Never chase a lie. Let it alone, and it will run itself to death.
Lyman Beecher (1775-1863) American minister, preacher, abolitionist
(Attributed)
Where cited, it is usually to "Naval Journal (March 1848)," and in fact it does appear in The Sailor's Magazine and Naval Journal, Vol. 20, No. 7 (1848-03), but only as column filler, clearly not its original source. Such filler was sold to magazines and newspapers to fill out unused column space.
Nor is that the earliest appearance. Identically or very similarly formatted and attributed copies can be found in The New Jersey Freeman, Vol. 3, No. 5 (1848-02-05); the Ohio Cultivator, Vol. 3, No. 24 (1847-12-15); The Youth's Companion, Vol. 21, No. 30 (1847-11-25); the Boston Advent Herald, Vol. 14 (1847-11-13); the Christian Watchman, Vol. 28, No. 40 (1847-10-01).
I cannot find an original source for Beecher saying or writing this.
The quote (including its following "I can work out a good character much faster than any one can lie me out of it") can be found in other, slightly later, sources without attribution to Beecher (e.g., 1853, 1856). The Book of Thought (1858) attributes it to [Bishop George?] Berkeley.
A similar aphorism appears around the same time, unattributed, in Bronson, Elocution; or, Mental and Vocal Philosophy (1845) ("Never chase a lie; for if you keep quiet, truth will eventually overtake it") and in the American Agriculturalist, Vol. 11, No. 18 (1853-12-07) ("Never chase a lie; for if you be quiet, truth will eventually overtake it and destroy it").
Quotations about:
revelation
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
To lie about a man never hurts him, but to tell the truth about him sumtimes duz.
[To lie about a man never hurts him, but to tell the truth about him sometimes does.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-10 (1875 ed.)
(Source)
I once inhaled a pretty full dose of ether, with the determination to put on record, at the earliest moment of regaining consciousness, the thought I should find uppermost in my mind. The mighty music of the triumphal march into nothingness reverberated through my brain, and filled me with a sense of infinite possibilities, which made me an archangel for the moment. The veil of eternity was lifted. The one great truth which underlies all human experience, and is the key to all the mysteries that philosophy has sought in vain to solve, flashed upon me in a sudden revelation. Henceforth all was clear: a few words had lifted my intelligence to the level of the knowledge of the cherubim. As my natural condition returned, I remembered my resolution; and, staggering to my desk, I wrote, in ill-shaped straggling letters, the all-embracing truth still glimmering in my consciousness. The words were these (children may smile; the wise will ponder): “A strong smell of turpentine prevails throughout.”
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Speech (1870-06-29), “Mechanism in Thought and Morals,” Phi Beta Kappa Society, Harvard University
(Source)
We dabble in the Qur’án now and then,
Read, and repent, yet fall from Grace again;
But in the goblet is engraved a text
That greets eternally the eyes of men.قرآن که بهین کلام خوانند اورا
گه گاه نه بر دوام خوانند اورا
در خطِ پیاله آیتی روشن هست
کاندر همه جا مدام خوانند اوراOmar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 6 [tr. Talbot (1908)]
(Source)
(Source (Persian)). Alternate translations:The Koran, which men call the Holy Word, is none the less read only from time to time, and not with steadfast study, while on the lip of the cup there runs a luminous verse which we love to read always and ever.
[tr. McCarthy (1879), # 24]Men say the Koran holds all heavenly lore,
But on its pages seldom care to pore;
The lucid lines engraven on the bowl, --
That is the text they dwell on evermore.
[tr. Whinfield (1883), # 7; elsewhere # 10]The Koran's word, oft called "the word sublime,"
Is seldom read, and not in every clime;
But on the goblet's rim there is a verse
Men read in every place and through all time.
[tr. Garner (1898), # 23]The Koran, though The Word Sublime folk style it.
But here and there they read and once-a-while it:
Upon the cup-marge there's a bright verse written,
All-where-and-when folk read, though some revile it.
