There are three things in this world which deserve no quarter--hypocrisy, pharisaism, and tyranny.
Christ is the population of the world, and every object as well. There is no room for hypocrisy. Why use bitter soup for healing when sweet water is everywhere?
Ostentation is the signal flag of hypocrisy.
Courage and modesty are the most unequivocal of virtues, for they are of a kind that hypocrisy cannot imitate.
I challenge you to be finished with rationalizations and hypocrisy.
Exposing hypocrisy doesn't make you a moral person
If they say they are under obedience to the pope, that is hypocrisy.
As a man loves gold, in that proportion he hates to be imposed upon by counterfeits; and in proportion as a man has regard for that which is above price and better than gold, he abhors that hypocrisy which is but its counterfeit.--_Cecil._
A conservative government is an organized hypocrisy.
Man is then only disguise, falsehood, and hypocrisy, both in himself and with regard to others. He will not be told the truth, he avoids telling it to others, and all these tendencies, so far removed from justice and reason, have their natural roots in his heart.
Simpering is but a lay-hypocrisy: / Give it a corner and the clue undoes.
I verily believe that the great good which has been effected in the world by Christianity has been largely counteracted by the pestilent doctrine on which all the Churches have insisted, that honest disbelief in their more or less astonishing creeds is a moral offence, indeed a sin of the deepest dye, deserving and involving the same future retribution as murder and robbery. If we could only see in one view, the torrents of hypocrisy and cruelty, the lies, the slaughter, the violations of every obligation of humanity, which have flowed from this source along the course of the history of Christian nations, our worst imaginations of Hell would pale beside the vision.
L'hypocrisie est un hommage que le vice rend a la vertu=--Hypocrisy is the homage which vice renders to virtue.
Sin is not so sinful as hypocrisy.--_Mme. de Maintenon._
Every man alone is sincere; at the entrance of a second person, hypocrisy begins.
Dislike of innovation proceeds sometimes from the disgust excited by false humanity, canting hypocrisy, and silly enthusiasm.--_Sydney Smith._
~Hypocrisy.~--Whoever is a hypocrite in his religion mocks God, presenting to him the outside, and reserving the inward for his enemy.--_Jeremy Taylor._
Zen is not a particular state but the normal state: silent, peaceful, unagitated. In Zazen neither intention, analysis, specific effort nor imagination take place. It's enough just to be without hypocrisy, dogmatism, arrogance — embracing all opposites.
There is an atheism which is unto death, there is another atheism which is the life-blood of all true faith. It is the power of giving up what, in our best, our most honest, moments, we know to be no longer true; it is the readiness to replace the less perfect, however dear, however sacred it may have been to us, by the more perfect, however much it may be detested, as yet, by the world. It is the true self-surrender, the true self-sacrifice, the truest trust in truth, the truest faith. Without that atheism religion would long ago have become a petrified hypocrisy; without that atheism no new religion, no reform, no reformation, no resuscitation would ever have been possible; without that atheism no new life is possible for any one of us.
In each human heart terror survives The ravin it has gorged: the loftiest fear All that they would disdain to think were true: Hypocrisy and custom make their minds The fanes of many a worship, now outworn. They dare not devise good for man’s estate, And yet they know not that they do not dare.
An ounce of hypocrisy is worth a pound of ambition. -- Michael Korda
The justifications for drug testing are part of the presently fashionable debate concerning restoring America's "competitiveness." Drugs, it has been revealed, are responsible for rampant absenteeism, reduced output, and poor quality work. But is drug testing in fact rationally related to the resurrection of competitiveness? Will charging the atmosphere of the workplace with the fear of excretory betrayal honestly spur productivity? Much noise has been made about rehabilitating the worker using drugs, but to date the vast majority of programs end with the simple firing or the not hiring of the abuser. This practice may exacerbate, not alleviate, the nation's productivity problem. If economic rehabilitation is the ultimate goal of drug testing, then criteria abandoning the rehabilitation of the drug-using worker is the purest of hypocrisy and the worst of rationalization. -- The concluding paragraph of "Constitutional Law: The Fourth Amendment and Drug Testing in the Workplace," Tim Moore, Harvard Journal of Law & Public Policy, vol. 10, No. 3 (Summer 1987), pp. 762-768.
