of acknowledged talent."

"A sketch of the progress of Geology is the history of a constant and violent struggle between new opinions and ancient doctrines sanctioned by the implicit faith of many generations and supposed to rest on scriptural authority. The inquiry, therefore, although highly interesting to one who studies the philosophy of the human mind, is singularly barren of instruction to him who searches for truths in physical science."

"Quirini, in 1676, contended in opposition to Scilla, that the diluvian waters could not have conveyed heavy bodies to the summit of mountains, since the agitation of the sea never (as Boyle had demonstrated) extended to great depths, and still less could the testacea, as some pretended, have lived in these diluvian waters, for 'the duration of the flood was brief, and the heavy rains must have destroyed the saltness of the sea! He was the first writer who ventured to maintain that the universality of the Noachian cataclysm ought not to be insisted upon. ...Visionary as was this doctrine, it gained many proselytes even amongst the more sober reasoners of Italy and Germany, for it conceded both that fossil bodies were organic, and that the diluvial theory could not account for them."

"Dr. Plot, in his 'Natural History of Oxfordshire.' (1677) attributed to a 'plastic virtue latent in the earth' the origin of fossil shells and fishes; and Lister, to his accurate account of British shells, in 1678, added the fossil species, under the appellation of turbinated and bivalve stones. 'Either,' said he, 'these were terriginous, or if otherwise, the animals they so exactly represent have become extinct. This writer appears to have been the first who was aware of the continuity over large districts of the principal groups of strata in the British series, and who proposed the construction of regular geological maps."

"'The Posthumous Works of Robert Hooke M.D.,'... appeared in 1705, containing 'A Discourse of Earthquakes'... His treatise... is the most philosophical production of that age, in regard to the causes of former changes in the organic and inorganic kingdoms of nature. 'However trivial a thing,' he says, 'a rotten shell may appear to some, yet these monuments of nature are more certain tokens of antiquity than coins or medals, since the best of those may be counterfeited or made by art and design, as may also books, manuscripts, and inscriptions, as all the learned are now sufficiently satisfied has often been actually practised,' &c.; 'and though it must be granted that it is very difficult to read them and to raise a chronology out of them, and to state the intervals of the time wherein such or such catastrophes and mutations have happened, yet it is not impossible."

"Respecting the extinction of species, Hooke was aware that the fossil ammonites, nautili, and many other shells and fossil skeletons found in England, were of different species from any then known; but he doubted whether the species had become extinct, observing that the knowledge of naturalists of all the marine species, especially those inhabiting the deep sea, was very deficient. In some parts of his writings, however, he leans to the opinion that species had been lost; and in speculating on this subject, he even suggests that there might be some connection between the disappearance of certain kinds of animals and plants, and the changes wrought by earthquakes in former ages. Some species, he observes with great sagacity, are peculiar to certain places, and not to be found elsewhere. If, then, such a place had been swallowed up, it is not improbable but that those animate beings may have been destroyed with it; and this may be true both of aerial and aquatic animals: for those animated bodies, whether vegetables or animals, which were naturally nourished or refreshed by the air, would be destroyed by the water, &c. Turtles, he adds, and such large ammonites as are found in Portland, seem to have been the productions of the seas of hotter countries, and it is necessary to suppose that England once lay under the sea within the torrid zone! To explain this and similar phenomena, he indulges in a variety of speculations concerning changes in the position of the axis of the earth's rotation, a shifting of the earth's center of gravity, 'analogous to the revolutions of the magnetic pole,' &c. None of these conjectures, however, are proposed dogmatically, but rather in the hope of promoting fresh inquiries and experiments."

"It was objected to Hooke, that his doctrine of the extinction of species derogated from the wisdom and power of the Omnipotent Creator; but he answered, that as individuals die, there may be some termination to the duration of a species; and his opinions, he declared, were not repugnant to Holy Writ: for the Scriptures taught that our system was degenerating, and tending to its final dissolution; 'and as, when that shall happen, all the species will be lost, why not some at one time and some at another?'"

"His [Hooke's] principal object was to account for the manner in which shells had been conveyed into the higher parts of 'the Alps, Apennines, and Pyrenean hills, and the interior of continents in general.' These and other appearances, he said, might have been brought about by earthquakes, 'which have turned plains into mountains, and mountains into plains, seas into land, and land into seas, made rivers where there were none before, and swallowed up others that formerly were, &c. &c.; and which, since the creation of the world, have wrought many great changes on the superficial parts of the earth, and have been the instruments of placing shells, bones, plants, fishes, and the like, in those places, where, with much astonishment, we find them.' This doctrine, it is true, had been laid down in terms almost equally explicit by Strabo, to explain the occurrence of fossil shells in the interior of continents, and to that geographer, and other writers of antiquity, Hooke frequently refers; but the revival and development of the system was an important step in the progress of modern science."

"Hooke enumerated all the examples known to him of subterranean disturbance, from 'the sad catastrophe of Sodom and Gomorrah' down to the Chilean earthquake of 1646. The elevating of the bottom of the sea, the sinking and submersion of the land, and most of the inequalities of the earth's surface, might, he said, be accounted for by the agency of these subterranean causes. He mentions that the coast near Naples was raised during the eruption of Monte Nuovo; and that in 1591, land rose in the island of St. Michael, during an eruption; and although it would be more difficult, he says, to prove, he does not doubt but that there had been as many earthquakes in the parts of the earth under the ocean, as in the parts of the dry land; in confirmation of which he mentions the immeasurable depth of the sea near some volcanoes. To attest the extent of simultaneous subterranean movements, he refers to an earthquake in the West Indies, in 1690, where the space of earth raised, or 'struck upwards' by the shock, exceeded the length of the Alps and the Pyrenees."

"As Hooke declared the favorite hypothesis of the day ('that marine fossil bodies were to be referred to Noah's flood') to be wholly untenable, he appears to have felt himself called upon to substitute a diluvial theory of his own, and thus he became involved in countless difficulties and contradictions. ...When ...he required a former 'crisis of nature' and taught that earthquakes had become debilitated, and that the Alps, Andes, and other chains, had been lifted up in a few months, his machinery was as extravagant and visionary as that of his most fanciful predecessors; and for this reason, perhaps, his whole theory of earthquakes met with undeserved neglect."

"Leibnitz, the great mathematician, published his 'Protogaea' in 1680. He imagined this planet to have been originally a burning luminous mass, and that ever since its creation it has been undergoing gradual refrigeration. Nearly all the matter of the earth was at first encompassed by fire. When the outer crust had at length cooled down sufficiently to allow the vapors to be condensed, they fell and formed a universal ocean, investing the globe, and covering the loftiest mountains. Further consolidation produced rents, vacuities, and subterranean caverns, and the ocean, rushing in to fill them, was gradually lowered. The principal feature of this theory, the gradual diminution of the original heat, and of an ancient universal ocean, were adopted by Buffon and De Luc, and entered under different modifications, into a great number of succeeding systems."

"Now, if it would be reasonable to draw such inferences with respect to"

"So long as physiologists continued to believe that man had not existed on the earth above six thousand years, they might, with good reason, withhold their assent from the doctrine of a unity of origin of so many distinct races; but the difficulty becomes less and less, exactly in proportion as we enlarge our ideas of the lapse of time during which different communities may have spread slowly, and become isolated, each exposed for ages to a peculiar set of conditions, whether of temperature, or food, or danger, or ways of living."

"If, in spite of the fact that all these attributes have been faithfully handed down unaltered for hundreds of generations, we are to believe that, in the course of time, they have all diverged from one common stock, how shall we resist the arguments of the transmutationist, who contends that all closely allied species of animals and plants have in like manner sprung from a common parentage, albeit that for the last three or four thousand years they may have been persistent in character?"

"So long as Geology had not lifted up a part of the veil... it was easy to treat these questions as too transcendental... But it is no longer possible to restrain curiosity from attempting to pry into the relations which connect the present state of the animal and vegetable worlds, as well as of the various races of mankind, with the state of the fauna and flora which immediately preceded."

"What Lamarck then foretold has come to pass; the more new forms have been multiplied, the less are we able to decide what we mean by a variety, and what by a species. In fact, zoologists and botanists are not only more at a loss than ever how to define a species, but even to determine whether it has any real existence in nature, or is a mere abstraction of the human intellect, some contending that it is constant within certain narrow and impassable limits of variability, others that it is capable of indefinite and endless modification."

"Lamarck, after having first studied botany with success, had then turned his attention to conchology, and soon became aware that in the newer (or tertiary) strata of the earth's crust there were a multitude of fossil species of shells... He also observed that other shells were so nearly allied to living forms, that it was difficult not to suspect that they had been connected by a common bond of descent. He therefore proposed that the element of time should enter into the definition of a species, and that it should run thus: 'A species consists of individuals all resembling each other, and reproducing their like by generation, so long as the surrounding conditions do not undergo changes sufficient to cause their habits, characters, and forms to vary. He came at last to the conclusion, that none of the animals and plants now existing were primordial creations, but were all derived from pre-existing forms, which, after they may have gone on for indefinite ages reproducing their like, had, at length, by the influence of alterations in climate and in the animate world, been made to vary gradually, and adapt themselves to new circumstances, some of them deviating, in the course of ages, so far from their original type as to have claims to be regarded as new species."

"Lamarck taught not only that species had been constantly undergoing changes from one geological period to another, but that there also had been a progressive advance of the organic world from the earliest to the latest times, from beings of the simplest to those of more and more complex structure and from the lowest instincts up to the highest, and, finally, from brute intelligence to the reasoning powers of Man. The improvement in the grade of being had been slow and continuous, and the human race itself was at length evolved out of the most highly organised and endowed of the inferior mammalia."

"I pointed out in 1832, as the two great flaws in Lamarck's attempt to explain the origin of species, first that he had failed to adduce a single instance of the initiation of a new organ in any species of animal or plant; and secondly, that variation, whether taking place in the course of nature or assisted artificially by the breeder and horticulturist, had never yet gone so far as to produce two races sufficiently remote from each other in physiological constitution as to be sterile when intermarried, or, if fertile, only capable of producing sterile hybrids, &c."

"In my account of his [Lamarck's] theory, I did not, at the time, fully appreciate the deep conviction which it displays of the slow manner in which geological changes have taken place, and the insignificance of thirty or forty centuries in the history of a species, and that, too, at a period when very narrow views were entertained of the extent of past time by most of the ablest geologists, and when great revolutions of the earth's crust, and its inhabitants, were generally attributed to sudden and violent catastrophes."

"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."

"The doctrine of progression... was thus given twelve years ago by Professor Sedgwick, in the preface to his Discourse on the Studies of the University of Cambridge. 'There are traces,' he says, 'among the old deposits of the earth of an organic progression among the successive forms of life. They are to be seen in the absence of mammalia in the older, and their very rare appearance in the newer secondary groups; in the diffusion of warm blooded quadrupeds (frequently of unknown genera) in the older tertiary system, and in their great abundance (and frequently of known genera) in the upper portions of the same series; and lastly, in the recent appearance of Man on the surface of the earth.' 'This historical development,' continues the same author, 'of the forms and functions of organic life during successive epochs, seems to mark a gradual evolution of creative power, manifested by a gradual ascent towards a higher type of being.' 'But the elevation of the fauna of successive periods was not made by transmutation, but by creative additions; and it is by watching these additions that we get some insight into Nature's true historical progress, and learn that there was a time when Cephalopoda were the highest types of animal life, the primates of this world; that Fishes next took the lead, then Reptiles; and that during the secondary period they were anatomically raised far above any forms of the reptile class now living in the world. Mammals were added next, until Nature became what she now is, by the addition of Man. ...the generalisation, as laid down by the Woodwardian Professor, still holds good in all essential particulars."

"It may be thought almost paradoxical that writers who are most in favour of transmutation (Mr. C. Darwin and Dr. J. Hooker, for example) are nevertheless among those who are most cautious, and one would say timid, in their mode of espousing the doctrine of progression; while, on the other hand, the most zealous advocates of progression are oftener than not very vehement opponents of transmutation."

"No one can believe in transmutation who is not profoundly convinced that all we know in paleontology is as nothing compared to what we have yet to learn, and they who regard the record as so fragmentary, and our acquaintance with the fragments which are extant as so rudimentary, are apt to be astounded at the confidence placed by the progressionists in data which must be defective in the extreme. But exactly in proportion as the completeness of the record and our knowledge of it are overrated, in that same degree are many progressionists unconscious of the goal towards which they are drifting. Their faith in the fullness of the annals leads them to regard all breaks in the series of organic existence, or in the sequence of the fossiliferous rocks, as proofs of original chasms and leaps in the course of nature, signs of the intermittent action of the creational force, or of catastrophes which devastated the habitable surface; and they are therefore fearless of discovering any continuity of plan (except that which must have existed in the Divine mind) which would imply a material connection between the outgoing organisms and the incoming ones."

