Communication


Joan laughed happily. "How perfectly splendid! I was terrified lest I might have made you change your mind. I had to say all I did to preserve my self-respect after proposing to you. Yes; I did. How strange it is that men never seem to understand a woman, however plainly she talks! You don't think I was really worrying because I had lost Aline, do you? I thought I was going to lose you, and it made me miserable. You couldn't expect me to say it in so many words; but I thought—I was hoping—you guessed. I practically said it."

—P.G. Wodehouse, Something New, ch11.

Smiles

If girls realized their responsibilities they would be so careful when they smiled that they would probably abandon the practice altogether. There are moments in a man's life when a girl's smile can have as important results as an explosion of dynamite.
—P.G. Wodehouse, Something New.

Jesu, Thy Blood and Righteousness

Jesu, Thy blood and righteousness
My beauty are, my glorious dress:
’Midst flaming worlds, in these array’d,
With joy shall I lift up my head.

Bold shall I stand in Thy great day;
For who aught to my charge shall lay?
Fully through these absolved I am
From sin and fear, from guilt and shame.

The deadly writing now I see
Nail’d with Thy body to the tree:
Torn with the nails that pierced Thy hands,
The old covenant no longer stands.

Though, sign’d and written with my blood,
As hell’s foundations sure it stood,
Thine hath wash’d out the crimson stains,
And white as snow my soul remains.

Satan, thy due reward survey;
The Lord of Life why didst thou slay?
To tear the prey out of thy teeth;
To spoil the realms of hell and death.

The holy, the unspotted Lamb,
Who from the Father’s bosom came,
Who died, for me, even me, to atone,
Now for my Lord and God I own.

Lord, I believe the precious blood
Which at the mercy-seat of God
For ever doth for sinners plead,
For me, even for my soul, was shed.

Lord, I believe, were sinners more
Than sands upon the ocean-shore,
For all Thou hast the ransom given,
Purchased for all peace, life, and heaven.

Lord, I believe the price is paid,
For every soul the atonement made;
And every soul Thy grace may prove,
Loved with an everlasting love.

Carnal, and sold to sin, no more
I am; hell’s tyranny is o’er:
The immortal seed remains within,
And, born of God, I cannot sin.

Yet nought whereof to boast I have;
All, all Thy mercy freely gave;
No works, no righteousness are mine;
All is Thy work, and only Thine.

When from the dust of death I rise
To claim my mansion in the skies,
Even then, this shall be all my plea,
"Jesus hath lived, hath died for me."

Thus Abraham, the friend of God,
Thus all heaven’s armies bought with blood,
Saviour of sinners Thee proclaim;
Sinners, of whom the chief I am.

Naked from Satan did I flee,
To Thee, my Lord, and put on Thee:
And thus adorn’d, I wait the word,
"He comes: arise, and meet thy Lord."

This spotless robe the same appears
When ruin’d nature sinks in years:
No age can change its constant hue;
Thy blood preserves it ever new.

When Thou shalt call in that great day
For my account, thus will I say:
"Thanks to my gracious Lord, if aught
Of good I did, glad I it wrought.

"And while I felt Thy blood within
Cleansing my soul from every sin,
Purging each fierce and foul desire;
I joy’d in the refining fire.

"If pride, desire, wrath stirr’d anew,
Swift to my sure resort I flew:
See there my Lord upon the tree!
Hell heard: instant my soul was free."

Then shall heaven’s hosts with loud acclaim
Give praise and glory to the Lamb,
Who bore our sins, and by His blood
Hath made us kings and priests to God.

O ye, who joy to feed His sheep,
Ever in your remembrance keep,
Empty they are, and void of God,
Till brought to the atoning blood.

Jesu, be endless praise to Thee,
Whose boundless mercy hath for me,
For me, and all Thy hands have made,
An everlasting ransom paid.

Ah, give me now, all-gracious Lord,
With power to speak Thy quickening word;
That all who to Thy wounds will flee
May find eternal life in Thee.

Thou God of power, Thou God of love,
Let the whole world Thy mercy prove:
Now let Thy word o’er all prevail;
Now take the spoils of death and hell.

O, let the dead now hear Thy voice;
Now bid Thy banish’d ones rejoice;
Their beauty this, their glorious dress,
Jesu, Thy blood and righteousness!

—Nicolaus Ludwig von Zinzendorf, 1700 - 1760, Das Gesang-Buch der Gemeine in Herrn-Huth, appendix 8

Donald the Dub

Listen to the tale of a stalwart male
Who lost his well known Nanny
Donald was his name and golf was the game
That made him grey as his Granny

He practised much but his style was such
That his handicap stayed at thirty
All the words he used when the ball he bruised
Were nothing else than dirty.

In the locker room every night
He’d sing of his awful plight

Oh! The dirty little pill went rolling down the hill
And rolled right into a bunker
From there to the green I took thirteen
And there by gosh I sunk ‘er.

I get no fun in the air and sun
But down in the traps I labour
I sweat and weep where the sand is deep
Till I want to murder my neighbour.

(Spoken)
(thwack!) Oh! Baby, look at that drive. Wheee!
Now whoa, whoa. Whoa you… (out of bounds)
Alright, caddy, give me another ball.

There was one great day that came his way
His score he was sure to diminish
Never had such form, then up came a storm
He was never able to finish

He had a slice that was far from nice
From him it never parted
Once a year that shot, believe it or not
Came right back where it started.

Do you wonder that he groans
And sighs and wails and moans.

Oh! The dirty little pill went rolling down the hill
And rolled right into the water
And the reason it would seem, I lifted my beam
When I know I shouldn’t oughter.

Then I hit a shot that I liked a lot
But it sailed right into the marshes
And I wished right then, like a lot of other men
That I had worn my galoshes.

Hey, Donald, how many shots did you take over in that rock pile?
Let me see, one two three, er six I believe.
Oh! You dirty so-and-so. I counted twelve times I heard your club hit something.
Well, er, the other six were echoes.

Now Donald the Dub joined the country club
And found a fellow duffer
Just as bad as he, so with shouts of glee
They started out to suffer.

They played nine holes, and the poor little moles
Were never scared so badly
For the divots flew, and the cuss words too
And the birds and the bees left gladly

As the end of the day drew nigh
Came a song that was sung with a sigh

Oh! The dirty little pill went rolling down the hill
And rolled right into the club house
When I got there with sand in my hair
They changed it’s name to the Dub house.

I’ve wrecked more ground than Columbus found
And the guy that I am after
Is the crazy scot who invented this plot,
That’s robbed all the world of laughter

Now Donald the Dub broke club after club
As he told the world goodbye
For he suffered every hour when his game went sour
Even as you and I.

—Frank Crumit, sung in BBC's adaption of P.G. Wodehouse's The Oldest Member.

Comradeship (can anyone tell me what he is talking about?)

In the mere observation "a fine day" there is the whole great human idea of comradeship. Now, pure comradeship is another of those broad and yet bewildering things. We all enjoy it; yet when we come to talk about it we almost always talk nonsense, chiefly because we suppose it to be a simpler affair than it is. It is simple to conduct; but it is by no means simple to analyze. Comradeship is at the most only one half of human life; the other half is Love, a thing so different that one might fancy it had been made for another universe. And I do not mean mere sex love; any kind of concentrated passion, maternal love, or even the fiercer kinds of friendship are in their nature alien to pure comradeship. Both sides are essential to life; and both are known in differing degrees to everybody of every age or sex. But very broadly speaking it may still be said that women stand for the dignity of love and men for the dignity of comradeship. I mean that the institution would hardly be expected if the males of the tribe did not mount guard over it. The affections in which women excel have so much more authority and intensity that pure comradeship would be washed away if it were not rallied and guarded in clubs, corps, colleges, banquets and regiments. Most of us have heard the voice in which the hostess tells her husband not to sit too long over the cigars. It is the dreadful voice of Love, seeking to destroy Comradeship.

