The fatal fact in the case of a hypocrite is that he is a hypocrite.--_Chapin._
Ay, do despise me! I 'm the prouder for it; I like to be despised.
Better the world know you as a sinner than God as a hypocrite.
Sincerity makes the least man to be of more value than the most talented hypocrite.
~Hypocrisy.~--Whoever is a hypocrite in his religion mocks God, presenting to him the outside, and reserving the inward for his enemy.--_Jeremy Taylor._
That man is a hypocrite who prays and fasts, but is untruthful in what he says, false to his word, and unfaithful in discharging a trust.
Love is rarely a hypocrite. But hate! how detect, and how guard against it. It lurks where you least expect it; it is created by causes that you can the least foresee; and civilization multiplies its varieties whilst it favors its disguise; for civilization increases the number of contending interests, and refinement renders more susceptible to the least irritation the cuticle of self-love.--_Bulwer-Lytton._
He who works with symbols merely is a pedant, a hypocrite, and a bungler.
Every person who manages another is a hypocrite.
He who would do good to another must do it in Minute Particulars. General Good is the plea of the scoundrel, hypocrite, and flatterer; for Art and Science cannot exist but in minutely organized Particulars. [Needs citation.]
The hypocrite shows well and says well, and himself is the worst thing he hath.
"Only the hypocrite is really rotten to the core."
"So-called Christian rock. . . . is a diabolical force undermining Christianity from within." -- Jimmy Swaggart, hypocrite and TV preacher, self-described pornography addict, "Two points of view: 'Christian' rock and roll.", The Evangelist, 17(8): 49-50.
Only the hypocrite is really rotten to the core. -- Hannah Arendt
"Only the hypocrite is really rotten to the core." -- Hannah Arendt.
Of all the cants which are canted in this canting world, though the cant of hypocrites may be the worst, the cant of criticism is the most tormenting!
13:16. And he shall be my saviour: for no hypocrite shall come before his presence.
Of all the cants which are canted in this canting world,--though the cant of hypocrites may be the worst,--the cant of criticism is the most tormenting!
There exists among the foolish a certain sect of hypocrites who continually seek to deceive themselves and others, but others more than themselves, though in reality they deceive themselves more than others. And these are they who blame the painters who study on feast-days the things which relate to the true knowledge of the forms of the works of nature, and sedulously strive to acquire knowledge of these things to the best of their ability.
If Satan ever laughs, it must be at hypocrites; they are the greatest dupes he has.
27:8. For what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul?
"Madame," replied Villefort, "you know that I am no hypocrite, or, at least, that I never deceive without a reason. If my brow be severe, it is because many misfortunes have clouded it; if my heart be petrified, it is that it might sustain the blows it has received. I was not so in my youth, I was not so on the night of the betrothal, when we were all seated around a table in the Rue du Cours at Marseilles. But since then everything has changed in and about me; I am accustomed to brave difficulties, and, in the conflict to crush those who, by their own free will, or by chance, voluntarily or involuntarily, interfere with me in my career. It is generally the case that what we most ardently desire is as ardently withheld from us by those who wish to obtain it, or from whom we attempt to snatch it. Thus, the greater number of a man's errors come before him disguised under the specious form of necessity; then, after error has been committed in a moment of excitement, of delirium, or of fear, we see that we might have avoided and escaped it. The means we might have used, which we in our blindness could not see, then seem simple and easy, and we say, 'Why did I not do this, instead of that?' Women, on the contrary, are rarely tormented with remorse; for the decision does not come from you,--your misfortunes are generally imposed upon you, and your faults the results of others' crimes."
15:34. For the congregation of the hypocrite is barren, and fire shall devour their tabernacles, who love to take bribes.
9:17. Therefore the Lord shall have no joy in their young men: neither shall he have mercy on their fatherless, and widows: for every one is a hypocrite and wicked, and every mouth hath spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.
1:37. Be not a hypocrite in the sight of men, and let not thy lips be a stumblingblock to thee.
"Oh, that count of yours!" said the princess malevolently. "He is a hypocrite, a rascal who has himself roused the people to riot. Didn't he write in those idiotic broadsheets that anyone, 'whoever it might be, should be dragged to the lockup by his hair'? (How silly!) 'And honor and glory to whoever captures him,' he says. This is what his cajolery has brought us to! Barbara Ivanovna told me the mob near killed her because she said something in French."