"For many years after the promulgation of Lamarck's doctrine of progressive development, geologists were much occupied with the question whether the past changes in the animate and inanimate world were brought about by sudden and paroxysmal action, or gradually and continuously by causes differing neither in kind nor degree from those now in operation."

"The anonymous author of 'The Vestiges of Creation' published in 1844 a treatise, written in a clear and attractive style, which made the English public familiar with the leading views of Lamarck on transmutation and progression but brought no new facts or original line of argument to support those views, or to combat the principal objections which the scientific world entertained against them. No decided step in this direction was made until the publication in 1858 of two papers, one by Mr. Darwin and another by Mr. Wallace, followed in 1859 by Mr Darwin's celebrated work on 'The Origin of Species by Means of Natural Selection; or, the Preservation of favoured Races in the Struggle for Life.' ...both writers begin by applying to the animal and vegetable worlds the Malthusian doctrine of population, or its tendency to increase in a geometrical ratio, while food can only be made to augment even locally in an arithmetical one. There being, therefore, no room or means of subsistence for a large proportion of the plants and animals which are born into the world, a great number must annually perish."

"As breeders of domestic animals, when they choose certain varieties in preference to others to breed from, speak technically of their method as that of 'selecting,' Mr. Darwin calls the combination of natural causes, which may enable certain varieties of wild animals or plants to prevail over others of the same species, 'natural selection.'"

"Lamarck, when speculating on the origin of the long neck of the giraffe, imagined that quadruped to have stretched himself up in order to reach the boughs of lofty trees, until by continued efforts, and longing to reach higher, he obtained an elongated neck. Mr. Darwin and Mr. Wallace simply suppose that, in a season of scarcity, a longer-necked variety, having the advantage in this respect over most of the herd, as being able to browse on foliage out of their reach, survived them, and transmitted its peculiarity of cervical conformation to its successors."

"By the multiplying of slight modifications in the course of thousands of generations, and by the handing down of the newly-acquired peculiarities by inheritance, a greater and greater divergence from the original standard is supposed to be effected, until what may be called a new species, or, in a greater lapse of time, a new genus, will be the result."

"Every naturalist admits that there is a general tendency in animals and plants to vary; but it is usually taken for granted, though we have no means of proving the assumption to be true, that there are certain limits beyond which each species cannot pass under any circumstances, or in any number of generations. Mr. Darwin and Mr. Wallace say that the opposite hypothesis, which assumes that every species is capable of varying indefinitely from its original type, is not a whit more arbitrary, and has this manifest claim to be preferred, that it will account for a multitude of phenomena which the ordinary theory is incapable of explaining."

"The competition of races and species, observes Mr. Darwin, is always most severe between those which are most closely allied and which fill nearly the same place in the economy of nature. Hence, when the conditions of existence are modified, the original stock runs great risk of being superseded by some one of its modified offshoots. The new race or species may not be absolutely superior in the sum of its powers and endowment to the parent stock, and may even be more simple in structure and of a lower grade of intelligence, as well as of organisation, provided, on the whole, it happens to have some slight advantage over its rivals. Progression, therefore, is not a necessary accompaniment of variation and natural selection, though, when a higher organisation happens to be coincident with superior fitness to new conditions, the new species will have greater power and a greater chance of permanently maintaining and extending its ground."

"One of the principal claims of Mr. Darwin's theory to acceptance is, that it enables us to dispense with a law of progression as a necessary accompaniment of variation. It will account equally well for what is called degradation, or a retrograde movement towards a simpler structure, and does not require Lamarck's continual creation of monads; for this was a necessary part of his system, in order to explain how, after the progressive power had been at work for myriads of ages, there were as many beings of the simplest structure in existence as ever."

"Mr. Darwin labours to show, and with no small success, that all true classification in zoology and botany is, in fact, genealogical, and that community of descent is the hidden bond which naturalists have been unconsciously seeking, while they often imagined that they were looking for some unknown plan of creation."

"It [variation and natural selection] would explain, says Mr. Darwin, the unity of type which runs through the whole organic world, and why there is sometimes a fundamental agreement in structure in the same class of beings which is quite independent of their habits of life, for such structure, derived by inheritance from a remote progenitor, has been modified, in the course of ages, in different ways, according to the conditions of existence. It would also explain why all living and extinct beings are united, by complex radiating and circuitous lines of affinity with one another, into one grand system; also, there having been a continued extinction of old races and species in progress, and a formation of new ones by variation, why in some genera which are largely represented, or to which a great many species belong, many of these are closely but unequally related; also, why there are distinct geographical provinces of species of animals and plants, for, after long isolation by physical barriers, each fauna and flora, by varying continually, must become distinct from its ancestral type, and from the new forms assumed by other descendants which have diverged from the same stock."

"Variation and natural selection would also afford a key to a multitude of geological facts otherwise wholly unaccounted for, as, for example, why there is generally an intimate connection between the living animals and plants of each great division of the globe and the extinct fauna and flora of the post-tertiary or tertiary formations of the same region..."

"The theory of the origin of new species by variation will also explain why a species which has once died out never reappears, and why the fossil fauna and flora recede farther and farther from the living type in proportion as we trace it back to remoter ages. It would also account for the fact, that when we have to intercalate a new set of fossiliferous strata between two groups previously known, the newly discovered fossils serve to fill up gaps between specific or generic types previously familiar to us, supplying often the missing links of the chain, which, if transmutation is accepted, must once have been continuous."

"We may understand why the species of the same genus, or genera of the same family, resemble each other more nearly in their embryonic than in their more fully developed state, or how it is that in the eyes of most naturalists the structure of the embryo is even more important in classification than that of the adult, 'for the embryo is the animal in its less modified state, and in so far it reveals the structure of its progenitor. In two groups of animals, however much they may at present differ from each other in structure and habits, if they pass through the same or similar embryonic stages, we may feel assured that they have both descended from the same or nearly similar parents, and are therefore in that degree closely related. Thus community in embryonic structure reveals community of descent, however much the structure of the adult may have been modified."

"To many, this doctrine of Natural Selection, or 'the preservation of favoured races in the struggle for life,' seems so simple, when once clearly stated, and so consonant with known facts and received principles, that they have difficulty in conceiving how it can constitute a great step in the progress of science. Such is often the case with important discoveries, but in order to assure ourselves that the doctrine was by no means obvious, we have only to refer back to the writings of skilful naturalists who attempted in the earlier part of the nineteenth century, to theorise on this subject, before the invention of this new method of explaining how certain forms are supplanted by new ones, and in what manner these last are selected out of innumerable varieties, and rendered permanent."

"Of Dr. Hooker, whom I have often cited in this chapter, Mr. Darwin has spoken in the Introduction to his 'Origin of Species, as one 'who had, for fifteen years, aided him in every possible way, by his large stores of knowledge, and his excellent judgement.' This distinguished botanist published his 'Introductory Essay to the Flora of Australia' in 1859, the year after the memoir on 'Natural Selection' was communicated to the Linnaean Society, and a few months before the appearance of the' Origin of Species.' ...no one was better qualified by observation and reflection to give an authoritative opinion on the question, whether the present vegetation of the globe is or is not in accordance with the theory which Mr. Darwin has proposed. We cannot but feel, therefore, deeply interested when we find him making the following declaration: 'The mutual relations of the plants of each great botanical province, and, in fact, of the world generally, is just such as would have resulted if variation had gone on operating throughout indefinite periods, in the same manner as we see it act in a limited number of centuries, so as gradually to give rise in the course of time, to the most widely divergent forms. ...The element of mutability pervades the whole Vegetable Kingdom; no class, nor order, nor genus of more than a few species claims absolute exemption from it, whilst the grand total of unstable forms, generally assumed to be species, probably exceeds that of the stable.'"

"None of the observations are more in point, as bearing on the doctrine of what Hooker terms 'creation by variation,' than the great extent to which the internal characters and properties of plants, or their physiological constitution are capable of being modified, while they exhibit externally no visible departure from the normal form. ...When several of these internal or physiological modifications are accompanied by variation in size, habits of growth, colour of the flowers, and other external characters, and these are found to be constant in successive generations, botanists may well begin to differ in opinion as to whether they ought to regard them as distinct species or not."

"Hitherto no rival hypothesis has been proposed as a substitute for the doctrine of transmutation; for 'independent creation,' as it is often termed, or the direct intervention of the Supreme Cause, must simply be considered as an avowal that we deem the question to lie beyond the domain of science."

"The only secondary cause... which has, as yet, been even conjecturally brought forward, to explain how, in the ordinary course of nature, a new specific form may be generated is, as Lamarck declared, 'variation,' and this has been rendered a far more probable hypothesis by the way in which Natural Selection is shown to give intensity and permanency to certain varieties."

"Barriers of sea, or desert, or mountain, could never have been of the least avail, had the creative force acted independently of material laws, or had it not pleased the Author of Nature that the origin of new species should be governed by some secondary causes analogous to those which we see preside over the appearance of new varieties, which never appear except as the offspring of a parent stock very closely resembling them."

"The publication of 'The Principles of Geology,' in 1830, constituted an epoch in geological science. But it also constituted an epoch in the modern history of the doctrines of evolution, by raising in the mind of every intelligent reader this question: If natural causation is competent to account for the not-living part of our globe, why should it not account for the living part?"

"There is no reasonable ground for believing that the oldest remains yet obtained carry us even near the beginnings of life. The impressive warnings of Lyell against hasty speculations, based upon negative evidence, have been fully justified; time after time, highly organised types have been discovered in formations of an age in which the existence of such forms of life had been confidently declared to be impossible."

"It is certain that either the earth is becoming on the whole cooler from age to age, or the heat conducted out is generated in the interior by temporary dynamical (that is, in this case, chemical) action. To suppose, as Lyell, adopting the chemical hypothesis, has done, that the substances, combining together, may be again separated electrolytically by thermo-electric currents, due to the heat generated by their combination, and thus the chemical action and its heat continued in an endless cycle, violates the principles of natural philosophy in exactly the same manner, and to the same degree, as to believe that a clock constructed with a self-winding movement may fulfil the expectations of its ingenious inventor by going for ever."

"In 1863... Sir Charles Lyell the most eminent of living geologists, a man of deeply Christian feeling and of exceedingly cautious temper, who had opposed the evolution theory of Lamarck and declared his adherence to the idea of successive creations, then published his work on the Antiquity of Man, and in this and other utterances showed himself a complete though unwilling convert to the fundamental ideas of Darwin. The blow was serious... withdrawing all foundation in fact from the scriptural chronology and... discrediting the creation theory. ...Lyell, like the honest man he was, yielded unreservedly to the mass of new proofs arrayed on the side of evolution against that of creation. ...At the same time came Huxley's Man's Place in Nature, giving new and most cogent arguments in favour of evolution by natural selection."

"Geometry is that of mathematical science which is devoted to consideration of form and size, and may be said to be the best and surest guide to study of all sciences in which ideas of dimension or space are involved. Almost all the knowledge required by navigators, architects, surveyors, engineers, and opticians, in their respective occupations, is deduced from geometry and branches of mathematics. All works of art constructed according to the rules which geometry involves; and we find the same laws observed in the works of nature. The study of mathematics, generally, is also of great importance in cultivating habits of exact reasoning; and in this respect it forms a useful auxiliary to logic."

"A sensible parallax of about one second has been ascertained in the case of the double star [ Alpha Centauri ] of the constellation of the Centaur, and one of the third of that amount for the double star, 61 Cygni; which gave reason to presume that the distance of the former might be about twenty thousand millions of miles, and the latter of much greater amount. If we suppose that similar intervals exist between all the stars, we shall readily see that the space occupied by even the comparatively small number visible to the naked eye, must be vast beyond all powers of conception."

"It was first surmised by the ancient philosopher, Democritus, that the faintly white zone which spans the sky under the name of the Milky Way, might be only a dense collection of stars too remote to be distinguished. This conjecture has been verified by the instruments of modern astronomers."

"The evidence of the existence of other astral systems besides our own is much more decided than might be expected when we consider that the nearest of them must needs be placed at a mighty interval beyond our own."

"The elder Herschel, directing his wonderful tube towards the sides of our system, where stars are planted most rarely... was enabled with awe struck mind to see suspended in the vast empyrean astral systems, or, as he called them, firmaments, resembling our own. Like light cloudlets to a certain power of the telescope, they resolved themselves, under a greater power, into stars, though these generally seemed no larger than the finest particles of diamond dust. The general forms of these systems are various; but one at least has been detected as bearing a striking resemblance to the supposed form of our own. The distances are also various... The farthest observed by the astronomer were estimated by him as thirty-five thousand times more remote than Sirius, supposing its distance to be about twenty thousand millions of miles. It would thus appear, that not only does gravitation keep our earth in its place in the solar system, and the solar system in its place in our astral system, but it also may be presumed to have the mightier duty of preserving a local arrangement between that astral system and an immensity of others, through which the imagination is left to wander on and on without limit or stay, save that which is given by its inability to grasp the unbounded."