Superstition, idolatry, and hypocrisy have ample wages, but truth goes a-begging. -- Martin Luther
Sister Perpetue was an ordinary villager, a sister of charity in a coarse style, who had entered the service of God as one enters any other service. She was a nun as other women are cooks. This type is not so very rare. The monastic orders gladly accept this heavy peasant earthenware, which is easily fashioned into a Capuchin or an Ursuline. These rustics are utilized for the rough work of devotion. The transition from a drover to a Carmelite is not in the least violent; the one turns into the other without much effort; the fund of ignorance common to the village and the cloister is a preparation ready at hand, and places the boor at once on the same footing as the monk: a little more amplitude in the smock, and it becomes a frock. Sister Perpetue was a robust nun from Marines near Pontoise, who chattered her patois, droned, grumbled, sugared the potion according to the bigotry or the hypocrisy of the invalid, treated her patients abruptly, roughly, was crabbed with the dying, almost flung God in their faces, stoned their death agony with prayers mumbled in a rage; was bold, honest, and ruddy.
23:28. So you also outwardly indeed appear to men just: but inwardly you are full of hypocrisy and iniquity.
"Yes--_that_ is what makes it amusing. Had they fixed on any other man it would have been nothing; but _his_ perfect indifference, and _your_ pointed dislike, make it so delightfully absurd! Much as I abominate writing, I would not give up Mr. Collins's correspondence for any consideration. Nay, when I read a letter of his, I cannot help giving him the preference even over Wickham, much as I value the impudence and hypocrisy of my son-in-law. And pray, Lizzy, what said Lady Catherine about this report? Did she call to refuse her consent?"
I still stood absolutely dumfoundered at what appeared to me her miraculous self-possession and most inscrutable hypocrisy, when the cook entered.
4:2. Speaking lies in hypocrisy and having their conscience seared,
32:6. For the fool will speak foolish things, and his heart will work iniquity, to practise hypocrisy, and speak to the Lord deceitfully, and to make empty the soul of the hungry, and take away drink from the thirsty.
With that exception, Paris is amiable. It accepts everything royally; it is not too particular about its Venus; its Callipyge is Hottentot; provided that it is made to laugh, it condones; ugliness cheers it, deformity provokes it to laughter, vice diverts it; be eccentric and you may be an eccentric; even hypocrisy, that supreme cynicism, does not disgust it; it is so literary that it does not hold its nose before Basile, and is no more scandalized by the prayer of Tartuffe than Horace was repelled by the "hiccup" of Priapus. No trait of the universal face is lacking in the profile of Paris. The bal Mabile is not the polymnia dance of the Janiculum, but the dealer in ladies' wearing apparel there devours the lorette with her eyes, exactly as the procuress Staphyla lay in wait for the virgin Planesium. The Barriere du Combat is not the Coliseum, but people are as ferocious there as though Caesar were looking on. The Syrian hostess has more grace than Mother Saguet, but, if Virgil haunted the Roman wine-shop, David d'Angers, Balzac and Charlet have sat at the tables of Parisian taverns. Paris reigns. Geniuses flash forth there, the red tails prosper there. Adonai passes on his chariot with its twelve wheels of thunder and lightning; Silenus makes his entry there on his ass. For Silenus read Ramponneau.
The best brought-up children are those who have seen their parents as they are. Hypocrisy is not the parent's first duty.
Take care to get what you like or you will be forced to like what you get. Where there is no ventilation fresh air is declared unwholesome. Where there is no religion hypocrisy becomes good taste. Where there is no knowledge ignorance calls itself science.
In the meantime, let us study things which are no more. It is necessary to know them, if only for the purpose of avoiding them. The counterfeits of the past assume false names, and gladly call themselves the future. This spectre, this past, is given to falsifying its own passport. Let us inform ourselves of the trap. Let us be on our guard. The past has a visage, superstition, and a mask, hypocrisy. Let us denounce the visage and let us tear off the mask.
What did he think of this dogma, or of that mystery? These secrets of the inner tribunal of the conscience are known only to the tomb, where souls enter naked. The point on which we are certain is, that the difficulties of faith never resolved themselves into hypocrisy in his case. No decay is possible to the diamond. He believed to the extent of his powers. "Credo in Patrem," he often exclaimed. Moreover, he drew from good works that amount of satisfaction which suffices to the conscience, and which whispers to a man, "Thou art with God!"