All true comradeship has in it those three elements which I have remarked in the ordinary exclamation about the weather. First, it has a sort of broad philosophy like the common sky, emphasizing that we are all under the same cosmic conditions. We are all in the same boat, the "winged rock" of Mr. Herbert Trench. Secondly, it recognizes this bond as the essential one; for comradeship is simply humanity seen in that one aspect in which men are really equal. The old writers were entirely wise when they talked of the equality of men; but they were also very wise in not mentioning women. Women are always authoritarian; they are always above or below; that is why marriage is a sort of poetical see-saw. There are only three things in the world that women do not understand; and they are Liberty, Equality, and Fraternity. But men (a class little understood in the modern world) find these things the breath of their nostrils; and our most learned ladies will not even begin to understand them until they make allowance for this kind of cool camaraderie. Lastly, it contains the third quality of the weather, the insistence upon the body and its indispensable satisfaction. No one has even begun to understand comradeship who does not accept with it a certain hearty eagerness in eating, drinking, or smoking, an uproarious materialism which to many women appears only hoggish. You may call the thing an orgy or a sacrament; it is certainly an essential. It is at root a resistance to the superciliousness of the individual. Nay, its very swaggering and howling are humble. In the heart of its rowdiness there is a sort of mad modesty; a desire to melt the separate soul into the mass of unpretentious masculinity. It is a clamorous confession of the weakness of all flesh. No man must be superior to the things that are common to men. This sort of equality must be bodily and gross and comic. Not only are we all in the same boat, but we are all seasick.

The word comradeship just now promises to become as fatuous as the word "affinity." There are clubs of a Socialist sort where all the members, men and women, call each other "Comrade." I have no serious emotions, hostile or otherwise, about this particular habit: at the worst it is conventionality, and at the best flirtation. I am convinced here only to point out a rational principle. If you choose to lump all flowers together, lilies and dahlias and tulips and chrysanthemums and call them all daisies, you will find that you have spoiled the very fine word daisy. If you choose to call every human attachment comradeship, if you include under that name the respect of a youth for a venerable prophetess, the interest of a man in a beautiful woman who baffles him, the pleasure of a philosophical old fogy in a girl who is impudent and innocent, the end of the meanest quarrel or the beginning of the most mountainous love; if you are going to call all these comradeship, you will gain nothing, you will only lose a word. Daisies are obvious and universal and open; but they are only one kind of flower. Comradeship is obvious and universal and open; but it is only one kind of affection; it has characteristics that would destroy any other kind. Anyone who has known true comradeship in a club or in a regiment, knows that it is impersonal. There is a pedantic phrase used in debating clubs which is strictly true to the masculine emotion; they call it "speaking to the question." Women speak to each other; men speak to the subject they are speaking about. Many an honest man has sat in a ring of his five best friends under heaven and forgotten who was in the room while he explained some system. This is not peculiar to intellectual men; men are all theoretical, whether they are talking about God or about golf. Men are all impersonal; that is to say, republican. No one remembers after a really good talk who has said the good things. Every man speaks to a visionary multitude; a mystical cloud, that is called the club.

—G.K. Chesterton, What's Wrong with the World.

Woman's Profession

Women were not kept at home in order to keep them narrow; on the contrary, they were kept at home in order to keep them broad.... How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute.... It was only by partly limiting and protecting the woman that she was enabled to play at five or six professions and so come near to God.

—G.K. Chesterton, What's Wrong with the World.

Governing

Seemingly from the dawn of man all nations have had governments; and all nations have been ashamed of them. Nothing is more openly fallacious than to fancy that in ruder or simpler ages ruling, judging and punishing appeared perfectly innocent and dignified. These things were always regarded as the penalties of the Fall; as part of the humiliation of mankind, as bad in themselves....

As long as nineteen men claim the right in any sense or shape to take hold of the twentieth man and make him even mildly uncomfortable, so long the whole proceeding must be a humiliating one for all concerned. And the proof of how poignantly men have always felt this lies in the fact that the headsman and the hangman, the jailors and the torturers, were always regarded not merely with fear but with contempt; while all kinds of careless smiters, bankrupt knights and swashbucklers and outlaws, were regarded with indulgence or even admiration. To kill a man lawlessly was pardoned. To kill a man lawfully was unpardonable. The most bare-faced duelist might almost brandish his weapon. But the executioner was always masked.

—G.K. Chesterton, What's Wrong with the World.

The Fundamental Question

No one person can completely answer what is it like to live on earth, and no answer can be complete without any one person, and that is itself perhaps the nearest anyone can come to an answer.

—Winston Rowntree

Know Thyself

Do you really think you have finally come to know yourself?

I don't like such "great questions"—my view is that life consists of a million little questions and that it is always only the totality of those that really matters.

—Sándor Márai, Portraits of a Marriage.

Agape

In 2 Samuel 13 (LXX) both ἀγαπάτω (agapαō, to love) and the cognate ἀγάπη (agapē, love) can refer to Ammon’s incestuous rape of his half sister Tamar (2 Sam. 13:15, LXX). When we read that Demas forsook Paul because he loved this present, evil world, there is no linguistic reason to be surprised that the verb is ἀγαπάτω (agapαō, 2 Tim. 4:10). John 3:35 records that the Father loves the Son and uses the verb ἀγαπάτω (agapαō); John 5:20 repeats the thought, but uses φίλέω (phileō)–without any discernible shift in meaning. The false assumptions surrounding this pair of words are ubiquitous; and so I shall return to them again. My only point here is that there is nothing intrinsic to the verb ἀγαπάτω (agapαō) or the noun ἀγάπη (agapē) to prove its real meaning or hidden meaning refers to some special kind of love.

Perhaps I should add that I am not suggesting there is nothing distinctive about God’s love. The Scriptures insist there is. But the content of God’s love is not connected on a one-to-one basis with the semantic range of any single word or word group. What the Bible has to say about the love of God is conveyed by sentences, paragraphs, discourses, and so forth; that is, by larger semantic units than the word.

—D.A. Carson, Exegetical Fallacies.

Arminian Prayer

Lord, I thank thee I am not like those poor presumptuous Calvinists. Lord, I was born with a glorious free-will; I was born with power by which I can turn to thee of myself; I have improved my grace. If everybody had done the same with their grace that I have, they might all have been saved. Lord, I know thou dost not make us willing if we are not willing ourselves. Thou givest grace to everybody; some do not improve it, but I do. There are many that will go to hell as much bought with the blood of Christ as I was; they had as much of the Holy Ghost given to them; they had as good a change, and were as much blessed as I am. It was not thy grace that made us to differ; I know it did a great deal, still I turned the point; I made use of what was given me, and others did not-that is the difference between me and them.

—Charles H. Spurgeon, Spurgeon’s Sermons: Volume 1 (Albany, OR: Ages Software, 1998), Sermon #52, Free-will - Slave

His Love

We love because he first loved us. Your love, your affection for other people will only extend insofar as you perceive the love of God in Christ in your life. If you think that God has been sparing in his love toward you, then you will be sparing in your love toward others. If you think that you deserved His love, then your love for others will be conditional on their deserving it. If you feel that His love for you is based on your actions, then you will base your love for others on their actions. But if you know deeply that because of Jesus you're loved richly, unconditionally, generously, warmly, affectionately:—you will grow in that love toward others.

—Rev. Mark Fodale, The Gospel to the Philippians: The Affection of Christ Jesus, Philippians 1.1-11, 7/29/2012.

Misanthropes

What we dread about our neighbours, in short, is not the narrowness of their horizon, but their superb tendency to broaden it. And all aversions to ordinary humanity have this general character. They are not aversions to its feebleness (as is pretended), but to its energy. The misanthropes pretend that they despise humanity for its weakness. As a matter of fact, they hate it for its strength. Of course, this shrinking from the brutal vivacity and brutal variety of common men is a perfectly reasonable and excusable thing as long as it does not pretend to any point of superiority.

 —G.K. Chesterton, Heretics.

Christian Origins

Everything else in the modern world is of Christian origin, even everything that seems most anti-Christian. The French Revolution is of Christian origin. The newspaper is of Christian origin. The anarchists are of Christian origin. Physical science is of Christian origin. The attack on Christianity is of Christian origin. There is one thing, and one thing only, in existence at the present day which can in any sense accurately be said to be of pagan origin, and that is Christianity.

  —G.K. Chesterton, Heretics.

Mr. Smith

In the case of Smith, the name is so poetical that it must be an arduous and heroic matter for the man to live up to it. The name of Smith is the name of the one trade that even kings respected, it could claim half the glory of that arma virumque which all epics acclaimed. The spirit of the smithy is so close to the spirit of song that it has mixed in a million poems, and every blacksmith is a harmonious blacksmith. Even the village children feel that in some dim way the smith is poetic, as the grocer and the cobbler are not poetic, when they feast on the dancing sparks and deafening blows in the cavern of that creative violence. The brute repose of Nature, the passionate cunning of man, the strongest of earthly metals, the wierdest of earthly elements, the unconquerable iron subdued by its only conqueror, the wheel and the ploughshare, the sword and the steam-hammer, the arraying of armies and the whole legend of arms, all these things are written, briefly indeed, but quite legibly, on the visiting-card of Mr. Smith.

