Latin Authors

"Now earth," say the Greeks, " gave forth a man, [earth] first bearing a goodly gift, wishing to become mother not of plants devoid of sense, nor beasts without reason, but of a gentle and highly favoured creature." … The Chaldeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay inanimate, unmoved, [and] still as a statue ; being an image of him who is above, who is celebrated as the man Adam, having been begotten by many powers, concerning whom individually is an enlarged discussion."

"For Aries is a male zodiacal sign, but Taurus female; and the rest [are denominated] according to the same analogy, some male, but others female."

"And when all things were created as has been described by Moses — both heaven and earth, and the things therein — the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river — Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly."

"But the Persians, supposing that they had penetrated more within the confines of the truth, asserted that the Deity is luminous, a light contained in air. The Babylonians, however, affirmed that the Deity is dark, which very opinion also appears the consequence of the other; for day follows night, and night day. Do not the Egyptians, however, who suppose themselves more ancient than all, speak of the power of the Deity? [This power they estimate by] calculating these intervals of the parts [of the zodiac and, as if] by a most divine inspiration, they asserted that the Deity is an indivisible monad, both itself generating itself, and that out of this were formed all things."

"Type of those born under Virgo. Those born in Virgo are of the following description: fair appearance, eyes not large, fascinating, dark, compact eyebrows, cheerful, swimmers; they are, however, slight in frame, beautiful in aspect, with hair prettily adjusted, large forehead, prominent nose. The same by nature are docile, moderate, intelligent, sportive, rational, slow to speak, form ing many plans; in regard of a favour, importunate; gladly observing everything; and well-disposed pupils, they master whatever they learn; moderate, scorners, victims of unnatural lusts, companionable, of a noble soul, despisers, careless in practical matters, attending to instruction, more honourable in what concerns others than what relates to themselves; as regards friendship, useful."

"For the [sorcerer] affirms that it is impossible for mortal nature to behold divine things, for that to hold converse [with these mysteries] is sufficient. Making, however, the attendant lie down [upon the couch], head foremost, and placing by each side two of those little tablets, upon which had been inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that [a demon] will deposit the rest in their ears."

"Simon then, after inventing these [tenets], not only by evil devices interpreted the writings of Moses in whatever way he wished, but even the [works] of the poets. For also he fastens an allegorical meaning on [the story of] the wooden horse and Helen with the torch, and on very many other [accounts], which he transfers to what relates to himself and to Intelligence, and [thus] furnishes a fictitious explanation of them. He said, however, that this [Helen] was the lost sheep. And she, always abiding among women, confounded the powers in the world by reason of her surpassing beauty."

"The cauldron, however, full of water, is placed in the middle on the ground; and the reflection of the cyanus falling upon it, presents the appearance of heaven. But the floor also has a certain concealed aperture, on which the cauldron is laid, having been [previously] supplied with a bottom of crystal, while itself is composed of stone. Underneath, however, unnoticed [by the spectators], is a compartment, into which the accomplices assembling, appear invested with the figures of such gods and demons as the magician wishes to exhibit. Now the dupe, beholding these, becomes astonished at the knavery of the magician, and subsequently believes all things that are likely to be stated by him. But [the sorcerer] produces a burning demon, by tracing on the wall whatever figure he wishes, and then covertly smearing it with a drug mixed according to this manner, — viz. of Laconian and Zacynthian asphalt, — while next, as if under the influence in probably before the words, " These contrivances, however, I hesitated to narrate"."

"Since, however, reason compels us to plunge into the very depth of narrative, we conceive we should not be silent, but, expounding the tenets of the several schools with minute ness, we shall evince reserve in nothing. Now it seems expedient, even at the expense of a more protracted investigation, not to shrink from labour; for we shall leave behind us no trifling auxiliary to human life against the recurrence of error, when all are made to behold, in an obvious light, the clandestine rites of these men, and the secret orgies which, retaining under their management, they deliver to the initiated only. But none will refute these, save the Holy Spirit bequeathed unto the Church, which the Apostles having in the first instance received, have transmitted to those who have rightly believed."