I hate hypocrites, who put on their virtues with their white gloves.--_Alfred de Musset._
34:30. Who maketh a man that is a hypocrite to reign for the sins of the people?
To whom Alcinoüs answer thus return'd. Ulysses! viewing thee, no fears we feel Lest thou, at length, some false pretender prove, Or subtle hypocrite, of whom no few Disseminated o'er its face the earth Sustains, adepts in fiction, and who frame Fables, where fables could be least surmised. Thy phrase well turn'd, and thy ingenuous mind Proclaim _thee_ diff'rent far, who hast in strains Musical as a poet's voice, the woes Rehears'd of all thy Greecians, and thy own. But say, and tell me true. Beheld'st thou there None of thy followers to the walls of Troy Slain in that warfare? Lo! the night is long-- A night of utmost length; nor yet the hour Invites to sleep. Tell me thy wond'rous deeds, For I could watch till sacred dawn, could'st thou So long endure to tell me of thy toils.
7:5. Thou hypocrite, cast out first the beam out of thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.
"Another minute, and she will despise me for a hypocrite," thought I; and an impulse of fury against Reed, Brocklehurst, and Co. bounded in my pulses at the conviction. I was no Helen Burns.
_On confessions and absolutions without signs of regret._ God looks at the heart alone, the Church looks at outward actions; God absolves as soon as he sees penitence in the heart, the Church when she sees it in works. God will make a Church pure within, which puts to confusion by its interior and perfect spiritual holiness the interior impiety of proud philosophers and Pharisees, and the Church will make an assembly of men whose external morals are so pure that they put to confusion heathen morals. If some are hypocrites, but so well disguised that she does not recognise their venom, she bears with them, for though they are not accepted of God, whom they cannot deceive, they are of men, whom they deceive. And thus she is not dishonoured by their conduct which appears holy. But you will have it that the Church should judge neither of the heart, for that belongs to God alone, nor of works, because God looks at the heart alone; and so taking away from her all choice of men, you retain in the Church the most debauched and those who so greatly dishonour her, that the synagogues of the Jews and the sects of the philosophers would have cast them out as unworthy, and have abhorred them as impious.
What hypocrites we seem to be whenever we talk of ourselves! Our words sound so humble, while our hearts are so proud.
20:5. That the praise of the wicked is short, and the joy of the hypocrite but for a moment.
17:8. The just shall be astonished at this, and the innocent shall be raised up against the hypocrite.
"My boy," said Caderousse sententiously, "one can talk while eating. And then, you ungrateful being, you are not pleased to see an old friend? I am weeping with joy." He was truly crying, but it would have been difficult to say whether joy or the onions produced the greatest effect on the lachrymal glands of the old inn-keeper of the Pont-du-Gard. "Hold your tongue, hypocrite," said Andrea; "you love me!"
8:13. Even so are the ways of all that forget God, an the hope of the hypocrite shall perish:
6:42. Or how canst thou say to thy brother: Brother, let me pull the mote out of thy eye, when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye: and then shalt thou see clearly to take out the mote from thy brother's eye.
Let me be cruel, not unnatural; / I will speak daggers to her, but use none. / My tongue and soul in this be hypocrites.