 —G.K. Chesterton, Heretics.

Perfect Happiness

The perfect happiness of men on the earth (if it ever comes) will not be a flat and solid thing, like the satisfaction of animals. It will be an exact and perilous balance; like that of a desperate romance. Man must have just enough faith in himself to have adventures, and just enough doubt of himself to enjoy them.

 —G.K. Chesterton, Orthodoxy.

The Lion Lay Down with the Lamb

"The lion lay down with the lamb."

Remember that this text is too lightly interpreted. It is constantly assured, especially in our Tolstoyan tendencies, that when the lion lies down with the lamb the lion becomes lamb-like. But that is brutal annexation and imperialism on the part of the lamb. That is simply the lamb absorbing the lion instead of the lion eating the lamb. The real problem is—Can the lion lie down with the lamb and still retain his royal ferocity? That is the problem the Church attempted; That is the miracle she achieved.

 —G.K. Chesterton, Orthodoxy.

Man and Beast

Among all creatures that breathe on earth and crawl on it there is not anywhere a thing more dismal than man is.

—Zeus, in Homer, Iliad, XVII.446-447, translated by Richmond Lattimore (1951).

For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. All go to the same place. All came from the dust and all return to the dust. Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?

 —Solomon, Ecclesiastes.

Strange Truth

Whenever we feel there is something odd in Christian theology, we shall generally find that there is something odd in the truth.

—G.K. Chesterton, Orthodoxy.

How strange it was that Brother, starting from a position of manifest foolishness, proceeded to demonstrate such wisdom in every other area of thought. Perhaps that was one reason people believed the Bible: it integrated all of reality into a cohesive whole. It made sense of everything – though it itself was nonsense! Alex realized that, at one level, he actually really did believe the Bible. He believed all of it, and delighted in all of it – except the first four words: “In the beginning God.” That part he could not accept. And that meant all the rest would have to be rejected as well.

 —Rich Coffeen, The Discipling of Mytra.

The Existence of Evil

The strongest saints and the strongest skeptics alike took positive evil as the starting-point of their argument. If it be true (as it certainly is) that a man can feel exquisite happiness in skinning a cat, then the religious philosopher can only draw one of two deductions. He must either deny the existence of God, as all atheists do; or he must deny the present union between God and man, as all Christians do. The new theologians seem to think it a highly rationalistic solution to deny the cat. —G.K. Chesterton, Orthodoxy.

The Pantheon

Both sides had gods to help them, and courage that is worth as much as the gods’ assistance.

Jupiter opened his mouth and said, "even me do the Fates govern".

O Gods, what blind night rules in the hearts of men.

—Ovid, Metamorphoses.

Mammon

Money, thou bane of bliss, and source of woe,
Whence come thou, that thou art so fresh and fine?
    I know thy parentage is base and low:
    Man found thee poor and dirty in a mine.
Surely thou didst so little contribute
To this great kingdom, which thou now hast got,
    That he was fain, when thou wert destitute,
    To dig thee out of thy dark cave and grot.
Then forcing thee, by fire he made thee bright:
Nay, thou hast got the face of man; for we
    Have with our stamp and seal transferr'd our right:
    Thou art the man, and man but dross to thee.
        Man calleth thee his wealth, who made thee rich;
        And while he digs out thee, falls in the ditch.

—George Herbert, Avarice

Hot Air Balloons

By the time we arrived at the balloon launch point, dawn had already broken, and the thrilling image of a half-dozen different hot air balloons in various sizes and bright colors, and various stages of partial inflation, was there to welcome us. Such whooshing flames from the engines! Looking at them, and feeling the blistering heat, I realized that while hot air balloons are placid-looking creatures, they have a core of tongues of fire covered in a skin of fabric—a fearsome and delicate mix!

For many years, I have wanted to take a hot air balloon ride, but the right opportunity never came. I had come to think of it as a wonderful thing to do with close friends, or perhaps a romantic interest, and so you may understand when I say that the actual experience, while amazing, bore a hint of melancholy in it—for while I was in a basket with twenty others, I was alone. It was not how I would have wanted it; and I briefly wondered if I might not have been better to wait—but then, for how long?

—Chris Green

Prayer

I asked the Lord that I might grow
In faith, and love, and every grace;
Might more of His salvation know,
And seek, more earnestly, His face.

'Twas He who taught me thus to pray,
And He, I trust, has answered prayer!
But it has been in such a way,
As almost drove me to despair.

I hoped that in some favored hour,
At once He'd answer my request;
And by His love's constraining pow'r,
Subdue my sins, and give me rest.

Instead of this, He made me feel
The hidden evils of my heart;
And let the angry pow'rs of hell
Assault my soul in every part.

Yea more, with His own hand He seemed
Intent to aggravate my woe;
Crossed all the fair designs I schemed,
Blasted my gourds, and laid me low.

Lord, why is this, I trembling cried,
Wilt thou pursue thy worm to death?
"'Tis in this way, the Lord replied,
I answer prayer for grace and faith.

These inward trials I employ,
From self, and pride, to set thee free;
And break thy schemes of earthly joy,
That thou may’st find thy all in Me."

—John New­ton, Ol­ney Hymns

The Word

A word came forth in Galilee, a word like to a star;
  It climbed and rang and blessed and burnt wherever brave hearts are;
A word of sudden secret hope, of trial and increase
  Of wrath and pity fused in fire, and passion kissing peace.
A star that o'er the citied world beckoned, a sword of flame;
  A star with myriad thunders tongued: a mighty word there came.

The wedge's dart passed into it, the groan of timberwains,
  The ringing of the rivet nails, the shrieking of the planes;
The hammering on the roofs at morn, the busy workshop roar;
  The hiss of shavings drifted deep along the windy floor;
The heat-browned toiler's crooning song, the hum of human worth--
  Mingled of all the noise of crafts, the ringing word went forth.

The splash of nets passed into it, the grind of sand and shell,
  The boat-hook's clash, the boat-oars' jar, the cries to buy and sell,
The flapping of the landed shoals, the canvas crackling free,
  And through all varied notes and cries, the roaring of the sea,
The noise of little lives and brave, of needy lives and high;
  In gathering all the throes of earth, the living word went by.

Earth's giant sins bowed down to it, in Empire's huge eclipse,
  When darkness sat above the thrones, seven thunders on her lips,
The woe of cities entered it, the clang of idols' falls,
  The scream of filthy Caesars stabbed high in their brazen halls,
The dim hoarse floods of naked men, the world-realms snapping girth,
  The trumpets of Apocalypse, the darkness of the earth:

The wrath that brake the eternal lamp and hid the eternal hill,
  A world's destruction loading, the word went onward still--
The blaze of creeds passed into it, the hiss of horrid fires,
  The headlong spear, the scarlet cross, the hair-shirt and the briars,
The cloistered brethren's thunderous chaunt, the errant champion's song,
  The shifting of the crowns and thrones, the tangle of the strong.

The shattering fall of crest and crown and shield and cross and cope,
  The tearing of the gauds of time, the blight of prince and pope,
The reign of ragged millions leagued to wrench a loaded debt,
  Loud with the many throated roar, the word went forward yet.
The song of wheels passed into it, the roaring and the smoke
  The riddle of the want and wage, the fogs that burn and choke.
The breaking of the girths of gold, the needs that creep and swell.
  The strengthening hope, the dazing light, the deafening evangel,
Through kingdoms dead and empires damned, through changes without cease,
  With earthquake, chaos, born and fed, rose,—and the word was "Peace."

—G.K. Chesterton, The Word.

A Great Man

He was the one great man of the old world whom I have met who was not a mere statue over his own grave. He was deaf and he talked like a torrent. He did not talk about the books he had written; he was far too much alive for that. He talked about the books he had not written. He unrolled a purple bundle of romances which he had never had time to tell. He asked me to write one of the stories for him, as he would have asked the milkman, if he had been talking to the milkman.

—G.K. Chesterton, Tremendous Trifles, A Great Man, writing of George Meredith.