[tr. Payne (1898), # 20]The Qurán which men call the best word
They read at intervals but not continually
On the lines upon the goblet there is a luminous text
Which they read at all times and in all places.
[tr. Heron-Allen (1897), Calcutta #6]The Qur'an, which men call the Supreme Word,
they read at intervals but not continually,
but on the lines upon the goblet a text is engraved
which they read at all times and in all places.
[tr. Heron-Allen (1898), # 6]Men call the Koran, God's Almighty word,
Yet read it rarely, or forget it quite;
Yet doth a graven verse the cup engird
That all men con, and all their tongues recite.
[tr. Cadell (1899), # 3]Men call the Koran "Fount of Sacred Lore,"
"The Word Supreme," and, hasty, glance it o'er;
But on the goblet's rim a text is writ
That all shall read and ponder evermore.
[tr. Roe (1906), # 47]The Koran though as "Word sublime" read o'er.
Men sometimes on its page, but not long, pore;
There is a bright verse in the cup's lines, for
Within men everywhere read, evermore.
[tr. Thompson (1906), # 6]The Qur'án, which people call the Best Word, they
read it from time to time, not constantly
On the lines of the cup a sacred verse is engraved
which they read everywhere and always.
[tr. Christensen (1927), # 41]The Koran they call the best of texts,
Yet oft-times they do not read it with application.
Around the goblet is engraved a verse
Which everywhere is read incessantly.
[tr. Rosen (1928), # 4]"The scriptures are divine" thus we declare,
We read them seldom, kiss them oft and swear;
But in this cup of life, lo! shines the Word! --
The Truth unchained by bounds of when and where.
[tr. Tirtha (1941), # 9.12]They call the Koran the Ultimate Word,
They read it occasionally but not all the time;
A text stands round the inside of the cup,
This they con at all times and in all places.
[tr. Avery/Heath-Stubbs (1979), # 145]
If I were God, I would not wait the years
To solve the mystery of human tears;
And, unambiguous, I would speak my will,
Nor hint it darkly to the dreaming seers.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. Le Gallienne (1897), # 116]
(Source)
Given LeGallienne's paraphrasing, I am unable to align this with an original quatrain or other translations.
We must be content with the light that it may please the sun to shed upon us by his beams; and he who shall raise his eyes to bring a brighter beam into his very body, let him not think it strange if, for the punishment of his audacity, he thus lose his sight.
[Il se faut contenter de la lumiere qu’il plaist au Soleil nous communiquer par ses rayons, & qui eslevera ses yeux pour en prendre une plus grande dans son corps mesme, qu’il ne trouve pas estrange, si pour la peine de son outrecuidance il y perd la veuë.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Ives (1925), ch. 32]
(Source)
On discerning God's will.
This passage of this essay was in the 1st (1580) edition.
(Source (French)). Alternate translations:A man should be satisfied with the light, which it pleaseth the Sunne to communicate unto us by vertue of his beames; and he that shall lift up his eyes to take a greater within his bodie, let him not thinke it strange, if for a reward of his over-weening and arrogancie he loose his sight.
[tr. Florio (1603)]We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays, and he that will lift up his eyes to take in a greater, let him not think it strange if, for the punishment of his presumption, he thereby lose his sight.
[tr. Cotton (1686)]We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays; and who will lift up his eyes to take in a greater, let him not think it strange, if for the reward of his presumption, he there lose his sight.
[tr. Cotton/Hazlitt (1877)]We must be content with the light that it pleases the sun to communicate to us by its rays; and if anyone raises his eyes to gain a greater light from its very body, let him not find it strange if as a penalty for his presumption he loses his sight.
[tr. Frame (1943), 1.32]We must be content with the light which the Sun vouchsafes to shed on us by its rays: were a man to lift up his eyes to seek a greater light in the Sun itself, let him not find it strange if he is blinded as a penalty for his presumption.