Thenardier, who was, above all, an astute and well-balanced man, was a scamp of a temperate sort. This is the worst species; hypocrisy enters into it.
12:1. And when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy.
There is also a second _Granth_ which was compiled by the Sikhs in 1734, and popularly known as the _Granth of the tenth Guru_, but it has not the same authority as the _Adi Granth_. It contains Guru Govind Singh's _Japji_, the _Akal Ustit_ or Praise of the Creator, thirty-three _sawaias_ (quatrains containing some of the main tenets of the guru and strong reprobation of idolatry and hypocrisy), and the _Vachitar Natak_ or wonderful drama, in which the guru gives an account of his parentage, divine mission and the battles in which he was engaged. Then come three abridged translations by different hands of the _Devi Mahatamya_, an episode in the _Markandeya Puran_, in praise of Durga, the goddess of war. Then follow the _Gyan Parbodh_ or awakening of knowledge, accounts of twenty-four incarnations of the deity, selected because of their warlike character; the _Hazare de Shabd_; the _Shastar Nam Mala_, which is a list of offensive and defensive weapons used in the guru's time, with special reference to the attributes of the Creator; the _Tria Charitar_ or tales illustrating the qualities, but principally the deceit of women; the _Kabit_, compositions of a miscellaneous character; the _Zafarnama_ containing the tenth guru's epistle to the emperor Aurangzeb, and several metrical tales in the Persian language. This _Granth_ is only partially the composition of the tenth guru. The greater portion of it was written by bards in his employ. Entry: GRANTH
Queiroz made his literary début in 1870 by a sensational story, _The Mystery of the Cintra Road_, written in collaboration with the art critic Ramalho Ortigão, but the first publication which brought him fame was _The Farpas_, a series of satirical and humorous sketches of various phases of social life, which, to quote the poet Guerra Junqueiro, contain "the epilepsy of talent." These essays, the joint production of the same partners, criticized and ridiculed the faults and foibles of every class in turn, mainly by a comparison with the French, for the education of Queiroz had made him a Frenchman in ideas and sympathies. His Brazilian friend, Eduardo Prado, bears witness that at this period French literature, especially Hugo's verse, and even French politics, interested Queiroz profoundly, while he altogether ignored the _belles-lettres_ of his own country and its public affairs. This phase lasted for some years, and even when he travelled in the East he was inclined to see it with the eyes of Flaubert, though the publication of _The Relic_ and that delightful prose poem _Sweet Miracle_ afterwards showed that he had been directly impressed and deeply penetrated by its scenery, poetry and mysticism. The Franco-German War of 1870, however, by lowering the prestige of France, proved the herald of a national Portuguese revival, and had a great influence on Queiroz, as also had his friend Oliveira Martins (q.v.), the biographer of the patriot kings of the Aviz dynasty. He founded the Portuguese Realist-Naturalist school, of which he remained for the rest of his life the chief exponent, by a powerful romance, _The Crime of Father Amaro_, written in 1871 at Leiria but only issued in 1875. Its appearance then led to a baseless charge that he had plagiarized _La Faute de l'Abbé Mouret_, and ill-informed critics began to name Queiroz the Portuguese Zola, though he clearly occupied an altogether different plane in the domain of art. During his stay in England he produced two masterpieces, _Cousin Basil_ and _The Maias_, but they show no traces of English influence, nor again are they French in tone, for, living near to France, his disillusionment progressed and was completed when he went to Paris and had to live under the régime of the Third Republic. Settling at Neuilly, the novelist became chronicler, critic, and letter-writer as well, and in all these capacities Queiroz displayed a spontaneity, power and artistic finish unequalled in the literature of his country since the death of Garrett. A bold draughtsman, he excelled in freshness of imagination and careful choice and collocation of words, while his warmth of colouring and brilliance of language speak of the south. Many of his pages descriptive of natural scenery, such for instance as the episode of the return to Tormes in _The City and the Mountains_, have taken rank as classic examples of Portuguese prose, while as a creator of characters he stood unsurpassed by any writer of his generation in the same field. He particularly loved to draw and judge the middle class, and he mocks at and chastises its hypocrisy and narrowness, its veneer of religion and culture, its triumphant lying, its self-satisfied propriety, its cruel egotism. But though he manifested a predilection for middle-class types, his portrait gallery comprises men and women of all social conditions. _The Maias_, his longest book, treats of _fidalgos_, while perhaps his most remarkable character study is of a servant, Juliana, in _Cousin Basil_. At least two of his books, this latter and _The Crime of Father Amaro_, are _chroniques scandaleuses_ in their plots and episodes; these volumes, however, mark not only the high-water line of the Realist-Naturalist school in Portugal, but are in themselves, leaving aside all accidentals, creative achievements of a high order. Entry: EÇA