"all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz. the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle."

"And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, [propounded his system]. Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum non entity; and this he asserted, since existing things are con tinually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous."

"I think that there has been clearly expounded the mind of arithmeticians, who, by means of numbers and of names, suppose that they interpret life. Now I perceive that these, enjoying leisure, and being trained in calculation, have been desirous that, through the art delivered to them from childhood, they, acquiring celebrity, should be styled prophets."

"We note, too, that Hippolytus, who was a Greek-speaking Christian in Rome (c. 225), knows of the Indian Brahmins, and includes their tradition among the sources of heresy: 'There is . . . among the Indians a heresy of those who philosophize among the Brahmins, who live a self-sufficient life, abstaining from (eating) living creatures and all cooked food . . . They say that God is light, not like the light one sees, nor like the sun nor fire, but to them God is discourse, not that which finds expression in articulate sounds, but that of knowledge (gnosis) through which the secret mysteries of nature are perceived by the wise.'"

"Inquiry shall likewise be made about the professions and trades of those who are brought to be admitted to the faith. If a man is a pander, he must desist or be rejected."

"If a man is an actor or pantomimist, he must be rejected."

"A gladiator or a trainer of gladiators, or a huntsman, or anyone connected with these shows ... must desist or be rejected."

"If a catechumen or a believer seeks to become a soldier, they must be rejected, for they have despised God."

"A soldier of the civil authority must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath; if he is unwilling to comply, he must be rejected."

"Among natural philosophers may be enumerated Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmcnides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo. Among moral philosophers are Socrates, pupil of Archelaus the physicist, [and] Plato the pupil of Socrates. This [speculator] combined three systems of philosophy. Among logicians is Aristotle, pupil of Plato. He systematized the art of dialectics. Among the Stoic [logicians] were Chrysippus [and] Zeno. Epicurus, however, advanced an opinion almost contrary to all philosophers. Pyrrho was an Academic; this [speculator] taught the incomprehen sibility of everything. The Brahmins among the Indians, and the Druids among the Celts, and Hesiod [devoted them selves to philosophic pursuits]."

"Nec potest ex omnibus sibi recte propriam selegisse, qui omnes prius familiariter non agnoverit. Adde quod in una quaque familia est aliquid insigne, quod non sit ei commune cum caeteris."

"Docuit me ipsa philosophia a propria potius conscientia quam ab externis pendere iuditiis, cogitareque semper, non tam ne male audiam, quam ne quid male vel dicam ipse vel agam."

"Invadat animum sacra quaedam ambitio ut mediocribus non contenti anhelemus ad summa, adque illa (quando possumus si volumus) consequenda totis viribus enitamur."

"Quin eo deventum est ut iam (proh dolor!) non existimentur sapientes nisi qui mercennarium faciunt studium sapientiae."

"Dabo hoc mihi, et me ipsum hac ex parte laudare nihil erubescam, me numquam alia de causa philosophatum nisi ut philosopharer, nec ex studiis meis, ex meis lucubrationibus, mercedem ullam aut fructum vel sperasse alium vel quesiisse, quam animi cultum et a me semper plurimum desideratae veritatis cognitionem. Cuius ita cupidus semper et amantissimus fui ut, relicta omni privatarum et publicarum rerum cura, contemplandi ocio totum me tradiderim; a quo nullae invidorum obtrectationes, nulla hostium sapientiae maledicta, vel potuerunt ante hac, vel in posterum me deterrere poterunt."

"O summam Dei patris liberalitatem, summam et admirandam hominis foelicitatem! Cui datum id habere quod optat, id esse quod velit. Bruta simul atque nascuntur id secum afferunt (ut ait Lucilius) e bulga matris quod possessura sunt. Supremi spiritus aut ab initio aut paulo mox id fuerunt, quod sunt futuri in perpetuas aeternitates. Nascenti homini omnifaria semina et omnigenae vitae germina indidit Pater. Quae quisque excoluerit illa adolescent, et fructus suos ferent in illo. Si vegetalia planta fiet, si sensualia obrutescet, si rationalia caeleste evadet animal, si intellectualia angelus erit et Dei filius. Et si nulla creaturarum sorte contentus in unitatis centrum suae se receperit, unus cum Deo spiritus factus, in solitaria Patris caligine qui est super omnia constitutus omnibus antestabit."