Juries

[Those summed for jury duty] can see the court and the crowd, and coarse faces of the policeman and the professional criminals, the wasted faces of the wastrels, the unreal faces of the gesticulating counsel, and see it all as one sees a new picture or a play hitherto unvisited. Our civilisation has decided, and very justly decided, that determining the guilt or innocence of men is a thing too important to be trusted to trained men. It wishes for light upon that awful matter, it asks men who know no more law than I know, but who can feel the things that I felt in the jury box. When it wants a library catalogued, or the solar system discovered, or any trifle of that kind, it uses up specialists. But when it wishes anything done which is really serious, it collects twelve of the ordinary men standing round. The same thing was done, if I remember right, by the Founder of Christianity.

—G.K. Chesterton, Tremendous Trifles, The Twelve Men.

Paradoxes

The four or five things that it is most practically essential that a man should know, are all of them what people call paradoxes. That is to say, that though we all find them in life to be mere plain truths, yet we cannot easily state them in words without being guilty of seeming verbal contradictions. One of them, for instance, is the unimpeachable platitude that the man who finds most pleasure for himself is often the man who least hunts for it. Another is the paradox of courage; the fact that the way to avoid death is not to have too much aversion to it.

—G.K. Chesterton, Tremendous Trifles, The Twelve Men.

Lunacy

In that moment the universe and the stars swung just a hair's breadth from their balance, and the foundations of the earth were moved. But for the same reason that I believe in Democracy, for the same reason that I believe in free will, for the same reason that I believe in fixed character of virtue, the reason that could only be expressed by saying that I do not choose to be a lunatic, I continued to believe that this honest cabman was wrong, [and that my memory had some correspondence with reality,] and I repeated to him that I had really taken him at the corner of Leicester-square.

—G.K. Chesterton, Tremendous Trifles, The Extraordinary Cabman.

Love

...

I have seen a love demanding
    Time and hope and tears,
Chaining all the past, exacting
    Bonds from future years;
Mind and heart, and joy and sorrow,
    Claiming as its fee:
That was Love of Self, and never,
    Never Love of me!

I have seen a love forgetting
    All above, beyond,
Linking every dream and fancy
    In a sweeter bond;
Counting every hour worthless,
    Which was cold or free:—
That, perhaps, was—Love of Pleasure,
    But not Love of me!

I have seen a love whose patience
    Never turned aside,
Full of tender, fond devices;
    Constant, even when tried;
Smallest boons were held as victories,
    Drops that swelled the sea:
That I think was—Love of Power,
    But not Love of me!

I have seen a love disdaining
    Ease and pride and fame,
Burning even its own white pinions
    Just to feed its flame;
Reigning thus, supreme, triumphant,
    By the soul's decree;
That was—Love of Love, I fancy,
    But not Love of me!

I have heard—or dreamt, it may be—
    What Love is when true;
How to test and how to try it,
    Is the gift of few:

...

—Adelaide Anne Procter, Legends and Lyrics.

Comfort

Art thou alone, and does thy soul complain
    It lives in vain?
Not vainly does he live who can endure
    Oh be thou sure,
That he who hopes and suffers here, can earn
    A sure return.

Hast thou found nought within thy troubled life
    Save inward strife?
Hast thou found all she promised thee, Deceit,
    And Hope a cheat?
Endure, and there shall dawn within thy breast
    Eternal rest!

—Adelaide Anne Procter, Legends and Lyrics.

Thankfulness

My God, I thank Thee who hast made
   The Earth so bright;
So full of splendour and of joy,
   Beauty and light;
So many glorious things are here,
   Noble and right!

I thank Thee, too, that Thou hast made
   Joy to abound;
So many gentle thoughts and deeds
   Circling us round,
That in the darkest spot of Earth
   Some love is found.

I thank Thee more that all our joy
Is touched with pain;
That shadows fall on brightest hours;
That thorns remain;
So that Earth’s bliss may be our guide,
And not our chain.

For Thou who knowest, Lord, how soon
   Our weak heart clings,
Hast given us joys, tender and true,
   Yet all with wings,
So that we see, gleaming on high,
   Diviner things!

I thank Thee, Lord, that Thou hast kept
   The best in store;
We have enough, yet not too much
   To long for more:
A yearning for a deeper peace,
   Not known before.

I thank Thee, Lord, that here our souls,
   Though amply blest,
Can never find, although they seek,
   A perfect rest—
Nor ever shall, until they lean
   On Jesus’ breast!

—Adelaide Anne Procter, Legends and Lyrics.

The Tangled Trinity

As we passed out of the city I heard simultaneously the three sounds which are the trinity of France. They make what some poet calls "a tangled trinity," and I am not going to disentangle it. Whatever those three things mean, how or why they co-exist; whether they can be reconciled or perhaps are reconciled already; the three sounds I heard then by an accident all at once make up the French mystery. For the brass band in the Casino gardens behind me was playing with a sort of passionate levity some ramping tune from a Parisian comic opera, and while this was going on I heard also the bugles on the hills above, that told of terrible loyalties and men always arming in the gate of France; and I heard also, fainter than these sounds and through them all, the Angelus.


—G.K. Chesterton, Tremendous Trifles.

Hymnwriters

Augustus Toplady is the poet of Christian assurance.
Isaac Watts is the poet of God's sovereignty.
Charles Wesley is the poet of the new creation.

—J.I. Packer, Knowing God.

Pensées

He who does not see the vanity of the world is himself very vain. Indeed who do not see it but youths who are absorbed in fame, diversion, and the thought of the future? But take away diversion, and you will see them dried up with weariness. They feel then their nothingness without knowing it; for it is indeed to be unhappy to be in insufferable sadness as soon as we are reduced to thinking of self, and have no diversion.

—Blaise Pascal, Pensées.

The Role of Government

It is proper for the law, when rightly laid down, to be sovereign, while the ruler or rulers in office should have supreme powers over matters as to which the laws are quite unable to pronounce with precision because of the difficulty of making a general rule to cover all cases.

—Aristotle, Politics Book 3  §1282b.

Give Me Thy Heart

...

In the dark church she knelt alone;
Her tears were falling fast;
"Help, Lord," she cried, "the shades of death
Upon my soul are cast!
Have I not shunned the path of sin,
And chosen the better part?"
What voice came through the sacred air?—
"My child, give me thy Heart!"

"Have I not laid before Thy shrine
My wealth, oh Lord?" she cried;
"Have I kept aught of gems or gold,
To minister to pride?
Have I not bade youth's joys retire,
And vain delights depart?"—
But sad and tender was the voice—
"My child, give me thy Heart!"

"Have I not, Lord, gone day by day
Where Thy poor children dwell;
And carried help, and gold, and food?
Oh Lord, Thou knowest it well!
From many a house, from many a soul,
My hand bids care depart:"—
More sad, more tender, was the voice—
"My child, give me thy Heart!"

"Have I not worn my strength away
With fast and penance sore?
Have I not watched and wept?" she cried;
"Did Thy dear Saints do more?
Have I not gained Thy grace, oh Lord,
And won in Heaven my part?"—
It echoed louder in her soul—
"My child, give me thy Heart!"

"For I have loved thee with a love
No mortal heart can show;
A love so deep, my Saints in heaven
Its depths can never know:
When pierced and wounded on the Cross,
Man's sin and doom were mine,
I loved thee with undying love,
Immortal and divine!

"I love thee ere the skies were spread;
My soul bears all thy pains;
To gain thy love my sacred Heart
In earthly shrines remains:
Vain are thy offerings, vain thy sighs,
Without one gift divine,
Give it, my child, thy Heart to me,
And it shall rest in mine!"

...

—Adelaide Anne Procter, Legends and Lyrics.

Colors

Red is hot and spicy, like standing too close to the fire. Orange is warm and smooth, a velvet curtain heated by the sun. Yellow is buttery and rich, like sunshine on your face. Green is earthy and comforting, the smell of fresh pine needles. Blue is cool and crisp, like dipping your foot in a lake in October. Purple is dark and rich, a baritone sax bellowing jazz. Brown is healing and ancient, the smell of earth on the forest floor.

Shades are mixtures of colors blended together. For example, indigo is blue with a little black added to it, which darkens it and makes it seem mysterious. A nice clear blue seems like it has nothing to hide, and is often associated with a quiet kind of cheerfulness, a mellow happiness. The sun gives off shades of yellow and orange and both yellow and orange have a more active dynamic feeling, though also associated with cheerfulness and happiness. Blue is a nice simple middle C. It is not sharp or flat. Indigo is moody and mysterious and a flat note somewhere in the octave below middle C. Purple is a triple color combination, it is mostly blue with a dash of black mixed in and just a lick of red. It is like a C chord. It can be majestic, it can be loud, but there is a stable mellowness to it. It also has a round feeling, like a well rounded wine, there is completeness and rich depth. Scarlet is red and orange blended. It looks very hot and somewhat shocking. It conveys a feeling of excitement and provocativeness and youth combined with power. Violet is purple with a hint of red and a bit of white blended in. It is the color of very soft, small flowers. It seems youthful but more in a baby-like or very young toddler way. It is also feminine, but innocent.