"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."

"Seeing in our astral system many thousands of worlds in all stages of formation, from the most rudimental to that immediately preceding the present condition of those we deem perfect, it is unavoidable to conclude that all the perfect have gone through the various stages which we see in the rudimental. This leads us at once to the conclusion that the whole of our firmament was at one time a diffused mass of nebulous matter, extending through the space which it still occupies. So also, of course, must have been the other astral systems. Indeed, we must presume the whole to have been originally in one connected mass, the astral systems being only the first division into parts, and solar systems the second."

"The first idea which all this impresses upon us is, that the formation of bodies in space is still and at present in progress. We live at a time when many have been formed and many are still forming."

"All, we see, is done by certain laws of matter, so that it becomes a question of extreme interest, what are such laws? All that can yet be said, in answer, is, that we see certain natural events proceeding in an invariable order under certain conditions, and thence infer the existence of some fundamental arrangement which, for the bringing about of these events, has a force and certainty of action similar to, but more precise and unerring than those arrangements which human society makes for its own benefit, and calls laws. It is remarkable of physical laws, that we see them operating on every kind of scale as to magnitude, with the same regularity and perseverance."

"We advance from law to the cause of law, and ask, What is that? Whence have come all these beautiful regulations? Here science leaves us, but only to conclude, from other grounds, that there is a First Cause to which all others are secondary and ministrative, a primitive almighty will, of which these laws are merely the mandates. That great Being, who shall say where is his dwelling-place or what his history! Man pauses breathless at the contemplation of a subject so much above his finite faculties, and only can wonder and adore!"

"Analogy would lead us to conclude that the combinations of the primordial matter, forming our so-called elements, are as universal or as liable to take place everywhere as are the laws of gravitation and centrifugal force. We must therefore presume that the gases, the metals, the earths, and other simple substances, (besides whatever more of which we have no acquaintance,) exist or are liable to come into existence under proper conditions, as well in the astral system, which is thirty five thousand times more distant than Sirius, as within the bounds of our own solar system or our own globe."

"We cannot doubt after what we know of the power of heat that the nebulous form of matter was attended by the condition of a very high temperature."

"There is nothing at all singular or special in the astronomical situation of the earth. It takes its place third in a series of planets, which series is only one of numberless other systems forming one group. It is strikingly-if I may use such an expression-a member of a democracy. Hence, we cannot suppose that there is any peculiarity about it which does not probably attach to multitudes of other bodies—in fact, to all that are analogous to it in respect of cosmical arrangements."

"It is remarkable of the simple substances that they are generally in some compound form. Thus oxygen and nitrogen, though in union they form the aerial envelope of the globe, are never found separate in nature. Carbon is pure only in the diamond. And the metallic bases of the earths, though the chemist can disengage them, may well be supposed unlikely to remain long uncombined, seeing that contact with moisture makes them burn. Combination and re-combination are principles largely pervading nature. There are few rocks, for example, that are not composed of at least two varieties of matter, each of which is again a compound of elementary substances. What is still more wonderful with respect to this principle of combination, all the elementary substances observe certain mathematical proportions in their unions. It is hence supposed that matter is composed of infinitely minute particles or atoms, each of which belonging to any one substance, can only (through the operation of some as yet hidden law) associate with a certain number of the atoms of any other."

"The earliest stratified rocks contain no matters which are not to be found in the primitive granite. They are the same in material, but only changed into new forms and combinations; hence they have been called by Mr. Lyell, metamorphic rocks. But how comes it that some of them are composed almost exclusively of one of the materials of granite; the mica schists, for example, of mica—the quartz rocks, of quartz, &c.? For this there are both chemical and mechanical causes. Suppose that a river has a certain quantity of material to carry down, it is evident that it will soonest drop the larger particles, and carry the lightest farthest on. To such a cause is it owing that some of the materials of the worn-down granite have settled in one place and some in another. Again, some of these materials must be presumed to have been in a state of chemical solution in the primeval seas. It would be, of course, in conformity with chemical laws, that certain of these materials would be precipitated singly, or in modified combinations, to the bottom, so as to form rocks by themselves."

"When we hear of carbon beginning to appear in the ascending series of rocks, we are unavoidably led to consider it as marking a time of some importance in the earth's history, a new era of natural conditions, one in which organic life has probably played a part."

"The appearance... of limestone beds in the early part of the stratified series, may be presumed to be connected with the fact of the commencement of organic life upon our planet, and, indeed, a consequent and a symptom of it. ...My hypothesis may indeed be unsound; but, whether or not, it is clear, taking organic remains as upon the whole a faithful chronicle, that the deposition of these limestone beds was coeval with the existence of the earliest, or all but the earliest, living creatures upon earth."

"Zoophyta, polyparia, crinoidea, conchifera, and crustacea are the orders of the animal kingdom thus found in the earliest of earth's sepulchres."

"When we come to consider specific characters, we see that a difference exists—that, in short, the species and even genera are no longer represented upon earth. More than this, it will be found that the earliest species comparatively soon gave place to others, and that they are not represented even in the next higher group of rocks."

"One important remark has been made, that a comparatively small variety of species is found in the older rocks, although of some particular ones the remains are very abundant..."

"Ascending to the next group of rocks, we find the traces of life become more abundant, the number of species extended, and important additions made in certain vestiges of fuci, or sea plants, and of fishes. This group of rocks has been called by English geologists, the Silurian System, because largely developed at the surface of a district of western England, formerly occupied by a people whom the Roman historians call Silures."

"Not one species of any creature which flourished before the tertiary (Ehrenberg's infusoria excepted) now exists; and of the mammalia which arose during that series, many forms are altogether gone, while of others we have now only kindred species. Thus to find not only frequent additions to the previously existing forms, but frequent withdrawals of forms which had apparently become inappropriate—a constant shifting as well as advance—is a fact calculated very forcibly to arrest attention. A candid consideration of all these circumstances can scarcely fail to introduce into our minds a somewhat different idea of organic creation from what has hitherto been generally entertained."

"Some other idea must then be come to with regard to the mode in which the Divine Author proceeded in the organic creation. Let us seek in the history of the earth's formation for a new suggestion on this point."

"The fact of the cosmical arrangements being an effect of natural law, is a powerful argument for the organic arrangements being so likewise, for how can we suppose that the august Being who brought all these countless worlds into form by the simple establishment of a natural principle flowing from his mind, was to interfere personally and specially on every occasion when a new shell-fish or reptile was to be ushered into existence on one of these worlds. Surely this idea is too ridiculous to be for a moment entertained."

"The first chapter of the Mosaic record is not only not in harmony with the ordinary ideas of mankind respecting cosmical and organic creation, but is opposed to them, and only in accordance with the views here taken. When we carefully peruse it with awakened minds, we find that all the procedure is represented primarily and pre-eminently as flowing from commands and expressions of will, not from direct acts. ...Thus the scriptural objection quickly vanishes, and the prevalent ideas about the organic creation appear only as a mistaken inference from the text, formed at a time when man's ignorance prevented him from drawing therefrom a just conclusion."

"To a reasonable mind the Divine attributes must appear, not diminished or reduced in any way, by supposing a creation by law, but infinitely exalted. It is the narrowest of all views of the Deity, and characteristic of a humble class of intellects, to suppose him acting constantly in particular ways for particular occasions. It, for one thing, greatly detracts from his foresight, the most undeniable of all the attributes of Omnipotence. It lowers him towards the level of our own humble intellects. Much more worthy of him it surely is, to suppose that all things have been commissioned by him from the first, though neither is he absent from a particle of the current of natural affairs in one sense seeing that the whole system is continually supported by his providence."

"This statistical regularity in moral affairs fully establishes their being under the presidency of law. Man is now seen to be an enigma only as an individual; in the mass he is a mathematical problem. It is hardly necessary to say, much less to argue, that mental action, being proved to be under law, passes at once into the category of natural things. Its old metaphysical character vanishes in a moment, and the distinction usually taken between physical and moral is annulled, as only an error in terms. This view agrees with what all observation teaches, that mental phenomena flow directly from the brain."

"While the external forms of all these various animals are so different, it is very remarkable that the whole are, after all, variations of a fundamental plan, which can be traced as a basis throughout the whole, the variations being merely modifications of that plan to suit the particular conditions in which each particular animal has been designed to live. Starting from the primeval germ, which, as we have seen, is the representative of a particular order of full-grown animals, we find all others to be merely advances from that type, with the extension of endowments and modification of forms which are required in each particular case; each form, also, retaining a strong affinity to that which precedes it, and tending to impress its own features on that which succeeds."

"The limbs of all the vertebrate animals are, in like manner, on one plan, however various they may appear."

"The same law of development presides over the vegetable kingdom. ...where a special function is required for particular circumstances, nature has provided for it, not by a new organ, but by a modification of a common one, which she has effected in development."

"These facts clearly shew how all the various organic forms of our world are bound up in one—how a fundamental unity pervades and embraces them all, collecting them, from the humblest lichen up to the highest mammifer, in one system, the whole creation of which must have depended upon one law or decree of the Almighty, though it did not all come forth at one time. After what we have seen, the idea of a separate exertion for each must appear totally inadmissible."

"What mystery is there here—and how shall I proceed to enunciate the conception which I have ventured to form of what may prove to be its proper solution! It is an idea by no means calculated to impress by its greatness, or to puzzle by its profoundness. It is an idea more marked by simplicity than perhaps any other of those which have explained the great secrets of nature. But in this lies, perhaps, one of its strongest claims to the faith of mankind."

"The whole train of animated beings, from the simplest and oldest up to the highest and most recent, are, then, to be regarded as a series of advances of the principle of development, which have depended upon external physical circumstances, to which the resulting animals are appropriate."

"I contemplate the whole phenomena as having been in the first place arranged in the counsels of Divine Wisdom, to take place, not only upon this sphere, but upon all the others in space, under necessary modifications, and as being carried on, from first to last, here and elsewhere, under immediate favor of the creative will or energy."

"We are drawn on to the supposition, that the first step in the creation of life upon this planet was a chemico-electric operation, by which simple germinal vesicles were produced."

"I suggest, then... that the first step was an advance under favor of peculiar conditions, from the simplest forms of being, to the next more complicated, and this through the medium of the ordinary process of generation."

"It must be borne in mind that the gestation of a single organism is the work of but a few days, weeks, or months, but the gestation (so to speak) of a whole creation is a matter probably involving enormous spaces of time."

"The historical era is, we know, only a small portion of the entire age of our globe. We do not know what may have happened during the ages which preceded its commencement, as we do not know what may happen in ages yet in the distant future. All, therefore, that we can properly infer from the apparently invariable production of like by like is, that such is the ordinary procedure of nature in the time immediately passing before our eyes."

"Mr. Babbage's illustration powerfully suggests that this ordinary procedure may be subordinate to a higher law which only permits it for a time, and in proper season interrupts and changes it."

"The law of organic development is still daily seen at work to certain effects, only somewhat short of a transition from species to species."

"Now it is possible that wants and the exercise of faculties have entered in some manner into the production of the phenomena which we have been considering; but certainly not in the way suggested by Lamarck, whose whole notion is obviously so inadequate to account for the rise of the organic kingdoms, that we only can place it with pity among the follies of the wise."

"It may be asked, if He, as appears, has chosen to employ inferior organisms as a generative medium for the production of higher ones, even including ourselves, what right have we, his humble creatures, to find fault? There is, also, in this prejudice, an element of unkindliness towards the lower animals, which is utterly out of place. These creatures are all of them part products of the Almighty Conception, as well as ourselves. ...Let us regard them in a proper spirit, as parts of the grand plan, instead of contemplating them in the light of frivolous prejudices, and we shall be altogether at a loss to see how there should be any degradation in the idea of our race having been genealogically connected with them."

"The nobler orders of being, including man himself, were contemplated from the first, and came into existence by virtue of a law, the operation of which had commenced ages before their forms were realized."

"Under the flowing robes of nature, where all looks arbitrary and accidental, there is an artificiality of the most rigid kind. The natural, we now perceive, sinks into and merges in a Higher Artificial. ...we conclude, when we attain a knowledge of the artificiality which is at the basis of nature, that nature is wholly the production of a Being resembling, but infinitely greater than ourselves."