"Si quem enim videris deditum ventri, humi serpentem hominem, frutex est, non homo, quem vides; si quem in fantasiae quasi Calipsus vanis praestigiis cecucientem et subscalpenti delinitum illecebra sensibus mancipatum, brutum est, non homo, quem vides. Si recta philosophum ratione omnia discernentem, hunc venereris; caeleste est animal, non terrenum. Si purum contemplatorem corporis nescium, in penetralia mentis relegatum, hic non terrenum, non caeleste animal: hic augustius est numen humana carne circumvestitum."

"If the physician clearly perceives what is to be cured in diseases, that is to say, in every individual case of disease (knowledge of disease, indication), if he clearly perceives what is curative in medicines, that is to say, in each individual medicine (knowledge of medical powers), and if he knows how to adapt, according to clearly defined principles, what is curative in medicines to what he has discovered to be undoubtedly morbid in the patient, so that the recovery must ensue - to adapt it, as well in respect to the suitability of the medicine most appropriate according to its mode of action to the case before him (choice of the remedy, the medicine indicated), as also in respect to the exact mode of preparation and quantity of it required (proper dose), and the proper period for repeating the dose; - if, finally, he knows the obstacles to recovery in each case and is aware how to remove them, so that the restoration may be permanent, then he understands how to treat judiciously and rationally, and he is a true practitioner of the healing art ."

"The lukewarm baths at 25 to 27° serve to arouse the slumbering sensibility of fibre in the apparent dead (frozen, drowned, suffocated) which benumbed the sensation of the nerves. Though only palliative, still they often prove themselves sufficiently active, especially when given in conjunction with coffee and rubbing with the hands. They may give homœopathic aid in cases where the irritability is very unevenly distributed and accumulated too unevenly in some organs as is the case in certain hysteric spasms and infantile convulsions. In the same way, cold baths 10 to 6° in persons cured medically of chronic diseases and with deficiency of vital heat, act as an homœopathic aid. By instantaneous and later with repeated immersions they act as a palliative restorative of the tone of the exhausted fibre. For this purpose, such baths are to be used for more than momentary duration, rather for minutes and of gradually lowered temperature, they are a palliative, which, since it acts only physically has no connection with the disadvantage of a reverse action to be feared afterwards, as takes place with dynamic medicinal palliatives."

"Another Dominican mystic of this period is the Blessed Henry Suso, or Heinrich Seuse, to give him his original German name. The son of a noble Swabian family, he was born near Lake Constance, on the border between Switzerland and Germany. His father was very worldly, his mother deeply devout. As he tells us in his own Life, written in later years, one of his earliest memorable experiences occurred on the death of his mother when he was still young. She appeared in a vision and told him to love God, then kissed and blessed him, and disappeared. Suso’s sense of loneliness and abandonment, his excessive asceticism in later life, harshly maltreating his body in imitation of Christ’s suffering, and his expressions of tender love addressed to God may all have been linked to “starved human affections seeking an outlet,” as Evelyn Underhill has suggested. Suso entered the Dominican order at the age of thirteen, but found monastic life rather difficult until he experienced a conversion and spiritual awakening. He subsequently studied under Eckhart in Cologne and became a devoted follower and great admirer of his beloved teacher. By 1326 Suso was back in Constance, where he wrote his famous Büchlein der Wahrheit, or Little Book of Truth, which is full of mystical reflection...Suso experienced intense mystical states and visions that made him see ultimate reality as eternal, uncreated truth in which all things have their source and being. He goes even beyond Eckhart in his understanding of divine and human oneness—a state in which “something and nothing are the same.”...Suso preached widely in the Upper Rhineland and Switzerland, enjoying great popularity wherever he went...The savage asceticism and austerities that he practiced over many years are vividly described in his Life, where he speaks of himself in the third person...But after some twenty years of severe ascetic practices he abandoned them as nothing more than a beginning on the way to the highest knowledge of God, whose overwhelming beauty he praised with great tenderness: “Ah, gentle God, if Thou art so lovely in Thy creatures, how exceedingly beautiful and ravishing Thou must be in Thyself!… Praise and honor be to the unfathomable immensity that is in Thee!” Suso must have left a deep impression on his contemporaries, for the veneration of the “Blessed Henry Suso” began soon after his death, although officially the Church did not beatify him until 1831."