Piety is not an end, but a means of attaining the highest degree of culture by perfect peace of mind. Hence it is to be observed that those who make piety an end and aim in itself for the most part become hypocrites.--_Goethe._
_Roman de la Rose._--A work of very different importance from all of these, though with seeming touches of the same spirit, a work which deserves to take rank among the most important of the middle ages, is the _Roman de la rose_,--one of the few really remarkable books which is the work of two authors, and that not in collaboration but in continuation one of the other. The author of the earlier part was Guillaume de Lorris, who lived in the first half of the 13th century; the author of the later part was Jean de Meung, who was born about the middle of that century, and whose part in the _Roman_ dates at least from its extreme end. This great poem exhibits in its two parts very different characteristics, which yet go to make up a not inharmonious whole. It is a love poem, and yet it is satire. But both gallantry and raillery are treated in an entirely allegorical spirit; and this allegory, while it makes the poem tedious to hasty appetites of to-day, was exactly what gave it its charm in the eyes of the middle ages. It might be described as an _Ars amoris_ crossed with a _Quodlibeta_. This mixture exactly hit the taste of the time, and continued to hit it for two centuries and a half. When its obvious and gallant meaning was attacked by moralists and theologians, it was easy to quote the example of the Canticles, and to furnish esoteric explanations of the allegory. The writers of the 16th century were never tired of quoting and explaining it. Antoine de Baïf, indeed, gave the simple and obvious meaning, and declared that "La rose c'est d'amours le guerdon gracieux"; but Marot, on the other hand, gives us the choice of four mystical interpretations,--the rose being either the state of wisdom, the state of grace, the state of eternal happiness or the Virgin herself. We cannot here analyse this celebrated poem. It is sufficient to say that the lover meets all sorts of obstacles in his pursuit of the rose, though he has for a guide the metaphorical personage Bel-Accueil. The early part, which belongs to William of Lorris, is remarkable for its gracious and fanciful descriptions. Forty years after Lorris's death, Jean de Meung completed it in an entirely different spirit. He keeps the allegorical form, and indeed introduces two new personages of importance, Nature and Faux-semblant. In the mouths of these personages and of another, Raison, he puts the most extraordinary mixture of erudition and satire. At one time we have the history of classical heroes, at another theories against the hoarding of money, about astronomy, about the duty of mankind to increase and multiply. Accounts of the origin of loyalty, which would have cost the poet his head at some periods of history, and even communistic ideas, are also to be found here. In Faux-semblant we have a real creation of the theatrical hypocrite. All this miscellaneous and apparently incongruous material in fact explains the success of the poem. It has the one characteristic which has at all times secured the popularity of great works of literature. It holds the mirror up firmly and fully to its age. As we find in Rabelais the characteristics of the Renaissance, in Montaigne those of the sceptical reaction from Renaissance and reform alike, in Molière those of the society of France after Richelieu had tamed and levelled it, in Voltaire and Rousseau respectively the two aspects of the great revolt,--so there are to be found in the _Roman de la rose_ the characteristics of the later middle age, its gallantry, its mysticism, its economical and social troubles and problems, its scholastic methods of thought, its naïve acceptance as science of everything that is written, and at the same time its shrewd and indiscriminate criticism of much that the age of criticism has accepted without doubt or question. The _Roman de la rose_, as might be supposed, set the example of an immense literature of allegorical poetry, which flourished more and more until the Renaissance. Some of these poems we have already mentioned, some will have to be considered under the head of the 15th century. But, as usually happens in such cases and was certain to happen in this case, the allegory which has seemed tedious to many, even in the original, became almost intolerable in the majority of the imitations. Entry: FRENCH
CHARLES IX. (1550-1574), king of France, was the third son of Henry II. and Catherine de' Medici. At first he bore the title of duke of Orleans. He became king in 1560 by the death of his brother Francis II., but as he was only ten years old the power was in the hands of the queen-mother, Catherine. Charles seems to have been a youth of good parts, lively and agreeable, but he had a weak, passionate and fantastic nature. His education had spoiled him. He was left to his whims--even the strangest--and to his taste for violent exercises; and the excesses to which he gave himself up ruined his health. Proclaimed of age on the 17th of August 1563, he continued to be absorbed in his fantasies and his hunting, and submitted docilely to the authority of his mother. In 1570 he was married to Elizabeth of Austria, daughter of Maximilian II. It was about this time that he dreamed of making a figure in the world. The successes of his brother, the duke of Anjou, at Jarnac and Moncontour had already caused him some jealousy. When Coligny came to court, he received him very warmly, and seemed at first to accept