MANZOLLI, PIER ANGELO, Italian author, was born about the end of the fifteenth century at La Stellata, near Ferrara. He wrote a poem entitled _Zodiacus vitae_, published at Basel in 1543, and dedicated to Hercules II. of Ferrara. The poem is full of didactic writing on the subject of human happiness in connexion with scientific knowledge, and combines metaphysical speculation with satirical attacks on ecclesiastical hypocrisy, and especially on the Pope and on Luther. It was translated into several languages, but fell under the ban of the Inquisition on the ground of its rationalizing tendencies. Entry: MANZOLLI
MARIA THERESA (1717-1780), archduchess of Austria, queen of Hungary and Bohemia, and wife of the Holy Roman emperor Francis I., was born at Vienna on the 13th of May 1717. She was the eldest daughter of the Emperor Charles VI. (q.v.) and his wife Elizabeth of Brunswick-Wolfenbüttel. On the 12th of February 1736 she was married to her cousin Francis of Lorraine (q.v.), then grand duke of Tuscany, and afterwards emperor. Five sons and eleven daughters were born of this marriage. From the date of her father's death on the 20th of October 1740, till her own death in 1780, Maria Theresa was one of the central figures in the wars and politics of Europe. But unlike some sovereigns, whose reigns have been agitated, but whose personal character has left little trace, Maria Theresa had a strong and in the main a noble individuality. Her great qualities were relieved by human traits which make her more sympathetic. It must be allowed that she was fairly open to the criticism implied in a husbandly jest attributed to Francis I. While they were returning from the opera house at Vienna she said to him that the singer they had just heard was the greatest actress who had ever lived, and he answered "Next to you, Madam." Maria Theresa had undoubtedly an instinctive histrionic sense of the perspective of the theatre, and could adopt the appropriate attitude and gesture, passionate, dignified or pathetic, required to impress those she wished to influence. But there was no affectation in her assumption of a becoming bearing or in her picturesque words. The common story, that she appeared before the Hungarian magnates in the diet at Pressburg in 1741 with her infant son, afterwards Joseph II., in her arms, and so worked on their feelings that they shouted _Moriamur pro rege nostro Maria Theresia_, is only mythically true. But during the delicate negotiations which were required to secure the support of the Hungarian nobles she undoubtedly did appeal to them with passionate eloquence, and, we may believe, with a very pardonable sense of the advantage she obtained from her youth, her beauty and her sex. Her beauty, inherited from her mother, was of an open and noble German type. The official portrait by Muytens, engraved by Petit, gives a less convincing impression that an excellent chalk drawing of the head by Gabriel Mattei. In the conflict between her sense of what was morally just and her sense of duty to the state she laid herself open to the scoffing taunt of Frederick of Prussia, who said that in the first partition of Poland _elle pleurait et prenait toujours_. But the king of Prussia's taunt is deprived of its sting by the almost incredible candour of her own words to Kaunitz, that if she was to lose her reputation before God and man for respecting the rights of others it must not be for a small advantage--if, in fact, Austria was to share in the plunder of Poland, she was to be consoled for the distress caused to her feelings by the magnitude of her share of the booty. There was no hypocrisy in the tears of the empress. Her intellectual honesty was as perfect as Frederick's own, and she was as incapable as he was of endeavouring to blind herself to the quality of her own acts. No ruler was ever more loyal to a conception of duty. Maria Theresa considered herself first and foremost as the heiress of the rights of the house of Austria. Therefore, when her inheritance was assailed at the beginning of her reign, she fought for it with every weapon an honest woman could employ, and for years she cherished the hope of recovering the lost province of Silesia, conquered by Frederick. Her practical sense showed her the necessity of submitting to spoliation when she was overpowered. She accepted the peace of Berlin in 1742 in order to have a free hand against her Bavarian enemy, the emperor Charles VII. (q.v.). When Frederick renewed the war she accepted the struggle cheerfully, because she hoped to recover her own. Down to the peace of Aix-la-Chapelle in 1748 she went on fighting for Silesia or its equivalent. In the years following the peace she applied herself to finding allies in France and Russia who would help her to recover Silesia. Here, as later in the case of Poland, she subordinated her feelings to her duty to the state. Though she denied that she had ever written directly to Madame de Pompadour, it is certain that she allowed her ministers to make use of the favourite's influence over the French king. When fate decided against her in the Seven Years' War she bowed to the inevitable, and was thenceforward a resolute advocate of peace. Entry: MARIA