"Bl. Henry Suso (c. 1300 - 1366) studied theology under Meister Eckhart in Cologne. But Eckhart was more than a teacher to him: there is a touching account in Suso's autobiography of how he went to Eckhart when his hypersensitive conscience was tormenting him, and how Eckhart gave him complete peace. He entered the Dominican Order in his native Constance. Some years later he had a profound religious experience which he described in great detail. It was the beginning of a great love story, told with impressive literary skill in the tender language of courtly love...The language of chivalry, parodied in a later century in Don Quixote, was still viable in Suso's century. 'Your young unruly heart,' he said to himself, 'can scarcely endure to be without a special object of love.' So he often 'meditated about her, thinking of her lovingly, and liking her full well with all his heart and soul.' The mediaeval knight delighted to suffer for the lady he worshipped. Two of his books are written as dialogue, a favourite literary form in the 14th century."

"Among all the medieval mystics, the Rhineland mystics are perhaps the ones best known today. They are widely accessible and cited more frequently than any others. Their message has a directness and freshness of expression that communicates itself across the centuries...Initially one might expect that all mystics from the Rhine region would be counted as Rhineland mystics...But the term “Rhineland mystics” is customarily used in a more restricted sense. It refers only to the mystics of the fourteenth century who lived in Germany and the Low Countries. It applies particularly to a group of several men—Meister Eckhart, Henry Suso, Johannes Tauler and Jan van Ruusbroec...The most daring and original of the Rhenish mystics was Meister Eckhart, whose disciples were Johannes Tauler and Henry Suso. These three Germans all belonged to the Dominican order. Suso is seen as the most intimate and personal mystic, Tauler was known as an inspiring preacher, whereas the Flemish mystic Jan van Ruusbroec limited the fusion of human soul and God by stating that at the summit of the ascent the soul still preserves its identity. These men, deeply involved in the theological debates of their own age, describe the deepest levels of inward experience where God is known in the inner recesses of the human soul, a most intimate presence that is also a transcendence. Their message addresses us so directly because it relates to a search for what is most essential to religion, its deepest, most inward dimension, and it emphasizes a real indwelling of ourselves in God and of God in us. The mysticism of the Rhineland is known in German as Wesensmystik, a mysticism of being or essence."

"Question: What is their external behaviour like? Answer: They have few mannerisms, and they do not talk a lot; their words are simple and direct. They live modestly so that things pass through them without their involvement. They are composed in their use of the senses. Question: Are all detached people like this? Answer: More so or less so, depending on accidental circumstances. Essentially, however, they are the same. Question: Do such people come to a full knowledge of the truth, or do they remain in the realm of opinion and imagining? Answer: Since they remain basically human, they continue to have opinions and imaginings. But because they have withdrawn from themselves into that which is, they have a knowledge of all truth; for this is truth itself and they ignore themselves. But let this be enough for you. thumb|right|It is important to realize that everyone has five kinds of self One does not arrive at the goal by asking questions. It is rather through detachment that one comes to this hidden truth. Amen"

"Disciple: Lord, what is true detachment? Truth: Take note with careful discrimination of these two words: oneself and leave. If you know how to weigh these two words properly, testing their meaning thoroughly to their core and viewing them with true discernment, then you can quickly grasp the truth. Take, first of all, the first word -- oneself or myself -- and see what it is. It is important to realize that everyone has five kinds of self. The first self we have in common with a stone, and this is being. The second we share with plants, and this is growing. The third self we share with animals, and this is sensation. The fourth we share with all other human beings: we possess a common human nature in which all are one. The fifth - which belongs to a person exclusively as his or her own - is one's individual human self… Now what is it that leads people astray and robs them of happiness? It is exclusively this last self. Because of it a person turns outward, away from God and toward this self, when he or she should be returning inward. Thus they fashion their own selves according to what is accidental. In their blindness they appropriate to themselves what is God's. This is the direction they take, and they eventually sink into sinfulness."