True Honors

Is my darling tired already,
Tired of her day of play?
Draw your little stool beside me,
Smooth this tangled hair away.
Can she put the logs together,
Till they make a cheerful blaze?
Shall her blind old Uncle tell her
Something of his youthful days?

Hark!  The wind among the cedars
Waves their white arms to and fro;
I remember how I watched them
Sixty Christmas Days ago:
Then I dreamt a glorious vision
Of great deeds to crown each year—
Sixty Christmas Days have found me
Useless, helpless, blind—and here!

Yes, I feel my darling stealing
Warm soft fingers into mine—
Shall I tell her what I fancied
In that strange old dream of mine?
I was kneeling by the window,
Reading how a noble band,
With the red cross on their breast-plates,
Went to gain the Holy Land.

While with eager eyes of wonder
Over the dark page I bent,
Slowly twilight shadows gathered
Till the letters came and went;
Slowly, till the night was round me;
Then my heart beat loud and fast,
For I felt before I saw it
That a spirit near me passed.

Then I raised my eyes, and shining
Where the moon’s first ray was bright
Stood a wingèd Angel-warrior
Clothed and panoplied in light:
So, with Heaven’s love upon him,
Stern in calm and resolute will,
Looked St. Michael—does the picture
Hang in the old cloister still?

Threefold were the dreams of honour
That absorbed my heart and brain;
Threefold crowns the Angel promised,
Each one to be bought by pain:
While he spoke, a threefold blessing
Fell upon my soul like rain.
HELPER OF THE POOR AND SUFFERING;
VICTOR IN A GLORIOUS STRIFE;
SINGER OF A NOBLE POEM:
Such the honours of my life.

Ah, that dream!  Long years that gave me
Joy and grief as real things
Never touched the tender memory
Sweet and solemn that it brings—
Never quite effaced the feeling
Of those white and shadowing wings.

Do those blue eyes open wider?
Does my faith too foolish seem?
Yes, my darling, years have taught me
It was nothing but a dream.
Soon, too soon, the bitter knowledge
Of a fearful trial rose,
Rose to crush my heart, and sternly
Bade my young ambition close.

More and more my eyes were clouded,
Till at last God’s glorious light
Passed away from me for ever,
And I lived and live in night.
Dear, I will not dim your pleasure,
Christmas should be only gay—
In my night the stars have risen,
And I wait the dawn of day.

Spite of all I could be happy;
For my brothers’ tender care
In their boyish pastimes ever
Made me take, or feel a share.
Philip, even then so thoughtful,
Max so noble, brave and tall,
And your father, little Godfrey,
The most loving of them all.

Philip reasoned down my sorrow,
Max would laugh my gloom away,
Godfrey’s little arms put round me,
Helped me through my dreariest day;
While the promise of my Angel,
Like a star, now bright, now pale,
Hung in blackest night above me,
And I felt it could not fail.

Years passed on, my brothers left me,
Each went out to take his share
In the struggle of life; my portion
Was a humble one—to bear.
Here I dwelt, and learnt to wander
Through the woods and fields alone,
Every cottage in the village
Had a corner called my own.

Old and young, all brought their troubles,
Great or small, for me to hear;
I have often blessed my sorrow
That drew others’ grief so near.
Ah, the people needed helping—
Needed love—(for Love and Heaven
Are the only gifts not bartered,
They alone are freely given)—

And I gave it.  Philip’s bounty,
(We were orphans, dear,) made toil
Prosper, and want never fastened
On the tenants of the soil.
Philip’s name (Oh, how I gloried,
He so young, to see it rise!)
Soon grew noted among statesmen
As a patriot true and wise.

And his people all felt honoured
To be ruled by such a name;
I was proud too that they loved me;
Through their pride in him it came.
He had gained what I had longed for,
I meanwhile grew glad and gay,
’Mid his people, to be serving
Him and them, in some poor way.

How his noble earnest speeches,
With untiring fervour came;
HELPER OF THE POOR AND SUFFERING;
Truly he deserved the name!
Had my Angel’s promise failed me?
Had that word of hope grown dim?
Why, my Philip had fulfilled it,
And I loved it best in him!

Max meanwhile—ah, you, my darling,
Can his loving words recall—
’Mid the bravest and the noblest,
Braver, nobler, than them all.
How I loved him! how my heart thrilled
When his sword clanked by his side.
When I touched his gold embroidery,
Almost saw him in his pride!

So we parted; he all eager
To uphold the name he bore,
Leaving in my charge—he loved me—
Some one whom he loved still more:
I must tend this gentle flower,
I must speak to her of him,
For he feared—Love still is fearful—
That his memory might grow dim.

I must guard her from all sorrow,
I must play a brother’s part,
Shield all grief and trial from her,
If it need be, with my heart.
Years passed, and his name grew famous;
We were proud, both she and I;
And we lived upon his letters,
While the slow days fleeted by.

Then at last—you know the story,
How a fearful rumour spread,
Till all hope had slowly faded,
And we heard that he was dead.
Dead!  Oh, those were bitter hours;
Yet within my soul there dwelt
A warning, and while others mourned him,
Something like a hope I felt.

His was no weak life as mine was,
But a life, so full and strong—
No, I could not think he perished
Nameless, ’mid a conquered throng.
How she drooped!  Years passed; no tidings
Came, and yet that little flame
Of strange hope within my spirit
Still burnt on, and lived the same.

Ah! my child, our hearts will fail us,
When to us they strongest seem;
I can look back on those hours
As a fearful, evil dream.
She had long despaired; what wonder
That her heart had turned to mine?
Earthly loves are deep and tender,
Not eternal and divine!

Can I say how bright a future
Rose before my soul that day?
Oh, so strange, so sweet, so tender—
And I had to turn away.
Hard and terrible the struggle,
For the pain not mine alone;
I called back my Brother’s spirit,
And I bade him claim his own.

Told her—now I dared to do it—
That I felt the day would rise
When he would return to gladden
My weak heart and her bright eyes.
And I pleaded—pleaded sternly—
In his name, and for his sake:
Now, I can speak calmly of it,
Then, I thought my heart would break.

Soon—ah, Love had not deceived me,
(Love’s true instincts never err,)
Wounded, weak, escaped from prison,
He returned to me; to her.
I could thank God that bright morning,
When I felt my Brother’s gaze,
That my heart was true and loyal,
As in our old boyish days.

Bought by wounds and deeds of daring,
Honours he had brought away;
Glory crowned his name—my Brother’s;
Mine too!—we were one that day.
Since the crown on him had fallen,
“VICTOR IN A NOBLE STRIFE,”
I could live and die contented
With my poor ignoble life.

Well, my darling, almost weary
Of my story?  Wait awhile;
For the rest is only joyful;
I can tell it with a smile.
One bright promise still was left me,
Wound so close about my soul,
That, as one by one had failed me,
This dream now absorbed the whole.

“SINGER OF A NOBLE POEM,”—
Ah, my darling, few and rare
Burn the glorious names of Poets,
Like stars in the purple air.
That too, and I glory in it,
That great gift my Godfrey won;
I have my dear share of honour,
Gained by that belovèd one.

One day shall my darling read it;
Now she cannot understand
All the noble thoughts, that lighten
Through the genius of the land.
I am proud to be his brother,
Proud to think that hope was true;
Though I longed and strove so vainly,
What I failed in, he could do.

I was long before I knew it,
Longer ere I felt it so;
Then I strung my rhymes together
Only for the poor and low.
And, it pleases me to know it,
(For I love them well indeed,)
They care for my humble verses,
Fitted for their humble need.

And, it cheers my heart to bear it,
Where the far-off settlers roam,
My poor words are sung and cherished,
Just because they speak of Home.
And the little children sing them,
(That, I think, has pleased me best,)
Often, too, the dying love them,
For they tell of Heaven and rest.

So my last vain dream has faded;
(Such as I to think of fame!)
Yet I will not say it failed me,
For it crowned my Godfrey’s name.
No; my Angel did not cheat me,
For my long life has been blest;
He did give me Love and Sorrow,
He will bring me Light and Rest.

—Adelaide Anne Procter, Legends and Lyrics.