the idea of an intervention in the Netherlands against the Spaniards. For the upshot of this adventure see the article ST BARTHOLOMEW, MASSACRE OF. Charles was in these circumstances no hypocrite, but weak, hesitating and ill-balanced. Moreover, the terrible events in which he had played a part transformed his character. He became melancholy, severe and taciturn. "It is feared," said the Venetian ambassador, "that he may become cruel." Undermined by fever, at the age of twenty he had the appearance of an old man, and night and day he was haunted with nightmares. He died on the 30th of May 1574. By his mistress, Marie Touchet, he had one son, Charles, duke of Angoulême. Charles IX. had a sincere love of letters, himself practised poetry, was the patron of Ronsard and the poets of the Pleiad, and granted privileges to the first academy founded by Antoine de Baïf (afterwards the Académie du Palais). He left a work on hunting, _Traité de la chasse royale_, which was published in 1625, and reprinted in 1859. Entry: CHARLES
A few weeks after the _Letter_ was written, Fénelon met with a carriage-accident, and the shock proved too much for his enfeebled frame. On the 7th of January 1715 he died at the age of 63. Ever since, his character has been a much-discussed enigma. Bossuet can only be thought of as the high-priest of authority and common-sense; but Fénelon has been made by turns into a sentimentalist, a mystical saint, an 18th-century _philosophe_, an ultramontane churchman and a hysterical hypocrite. And each of these views, except the last, contains an element of truth. More than most men, Fénelon "wanders between two worlds--one dead, the other powerless to be born." He came just at a time when the characteristic ideas of the 17th century--the ideas of Louis XIV., of Bossuet and Boileau--had lost their savour, and before another creed could arise to take their place. Hence, like most of those who break away from an established order, he seems by turns a revolutionist and a reactionary. Such a man expresses his ideas much better by word of mouth than in the cold formality of print; and Fénelon's contemporaries thought far more highly of his conversation than his books. That downright, gossiping German princess, the duchess of Orleans, cared little for the _Maxims_; but she was enraptured by their author, and his "ugly face, all skin and bone, though he laughed and talked quite unaffectedly and easily." An observer of very different mettle, the great lawyer d'Aguesseau, dwells on the "noble singularity, that gave him an almost prophetic air. Yet he was neither passionate nor masterful. Though in reality he governed others, it was always by seeming to give way; and he reigned in society as much by the attraction of his manners as by the superior virtue of his parts. Under his hand the most trifling subjects gained a new importance; yet he treated the gravest with a touch so light that he seemed to have invented the sciences rather than learnt them, for he was always a creator, always original, and himself was imitable of none." Still better is Saint-Simon's portrait of Fénelon as he appeared about the time of his appointment to Cambrai--tall, thin, well-built, exceedingly pale, with a great nose, eyes from which fire and genius poured in torrents, a face curious and unlike any other, yet so striking and attractive that, once seen, it could not be forgotten. There were to be found the most contradictory qualities in perfect agreement with each other--gravity and courtliness, earnestness and gaiety, the man of learning, the noble and the bishop. But all centred in an air of high-bred dignity, of graceful, polished seemliness and wit--it cost an effort to turn away one's eyes. Entry: A
The names which the new community received from its founder are both philological puzzles; for the natural sense of Moslem (_Muslim_) appear to be "traitors," and to this a contemporary war-song of Mahomet's enemies alludes; while _Hanif_ (especially applied in the Koran to Abraham) seems to be the Hebrew word for "hypocrite." The former is explained in the Koran to mean "one who hands over his face or person to God," and is said to have been invented by Abraham; of the latter no explanation is given, but it seems to signify from the context "devotee." Since the divine name _Rahman_ was at one time favoured by Mahomet, and this was connected with one Maslama of the tribe Hanifa, who figures in politics at the end of Mahomet's career but must have been a religious leader far earlier, it has been suggested that the names originally belonged to Maslama's community. The honour of having been Mahomet's first convert is claimed for three persons: his wife Khadija, his cousin Ali, who must have been a lad at the commencement of the mission, and Abu Bekr, son of Abu Quhafah, afterwards Mahomet's first successor. This last person became Mahomet's _alter ego_, and is usually known as the _Siddiq_ (Heb. word signifying "the saint," but to the Arabs meaning "faithful friend)". His loyalty from first to last was absolutely unswerving; he was selected to accompany Mahomet on the most critical occasion of his life, the Flight from Mecca; Mahomet is said to have declared that had he ever made a confidant of any one, that person would have been Abu Bekr; implying that there were things which were not confided even to him. The success of the Prophet's enterprise seems to have been very largely due to the part played by this adherent, who possessed a variety of attainments which he put at Mahomet's service; who when an intermediary was required was always ready to represent him, and who placed