"Disciple: The truth be praised! Dear Lord, tell me, does anything (of this self) still remain in the happy, detached person? Truth: Without a doubt it happens that, when the good and loyal servant is led into the joy of his Lord, he becomes drunk from the limitless overabundance of God's house. What happens to a drunken man happens to him, though it cannot really be described, that he so forgets his self that he is not at all his self and consequently has got rid of his self completely and lost himself entirely in God, becoming one spirit in all ways with him, just as a small drop of water does which has been dropped into a large amount of wine. Just as the drop of water loses itself, drawing the taste and colour of the wine to and into itself, so it happens that those who are in full possession of blessedness lose all human desires in an inexpressible manner, and they ebb away from themselves and are immersed completely in the divine will. Otherwise, if something of the individual were to remain of which he or she were not completely emptied, scripture could not be true in stating that God shall thumb|right|When the good and loyal servant is led into the joy of his Lord, he becomes drunk from the limitless overabundance of God's house. What happens to a drunken man happens to him, though it cannot really be described, that he so forgets his self that he is not at all his self become all things in all things. Certainly one's being remains, but in a different form, in a different resplendence, and in a different power. This is all the result of total detachment from self."

"Question: Does a detached person remain unoccupied all the time, or what does he or she do? Answer: The activity of really detached people lies in their becoming detached, and their achievement is to remain unoccupied because they remain calm in action and unconcerned about their achievements. Question: What is their conduct toward their fellow human beings? Answer: They enjoy the companionship of people, but without being compromised by them. They love them without attachment, and they show them sympathy without anxious concern - all in true freedom. Question: Is such a person required to go to confession? Answer: The confession that is motivated by love is nobler than one motivated by necessity. Question: What is such people’s prayer like? Are they supposed to pray, too? Answer: Their prayer is effective because they forestall the influence of the senses. God is spirit and knows whether this person has put an obstacle in the way or whether he or she has acted from selfish impulses. And then a light is enkindled in their highest power, which makes clear that God is the being, life and activity within them and that they are merely instruments. Question: What are such a person's eating, drinking and sleeping like? Answer: Externally, and in keeping with their sensuous nature, the outward person eats. Internally, however, they are as if not eating; otherwise, thumb|right|One does not arrive at the goal by asking questions. It is rather through detachment that one comes to this hidden truth they would be enjoying food and rest like an animal. This is also the case in other things pertaining to human existence."

"After this the disciple turned again in all seriousness to eternal Truth and asked for the power to discern by outward appearance a person who was truly detached. He asked thus. Eternal Truth, how do such people act in relation to various things? Answer: They withdraw from themselves, and all things withdraw along with this. Question: How do they conduct themselves with respect to time? Answer: They exist in an ever-present now, thumb|right|They exist in an ever-present now, free of selfish intentions free of selfish intentions, and they seek to act perfectly in the smallest thing as in the greatest."

"Question: Paul says that no law is made for the just. Answer: Just persons, by becoming so, conduct themselves more submissively than other people because they understand from within, in the source, what is proper outwardly for everyone, and they view all things accordingly. The reason that they are unfettered is that they do (freely) out of an attitude of detachment what ordinary people do under compulsion."