The Three Rulers

I saw a Ruler take his stand
And trample on a mighty land;
The People crouched before his beck,
His iron heel was on their neck,
His name shone bright through blood and pain,
His sword flashed back their praise again.

I saw another Ruler rise—
His words were noble, good, and wise;
With the calm sceptre of his pen
He ruled the minds and thoughts of men;
Some scoffed, some praised—while many heard,
Only a few obeyed his word.

Another Ruler then I saw—
Love and sweet Pity were his law:
The greatest and the least had part
(Yet most the unhappy) in his heart—
The People, in a mighty band,
Rose up, and drove him from the land!

—Adelaide Anne Procter, Legends and Lyrics.

A Dead Past

Spare her at least: look, you have taken from me
The Present, and I murmur not, nor moan;
The Future too, with all her glorious promise;
But do not leave me utterly alone.

Spare me the Past—for, see, she cannot harm you,
She lies so white and cold, wrapped in her shroud;
All, all my own! and, trust me, I will hide her
Within my soul, nor speak to her aloud.

I folded her soft hands upon her bosom,
And strewed my flowers upon her—they still live—
Sometimes I like to kiss her closed white eye-lids,
And think of all the joy she used to give.

Cruel indeed it were to take her from me;
She sleeps, she will not wake—no fear—again:
And so I laid her, such a gentle burthen,
Quietly on my heart to still its pain.

I do not think that any smiling Present,
Any vague Future, spite of all her charms,
Could ever rival her. You know you laid her,
Long years ago, then living, in my arms.

Leave her at least—while my tears fall upon her,
I dream she smiles, just as she did of yore;
As dear as ever to me—nay, it may be,
Even dearer still—since I have nothing more.

—Adelaide Anne Procter, Legends and Lyrics.

On Books of Chivalry

Led by idle and false taste, I have read the beginning, [but] I never could manage to read [it] to the end; for it seems to me [it is] all more or less the same thing: nonsensical tales that aim solely at giving amusement and not instruction, exactly the opposite of the apologue fables which amuse and instruct at the same time. And though it may be the chief object of such books to amuse, I do not know how they can succeed, when they are so full of such monstrous nonsense. For the enjoyment the mind feels must come from the beauty and harmony which it perceives or contemplates in the things that the eye or the imagination brings before it; and nothing that has any ugliness or disproportion about it can give any pleasure. Fiction is all the better the more it looks like truth, and gives the more pleasure the more probability and possibility there is about it. Plots in fiction should be wedded to the understanding of the reader, and be constructed in such a way that, reconciling impossibilities, smoothing over difficulties, keeping the mind on the alert, they may surprise, interest, divert, and entertain, so that wonder and delight joined may keep pace one with the other; all which he will fail to effect who shuns verisimilitude and truth to nature, wherein lies the perfection of writing.

While the drama, according to Tully, should be the mirror of human life, the model of manners, and the image of the truth, those which are presented now-a-days are mirrors of nonsense, models of folly, and images of lewdness. After listening to an artistic and properly constructed play, the hearer will come away enlivened by the jests, instructed by the serious parts, full of admiration at the incidents, his wits sharpened by the arguments, warned by the tricks, all the wiser for the examples, inflamed against vice, and in love with virtue; for in all these ways a good play will stimulate the mind of the hearer, be he ever so boorish or dull

—Miguel de Cervantes, Don Quixote, ch 47-48.
Down streamed the rain; the evening was procellous;
Meek, madefied, and marcid trudged we two
Till a zymologist came out to tell us
That we might share his shelter.

All snug in that zythepsary, we three
Swigged down meracious ale 'midst song and laughter.
Each swallow boosted our procerity;
We dared not stand, lest we should hit a rafter.

Macrologous our speech, but what cared we?
Fie on the world procacious and its tricks!
Behold, dapatical nimiety
We quandam three imbibers became six!

Moniliformously we twelve linked arms,
Moliminously lurched about the floor.
Save for that damed ereption by gendarmes,
The twelve would soon have turned to twenty-four.

from W.R. Espy (with a slight modification)

Woman

What thy beauty raised up thy deeds have laid low; by it I believed thee to be an angel,; by them I know thou art a woman.

—Miguel de Cervantes, Don Quixote, ch 23.

Holding Wonder

Soothing stories have been plentiful in all ages.... To survive, a story must arouse wonder, wonder in both the senses in which we now employ the word: astonishment at the extent of man's capability of good and evil, and speculation as to the sources of that capability.

—Thornton Wilder, in an introduction to Jacob's Dream, by Richard Beer-Hofmann, as quoted in John Guare, foreword to Three Plays by Thornton Wilder.

Mores

So you grow up with a screen in front of you that entertains but tells you nothing about real life, and when you turn it off it remains in your vision without you even realizing it and it reduces the world before you to a collection of stereotypes and stock situations, so you're never actually listening, you're just fitting everything to those stock situations like a trained parrot. You're overlaying certain patterns—love at first sight, clarity of purpose, the underdog is always right, effort begets reward—and ignoring reality—ambiguity, cognitive dissonance, working against your own interests, not knowing your own motives, nuance, etc.—because it doesn't fit the narrative.

—Winston Rowntree, Subnormality.

Dear old Rocky makes me look like a publicity agent for the barmy metrop.

To have to come and live in New York! To have to leave my little cottage and take a stuffy, smelly, over-heated hole of an apartment in this Heaven-forsaken, festering Gehenna. To have to mix night after night with a mob who think that life is a sort of St. Vitus's dance, and imagine that they're having a good time because they're making enough noise for six and drinking too much for ten. I loathe New York, Bertie. I wouldn't come near the place if I hadn't got to. There's a blight on it. It's got moral delirium tremens. It's the limit. The very thought of staying more than a day in it makes me sick.

—Rocky, in Carry On, Jeeves, by P.G. Wodehouse.

Other Kinds

So—life widens. All kinds of loves come. Others come into the circle to complete it. And someday—maybe Otherside—but someday she would be there again, sitting in the pool of her skirts, her hands lightly folded in her lap, her luminous eyes smiling, and her soft voice saying:

"Tell me a story, Nathan. Tell me all the wonderful story of after I left—."

And the other people—I know they are still sometimes around. I know it when, in a rare, wonderful moment, I have a feeling that I am touching someone somewhere where it matters, and I know what she meant when she said words aren't always necessary, and for a blessed moment, my heart just—lifts up and goes along.

—Zenna Henderson, Ingathering.

Love

For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. But now faith, hope, love, abide these three; but the greatest of these is love.

—1 Corinthians 13:12-13.

Believing

Even if I'm never to have any more of order and peace and sense of direction—why, I've at least had a glimpse, and some people never get even that much. I think I have the key now—the almost impossible key to my locked door. Time, patience, and believing—and the greatest of these is believing.

—Zenna Henderson, Ingathering, Lea 6.

The Duchess

The inhabitants of Hampstead have silk hats
On Sunday afternoon go out to tea
On Saturday have tennis on the lawn, and tea
On Monday to the city, and then tea.
They know what they are to feel and what to think,
They know it with the morning printer's ink
They have another Sunday when the last is gone
They know what to think and what to feel
The inhabitants of Hampstead are bound forever on the wheel.

But what is there for you and me
For me and you
What is there for us to do?
Where the leaves meet in leafy Marylebone?

In Hampstead there is nothing new
And in the evening, through lace curtains, the aspidistra grieves.

In the evening people hang upon the bridge rail
Like onions under the eaves.
In the square they lean against each other, like sheaves
Or walk like fingers on a table
Dogs eyes reaching over the table
Are in their heads when they stare
Supposing that they have the heads of birds
Beaks and no words,

What words have we?

I should like to be in a crowd of beaks without words
But it is terrible to be alone with another person.

We should have marble floors
And firelight on your hair
There will be no footsteps up and down the stair

The people leaning against another in the square
Discuss the evening's news, and other bird things.

My thoughts tonight have tails, but no wings.
They hang in clusters on the chandelier
Or drop one by one upon the floor.
Under the brush her hair
Spread out in little fiery points of will
Glowed into words, then was suddenly still.

"You have cause to love me, I did enter you in my heart
Before ever you vouchsafed to ask for the key."

With her back turned, her arms were bare
Fixed for a question, her hands behind her hair
And the firelight shining where the muscle drew.

My thoughts in a tangled bunch of heads and tails -
One suddenly released, fell to the floor
One that I knew: "Time to regain the door".
It crossed the carpet and expired on the floor.