the commendation of the Prophet above every other consideration, private or public. The two appear to have regularly laid siege to those persons in Mecca whose adherence was desirable; and the ability which many of the earlier converts afterwards displayed, whether as statesmen or generals, is a remarkable testimony to their power of gauging men. It seems clear that the growth of wealth in Mecca had led to the accentuation of the difference between persons of different station, and that many were discontented with the oligarchy which governed the city. Converts could, therefore, be won without serious difficulty among the aliens and in general those who suffered under various disqualifications. Some members of the Jewish community seem also to have joined; and some relics of the Abyssinian expedition (i.e. descendants of the invaders). Among the most important converts of the Meccan period were Mahomet's uncle Hamza, afterwards for his valour called "the Lion of God"; 'Abd al-Rahman (Abdar-rahman) son of 'Auf; Othman, son of 'Affan, who married two of the Prophet's daughters successively, and was Mahomet's third successor; and, more important than any save Abu Bekr, Omar, son of al-Khattab, a man of extraordinary force of character, to whom siege seems to have been laid with extraordinary skill. At some time he received the honourable title _Faruq_ ("Deliverer"); he is represented as regularly favouring force, where Abu Bekr favoured gentle methods; unlike Abu Bekr, his loyalty was not always above suspicion. His adherence is ascribed to the period of publicity. Entry: MAHOMET
To this use has been attached the absurd origin from "_ne se, bi god_," the words in which, according to the 12th century chronicle, Rollo, duke of the Normans, refused to kiss the foot of Charles III., the Simple, king of the West Franks. The word may have some connexion with a corruption of Visigoth, a suggestion to which the use in the Girard romance lends colour. The meaning changed in French to that of "religious hypocrite" through the application, in the feminine _bigote_, to the members of the religious sisterhoods called Beguines (q.v.). Entry: BIGOT
Locke's philosophical defence of religious liberty in the four _Letters of Toleration_ is the most far-reaching of his contributions to social polity. He had a more modest estimate of human resources for forming true judgments in religion, and a less pronounced opinion of the immorality of religious error, than either the Catholic or the Puritan. The toleration which he spent his life in arguing for involved a change from the authoritative and absolute to the relative point of view, as regards man's means of knowledge and belief. It was a protest against those who in theology "peremptorily require demonstration and demand certainty where probability only is to be had." The practice of universal toleration amidst increasing religious differences was an application of the conception of human understanding which governs his _Essay_. Once a paradox it is now commonplace, and the superabundant argument in the _Letters on Toleration_ fatigues the modern reader. The change is due more to Locke himself than to anyone else. Free thought and liberty of conscience had indeed been pleaded for, on various grounds, in the century in which he lived. Chillingworth, Jeremy Taylor, Glanvill and other philosophical thinkers in the Church of England urged toleration in the state, in conjunction with wide comprehension in the church, on the ground of our necessary intellectual limitation and inability to reach demonstration in theological debates. Puritans like Owen and Goodwin, whose idea of ecclesiastical comprehension was dogmatic and narrow, were ready to accept sectarian variety, because it was their duty to allow many religions in the nation, but only one form of theology within their own sect. The existence of separate nationalities, on the other hand, was the justification of national churches according to the latitudinarian churchmen with whom Locke associated: a national church comprehensive in creed, and thus co-extensive with the nation was their ideal. Locke went far to unite in a higher principle elements in the broad Anglican and the Puritan theories, while he recognized the individual liberty of thought which distinguishes the national church of England. A constant sense of the limits of human understanding was at the bottom of his arguments for tolerance. He had no objection to a national establishment of religion, provided that it was comprehensive enough, and was really the nation organized to promote goodness; not to protect the metaphysical subtleties of sectarian theologians. The recall of the national religion to the simplicity of the gospels would, he hoped, make toleration of nonconformists unnecessary, as few would then remain. To the atheist alone Locke refuses full toleration, on the ground that social obligation can have no hold over him, for "the taking away of God dissolves all." He argued, too, against full toleration of the Church of Rome in England, on the ground of its unnational allegiance to a foreign sovereign. The unfitness of persecution as a means of propagating truth is copiously insisted on by Locke. Persecution can only transform a man into a hypocrite; belief is legitimately formed only by discernment of sufficient evidence; apart from evidence, a man has no right to control the understanding; he cannot determine arbitrarily what his neighbours must believe. Thus Locke's pleas for religious toleration resolve at last into his philosophical view of the foundation and limits of human knowledge. Entry: I