"One thing you must know: Just as there is no comparison between actually hearing the sound of harp-strings sweetly plucked and listening to someone talking about it, so too there is no comparison between words which are received in pure grace, issuing from a living heart, spoken by living lips, and those self-same words committed to dry parchment — especially words in German. For these somehow grow chill, losing their vitality like roses cut. For the enchanting melody which, more than anything else, moves human hearts, then fades away, so that the words are received now into the dryness of dry hearts. No harp-strings were ever so sweet but, when stretched across dry timber, they fall silent. An unloving heart can no more understand a love-filled speaker than a German an Italian. Therefore, an eager enquirer should hasten to the out-flowing streams of these sweet teachings so that she may see and observe them at their source in all its living and wondrous beauty – that is, the in-flowing of present grace which is able to restore dead hearts to life."

"Question: Is not the person who has been transported to interior detachment freed from external exercises? Answer: One sees few people reach the condition you describe without their strength being wasted. The efforts of those who really achieve it affect them to the marrow. And so, when they realise what is to be done and left undone, they continue to practise the usual exercises, performing them more or less frequently as their strength and the occasion permit. Question: Where do the pangs of conscience and other anxieties of seemingly good people come from, as well as the unrestrained latitude (of conscience) in other people? Answer: Both types are focusing their attention on their own image but in different ways; the one group spiritually, the other bodily."

"In order to attain perfect union, we must divest ourselves of God...The common belief about God, that He is a great Taskmaster, whose function is to reward or punish, is cast out by perfect love; and in this sense the spiritual man does divest himself of God as conceived of by most people."

"Eternity is life that is beyond time but includes within itself all time but without a before or after. And whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after'. Indeed a person taken within today would not have been there for a shorter period from the point of view of eternity than someone who had been taken thumb|right|Whoever is taken into the Eternal Nothing possesses all in all and has no 'before or after' within a thousand years ago."

"Now these people who are taken within, thumb|right|These people who are taken within, because of their boundless immanent oneness with God, see themselves as always and eternally existing because of their boundless immanent oneness with God, see themselves as always and eternally existing"

"You and I do not meet on one branch or in one place. You make your way along one path and I along another. Your questions arise from human thinking, and I respond from a knowledge that is far beyond all human comprehension. thumb|right|You must give up human understanding if you want to reach the goal, because the truth is known by not knowing You must give up human understanding if you want to reach the goal, because the truth is known by not knowing"

"Henry Suso is a bundle of contradictions, and a person, moreover, who has gathered legends about him like a snowball rolling downhill. He was a poet, which is not always a key to happiness in this world; a mystic of the highest order; a hard working Dominican; and a man with a positive genius for getting into embarrassing situations... It will require many years of exhaustive research to sort out the diverse elements in his personality, if, indeed, it can ever be accomplished. Poets are not easy to analyze, and Henry, before all else, was a poet...Henry was born in Switzerland, in 1290, the son of a warlike family of counts and crusaders. His father said more than once that he wished Henry had been a girl and some of his spirited daughters had been boys; for Henry was not a type to carry a sword. Henry was a gentle, dreamy lad, who liked to accompany his mother on pilgrimages and read about heroic deeds. He had taken his mother's name of Suso, perhaps out of sheer inability to live up to the warlike title of the Count von Berg...The best known work of Henry Suso is his Little Book of Eternal Wisdom, which is a classic of spiritual writing. He also composed many other short treatises on the mystical union of the soul with God, all written with the same poetic language and the same intensity of feeling. The man who had carved "the lovely name of Jesus" into the flesh over his heart was just as intense in his spiritual life."

"Be steadfast and never rest content until you have obtained the now of eternity as your present possession in this life, so far as this is possible to human infirmity."

"In the darkness beyond distinct manner of existing, all multiplicity disappears and the spirit loses what is its own. It disappears with regard to its own activity. This is the highest goal and the 'where' beyond boundaries. In this the spirituality of all spirits ends. Here to lose oneself forever is eternal happiness. thumb|right|To lose oneself forever is eternal happiness"

"Here in this region beyond thought the human spirit actively soars. thumb|right|Here in this region beyond thought the human spirit actively soars"

"An unloving heart can no more understand a love-filled speaker than a German an Italian."

"In this wild mountain region of the 'where' beyond God there is an abyss full of play and feeling for all pure spirits."

"Suffering is the ancient law of love; there is no quest without pain; there is no lover who is not also a martyr."