And if I said "I love you" we should breathe
Hear music, go a-hunting, as before?
The hands relax, and the brush proceed?
Tomorrow when we open to the chambermaid
When we open the door
Could we address her or should we be afraid?
If it is terrible alone, it is sordid with one more.

If I said "I do not love you" we should breathe
The hands relax, and the brush proceed?
How terrible that it should be the same!
In the morning, when they knock upon the door
We should say: This and this is what we need
And if it rains, the closed carriage at four.
We should play a game of chess
The ivory men make company between us
We should play a game of chess
Pressing lidless eyes and waiting for a knock upon the door.

Time to regain the door.

"When I grow old, I shall have all the court
Powder their hair with arras, to be like me.
But I know you love me, it must be that you love me."

So I suppose they found her
As she turned
To interrogate the silence fixed behind her.

—T.S. Eliot, The Death of the Duchess.

Chauvinism

Americans do not think that man and woman have either the duty or the right to perform the same offices, but they show an equal regard for both their respective parts; and though their lot is different, they consider both of them as beings of equal value. They do not give to the courage of woman the same form or the same direction as to that of man, but they never doubt her courage; and if they hold that man and his partner ought not always to exercise their intellect and understanding in the same manner, they at least believe the understanding of the one to be as sound as that of the other, and the intellect to be as clear. Thus, then, while they have allowed the social inferiority of woman to continue, they have done all they could to raise her morally and intellectually to the level of man; and in this respect they appear to me to have excellently understood the true principle of democratic improvement.

There are people who, confounding together the different characteristics of the sexes, would make man and woman into beings not only equal but alike. They could give to both the same functions, impose on both the same duties, and grant to both the same rights; they would mix them in all things — their occupations, their pleasures, their business. It may readily be conceived that by thus attempting to make one sex equal to the other, both are degraded, and from so preposterous a medley of the works of nature nothing could ever result but weak men and disorderly women.

—Alexis de Tocqueville, Democracy in America, 1835.

The Listener

For who listens to us in all the world, whether he be friend or teacher, brother or father or mother, sister or neighbor, son or ruler or servant? Does he listen, our advocate, or our husbands or wives, those who are dearest to us?

Do the stars listen, when we turn despairingly from man, or the great winds, or the seas or the mountains? To whom can any man say—Here I am! Behold me in my nakedness, my wounds, my secret grief, my despair, my betrayal, my pain, my tongue which cannot express my sorrow, my terror, my abandonment.


Listen to me for a day—an hour!—a moment!

Lest I expire in my terrible wilderness, my lonely silence! O God, is there no one to listen?
...
Is there no one to listen? you ask. Ah yes, there is one who listens, who will always listen. Hasten to him, my friend! He waits on the hill for you.

For you, alone.

—Attributed to Seneca the Younger by Taylor Caldwell in The Listener.

Heaven

Know, dear little one, that Heaven
Does no earthly thing disdain,
Man's poor joys find there an echo
Just as surely as his pain;
Love, on Earth so feebly striving,
Lives divine in Heaven again!

—Adelaide Anne Procter, Legends and Lyrics.

Skepticism

The majority of mankind is lazy-minded, incurious, absorbed in vanities, and tepid in emotion, and is therefore incapable of either much doubt or much faith; and when the ordinary man calls himself a skeptic or an unbeliever, that is ordinarily a simple pose, cloaking a disinclination to think anything out to a conclusion.

—T.S. Eliot, introduction to Pascal's Pensées.

Headstone

Does a name on a headstone matter? Why, they won't even look at your headstone when you die! But the people who remember you—they'll remember you all their lives!

—Taylor Caldwell, The Listener.

Proportional Effulgence of Divine Glory

"It is a proper and excellent thing for infinite glory to shine forth; and for the same reason, it is proper that the shining forth of God's glory should be complete; that is, that all parts of his glory should shine forth, that every beauty should be proportionally effulgent, that the beholder may have a proper notion of God. It is not proper that one glory should be exceedingly manifested, and another not at all...."

Thus it is necessary, that God's awful majesty, his authority and dreadful greatness, justice, and holiness, should be manifested. But this could not be, unless sin and punishment had been decreed; so that the shining forth of God's glory would be very imperfect, both because these parts of divine glory would not shine forth as the others do, and also the glory of his goodness, love, and holiness would be faint without them; nay, they could scarcely shine forth at all.

If it were not right that God should decree and permit and punish sin, there could be no manifestation of God's holiness in hatred of sin, or in showing any preference, in his providence, of godliness before it. There would be no manifestation of God's grace or true goodness, if there was no sin to be pardoned, no misery to be saved from. How much happiness soever he bestowed, his goodness would not be so much prized and admired....

So evil is necessary, in order to the highest happiness of the creature, and the completeness of that communication of God, for which he made the world; because the creature's happiness consists in the knowledge of God, and the sense of his love. And if the knowledge of him be imperfect, the happiness of the creature must be proportionally imperfect.'

—Jonathan Edwards, Miscellaneous Observations concerning the Divine Decrees in General and Election in Particular.

The Ballad of the White Horse

Guthrum:
"It is good to sit where the good tales go,
To sit as our fathers sat;
But the hour shall come after his youth,
When a man shall know not tales but truth,
And his heart fail thereat.

"When he shall read what is written
So plain in clouds and clods,
When he shall hunger without hope
Even for evil gods.
...
"Wherefore I am a great king,
And waste the world in vain,
Because man hath not other power,
Save that in dealing death for dower,
He may forget it for an hour
To remember it again."
...
Alfred:
"But though I lie on the floor of the world,
With the seven sins for rods,
I would rather fall with Adam
Than rise with all your gods.

"What have the strong gods given?
Where have the glad gods led?
When Guthrum sits on a hero's throne
And asks if he is dead?

-------------------------------

And this was the might of Alfred,
At the ending of the way;
He was least distant from the child,
Piling the stones all day.

For Eldred fought like a frank hunter
That killeth and goeth home;
And Mark had fought because all arms
Rang like the name of Rome.

And Colan fought with a double mind,
Moody and madly gay;
But Alfred fought as gravely
As a good child at play.
...
Their great souls went on a wind away,
And they have not tale or tomb;
And Alfred born in Wantage
Rules England till the doom.

Because in the forest of all fears
Like a strange fresh gust from sea,
Struck him that ancient innocence
That is more than mastery.

And as a child whose bricks fall down
Re-piles them o’er and o’er,
Came ruin and the rain that burns,
Returning as a wheel returns,
And crouching in the furze and ferns
He began his life once more.

—from G.K. Chesterton, The Ballad of the White Horse.

A Man's Answer

Get thee to a nunnery: why wouldst thou be a
breeder of sinners? I am myself indifferent honest;
but yet I could accuse me of such things that it
were better my mother had not borne me: I am very
proud, revengeful, ambitious, with more offences at
my beck than I have thoughts to put them in,
imagination to give them shape, or time to act them
in. What should such fellows as I do crawling
between earth and heaven? We are arrant knaves,
all; believe none of us. Go thy ways to a nunnery.

—William Shakespeare, Hamlet, Act III.

Prose

I am speaking prose! I have been speaking prose my whole life!

—M. Jourdain, in The Bourgeois Gentleman, by Jean-Baptiste Poquelin (Molière).

Live, and remember.

We four may pray, for all the years,
    whatever suns beset,
The sole two prayers worth praying—
    to live and not forget.

—G.K. Chesterton, Poems, To M. E. W.

Prodigal Life

"The part of life we really live is small. For all the rest of existence is not life, but merely time."

No one is to be found who is willing to distribute his money, yet among how yet among how many does each one of us distribute his life! In guarding their fortune men are often closefisted, yet, when it comes to the matter of wasting time, in the case of the one thing in which it is right to be miserly, they show themselves most prodigal.

—Lucius Annaeus Seneca, On the Shortness of Life, translated by John W. Basore, quoting an unknown poet.

Home

"Home is the place where, when you have to go there,
They have to take you in."

                                                   "I should have called it
Something you somehow haven’t to deserve."

—Robert Frost, The Death of the Hired Man.

The Great Minimum

It is something to have wept as we have wept,
It is something to have done as we have done,
It is something to have watched when all men slept,
And seen the stars which never see the sun.

It is something to have smelt the mystic rose,
Although it break and leave the thorny rods,
It is something to have hungered once as those
Must hunger who have ate the bread of gods.

To have seen you and your unforgotten face,
Brave as a blast of trumpets for the fray,
Pure as white lilies in a watery space,
It were something, though you went from me today.