[tr. Screech (1987), 1.32]
That Greek one then is my hero, who watched the bath water
rise above his navel and rushed out naked. “I found it,
I found it” into the street in all his shining, and forgot
that others would only stare at his genitals. What laughter!Daniel "Dannie" Abse (1923-2014) Welsh poet
Poem (1952), “Letter to Alex Comfort,” Walking Under Water
(Source)
Referring to Archimedes.
There are very few human beings who receive the truth, complete and staggering, by instant illumination. Most of them acquire it fragment by fragment, on a small scale, by successive developments, cellularly, like a laborious mosaic.
The world is a book, and those who do not leave home read but one page.
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
(Spurious)
This quotation, and variants, are widely attributed to Augustine, but, though he did on occasion write of the world as a a text or book, it was not in the sense of encouraging travel (which Augustine did not like), but in the sense that anyone could read the message of God in the world around them, even if they could not read Scripture itself. For example in Exposition of the Psalms [Enarrationes in Psalmos] on Psalm 45, sec. 7 (v. 4), he writes:The page of divine scripture is open for you to read, and the wide world is open for you to see. Only the literate can read the books, but even the illiterate can read the book of the world.
[tr. Boulding (2000)]
May the sacred page be a book for you, so that you may hear, may the globe of the earth be a book for you, so that you may see; in these books only those who know letters read these things; in the whole world, even the fool can read.
[tr. Mews (2004)]
[Liber tibi sit pagina diuina, ut haec audias; liber tibi sit orbis terrarum, ut haec uideas. in istis codicibus non ea legunt, nisi qui litteras nouerunt; in toto mundo legat et idiota.]
If this was the source of the original quote -- which begins to show up in English in the late 18th Century -- it was significantly distorted. Early appearances of the version we know today:The world is a great book, and none study this book so much as a traveler. They that never stir from their home read only one page of this book.
[ed. Feltham, The English Enchiridion (1799), paraphrasing]The world is a great book, of which they that never stir from home read only a page.
[ed. Fiedling, Select Proverbs of All Nations (1824)]
It is in turn possible that Augustine's "world is a book" metaphor was somehow conflated with this original expression in Fougeret de Monbron, Le Cosmopolite (opening words) (1750):The universe is a sort of book, whose first page one has read when one has seen only one's own country.
[L'Univers est une espece de livre dont on n'a lû que la prémiére page, quand on n'a vû que son Païs.]
More discussion:
Time will explain it all. He is a talker, and needs no questioning before he speaks.
[τὰ πόλλ’ ἀνάγκη διαφέρει τολμήματα]
“God is love,” as Scripture says, and that means the revelation is in the relationship. “God is love” means God is known devotionally, not dogmatically. “God is love” does not clear up old mysteries; it discloses new mystery. “God is love” is not a truth we can master; it is only one to which we can surrender. Faith is being grasped by the power of love.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
“Emmanuel,” sermon (1979-12-09)
(Source)
Sermon on Matthew 1:23.
Coffin had used very similar language in an earlier sermon, "Born to Set Thy People Free" (1977-12-04), on John 1:14:God is known devotionally, not dogmatically. If as Scripture says, "God is love," then the revelation is the relationship. Christianity is not cleaning up old mysteries; it's the disclovsure of a new mystery. It is not a truth that you can master; it's only one to which you can surrender. Faith is being grasped by the power of love.
On the subject of Biblical texts and examples to why you can’t do certain things with your body that you wish to, I find that absolutely absurd. I’ve always been extremely uncomfortable with the idea in any society that belief is based on revealed truth, that’s to say on a text like a Bible or a Qur’an, or whatever it is. It seems to me that the greatness of our culture, for all its incredible faults, is that we have grown up on the Greek ideal of discovering the truth, discovering by looking around us, by empirical experiment, by the combination of the experience of generations of ancestors who have contributed to our sum knowledge of the way the world works, and so on. And to have that snatched away and to be told what to think by a book, however great it may be in places, this is a book that says you can sell your daughter into slavery, it’s a book that bans menstruating women from within miles of temples. The fact that it also says that for one man to lie with another man is an abomination, is no more made relevant or important than the fact that you can’t eat shellfish.