"Is our race but the initial of the grand crowning type? Are there yet to be species superior to us in organization, purer in feeling, more powerful in device and act, and who shall take a rule over us! There is in this nothing improbable on other grounds. The present race, rude and impulsive as it is, is perhaps the best adapted to the present state of things in the world; but the external world goes through slow and gradual changes, which may leave it in time a much serener field of existence. There may then be occasion for a nobler type of humanity, which shall complete the zoological circle on this planet, and realize some of the dreams of the purest spirits of the present race."

"Of late years... it has been successfully shewn that the human race might have had one origin, for anything that can be inferred from external peculiarities."

"It appears from this inquiry that color and other physiological characters are of a more superficial and accidental nature than was at one time supposed."

"There are nations, such as the inhabitants of Hindostan, known to be one in descent which nevertheless, contain groups of people of almost all shades of color, and likewise discrepant in other of those important features on which much stress has been laid."

"The style of living is ascertained to have a powerful effect in modifying the human figure in the course of generations, and this even in its osseous structure."

"While there is such a persistency to ordinary observation, it would also appear that nature has a power of producing new varieties, though this is only done rarely. Such novelties of type abound in the vegetable world, are seen more rarely in the animal circle, and perhaps are least frequent of occurrence in our own race."

"The peculiarity of six fingers on the hand and six toes on the feet... is then sometimes seen to descend through several generations. It was Mr. Lawrence's opinion that, a pair, in which both parties were so distinguished, might be the progenitors of a new variety of the race who would be thus marked in all future time. It is not easy to surmise the causes which operate in producing such varieties. Perhaps they are simply types in nature, possible to be realized under certain appropriate conditions, but which conditions are such as altogether to elude notice."

"We are ignorant of the laws of variety-production; but we see it going on as a principle in nature, and it is obviously favorable to the supposition that all the great families of men are of one stock."

"I may here refer to a curious mathematical calculation by Dr. Thomas Young, to the effect, that if three words coincide in two different languages, it is ten to one they must be derived in both cases from some parent language, or introduced in some other manner."

"Now as there are, according to Humboldt, one hundred and seventy words in common between the languages of the new and old continents, and many of these are expressive of the most primitive ideas, there is, by Dr Young's calculation, overpowering proof of the original connection of the American and other human families."

"The probability may now be assumed that the human race sprung from one stock which was at first in a state of simplicity if not barbarism."

"Phenomena appear, in a word, to be explicable on the ground of development. We have already seen that various leading animal forms represent stages in the embryotic progress of the highest—the human being. Our brain goes through the various stages of a fish's, a reptile's, and a mammifer's brain, and finally becomes human."

"Pause and reflect; take time into consideration: the past history of mankind may be, to what is to come, but as a day."

"Now, as the inferior animals were all in being before man, there was language upon earth long ere the history of our race commenced. The only additional fact in the history of language, which was produced by our creation, was the rise of a new mode of expression—namely that by sound-signs produced by the vocal organs. In other words, speech was the only novelty in this respect attending the creation of the human race."

"The monkeys themselves, without instruction from any quarter, learn to use sticks in fighting, and some build houses—an act which cannot in their case be considered as one of instinct, but of intelligence."

"Let us look at the inventive class of minds which stand out amongst their fellows—the men who, with little prompting or none, conceive new ideas in science, arts, morals—and we can be at no loss to understand how and whence have arisen the elements of that civilization which history traces from country to country throughout the course of centuries. See a Pascal, reproducing the Alexandrian's problems at fifteen; a Ferguson, making clocks from the suggestions of his own brain, while tending cattle on a Morayshire heath; a boy Lawrence, in an inn on the Bath road, producing, without a master, drawings which the educated could not but admire; or look at Solon and Confucius, devising sage laws, and breathing the accents of all but divine wisdom for their barbarous fellow-countrymen, three thousand years ago—and the whole mystery is solved at once. ...Nations, improved by these means, become in turn foci for the diffusion of light over the adjacent regions of barbarism—their very passions helping to this end, for nothing can be more clear than that ambitious aggression has led to the civilization of many countries. Such is the process which seems to form the destined means for bringing mankind from the darkness of barbarism to the day of knowledge and mechanical and social improvement."

"The book, as far as I am aware, is the first attempt to connect the natural sciences into a history of creation."

"I believe my doctrines to be in the main true; I believe all truth to be valuable, and its dissemination a blessing."

"My sincere desire in the composition of the book was to give the true view of the history of nature, with as little disturbance as possible to existing beliefs, whether philosophical or religious."

"Let the reconciliation of whatever is true in my views with whatever is true in other systems come about in the fulness of calm and careful inquiry."

"I cannot but here remind the reader of what Dr. Wiseman has shewn so strikingly in his lectures, how different new philosophic doctrines are apt to appear after we have become somewhat familiar with them."

"Geology at first seems inconsistent with the authority of the Mosaic record. A storm of unreasoning indignation rises against its teachers. In time, its truths, being found quite irresistible, are admitted, and mankind continue to regard the Scriptures with the same respect as before. So also with several other sciences."

"May not the sacred text, on a liberal interpretation, or with the benefit of new light reflected from nature, or derived from learning, be shewn to be as much in harmony with the novelties of this volume as it has been with geology and natural philosophy? What is there in the laws of organic creation more startling to the candid theologian than in the Copernican system or the natural formation of strata?"

"Is it not a wiser course, since reconciliation has come in so many instances, still to hope for it, still to go on with our new truths, trusting that they also will in time be found harmonious with all others? Thus we avoid the damage which the very appearance of an opposition to natural truth is calculated to inflict on any system presumed to require such support."

"Thus we give, as is meet, a respectful reception to what is revealed through the medium of nature, at the same time that we fully reserve our reverence for all we have been accustomed to hold sacred, not one tittle of which it may ultimately be found necessary to alter."

"A parish where life is precarious pays more poor-rates than its neighbors."

"The great men of antiquity—Cato, Brutus, Cassius, Antony, and Otho—forgot that they had obligations to their race as well as to themselves, when, in the selfish spirit of a pagan philosophy, they considered themselves entitled to put an end to their existence, and remove themselves from the world."

"The whole history of lamentation, and mourning, and woe, from the beginning of the world—the funeral ceremonies in which the living symbolize the intensity of their grief—the monuments they rear to tell the world for centuries to come of the calamity they have suffered from the stroke of death—are enduring attestations that it is not so much in the removal of one sentient and living being off the earth, as in the change—the calamitous change to the survivors—that death is truly the King of Terrors."

"The sick chamber is the place where the most angelic virtues of the human race have ever been called into action. The meek patience of the sufferer—the endurance and the active benevolence of those who would not barter that sick room, with its gloom and silence, for all the glitter and the grandeur that human ambition displays beyond its walls—are among the finest objects that the philosophic eye can look on. So in every well-regulated household, each deathbed, if it carry with it the memory of broken ties and deserted seats at the social board, calls up also the recollection of duties fulfilled, of charities administered, of overflowing affection, ashamed to speak its strength, showing itself in strong deeds of unwearied assiduity."

"Indifference to life and indifference to the purity and amenity that sweeten existence must necessarily go together."

"Abstract perfection should always be the direction aimed at by human efforts, however imperfect they may be; and the success of sanitary legislation will be indicated by the nearness or the distance of its actual practice from this perfect idea."

"The facts, indeed, connected with this gloomy department of statistics show that the most valuable period of human life—that in which a man is producing more than he is consuming—is that which provides the greatest number of victims."

"The working-classes require leaders and wise heads from their own body—patriarchs, in the old acceptation of the term—to keep them right in moments of excitement. The causes of early death prevent the existence of such a class of men, sobered and wise from experience, in sufficient numbers to discipline the youthful and fiery spirits who, confident in their ignorance, plunge themselves and those depending on their exertions into ruin."

"It has been among the visions of some dreaming philosophers that human life is capable of almost indefinite extension. The great Condorcet was one of these. He thought that by the removal of the two causes of evil—poverty and superfluity—by destroying prejudices and superstitions, and by various other operations, which he considered the purification of mankind, but which other people would call their pollution, the approach of death would by degrees be farther and farther indefinitely protracted. It is desirable that the practical views entertained by sanitary reformers should be kept widely distinct from any such theories, the character of which has been well drawn by Malthus when he says—"...Though I may not be able in the present instance to mark the limit at which further improvement will stop I can very easily mention a point at which it will not arrive.""

"In most instances, affectionate relatives and kind friends would wish to prolong the existence of the individual who has reached that age; but if we look at the happiness of mankind in general, we shall find reason to believe that, like all the other general principles of nature, this one carries the impress of an all-wise and beneficent Creator; and that if man had it in his power to alter the arrangement, it may be questioned if he could improve it. At this age the great desires of life are generally accomplished, and the tired laborer in the hardest fields of exertion, which are those of the intellect, has had some years of quiet meditation on the long battle of life to which his days of energy and hope were devoted. The world has, in general, little more use for him; and should he—however meritorious his services, however honored his gray hairs—too long remain an actual living man, seeming to fill a part of the arena in which younger and abler combatants are looking for places, the consciousness of being honored and beloved may give way before the suspicion that he has become an encumbrance to the circle he once adorned."

"The rise of each generation gives new ties towards the future, which insensibly dissolves those which bind us to the past; and the natural old age of the human race seems to have adjusted itself to that period beyond which the human being would feel isolated and desolate in the midst of the new objects of attachment which the progress of time brings into existence."

"The progress of knowledge is very irregular, somewhat resembling the movements of an army, of which some battalions are in vigorous health, while others are sickly or overburdened with baggage. The experimental marches on at a good pace; the observational proceeds but slowly; the speculative is left far in the rear."

"The scientific skepticism of our age professes to spring from a sense of the extreme fallaciousness of the human senses, and the liability besetting us all to deceive ourselves into a belief which gratifies the faculty of wonder. It is held as a rare and valuable gift to be able to observe a fact correctly. We are pathetically told that what a man thinks he saw, is often a mere hypothesis of his imagination as to what he saw, and may be wholly wrong."

"There is of course no extraordinary fact resting on testimony only, of which it is not possible to presume some error in the observation or reporting, if we be set upon finding one."

"Just suppose for a moment that every fact reported to us by others were viewed in the light of the skeptical system, as to the fallaciousness of the senses and the tendency to self-deception. Should we not from that moment be at a stand-still in all the principal movements of our lives?"

"The skeptical view appears to me out of harmony with the inductive philosophy. Bacon gives us many warnings against preconceived opinions and prejudices; but he does not bid us despair of ascertaining facts from our own senses and from testimony. ...we do not find in Bacon any dogma like that of Mr. Faraday that the 'laws of nature are the foundation of our knowledge in natural things,' and that these form our only safe test for any new fact presented to our observation. Bacon's method is rather the contrary, namely, that facts are to serve as the foundation of the laws of nature."

"This skeptical method consists very much in vicious circles. You cannot know whether a fact be a fact till you have ascertained the laws of nature in the case, and you cannot know the laws of nature till you have ascertained facts."

"The fall of meteoric stones was occasionally reported by good witnesses during many ages. But science did not understand how stones should be formed in or beyond the atmosphere... The accounts of the fall of meteoric stones were held to be incompatible with the laws of nature, and specimens which had been seen to fall by hundreds of people were preserved in cabinets of natural history as ordinary minerals, 'which the credulous and superstitious regarded as having fallen from the clouds.' A committee of the French Academy of Sciences, including the celebrated Lavoisier, unanimously rejected an account of three nearly contemporary descents of meteorites which reached them on the strongest evidence. After two thousand years of incredulity, the truth in this matter was forced upon the scientific world about the beginning of the present century. There would have been at any time, of course, an instant cessation of skepticism if any one could have shewn, a priori, from ascertained principles in connection with the atmosphere, how stones were to be expected to fall from the sky. But what is this but to say that facts by themselves, however well attested, are wholly useless in such circumstances to the cultivators of physical science, while any kind of vague hypothesis can be brought forward in opposition to them? What is it but to put conjecture or prejudice above fact, and indeed utterly to repudiate the Baconian method?"

"Meteoric stones have proved to be a verity, and not an impossibility. About the same time, the fact of so many Gloucestershire peasantry having attested the prevention of small-pox by a virus from the teats of a cow, would have been deemed a sufficient answer to the same pleading, by nine out of every ten of the best educated physicians in England. Jenner's statue in Trafalgar Square tells us how fallacious the objection would have been. It is to be observed regarding such objections, that they are almost invariably gratuitous and unproved. Were they always put to the test of experiment, how many might prove like meteorites and vaccination?"

"We may, indeed, set it down as an absolute certainty, that many things are erroneously deemed impossible; for, till we know all the possible—and how far we are from that need not be insisted on—how can we know what is impossible?"