To have known the things that from the weak are furled,
Perilous ancient passions, strange and high;
It is something to be wiser than the world,
It is something to be older than the sky.

In a time of sceptic moths and cynic rusts,
And fattened lives that of their sweetness tire
In a world of flying loves and fading lusts,
It is something to be sure of a desire.

Lo, blessed are our ears for they have heard;
Yea, blessed are our eyes for they have seen:
Let the thunder break on man and beast and bird
And the lightning. It is something to have been.

—G.K.Chesterton

Mythology

If any scholar tells me that the cow jumped over the moon only because a heifer was sacrificed to Diana, I answer that it did not. It happened because it is obviously the right thing for a cow to jump over the moon. Mythology is a lost art, one of the few arts that really are lost; but it is an art.... He who has no sympathy with myths has no sympathy with men.

—G.K. Chesterton, The Everlasting Man.

Greek Deism

We cannot say anything but 'God' in a sentence like that of Socrates bidding farewell to his judges: 'I go to die and you remain to live; and God alone knows which of us goes the better way.' [Plato, Dialogues, Apology.] We can use no other word even for the best moments of Marcus Aurelius: 'Can they say dear city of Cecrops, and canst thou not say dear city of God?' [The Meditations Bk. 4.] We can use no other word in that mighty line in which Virgil spoke to all who suffer with the veritable cry of a Christian before Christ: 'O you that have borne things more terrible, to this also God shall give an end.' [Aeneid Bk. 1 line 198.]

—G.K. Chesterton, The Everlasting Man.

Removal

The sky ought to be nearer to us than it is; perhaps it was once nearer than it is; it is not a thing merely alien and abysmal but in some fashion it is sundered from us and saying farewell.


—G.K. Chesterton, The Everlasting Man.

Life

There is something that is nearer to man than livelihood, and that is life. For when he remembers exactly what work produces his wages and exactly what wages produce his meals, he reflects ten times that it is a fine day or it is a queer world, or wonders whether life is worth living, or wonders whether marriage is a failure, or is pleased and puzzled with his own children, or remembers his own youth, or in any such fashion vaguely reviews the mysterious lot of man. This is true of the majority even of the wage-slaves of our morbid modern industrialism.

—G.K. Chesterton, The Everlasting Man.

Forgotten

Those who have fallen may remember the fall, even when they forget the height. Some such tantalising blank or break in memory is at the back of all pagan sentiment. There is such a thing as the momentary power to remember that we forget. And the most ignorant of humanity know by the very look of earth that they have forgotten heaven.

—G.K. Chesterton, The Everlasting Man.

Brahma

Gods as well as men are only the dreams of Brahma; and will perish when Brahma wakes.

—Quoted in G.K. Chesterton, The Everlasting Man.

The Stone

If our social relations and records retain their continuity, if men really learn to apply reason to the accumulating facts of so crushing a story, it would seem that sooner or later even its enemies will learn from their incessant and interminable disappointments not to look for anything so simple as [Christianity's] death. They may continue to war with it, but it will be as they war with nature, as they war with the landscape, as they war with the skies. 'Heaven and earth shall pass away, but my words shall not pass away.' They will watch for it to stumble; they will watch for it to err; they will no longer watch for it to end. Insensibly, even unconsciously, they will in their own silent anticipations fulfil the relative terms of that astounding prophecy; they will forget to watch for the mere extinction of what has so often been vainly extinguished; and will learn instinctively to look first for the coming of the comet or the freezing of the star.

—G.K. Chesterton, The Everlasting Man.

Spontaneous Generation

Nobody can imagine how nothing could turn into something. Nobody can get an inch nearer to it by explaining how something could turn into something else. It is really far more logical to start by saying 'In the beginning God created heaven and earth' even if you only mean 'In the beginning some unthinkable power began some unthinkable process.' For God is by its nature a name of mystery, and nobody ever supposed that man could imagine how the world was created any more than he could create one.

—G.K. Chesterton, The Everlasting Man.

Logic

Deep in the human unconscious is a pervasive need for a logical universe that makes sense. But the real universe is always one step beyond logic.

—Frank Herbert, Dune.

Prayer

His prayers were the most eloquent ever addressed to a Boston audience.

—A Harvard professor, speaking of a Rev. Dr. Huntington, according to 'The Christian at Work', as quoted in The Chautauquan: a weekly newsmagazine, Volume 5, ©1885.

(The minister referred to was likely William R. Huntington, a curate of Emmanuel Church, Boston until c.1884 and then Episcopal Bishop of Central New York until his death in 1909. He was a leading actor in the preparation of the Standard Prayer Book of 1892 and a friend of J. Pierpont Morgan.)

Man

Lowborn men are but a breath, the highborn are but a lie.

—Psalm 62:9.

Greatness

The person who experiences greatness must have a feeling for the myth he is in. He must reflect what is projected upon him. And he must have a strong sense of the sardonic. This is what uncouples him from belief in his own pretensions. The sardonic is all that permits him to move within himself. Without this quality, even occasional greatness will destroy a man.

—Frank Herbert, Dune.

Optimists and Pessimists

If the word optimist means anything (which I doubt) [it should mean one who] calls on the universe to justify itself, not because he wishes it to be caught out, but because he really wishes it to be justified.

If the word pessimist means anything (which I doubt) the comforters of Job may be called pessimists. All that they really believe is not that God is good but only that God is so strong that it is judicious to call Him good.

—G.K. Chesterton, Introduction to the Book of Job.

Safety

"I know of nothing that is safe," said Basil composedly, "except, possibly—death."

—G.K. Chesterton, The Club of Queer Trades.

Darwinianism

What I complain of is a vague popular philosophy which supposes itself to be scientific when it is really nothing but a sort of new religion and an uncommonly nasty one. When people talked about the Fall of Man they knew they were talking about a mystery, a thing they didn't understand. Now that they talk about the survival of the fittest they think they do understand it, whereas they have not merely no notion, they have an elaborately false notion of what the words mean. The Darwinian movement has made no difference to mankind, except that, instead of talking unphilosophically about philosophy, they now talk unscientifically about science."

—G.K. Chesterton, The Club of Queer Trades.

Costume-Parties

They told me I must put on fancy dress; so I did put on fancy dress, according to my own taste and fancy. I put on the only costume I think fit for a man who has inherited the position of a gentleman, and yet has not entirely lost the feelings of one." In answer to a look of inquiry, he rose with a sweeping and downward gesture. "Sackcloth," he said; "and I would wear the ashes as well if they would stay on my bald head."

—G.K. Chesterton, The Man Who Knew Too Much.

The Man Who Knew Too Much

"Don't be too hard on me merely because I know what society is. That's why I moon away my time over things like stinking fish."

The mysticism that was buried deep under all the cynicism of his experience was awake and moving in the depths.

"He may be mad, but there's method in his madness. There nearly always is method in madness. It's what drives men mad, being methodical."

"They would just swallow the skepticism because it was skepticism. Modern intelligence won't accept anything on authority. But it will accept anything without authority."

"I have been in that room ever since," said Horne Fisher. "I am in it now. I won the election, but I never went to the House. My life has been a life in that little room on that lonely island. Plenty of books and cigars and luxuries, plenty of knowledge and interest and information, but never a voice out of that tomb to reach the world outside. I shall probably die there."

Something lay in the shadow at the foot of the ridge, and the man who knew too much knew what is worth knowing.

—G.K. Chesterton, The Man Who Knew Too Much.

Doing

He was only one of those young men who cannot support the burden of consciousness unless they are doing something, and whose conceptions of doing something are limited to a game of some kind.

—G.K. Chesterton, in The Man Who Knew Too Much.

Fragments

These fragments I have shored against my ruins.

—T.S. Eliot, The Waste Land, What the Thunder Said.

Being Good

The very vileness of the life of these ordered plebeian places bears witness to the victory of the human soul. I agree with you. I agree that they have to live in something worse than barbarism. They have to live in a fourth-rate civilization. But yet I am practically certain that the majority of people here are good people. And being good is an adventure far more violent and daring than sailing round the world.

—G.K. Chesterton, The Club of Queer Trades.

The Forgotten God

There is a striking [mythology] taken down word for word from a Red Indian in California ... in the middle of which is a sudden parenthesis saying that the sun and moon have to do something because 'It is ordered that way by the Great Spirit Who lives above the place of all.' That is exactly the attitude of most paganism towards God. He is something assumed and forgotten and remembered by accident; a habit possibly not peculiar to pagans.

—G.K. Chesterton, The Everlasting Man.