Stephen Fry (b. 1957) British actor, writer, comedian
An Evening with Callow & Fry, Norwich (2003-12)
(Source)
You gods who hold dominion over spirits,
you voiceless Shades; you, Phlegethon and Chaos,
immense and soundless regions of the night:
allow me to retell what I was told;
allow me by your power to disclose
things buried in the dark and deep of earth![Di, quibus imperium est animarum, umbraeque silentes,
Et Chaos, et Phlegethon, loca nocte tacentia late,
Sit mihi fas audita loqui: sit numine vestro
Pandere res alta terra et caligine mersas.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 264ff (6.264-267) (29-19 BC) [tr. Mandelbaum (1971), l. 350ff]
(Source)
Virgil, the author, breaking the fourth wall and asking the spirits of the Underworld permission to tell of what happened to Aeneas down there.
(Source (Latin)). Alternate translations:You Gods who souls command, and silent ghosts,
Phlegeton, Chaos, nights vast dismall coasts.
Grant I declare things heard, by your aid shew
What earth and darknesse long hath hid below.
[tr. Ogilby (1649)]Ye realms, yet unrevealed to human sight,
Ye gods who rule the regions of the night,
Ye gliding ghosts, permit me to relate
The mystic wonders of your silent state!
[tr. Dryden (1697)]Ye gods, to whom the empire of ghosts belong, and ye silent shades, and Chaos, and Phlegethon, places where silence reigns around in night! permit me to utter the secrets heard; may I by your divine will disclose things buried in deep earth and darkness.
[tr. Davidson/Buckley (1854)]Eternal Powers, whose sway controls
The empire of departed souls,
Ye too, throughout whose wide domain
Blank Night and grisly Silence reign,
Hoar Chaos, awful Phlegethon,
What ear has heard let tongue make known:
Vouchsafe your sanction, nor forbid
To utter things in darkness hid.
[tr. Conington (1866)]Ye deities, whose empire is of souls!
Ye silent Shades, -- Chaos and Phlegethon!
Ye wide dumb spaces stretching through the night!
Be it lawful that I speak what I have heard,
And by your will divine unfold the things
Buried in gloomy depths of deepest earth!
[tr. Cranch (1872), l. 325ff]Gods who are sovereign over souls! silent ghosts, and Chaos and Phlegethon, the wide dumb realm of night! as I have heard, so let me tell, and according to your will unfold things sunken deep under earth in gloom.
[tr. Mackail (1885)]O Gods, who rule the ghosts of men, O silent shades of death,
Chaos and Phlegethon, hushed lands that lie beneath the night!
Let me speak now, for I have heard: O aid me with your might
To open things deep sunk in earth, and mid the darkness blent.
[tr. Morris (1900)]O silent Shades, and ye, the powers of Hell,
Chaos and Phlegethon, wide realms of night,
What ear hath heard, permit the tongue to tell,
High matter, veiled in darkness, to indite.
[tr. Taylor (1907), st. 37, l. 325ff]Ye gods! who rule the spirits of the dead!
Ye voiceless shades and silent lands of night!
O Phlegethon! O Chaos! let my song,
If it be lawful, in fit words declare
What I have heard; and by your help divine
Unfold what hidden things enshrouded lie
In that dark underworld of sightless gloom.
[tr. Williams (1910)]Ye gods, who hold the domain of spirits! You voiceless shades! Thou, Chaos, and thou, Phlegethon, ye broad, silent tracts of night! Suffer me to tell what I have heard; suffer me of your grace to unfold secrets buried in the depths and darkness of the earth!