"The treatise which we have to examine and analyze is most engaging and interesting. We willingly accord to it all the attractions of novelty and ingenuity, the fascinations of beauty, the delights of theory. We readily attribute to it all the graces of the accomplished harlot. Her song is like the siren for its melody and attractive sweetness; she is clothed in scarlet, and every kind of fancy work of dress and ornament; her step is grace, and lightness and life; her laughter light, her very motion musical. But she is a foul and filthy thing, whose touch is taint; whose breath is contamination; whose look, and words, and thoughts, will turn the spring of purity to a pest, of truth to lies, of life to death, of love to loathing. Such is philosophy without the maiden gem of truth and singleness of purpose; divorced from the sacred and ennobling rule and discipline of faith. Without this, philosophy is a wanton and deformed adulteress."

"It is a feature in this professedly "natural history of creation," of which we have perhaps no right to complain, that it leaves out all notice of a spiritual world. The Divine volition, and the natural laws by which It operated, are the only primary activities presented to our view by the author. He has thus presented only one half of the history of creation. The other half, and that the most important, is, through the Divine mercy, presented to us by Swedenborg..."

"Vestiges is highly readable, but not always easy to understand."

"Humanitarianism … occurs where a powerful group seeks to curb the activities of another group in their own better interests. They define them as a social problem and demands that action be taken to ameliorate their situation. This is complicated in the case of marihuana smoking, in so far as those individuals who make up the social problem would deny that any real problem exists at all. I would argue that the humanitarian motive is exceedingly suspect; for it is often—though not necessarily—a rationalization behind which is concealed either a conflict of interests or moral indignation. For example Alex Comfort in The Anxiety Makers has charted the way in which the medical profession have repeatedly translated their moral indignation over certain ‘abuses’ into a clinically backed humanitarianism. For example, masturbation was once seen as causing psychosis, listlessness and impotence, and various barbaric clinical devices were evolved to prevent young people from touching their genital organs."

"I would suggest that there is a tendency in our society to cloak what amounts to moral or material conflicts behind the mantle of humanitarianism. This is because serious conflicts of interest are inadmissible in a political order which obtains its moral legitimacy by invoking the notion of a widespread consensus of opinion throughout all sections of the population."

"The drug user evokes an immediate gut reaction, while most criminals are immediately understandable in both motives and life style. For the criminal is merely cheating at the rules of a game which the policeman himself plays, whereas the bohemian is sceptical of the validity of the game itself and casts doubts on the world-view of both policeman and criminal."

"Moral indignation, … the intervention into the affairs of others because we think them wicked, must necessarily be replaced by humanitarianism, which, using the language of therapy and healing, intervenes in what it perceives as the best interests and well-being of the individuals involved. Heresy or ungodliness become personal or social pathology."

"At a time when the British showed no particular enthusiasm for cleanliness, Indian women for example introduced British men to the delights of regular bathing. The fact that the word shampoo is derived from the Hindi word for massage, and that it entered the English language at this time, shows the novelty to the eighteenth-century British of the Indian idea of cleaning hair with materials other than soap. Those who returned home and continued to bathe and shampoo themselves on a regular basis found themselves scoffed at by their less hygienic compatriots: indeed it was a cliché of the time that the British in Bengal had become ‘effeminate’. A few Calcutta men were known to have had themselves circumcised to satisfy the hygienic—and presumably religious—requirements of their Indian wives and companions."

"The economic figures speak for themselves. In 1600, when the East India Company was founded, Britain was generating 1.8% of the world’s GDP, while India was producing 22.5%. By the peak of the Raj, those figures had more or less been reversed: India was reduced from the world’s leading manufacturing nation to a symbol of famine and deprivation."

"Robert Clive was a vicious asset-stripper. His statue has no place on Whitehall. Honouring the man once known as Lord Vulture is a testament to British ignorance of our imperial past."

"I am basically writing for a general audience rather than an academic audience. So, I explain stuff, I don’t assume knowledge of any of this on the part of the reader. In a kind of general sense I suppose I have, when I am deciding how much needs to be explained, in mind my primary audience."

"I am writing definitely primarily for an audience who don’t know India."

"Actually, when you have been in the country for a long time... whether it’s an Indian kid going to live in California working in a software company or whether its me coming to live here as historian and writer; to a certain extent you become a part of the country, and to a certain extent you remain always the person you were with the set of circumstances, history or personal history. So, I don’t think I can ever totally become Indian, but after twenty years I have certainly taken many of the Indian elements. In fact I am sitting talking to you right now in my cotton pajamas and at lunch time I will probably have dal and rice. In various ways I have taken on the life of Delhi; I think I am in the lucky position, in that I can talk to both worlds."

"Everybody has their own India and I think it’s a nonsense construction, “a real India”. The real India might be the India of the villages and certainly there’s a lot to be said of the fact that India’s heart lies in its villages. But I live 5 miles down the road from Gurgaon with kyscrapers and software companies and backoffice projects and call-centers. And that’s a very real India too, so I think “real India” doesn’t make much sense-- anymore than the real US with apple pie and Thanksgiving and family around campfires; is that anymore real than Manhattan?"

"What has gone on in Iraq and Afghanistan has many echoes with what was going in this part of the world in 18th and 19th century - setting up of puppet governments, the lending of troops and the training of local troops in recent Western techniques. Anyone that knows the history of South Asia in 18th century can see million echoes in what has been going in Iraq and Afghanistan."

"The current Western puppet Hamid Karzai is from the same sub-tribe as Shah Shuja, who was a British puppet in 1839, It is the same war under slightly different flags."

"I am a terrible linguist. It`s a great shame that I have not learnt Urdu and Persian."

"In the course of my travels I often came across the assumption that intense spirituality was somehow the preserve of what many call 'the mystic east'... it's a misconception that has always irritated me as I've always regarded our own indigenous British traditions of spirituality as especially rich."

"It is true that the early Nehruvian textbooks were written by Romila Thapar and so on, many of whom were Marxists. Sometimes, those textbooks did sort of emphasise a slightly rose-tinted vision of Hindu-Muslim unity running through the whole of the Delhi Sultanate right through the Mughals, which left room for the right wing to say this isn’t history. But the reality was that all those Nehruvian historians were great historians which the right wing successors were not."

"I alerted Bloomsbury to the growing online controversy over Delhi Riots 2020, as did several other Bloomsbury authors, I did not call for its banning or pulping and have never supported the banning of any book. It is now being published by another press."

"The outbreak revealed the surprising degree to which the Mughal court was still regarded across northern India not as some sort of foreign Muslim imposition – as some, especially on the Hindu right wing, look upon the Mughals today – but instead as the principal source of political legitimacy, and therefore the natural centre of resistance against British colonial rule."

"For the British after 1857, the Indian Muslim became an almost subhuman creature, to be classified in unembarrassedly racist imperial literature alongside such other despised and subject specimens, such as Irish Catholics or ‘the Wandering Jew’."

"Although a Bahadur Shah Zafar road still survives in Delhi, as indeed do roads named after all the other Great Mughals, for many Indians today, rightly or wrongly, the Mughals are still perceived as it suited the British to portray them in the imperial propaganda that they taught in Indian schools after 1857: as sensual, decadent, temple-destroying invaders – something that was forcefully and depressingly demonstrated by the whole episode of the demoliton of the Baburi Masjid at Ayodhya in 1992."

"Zafar always put huge emphasis on his role as a protector of the Hindus and the moderator of Muslim demands. He never forgot the central importance of preserving the bond between his Hindu and Muslim subjects, which he always recognised was the central stitching that held his capital city together."

"However hard the planners tried to create new colonies of gleaming concrete, crumbling tomb towers, old mosques or ancient Islamic colleges - medresses - would intrude, appearing suddenly on roundabouts or in municipal gardens, curving the road network and obscuring the fairways of the golf course."

"New Delhi was not new at all. Its broad avenues encompassed a groaning necropolis, a graveyard of dynasties."

"At first it is possible to mistake the Ozymandias-image for a displaced Egyptian Pharaoh or a lost Roman Emperor. Only on closer examination does it become clear that it is George V, the King Emperor, surrounded by his viceroys."

"I have been told that Dalrymple is a personable man, and in my own encounters with him I have indeed found him so, but what is of interest in this context is not Dalrymple the man, but Dalrymple the phenomenon. How did a White man, young, irreverent and likeable in his first and by far most readable India book, The City of Djinns, become the pompous arbiter of literary merit in India?"

"Dalrymple is [also] British—Scottish, to be exact—but his controversial statements are more likely to concern the country's [India’s] Mughal or British past. He is today India's most famous narrative historian."

"His fluent and moving presentations of big subjects—India's first war of independence in "The Last Mughal (2006)", for example — sometimes irritate native historians who feel they have been scooped by a powerful foreign interest, but this is a little unfair:..Dalrymple's success has shown that there is a market for well-written history in India. This is itself an achievement."

"In the past twenty years, he has rigorously pursued fascination for [India], writing one brilliant travel book (City of Djinns: A Year in Delhi), two vivid histories (White Mughals and The Last Mughal), and one anthology of acute acute journalism (The Age of Kali) about South Asia. He came to India before it had achieved its status as a frontier boomland for computer programmers and writers alike, and he has lived there, on and off, since 1989... he has become something of a godfather to a generation of writers who are producing nonfiction about the country. The fact that Dalrymple looks like a sunnier version of the actor James Gandolfini and loves to party no doubt helps with this reputation."

"The motives of people like Dalrymple, those who wilfully set out to deny the facts of the destruction of the Hindu civilisation of India, are the opposite. Their denial of the large-scale destruction and denigration of Hindu religion and culture by the Muslim raiders, invaders and conquerors of India is motivated by the deep-seated political aim of the Independence movement to brook no divide between Hindu and Muslim.It was for its time and for all time a noble aim. That was one of the things V.S. Naipaul said to the BJP gathering--that the project of Nehru and Gandhi to avoid going into the import of that history was in itself positively motivated. There is never any justification for one community in India to conduct a pogrom against another. Not then, not now. But surely the construction of history should be truthful. Suppression can only exacerbate the anger."

"How fortunate we didn't have these animal tests in the 1940s, for penicillin would probably not have been granted a licence, and possibly the whole field of antibiotics might never have been realised."

"When I woke up just after dawn on September 28, 1928, I certainly didn’t plan to revolutionize all medicine by discovering the world’s first antibiotic, or bacteria killer, ... But I guess that was exactly what I did."

"I have been trying to point out that in our lives chance may have an astonishing influence and, if I may offer advice to the young laboratory worker, it would be this—never neglect an extraordinary appearance or happening. It may be—usually is, in fact—a false alarm that leads to nothing, but may on the other hand be the clue provided by fate to lead you to some important advance."

"It is the lone worker who makes the first advance in a subject: the details may be worked out by a team, but the prime idea is due to the enterprise, thought, and perception of an individual."

"One sometimes finds what one is not looking for."

"Not only may particular decisions made according to rules result in material injustice, but a rule may systematically discriminate against the poor and the oppressed. In such circumstances, to be committed to applying the rules, however fairly or impartially administered, come what may, is to ignore the more obvious and direct demands of justice and human welfare."

"of the body was immediately agitated with convulsive movements resembling a violent shuddering from cold. ... On moving the second rod from hip to heel, the knee being previously bent, the leg was thrown out with such violence as nearly to overturn one of the assistants, who in vain tried to prevent its extension. The body was also made to perform the movements of breathing by stimulating the phrenic nerve and the diaphragm. When the supraorbital nerve was excited 'every muscle in his countenance was simultaneously thrown into fearful action; rage, horror, despair, anguish, and ghastly smiles, united their hideous expressions in the murderer's face, surpassing far the wildest representations of Fuseli or a Kean. At this period several of the spectators were forced to leave the apartment from terror or sickness, and one gentleman fainted.'"

"The present is distinguished from every precenn hvjh vding age by an universal ardour of enterprise in arts and manufactures. Nations convinced at length that war is always a losing game, have converted their swords and muskets into factory implements, and now contend with each other in the bloodless but still formidable strife of trade. They no longer send troops to fight on distant fields but fabrics to drive before them those of their old adversaries in arms, and to take possession of a foreign mart. To impair the resources of a rival at home, by underselling his wares abroad, is the new belligerent system, in pursuance of which every nerve and sinew of the people are put upon the strain."

"Great Britain may certainly continue to uphold her envied supremacy, sustained by her coal, iron, capital, and skill, if, acting on the Baconian axiom, " Knowledge is Power," she shall diligently promote moral and professional culture among all ranks of her productive population."

"The present volume, introductory to a series of works in more ample detail, is submitted to the public as a specimen of the manner in which the author conceives technological subjects should be discussed."

"Being advised by his medical friends to try the effects of travelling, with light intellectual exercise, he left London in the latter end of last summer, and spent several months in wandering through the factory districts of Lancashire, Cheshire, Derbyshire, &c., with the happiest results to his health; having everywhere experienced the utmost kindness and liberality from the mill-proprietors."