It was, however, the preaching of Latimer more than the edicts of Henry that established the principles of the Reformation in the minds and hearts of the people; and from his preaching the movement received its chief colour and complexion. The sermons of Latimer possess a combination of qualities which constitute them unique examples of that species of literature. It is possible to learn from them more regarding the social and political condition of the period than perhaps from any other source, for they abound, not only in exposures of religious abuses, and of the prevailing corruptions of society, but in references to many varieties of social injustice and unwise customs, in racy sketches of character, and in vivid pictures of special features of the time, occasionally illustrated by interesting incidents in his own life. The homely terseness of his style, his abounding humour--rough, cheery and playful, but irresistible in its simplicity, and occasionally displaying sudden and dangerous barbs of satire--his avoidance of dogmatic subtleties, his noble advocacy of practical righteousness, his bold and open denunciation of the oppression practised by the powerful, his scathing diatribes against ecclesiastical hypocrisy, the transparent honesty of his fervent zeal, tempered by sagacious moderation--these are the qualities which not only rendered his influence so paramount in his lifetime, but have transmitted his memory to posterity as perhaps that of the one among his contemporaries most worthy of our interest and admiration. Entry: LATIMER
KRUGER, STEPHANUS JOHANNES PAULUS (1825-1904), president of the Transvaal Republic, was born in Colesberg, Cape Colony, on the 10th of October 1825. His father was Caspar Jan Hendrick Kruger, who was born in 1796, and whose wife bore the name of Steyn. In his ancestry on both sides occur Huguenot names. The founder of the Kruger family appears to have been a German named Jacob Kruger, who in 1713 was sent with others by the Dutch East India Company to the Cape. At the age of ten Paul Kruger--as he afterwards came to be known--accompanied his parents in the migration, known as the Great Trek, from the Cape Colony to the territories north of the Orange in the years 1835-1840. From boyhood his life was one of adventure. Brought up on the borderland between civilization and barbarism, constantly trekking, fighting and hunting, his education was necessarily of the most primitive character. He learnt to read and to write, and was taught the narrowest form of Dutch Presbyterianism. His literature was almost confined to the Bible, and the Old Testament was preferred to the New. It is related of Kruger, as indeed it has been said of Piet Retief and others of the early Boer leaders, that he believed himself the object of special Divine guidance. At about the age of twenty-five he is said to have disappeared into the veldt, where he remained alone for several days, under the influence of deep religious fervour. During this sojourn in the wilderness Kruger stated that he had been especially favoured by God, who had communed with and inspired him. Throughout his life he professed this faith in God's will and guidance, and much of his influence over his followers is attributable to their belief in his sincerity and in his enjoyment of Divine favour. The Dutch Reformed Church in the Transvaal, pervaded by a spirit and faith not unlike those which distinguished the Covenanters, was divided in the early days into three sects. Of these the narrowest, most puritanical, and most bigoted was the Dopper sect, to which Kruger belonged. His Dopper following was always unswerving in its support, and at all critical times in the internal quarrels of the state rallied round him. The charge of hypocrisy, frequently made against Kruger--if by this charge is meant the mere juggling with religion for purely political ends--does not appear entirely just. The subordination of reason to a sense of superstitious fanaticism is the keynote of his character, and largely the explanation of his life. Where faith is so profound as to believe the Divine guidance _all_, and the individual intelligence _nil_, a man is able to persuade himself that any course he chooses to take is the one he is directed to take. Where bigotry is so blind, reason is but dust in the balance. At the same time there were incidents in Kruger's life which but ill conform to any Biblical standard he might choose to adopt or feel imposed upon him. Even van Oordt, his eloquent historian and apologist, is cognisant of this fact. Entry: KRUGER