[tr. Fairclough (1916)]Gods of the world of spirit, silent shadows,
Chaos and Phlegethon, areas of silence,
Wide realms of dark, may it be right and proper
To tell what I have heard, this revelation
Of matters buried deep in earth and darkness!
[tr. Humphries (1951)]Chaos, and Phlegethon! O mute wide leagues of Nightland! --
Grant me to tell what I have heard! With your assent
May I reveal what lies deep in the gloomof the Underworld!
[tr. Day-Lewis (1952)]Gods who rule the ghosts; all silent shades;
And Chaos and infernal Fiery Stream,
And regions of wide night without a sound,
May it be right to tell what I have heard,
May it be right, and fitting, by your will,
That I describe the deep world sunk in darkness
Under the earth.
[tr. Fitzgerald (1981), l. 363ff]You gods who rule the world of the spirits, you silent shades, and Chaos, and Phlegethon, you dark and silent wastes, let it be right for me to tell what I have been told, let it be with your divine blessing that I reveal what is hidden deep in the mists beneath the earth.
[tr. West (1990)]You gods, whose is the realm of spirits, and you, dumb shadows,
and Chaos, Phlegethon, wide silent places of the night,
let me tell what I have heard: by your power, let me
reveal things buried in the deep earth, and the darkness.
[tr. Kline (2002)]Gods of the world below, silent shades,
Chaos and Phlegethon, soundless tracts of Night --
Grant me the grace to tell what I have heard,
And lay bare the mysteries in the earth's abyss.
[tr. Lombardo (2005)]You gods
who govern the realm of ghosts, you voiceless shades and Chaos --
you, the River of Fire, you far-flung regions hushed in night --
lend me the right to tell what I have heard, lend your power
to reveal the world immersed in the misty depths of earth.
[tr. Fagles (2006), l. 302ff]O gods who govern souls, O silent shades, Chaos, Phlegethon, and mute expanses of the night, let it be right to tell what I have heard, let me show what's buried deep in earth and darkness.
[tr. Bartsch (2021)]
Whether the particular revelation which you suppose to have been made to yourself were real or imaginary, your reason alone is the competent judge. For, dispute as long as we will on religious tenets, our reason at last must ultimately decide, as it is the only oracle which God has given us to determine between what really comes from him, & the phantasms of a disordered or deluded imagination.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1814-09-26) to Miles King
(Source)
At some point I believe one has to stop holding back for fear of alienating some imaginary reader or real relative or friend, and come out with personal truth. If we are to understand the human condition, and if we are to accept ourselves with all the complexity, self-doubt, extravagance of feeling, guilt, joy, the slow freeing of the self to its full capacity for action and creation, both as human being and as artist, we have to know all we can abou each other, and we have to be willing to go naked.
May Sarton (1912-1995) Belgian-American poet, novelist, memoirist [pen name of Eleanore Marie Sarton]
Journal of a Solitary, “January 5th” (1973)
(Source)
Things get bad for all of us, almost continually, and what we do under the constant stress reveals who/what we are.
Charles Bukowski (1920-1994) German-American author, poet
What Matters Most is How Well You Walk Through the Fire (1999)
So you end up with divergent sects reading from subtly different versions of the same book — which in turn is a third-generation translation of something which might have been the original codification of an oral tradition — and all convinced that their interpretation overrides such minor obstacles as observable reality. Which still wouldn’t be a problem except that some of the readers think the books are an instruction manual rather than a set of educational parables, a blueprint instead of a metaphor.
Art does not reproduce the visible; rather, it makes visible.
Paul Klee (1879-1940) Swiss-German artist
“Creative Credo,” sec. 1 (1920)
The good may prove to be a hidden form of evil. The evil may prove to be a new and not yet recognized form of the good.
Nikolai Alexandrovich Berdyaev (1874-1948) Russian religious and political philosopher
The Destiny of Man, 2.4.1 (1931) [tr. Duddington (1955)]
Heaven will solve our problems, but not, I think, by showing us subtle reconciliations between all our apparently contradictory notions. The notions will all be knocked from under our feet. We shall see that there never was any problem.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
A Grief Observed (1961)
Albert grunted. “Do you know what happens to lads who ask too many questions?”