"Manufacture is a word, which, in the vicissitude of language, has come to signify the reverse of its intrinsic meaning, for it now denotes every extensive product of art, which is made by machinery, with little or no aid of the human hand; so that the most perfect manufacture is that which dispenses entirely with manual labour."

"A mechanical manufacture being commonly occupied with one substance, which it conducts through metamorphoses in regular succession^ may be made nearly automatic; whereas a chemical manufacture depends on the play of delicate affinities between two or more substances, which it has to subject to heat and mixture under circumstances somewhat uncertain, and must therefore remain, to a corresponding extent, a manual operation."

"It is in a cotton mill, however, that the perfection of automatic industry is to be seen; it is there that the elemental powers have been made to animate millions of complex organs, infusing into forms of wood, iron, and brass an intelligent agency."

"The processes that may be employed, to give to portions of inert matter, precise movements resembling those of organized beings, are innumerable, as they consist of an indefinite number and variety of cords pulleys, toothed-wheels, nails, screws, levers, inclined-planes, as well as agencies of air, water, fire, light, &c., combined in endless modes to produce a desired effect Ingenuity has been long exercised on such combinations, chiefly for public amusement or mystification, without any object of utility."

"The difficulties which Arkwright encountered in organizing his factory system, were much greater than is commonly imagined. In the first place, he had to train his work-people to a precision in assiduity altogether unknown before, against which their listless and restive habits rose in continual rebellion; in the second place, he had to form a body of accurate mechanics, very different from the rude hands which then satisfied the manufacturer; in the third, he had to seek a market for his yarns; and in the fourth, he had to resist competition in its most odious forms. From the concurrence of these circumstances, we find that so late as the year 1779, ten years after the date of his first patent, his enterprise was regarded by many as a doubtful novelty."

"One event has been adduced in evidence of the uncertainty of his condition, which ought to excite interest in his behalf. He parted from his wife in 1779, because she would not agree to join him in converting some landed property into money, for the sale of which her consent was required by law. The property was worth, it is said, little more than four hundred pounds. Mrs. Arkwright entertained a high esteem for her husband, and always spoke of him with respect; yet she preferred separating from him, to the chance of being beggared by placing her dowry in so precarious a concern as she then thought the water-spinning frame to be. For some years after this event she lived altogether upon her own means. Mr. Arkwright was justly indignant at this want of sympathy in one so nearly related to him, and in consequence allowed her only thirty pounds a year, out of his own pocket, even when he had realized great opulence. These particulars are given by Mr. Guest on the authority of Sir Richard Arkwright’s niece, probably a disappointed and prejudiced person"

"The final tin-dip is useful to remove the marks of the brush, and to make the surface uniformly bright."

"The stanniferous small veins, or thin flat masses, though of small extent, are sometimes very numerous, interposed between certain rocks, parallel to their beds, and are commonly called tin-floors."

"There are only two ores of tin: the peroxide, tin-stone, or Cassiterite; and tin pyrites, sulphide of tin, or Stannine: the former of which alone has been found in sufficient abundance for metallurgical purposes."

"Another forerunner of modern organization theorists was Andrew Ure, a professor of chemistry. An enthusiastic proponent of “the factory system,” Ure (1835) took a step beyond Adam Smith. Whereas Smith’s pin factory was solely an example of division of labor, Ure pointed out that a factory poses organizational challenges. He asserted that every factory incorporates “three principles of action, or three organic systems”: (a) a “mechanical” system that integrates production processes, (b) a “moral” system that motivates and satisfies the needs of workers, and (c) a “commercial” system that seeks to sustain the firm through financial management and marketing. Harmonizing these three systems, said Ure, was the responsibility of managers."

"Of the early management pioneers, history has provided us with the best records for four men: Robert Owen, Charles Babbage, Andrew Ure, and Charles Dupin... Ure knew the French engineer and management writer Charles Dupin, and when Dupin visited Great Britain in 1816–1818, Ure escorted him around the Glasgow factories. Dupin commented that many of the managers of these factories were Ure’s own students."

"Give me but one hour of SCOTLAND, Let me see it ere I die."

"There is yet one place of shelter, Where the foeman cannot come, Where the summons never sounded Of the trumpet or the drum. There again we'll meet our children, Who, on Flodden's trampled sod, For their king and for their country Rendered up their souls to God. There shall we find rest and refuge, With our dear departed brave; And the ashes of the city Be our universal grave!"

"Fhairshon had a son, Who married Noah's daughter, And nearly spoiled ta Flood, By drinking up the water. Which he would have done, I at least pelieve it, Had the mixture been Only half Glenlivet."

"The Master said, [...] "Hold faithfulness and sincerity as first principles." [...] "Have no friends not equal to yourself." [...] "When you have faults, do not fear to abandon them.""

"To see what is right and not to do it is want of courage."

"When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."

"When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."

"The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!""

"The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

"The superior man is modest in his speech, but exceeds in his actions."

"I cannot help dancing with joy to hear that the doctrines of our sages have now become available to [people of] the Western Sea. [...] James Legge has proven himself a man of culture and courage [...] by studying the way of our sages through the commentaries [...] so as to transform the [Western] barbarians."

"James Legge had a rare largeness and simplicity of nature, and was distinguished by the dignity which never fails to adorn the single-minded man. He was, though so upright, as gentle as a child, and while severely conscientious he was saved by his delightful humour from being either fierce or fanatical. [...] He was a man of fine presence, pure purpose, and courageous speech [...]. He was sent Eastwards, to the oldest of living civilisations, and he studied it with an eye made luminous by love. [...] He gained the affection and confidence of the Chinese as but few foreigners have ever done, for he loved them truly, and they knew the simple integrity of his love. [...] Did he not judge with charity as well as knowledge? He had the insight which comes of the heart even more than of the head into their literature and religion; and he saw that the primary condition of making the “'est influential in the East was to make the East intelligible to the West. [...] Out of this understanding came his magnificent edition of the Chinese Classics. Of its learning it does not become me to speak; the invincible patience, the heroic industry that went to its production, we can all admire. But only those who knew the man can appreciate the idea, the splendid dream of humanity and religion that gave it birth."

"Dr. Legge, from his raw literary training when he began his work, and the utter want of critical insight and literary perception he showed to the end, was really nothing more than a great sinologue, that is to say, a pundit with a very learned but dead knowledge of Chinese books."

"One habit he maintained almost to his death, a habit which was the cause of no little astonishment among his friends. He habitually rose about 3 A.M., and worked at his desk for five hours, while the rest of the household slept. Soon after his arrival, the lighted study attracted the night-policeman to the house, 'fearful lest, at so suspicious an hour, mischief in some dishonest form or other was afoot.'"

"Legge made a fetish of literalness, as if a certain air of foreign remoteness, rather than clarity, were the mark of fidelity. What Mencius said was this, in exactly twelve words in Chinese, that when armies were lined up with spears and shields to attack a city, "the weather is less important than the terrain, and the terrain less important than the army morale." Or, more literally, if one preferred: "Sky-times not so good as ground-situation; ground-situation not so good as human harmony." To any Chinese child "sky-times" simply means the weather and can mean nothing else; "ground-situation" means the terrain, and "human harmony" means the army morale. But, according to Legge, Mencius said, "Opportunities of time (vouchsafed by) Heaven are not equal to advantages of situation (afforded by) the Earth, and advantages of situation (afforded by) the Earth are not equal to (the union arising from) the accord of Men.""

"“We may be assured that as Christianity comes into actual close contact with Orientals of acute intellects…it will be met with a style of controversy which will come upon some among us with surprise. Many things will be disputed which we have been accustomed to take for granted, and proofs will be demanded, which those who have been brought up in the external evidence school of the last century, may not be prepared to supply.”"

"The Hindu, sickened by idolatry (Islam's and Christianity's common name for Hinduism), turns to the other two religions which surround him, and inquires into their respective claims ... we must be ready at hand to meet him with the proofs of our most holy faith... the comparison of the two religIOns, Christianity and Islam, cannot fail to be of essential service, under God's blessings, to lead to practical results."

"None of the Sanskrit books, not even the most ancient, contain any distinct reference or allusion to the foreign origin of the Indians."

"“You should never revile people who are satisfied with their own religion... Listen you disciples of Christ! I, solicitous of your own welfare, tell you this truthfully... Diminution of Hari’s religion, anger, cruelty, subversion of authority and dissensions among the populace would result from reviling the religion of others. Increase of God’s religion, contentment, gentleness, harmony between the ranks would result from praising all religions. For each person his own religion is best; the same religion would be perilous for another person.”"

"“Only that man... who is deluded, who is desirous of acquiring profits, who has neither deliberated upon his own religion, nor looked at the defects in Christianity, would become a Christian.”"

"“The materials in these still standard books never betray the author’s original purpose in amassing them: to demonstrate that Christianity is rationally superior to Hinduism.”"

"A new opportunity came again for Christianity when Europe, and particularly England, dominated the world during the last few centuries. During this while, one would have expected, according to Muir, that Christian Europe would have improved its advantages for evangelizing the East, that "Britain, the bulwark of religion in the West, would have stepped forth as its champion in the East, and displayed her faith and her zeal where they were most urgently required." But, alas! it was not to be so and, Muir continues, "England was then sadly neglectful of her responsibility; her religion was shown only at home and she was careless of the spiritual darkness of her benighted subjects abroad; her sons, who adopted India as their country, so far from endeavouring to impart to its inhabitants the benefits of their religion, too often banished it from their own minds, and exhibited to heathens [Hindus] and Mohammadans the sad spectacle of men without falth ... [and] their lives too often presented a practical and powerful, a constant and a living, argument against the truth of our holy faith.""

"These lectures were written to help candidates for a prize of Pound Sterling 200- given by John Muir, a well-known old Haileybury man and great Sanskrit scholar, for the best refutation of the Hindu Religious System."

"We see the effects of this new skepticism in John Muir's influential collection, Original Sanskrit textson the origin and history of the people ofIndia. In the first edition (i858ff.) he had argued from the evidence of language that the Indians were kin to the Europeans on grounds that "affinity in language implies affinity in race" and went on to demonstrate that "there is no objection arising from physiological considerations, i.e. from colour or bodily structure, to classing the Hindus among the Indo-European races." But in the second edition (1868-73), in response to criticism, he scaled that back to the view that "affinity in language affords some presumption of affinity in race" (emphasis added) and treated it as a question of whether physiological considerations prevented classing the Indians among the Indo-European races (Muir 1874-84, 2:277-286). The retreat of the Sanskritists had begun."

"There is no other course open to us but to fight it out. Every position must be held to the last man: there must be no retirement. With our backs to the wall, and believing in the justice of our cause, each one of us must fight on to the end. The safety of our homes and the freedom of mankind depend alike upon the conduct of each one of us at this critical moment."

"On April 11th, after a dizzying rush of wounded from the new German offensive...I stumbled up to the Sisters' quarters for lunch with the certainty that I could not go on—and saw, pinned up on the notice-board in the Mess, Sir Douglas Haig's “Special Order of the Day.” Standing there spell-bound, with fatigue and despair forgotten, I read the words which put courage into so many men and women whose need of endurance was far greater than my own. ... Although, since that date, the publication of official “revelations” has stripped from the Haig myth much of its glory, I have never been able to visualise Lord Haig as the colossal blunderer, the self-deceived optimist, of the Somme massacre in 1916. I can think of him only as the author of that Special Order, for after I had read it I knew that I should go on, whether I could or not. There was a braver spirit in the hospital that afternoon, and though we only referred briefly and brusquely to Haig's message, each one of us had made up her mind that, though enemy airmen blew up our huts and the Germans advanced upon us from Abbeville, so long as wounded men remained in Staples, there would be “no retirement.”"

"There was no conspicuous officer in the Army who seemed to be better qualified for the Highest Command than Haig. That is to say, there was no outstanding General fit for so overwhelming a position as the command of a force five times as great as the largest army ever commanded by Napoleon, and many more times the size of any army led by Alexander, Hannibal or Caesar. I have no doubt these great men would have risen to the occasion, but such highly gifted men as the British Army possessed were consigned to the mud by orders of men superior in rank but inferior in capacity, who themselves kept at a safe distance from the slime which they had chosen as the terrain where their plans were to operate."

"All great and low, have their troubles, and we little men should not complain if we have our share. The only remedy is to move on in tranquility, guided by truth and integrity to the best of our judgement and avoiding all intrigue and chicanery."

"Mackenzie was a pioneer in his field. There was no precedent for his special field of research into the antiquities of India...he stood alone. The results of his work were a topographical survey of over 40,000 square miles, a general map of India and many provincial maps, a valuable memoir in seven volumes containing a narrative of the survey...of historical and antiquarian interest."