Mort thought for a moment. “No,” he said eventually, “what?”
There was silence.
Then Albert straightened up and said, “Damned if I know. Probably they get answers, and serve ’em right.”
I have much more to tell you, but now it would be too much for you to bear. When, however, the Spirit comes, who reveals the truth about God, he will lead you into all the truth. He will not speak on his own authority, but he will speak of what he hears and will tell you of things to come.
[Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ᾽ οὐ δύνασθε βαστάζειν ἄρτι· ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· οὐ γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ὅσα ἀκούσει λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
John 16: 12-13 (Jesus) [GNT (1992 ed.)]
(Source)
No Synoptic parallels.
(Source (Greek)). Alternate translations:I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
[KJV (1611)]I still have many things to say to you but they would be too much for you now. But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say only what he has learnt; and he will tell you of the things to come.
[JB (1966)]I still have many things to say to you but they would be too much for you to bear now. However, when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking of his own accord, but will say only what he has been told; and he will reveal to you the things to come.
[NJB (1985)]I have much more to say to you, but you can’t handle it now. However, when the Spirit of Truth comes, he will guide you in all truth. He won’t speak on his own, but will say whatever he hears and will proclaim to you what is to come.
[CEB (2011)]I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.
[NRSV (2021 ed.)]
Now because 18 months ago the first dawn, three months ago broad daylight, but a very few days ago the full sun of the most highly remarkable spectacle has risen — nothing holds me back. I can give myself up to the sacred frenzy, I can have the insolence to make a full confession to mortal men that I have stolen the golden vessel of the Egyptians to make from them a tabernacle for my God far from the confines of the land of Egypt. If you forgive me I shall rejoice; if you are angry, I shall bear it; I am indeed casting the die and writing the book, either for my contemporaries or for posterity to read, it matters not which: let the book await its reader for a hundred years; God himself has waited six thousand years for his work to be seen.
Johannes Kepler (1571-1630) German astronomer
The Harmonies of the World [Harmonices Mundi], Book 5, Introduction (1618)
Alt. trans.:
- "It may well wait a century for a reader, as God has waited six thousand years for an observer." [in David Brewster, The Martyrs of Science; or, the Lives of Galileo, Tycho Brahe, and Kepler (1841)]
- "It may be well to wait a century for a reader, as God has waited six thousand years for an observer."
- "I feel carried away and possessed by an unutterable rapture over the divine spectacle of heavenly harmony ... I write a book for the present time, or for posterity. It is all the same to me. It may wait a hundred years for its readers, as God has also waited six thousand years for an onlooker." [in S Krantz and B Blank, Calculus: Multivariable (2006)]
- "I am stealing the golden vessels of the Egyptians to build a tabernacle to my God from them, far far away from the boundaries of Egypt. If you forgive me, I shall rejoice.; if you are enraged with me, I shall bear it. See, I cast the die, and I write the book. Whether it is to be read by the people of the present or of the future makes no difference: let it await its reader for a hundred years, if God himself has stood ready for six thousand years for one to study him."
The reason that fiction is more interesting than any other form of literature, to those who really like to study people, is that in fiction the author can really tell the truth without humiliating himself.
Eleanor Roosevelt (1884–1962) First Lady of the US (1933–1945), politician, diplomat, activist
(Attributed)
There’re things we keep hidden from one another. Things we hide from ourselves. Things that are kept hidden from us. And things no one knows. You always learn the damnedest things at the worst possible times.
Jim Butcher (b. 1971) American author
Changes (2010)
What is the meaning of life? That was all — a simple question; one that tended to close in on one with years. The great revelation had never come. The great revelation perhaps never did come. Instead there were little daily miracles, illuminations, matches struck unexpectedly in the dark; here was one. This, that, and the other….