"For example, Robert W. Wink who talks about the “Jesuit policy of Theft, Confiscation and Purchase” of Indian Books, the particular case of Mackenzie becomes “the most impressive orientalist explorations [that] were collaborative, unofficial and voluntary. Among these, none matched the enormous privately funded venture by Colonel Colin Mackenzie. His teams of Maratha Brahmin scholars begged, bought or borrowed, and copied, from village heads, virtually every manuscript of value they could finally acquired. Collections so acquired, reflecting the civilization of South India, manuscripts in every language, became a lasting legacy – something still being explored.”"

"Mackenzie and his agents certainly collected a wide range of materials. Not the least of their contributions was to set down in writing a large body of oral tradition which might otherwise have been lost."

"One of the most wide ranging collections ever to reach the Library of the East India Company is formed by the manuscripts, translations, plans, and drawings of Colin Mackenzie, an officer of the Madras Engineers and, at the time of his death in 1821, Surveyor-General of India. Mackenzie spent a lifetime forming his collection which is exceptional, not only for its size, but also for the fact that materials from it are to be found in almost every section of the India Office Collections including Oriental Languages, European Manuscripts, Prints and Drawings, and Maps. Including manuscripts in South Indian languages held in the Government Oriental Manuscripts Library in Madras.... According to Mackenzie’s own estimate, no fewer than fifteen Oriental languages written in twenty-one different characters...according to a statement drawn up in August 1822 by the well known orientalist Horace Hayman Wilson who, after Mackenzie’s death, volunteered to undertake the cataloguing of the collection, there were 1,568 literary manuscripts, a further 2,070 Local tracts, 8,076 inscriptions, and 2,159 translations, plus seventy-nine plans, 2,630 drawings, 6,218 coins, and 146 images and other antiquities."

"...much patronized, on account of his mathematical knowledge, by the late Lord Seaforth and my late grandfather, Francis, the fifth Lord Napier of Merchistoun. He was for some time employed by the latter, who was about to write a life of his ancestor John Napier, of Merchistoun, the inventor of logarithms, to collect for him... [information] from all the different works relative to India, an account of the knowledge which the Hindoos possessed on mathematics, and of the nature and use of logarithms. Mr Mackenzie, after the death of Lord Napier, became very desirous of prosecuting his Oriental researches in India. Lord Seaforth, therefore, at his request, got him appointed to the engineers on the Madras establishment."

"...it is necessary to recall the contemporary climate of [Mackenzie’s] times. To the Occident, the Orient was a dark continent inhabited by semi savages with no civilization or culture. A study of Orientology was the hobby of the eccentric. What was accepted as normal was to join the East India Company, make easy money by means fair or foul and return home to live in comfort or participate in politics on the security of the fortune made in India. That a few of the Company’s servants did not tread this golden path to fortune, but chose on their own, prompted by the love of learning, ‘to discover the east’ for the benefit of...the east itself was a lucky accident of great historical value."

"‘For a civilization so widely distributed as that of the Indus no uniform ending need be postulated.’"

"The anthropologists who have recently described the skeletons from Harappa remark that there, as at Lothal, the population would appear, on the available evidence, to have remained more or less stable to the present day."

"Archaeology is not a science, it’s a vendetta."

"The Aryan invasion of the Land of Seven Rivers, the Punjab and its envi- rons, constantly assumes the form of an onslaught upon the walled cities of the aborigines. For these cities the term used in the ¸igveda is pur, mean- ing a “rampart,” “fort” or “stronghold.” . . . Indra, the Aryan War god, is puraydara, “fort-destroyer.” He shatters “ninety forts” for his Aryan protégé Divodasa. [. . .] Where are – or were – these citadels? It has in the past been supposed that they were mythical, or were “merely places of refuge against attack, ramparts of hardened earth with palisades and a ditch.” The recent exca- vation of Harappa may be thought to have changed the picture. Here we have a highly evolved civilization of essentially non-Aryan type, now known to have employed massive fortifications, and known also to have dominated the river-system of north-western India at a time not distant from the likely period of the earlier Aryan invasions of that region. What destroyed this firmly settled civilization? Climatic, economic, political deterioration may have weakened it, but its ultimate extinction is more likely to have been completed by deliberate and large-scale destruction. It may be no mere chance that at a late period of Mohenjo-daro men, women and children appear to have been massacred there. On circumstantial evidence, Indra stands accused."

"Wheeler (1968, 3rd edition) proposed the following: It is, simply, this. Sometime during the second millennium B.C. – the middle of the millennium has been suggested, without serious support – Aryan-speaking peoples invaded the Land of Seven Rivers, the Punjab and its neighboring region. It has long been accepted that the tradition of this invasion is reflected in the older hymns of the Rigveda, the composi- tion of which is attributed to the second half of the millennium. In the Rigveda, the invasion constantly assumes the form of an onslaught upon walled cities of the aborigines. For these cities, the term used is pur, meaning a “rampart,” “fort,” “stronghold.” One is called “broad” ( prithvi) and “wide” (urvi). Sometimes strongholds are referred to metaphorically as “of metal” (dyasi). “Autumnal” (saradi) forts are also named: “this may refer to the forts in that season being occupied against the Aryan attacks or against inundations caused by overflowing rivers.” Forts “with a hundred walls” (satabhuji) are mentioned. The citadel may be of stone (afmanmayi): alternatively, the use of mud-bricks is perhaps alluded to by the epithet ama (raw, unbaked); Indra, the Aryan war-god is purandara, “fort-destroyer.” He shatters “ninety forts” for his Aryan protégé, Divodasa. The same forts are doubtless referred to where in other hymns he demolishes variously ninety-nine and a hundred “ancient castles” of the aboriginal leader Sambara. In brief, he renders “forts as age consumes garment.” If we reject the identification of the fortified citadels of the Harappans with those which the Aryans destroyed, we have to assume that, in the short interval which can, at the most, have intervened between the end of the Indus civilization and the first Aryan invasions, an unidentified but formidable civilization arose in the same region and presented an extensive fortified front to the invaders. It seems better, as the evidence stands, to accept the identification and to suppose that the Harappans of the Indus valley in their decadence, in or about the seventeenth century BC, fell before the advancing Aryans in such fashion as the Vedic hymns proclaim: Aryans who nevertheless, like other rude conquerors of a later date, were not too proud to learn a little from the conquered . . . (1968: 131–2)"

"The city, so far from being an unarmed sanctuary of peace, was dominated by the towers and battlements of a lofty man‐made acropolis of defiantly feudal aspect. A few minutes’ observation had radically changed the social character of the Indus civilization and put it at last into an acceptable secular focus. (Wheeler, 1955: 192)"

"One terracotta, from a late level of Mohenjo-daro, seems to represent a horse, reminding us that the jaw-bone of a horse is also recorded from the site, and that the horse was known at a considerably earlier period in northern Baluchistan”"

"One terracotta, from a late level at Mohenjo-daro , seems to represent a horse, reminding us that the jaw-bone of a horse is also recorded from the same site, and that the horse was known at a considerably earlier period in northern Baluchistan." He" notes as well, after referring to the bone of a camel recovered from a low level at Mohenjo-daro: "There is no evidence of any kind for the use of the ass or mule. On the other hand the bones of a horse occur at a high level at Mohenjo-daro , and from the earlier (doubtless pre-Harappan) layer at Rana Ghundai in northern Baluchistan both horse and ass are recorded. It is likely enough that camel, horse and ass were in fact all a familiar feature of the Indus caravans."

"One terracotta, from a late level of Mohenjo-daro, seems to represent a horse, reminding us that a jawbone of a horse is also recorded from the same site, and that the horse was known at a considerably earlier period in Baluchistan."

"Since India’s and Pakistan’s independence, South Asian archaeology was significantly influenced by Sir Mortimer Wheeler (born 1890, died 1976) and, to a lesser degree, by the late Stuart Piggott. Wheeler secured a reputation as one of the most prominent archaeologists in the English speaking world.... If Jones’ had his “philologer paragraph,” Wheeler had his “Aryan paragraphs” which directed archaeological, historical, linguistic, and biological interpretations within South Asian studies for over a half century."

"Given the charge of the Archaeological Survey of India in 1944, when he was a brigadier in the British army fighting in North Africa, he revived the ASI and institutionalized a more rigorous stratigraphic method designed to record a site’s evolution period after period. Irascible but magnanimous, theatrical but hard-working, Wheeler energetically put his stamp on Indian archaeology. But having received his archaeological training in the context of the Roman Empire, he transferred its terminology wholesale to the Harappan cities, which thus became peppered with ‘citadels’, ‘granaries’, ‘colleges’, ‘defence walls’, etc., when no one, in reality, had a clue to the precise purpose of the massive structures that had emerged from the thick layers of accumulated mud."

"One important legacy of Wheeler's influence is an a priori acceptance by scholars of the use of migration and stimulus diffusion to describe all major South Asian discontinuities - beginning with the invention of agriculture and ending with the arrival of the British. Alternative explanations of cultural change are not considered. Wheeler's interpretations promoted an encapsulation of South Asian culture history into a series of chronologically and culturally distinct units focused on northern areas. It the became difficult to perceive or reconstruct a cultural account incorporating an integrated sub-continent. Recent archaeological data suggests fundamental interpretive changes are now warranted."

"Wheeler used all his talents and literary skill to Prove that the Indus Valley Civilization was the outcome of the Mesopotamian experiment in city-life; at one place he even goes to the extent of suggesting that the mastercraftsmen came from a foreign country to Mohenjodaro to build the first houses ! In other words, he looked at this civilization not as a ‘primary’ civilization, like that of ancient Egypt and Mesopotamia, developing on its own soil and produced by its own genius, but as a secondary civilization built by the foreigners,"

"A great teacher and a great writer need not be an efficient supervisor."

"we could do a great deal worse than look back across the drift to the great reader Lewis. We need to try to recall what literature was; what it meant, and can still mean, to grasp literary works in memory."

"Now we proceed to consider the oldest race of great stature that has yet been discovered, one which flourished in the south of France when the last of the cold periods was lifting from Europe. The first examples of this race were discovered in 1868, when a railway was being constructed in the valley of the Vézère, a tributary of the Dordogne. A cutting made in the débris at the foot of the limestone cliffs which flank the valley of the Vézère at Cro-Magnon, brought to light the skeletons of a man, of a woman, and part of the skull of a third individual. Hence this ancient type or race is usually named Cro-Magnon."

"In all the medical schools of London a notice is posted over the door leading to the dissecting room forbidding strangers to enter. I propose, however, to push the door open and ask the reader to accompany me within, for, if we are to understand the human body; it is essential that we should see the students at work."

"We have to face the fact that we are the descendants of apelike ancestors. The truth, at first sight, is often ugly and repulsive to our personal feelings, but when it is the truth, its ultimate effects on us are always salutary. ... ... Man's brain does not stand as a thing apart; it is the culmination of an ascending series. There is no part of it and no function manifested by it that cannot be traced to humble beginnings lower in the animal scale. And what we postulate for man's brain we must in all justice apply to that of the ape, the dog, and all other beasts."

"From what we know of living anthropoids, we may infer that the chief mental activities of the group will be three in number—namely, those concerning with mating, maternity, and social behaviour. Each group will be attached to a territory and maintain its isolation."

"Gamaliel had a reputation for mildness and moderation, but his brilliant young pupil flung himself with fanatical zeal into the task of stamping out the new heresy of the Nazarenes."

"'The theology of the gospels!' some will exclaim in dismay, 'and we verily thought the gospels were a refuge from theology!'"

"Hell is an element of any religion which is morally healthy."

"... since the Sacred Book is a phenomenon of religion in general, and as isolation is a fruitful source of wrong judgment in the historical investigation of ideas and institutions, we decline to detach our Sacred Book from similar books of its class in other faiths of the world. Now, in surveying the history of religion, I seem to detect four negative truths about the Sacred Book. (i) Not every religion possesses a sacred book. (ii) The sacred book does not lie beside the cradle of the faith in question. (iii) No religion lives by its sacred book alone. And (iv) no sacred book can be judged apart from the specific ethos of the faith out of which it rose and for which it exists."

"The motivations and methodologies might differ, but both science and religion posit life as a special outcome of a vast and mostly inhospitable universe. There is a rich middle ground for dialogue between the practitioners of astrobiology and those who seek to understand the meaning of our existence in a biological universe."

"The Religion that is most nearly akin to a philosophical reconstruction would seem to be that of Brahmanism."

"History is the study of the human past, through the systematic analysis of the primary sources, and the bodies of knowledge arising from that study, and, therefore, is the human past as it is known from the work of historians. The human past enfolds so many periods and cultures that history can no more form one unified body of knowledge than can the natural sciences. The search for universal meaning or universal explanations is, therefore, a futile one. History is about finding things out, and solving problems, rather than about spinning narratives or telling stories."

"The insistence that language determines ideas, and is itself a system arising from the existing power structure in society, is as grandiose a piece of speculative thought as ever dreamed up by Hegel or Nietzche."

"Primary sources did not come into existence to satisfy the curiosity of historians. They derive 'natural', 'organically', as it were, or, more straightforwardly, 'in the ordinary course of events', from human beings and groups of human beings, in the past society being studied, living their lives, worshipping, decision-making, adjudicating, fornicating, going about their business or fulfilling their vocations, recording, noting, communicating, as they go, very occasionally, perhaps, with an eye on the future, but generally in accordance with immediate needs and purposes. The technical skills of the historian lie in sorting these matters out, in understanding how and why a particular source came into existence, how relevant it is to the topic under investigation and, obviously, the particular codes or language in accordance with which the particular source comes into being as a concrete artefact."

"If the historian finds himself resorting to metaphor or cliché, that may well be a warning that things have not been sufficiently worked out, and substantiated, to be conveyed in plain simple prose."

"Society has a right to demand from historians accounts which can, if so desired, be used in trying to understand the evolution of political ideas or institutions, or the origins of the many conflicts throughout the world, or to gain the necessary contextual information for enjoying more fully a painting or a poem or some favourite tourist attraction. Those seeking such understandings will not be helped by some speculative theory about the need to replace humanism with radical ideology, or of the inescapability of their situation within language, but will want to feel that the explanations, interpretations, and information they are provided with are based on serious study of the evidence; and it will do them no harm at all if they are also made aware that all sources are fallible, that all study of them must be carried out in accordance with the strictest principles, and that there are always things which we do not know with any certainty."

"For most countries involved in modern war the experience has resulted in, among other things, the testing of the cruder fallacies of economic liberalism, the testing of human reluctance to exploit the full potential of science and technology, and the testing of the general inadequacy of social provisions of the weaker members of the community: looking for the moment only at the broad perspective, one can detect change towards management of the economy, towards a more science-conscious society and towards a welfare state."

"Historians do not, as too many of my colleagues keep mindlessly repeating, “reconstruct” the past. What historians do is produce knowledge about the past, or, with respect to each individual, fallible historian, produce contributions to knowledge about the past. Thus the best and most concise definition of history is: “The bodies of knowledge about the past produced by historians, together with everything that is involved in the production, communication of, and teaching about that knowledge."

"Nothing is more unsatisfactory than to attempt to define Indo-European society on the assumption that the Indo-Europeans knew only what can be ascribed to them on con- clusive evidence. Ex hypothesi, there were great dispersals of peoples from the original home, and those who wondered away were unquestionably constantly intermingling with other peoples . . . and it is not to be wondered at that in new surroundings new words were employed; still less can it be a matter of surprise that peoples which ceased to be in contact with natural features soon dropped the names which had become use- less."

"...the Vedic index. This book is an encyclopedia of historical and sociological knowledge extracted by study of the Vedic texts. It is based on a thorough review of Orientalist research, including especially the work of German Orientalists, but it is at the same time very much a British reading of the Vedic texts and the Orientalist interpretation of them."

"It is certain ... that the Rigveda offers no assistance in determining the mode in which the Vedic Aryans entered India., .. If, as may be the case, the Aryan invaders of India entered by the western passes of the Hindu Kush and proceeded thence through the Punjab to the east, still that advance is not reflected in the Rigveda, the bulk at least of which seems to have been composed rather in the country round the Sarasvati river, south of the modern Ambala."

"By taking the linguistic evidence too literally one could conclude that the original Indo-European speakers knew butter, but not milk; snow and feet but not rain or hands!"

"Dasyu, a word of some- what doubtful origin, is in many passages of the Rigveda clearly applied to superhuman enemies... Dasa, like Dasyu, sometimes denotes enemies of a demoniac character in the Rigveda."

"The same terms are applied indifferently to the human enemies of the Aryans and to the fiends, and no criterion exists by which references to real foes can be distinguished in every case from allusions to demoniacal powers." "Individual Dasas" whom Keith picks out as human examples "are Ilibica, Dhuni and Chumuri, Pipru, Varchin , and Cambara, though the last at least has been transformed by the imagination of the singers into demoniac proportions"."

"We learn from the Vedic Index: "In some passages the Panis definitely appear as mythological figures , demons who withhold the cows or waters of heaven ... It is difficult to be certain who a Pani was. It is, however, hardly necessary to do more than regard the Panis generally as non-worshippers of the gods favoured by the singers; the term is wide enough to cover either the aborigines or hostile Aryan tribes as well as demons. ""

"The word seems beyond doubt to be connected with the root seen in the Greek pernemi, and the sense in which it was used by the poets must have been something like 'niggard'. The demons are niggards because they withhold from the Aryan the water of the clouds: the aborigines are niggards because they refuse the gods their due, perhaps also because they do not surrender their wealth to the Aryans without a struggle. The term may also be applied to any foe as an opprobrious epithet, and there is no passage in the Sarnhita which will not yield an adequate meaning with one or other of these uses. But it has been deemed by one high authority?" to reveal to us a closer connexion of India and Iran than has yet suggested itself: in the Dasas Hillebrandt sees the Dahae, in the Panis the Parnians, and he locates the struggles of Divodasa against them in Arachosia. Support for this view he finds in the record of Divodasa's conflicts with Brisaya and the Paravatas, with whose names he compares that of the Satrap Barsentes [of Alexander's time] and the people Paruetae of Gedrosia or Aria [in the same period]. Similarly he suggests that the Srifijaya people, who wereconnected like Divodasa with the Bharadvaja family, should be located in Iran, and he finds in the Sarasvati, which formed the scene of Divodasa's exploits , not the Indian stream but the Iranian Harahvaiti. Thus the sixth book of the Rigveda would carry us far west from the scenes of the third and seventh which must definitely be located in India. But the hypothesis rests on .too weak a foundation to be accepted as even plausible"

"The Sarasvatī comes between the Jumna and the Sutlej, the position of the modern Sarsūti . . . There are strong reasons to accept the identification of the later and the earlier Sarasvatī throughout [the Rig Veda]."

"Who shuns offence and holds with neither side, Who dreads the deep and never dares to swim, Who fears to trip and never tries to run, May yet in walking stumble."

"The Gods are not of Rome or Italy: They dwell in earth's abyss or with the stars, Their shrines are where we bring heroic hearts."

"The pastime of light minds Is mocking others' grief."

"All is light To him that lightly loves."

"Life is glad life when led by laughing hours, With joys of love or spoils of battle gilt; When darkness steals the day and shuts the flowers, Our arms are shattered and the wine is spilt, We rise as grateful guests from banquet gay, Resign the wreath, and toss the glass away.Death is dark death when slurred with terrors vain: Whether blest isles or fields Elysian wait, Or all is silent o'er the circling main, We know not ever; but we conquer Fate, Assail the mansions of the Gods, and claim The crown of valour, in a deathless name.Tis well to live for glory, home, and land; And, when these fail us, it is well to die. The latest freedom never fails our hand, From scornful Earth, on wings of scorn, to fly; When Life grows heavy. Death remains, the door To dreamless rest beside the Stygian shore.The portals open to our meteor way: A red dawn breaks the shadows of the hour. We leave the bitter cup of alien sway, To hinds that crouch beneath the heels of power. Ours the triumphal path, the hero's right; And Death hangs o'er us like a starry night!"

"Greece and the world are Rome's: her stars prevail; But our complexion shifts not with the gale. When ONE against a NATION plays his life, He bears from hosts the glory of the strife: Until the hero's godlike race be run I shall be loyal to the setting sun."

"Good-night, my love, good-night; Farewell! the breeze is sighing Along the harbour height; The fleecy clouds are flying Beneath Astarte’s light. My mariners are crying "In favouring winds away"! And I, my love denying, Must cleave th’ Ægean spray.The song that the sea is singing Is gentle and soft to-night: The lustre the stars are flinging On the bay is tender and bright; And bark like a bird is springing And speeding from thy sight: And a tune in my head is ringing That thrills my heart for flight Across the waves, soon winging, Return to thee; and bringing Treasures for thy delight. Good-night, my love, Good-night."

"Still ... fair, though scarce less old than Rome. Now once again at rest from wandering Across the high Alps and the dreadful sea, In utmost England let it find a home."

"The soul beyond her knowing seems to sweep Out of the deep, fire-winged, into the deep."

"From D-wks and Ch-tty at my tail You’ll syllogize that I’m M-CK-L; In all I do I score always, In all I say—à l’écossaise."

"No arguments unaccompanied by the influences of the Holy Spirit, can convert the soul from sin to God; though even to such conversion, arguments are, by the agency of the Spirit, rendered subservient."

"All art is founded in science, and the science is of little value which does not serve as a foundation to some beneficial art. On the most sublime of all sciences, theology and ethics, is built the most important of all arts, the art of living. The abstract mathematical sciences serve as a groundwork to the arts of the land-measurer and the accountant; and in conjunction with natural philosophy, including geography and astronomy, to those of the architect, the navigator, the dialist, and many others. Of what consequence anatomy is to surgery, and that part of physiology which teaches the laws of gravitation and of motion, is to the artificer, is a matter too obvious to need illustration. The general remark might, if necessary, be exemplified throughout the whole circle of arts, both useful and elegant. Valuable knowledge, therefore, always leads to some practical skill, and is perfected in it. On the other hand, the practical skill loses much of its beauty and extensive utility which does not originate in knowledge. There is, by consequence, a natural relation between the sciences and the arts, like that which subsists between the parent and the offspring."

"Dr. Campbell, writing in the middle of the last century, held that a word which had not appeared in any book written since 1688, or which was to be found in the works of living authors only, should not be deemed in present use; but in these days of change words go and come more rapidly."

"Ye watchful sprites, who make e'en man your care, And sure more gladly hover o'er the fair, Who grave on adamant all changeless things, The smiles of courtiers and the frowns of kings! Say to what softer texture ye impart The quick resolves of woman's trusting heart; Joys of a moment, wishes of an hour, The short eternity of Passion's power, Breathed in vain oaths that pledge with generous zeal E'en more of fondness than they e'er shall feel, Light fleeting vows, that never reach above, And all the guileless changefulness of love! Is summer's leaf the record? Does it last Till withering autumn blot it with his blast? Or, frailer still, to fade ere ocean's ebb,— Graved on some filmy insect's thinnest web, Some day-fly's wing that dies and ne'er has slept: Lives the light vow scarce longer than 'tis kept? Ah, call not perfidy her fickle choice! Ah, find not falsehood in an angel's voice! True to one word, and constant to one aim, Let man's hard soul be stubborn as his frame; But leave sweet woman's form and mind at will To bend and vary and be graceful still."

"I feel that in many respects I and my assistants are simply pioneers, pushing our way experimentally through an untrodden forest, where no white man's axe has been before us."

"The circle of the English language has a well-defined centre but no discernible circumference."

"Quotations will tell the full measure of meaning — if you have enough of them."

"The significance attached to the fact that the Indogermans were acquainted with the horse . . . may have been exaggerated. We do not know the precise meaning of the Indogermanic words in question; we do not know whether they mean the domesticated or the wild animals." ... "it is difficult to see how these names can be safely used for determining the original home of the Indogermans"."

"He had to learn to sing, readily and accurately, all the tunes that were used in the many distinct Soma-sacrifices, and he had also to know which strophes were required for each sacrifice and in what order they were sung. Therefore, that the young priest might master all the tunes thoroughly and have any one at command at any moment, each was connected with a single stanza of the right metre, and the teacher made his pupils sing it over and over again, until tune and stanza were firmly imprinted, in indissoluble association, in the memory."

"Frustra ego te laudo, frustra me, Zoile, laedis: Nemo mihi credit, Zoile, nemo tibi."

"Mentitur veros facies tibi picta colores, Et speculi mendax te tibi imago referit. In digito annellus mentitur aëneus aurum, Mentitur gemmam vitrea gemma probam. Quicquid contigerit re cum mendacia discat, Miremur linguam dicere falsa tuam?"

"Death at the headlands, Hesiod, long ago Gave thee to drink of his unhonied wine: Now Boreas cannot reach thee lying low, Nor Sirius' heat vex any hour of thine: The Pleiads rising are no more a sign For thee to reap, nor, when they set, to sow: Whether at morn or eve Arcturus shine, To pluck or prune the vine thou canst not know.Vain now for thee the crane's autumnal flight, The loud cuckoo, the twittering swallow—vain The flow'ring scolymus, the budding trees, Seedtime and Harvest, Blossoming and Blight, The mid, the early, and the latter rain, And strong Orion and the Hyades."