Virginia Woolf (1882-1941) English modernist writer [b. Adeline Virginia Stephen]
To the Lighthouse, Part 3, ch. 3 (1927)
Least and last of all should I undertake to criticise works on the Apocalypse. it is between 50. and 60. years since I read it, & I then considered it as merely the ravings of a Maniac, no more worthy, nor capable of explanation than the incoherences of our own nightly dreams.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1825-01-17) to Alexander Smyth
(Source)
On the Book of Revelation.
The Catholic and the Communist are alike in assuming that an opponent cannot be both honest and intelligent. Each of them tacitly claims that “the truth” has already been revealed, and that the heretic, if he is not simply a fool, is secretly aware of “the truth” and merely resists it out of selfish motives.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1946-01), “The Prevention of Literature,” Polemic Magazine
(Source)
I am approached with the most opposite opinions and advice, and that by religious men, who are equally certain that they represent the Divine will. I am sure that either the one or the other class is mistaken in the belief, and perhaps in some respects both. I hope it will not be irreverent for me to say that if it is probable that God would reveal his will to others, on a point so connected with my duty, it might be supposed he would reveal it directly to me; for, unless I am more deceived in myself than I often am, it is my earnest desire to know the will of Providence in this matter. And if I can learn what it is I will do it! These are not, however, the days of miracles, and I suppose it will be granted that I am not to expect a direct revelation. I must study the plain physical facts of the case, ascertain what is possible and learn what appears to be wise and right. The subject is difficult, and good men do not agree.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1862-09-13) to the Emancipation Memorial presented by Chicago Christians of All Denominations.
(Source)
From a report of the delegation that presented Lincoln with a memorial in favor of national emancipation. The report, detailing Lincoln's comments and their replies, was presented to the sending parties on 1862-09-20, and released to newspapers over the following days.
Perhaps the sentiments contained in the following pages, are not YET sufficiently fashionable to procure them general favour; a long habit of not thinking a thing WRONG, gives it a superficial appearance of being RIGHT, and raises at first a formidable outcry in defense of custom. But the tumult soon subsides. Time makes more converts than reason.
Thomas Paine (1737-1809) American political philosopher and writer
Common Sense (14 Feb 1776)
Source essay
What, has God put into our hands the keys and most secret springs of his power? Is he obliged not to exceed the limits of our knowledge?
[Quoy, Dieu nous a-il mis en main les clefs & les derniers ressorts de sa puissance? S’est-il obligé à n’outrepasser les bornes de nostre science?]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Cotton (1686)]
(Source)
This essay appeared in the 1st edition (1580) of the Essays, and was expanded in each subsequent edition. This text was in the original.
The same translation is given in Cotton/Hazlitt (1877).
(Source (French)). Alternate translations:What? Hath God delivered into our handes the keyes, and the strongest wardes of his infinite puissance? Hath hee obliged him-selfe not to exceede the boundes of our knowledge?
[tr. Florio (1603)]What! has God given us knowledge of the keys and the uttermost extent of his power? has he bound himself not to go beyond the limits of our understanding?
[tr. Ives (1925)]What! has God put into our hands the keys and most secret springs of His power? Has He bound Himself not to trespass beyond the limits of our knowledge?
[tr. Zeitlin (1934)]What! Has God placed in our hands the keys and ultimate springs of his power? Has he pledged himself not to overstep the bounds of our knowledge?
[tr. Frame (1943)]What! Has God placed in our hands the keys to the ultimate principles of his power? Did he bind himself not to venture beyond the limits of human knowledge?
[tr. Screech (1987)]
SCRIPTURES, n. The sacred books of our holy religion, as distinguished from the false and profane writings on which all other faiths are based.
Ambrose Bierce (1842-1914?) American writer and journalist
“Scriptures,” The Devil’s Dictionary (1911)
(Source)
Originally published in The Devil's Dictionary [A-Z] as Vol. 7 of his Collected Works.
