The income tax has made more liars out of the American people than golf has. Even when you make a tax form out on the level, you don't know when it's through if you are a crook or a martyr.
To confess Christ is, first, to believe righteously, truthfully, and continently; and, then, to separate ourselves from those who are manifestly or by profession rogues, liars, and fornicators.
I said in my haste, All men are liars.
_Title: How it happens that men believe so many liars, who say they have seen miracles, and do not believe any of those who say they have secrets to make men immortal or render them young again._--Having considered how it happens that men have believed so many impostors, who pretend they have remedies, often to the length of putting their lives into their hands, it appears to me that the true cause is that there are true remedies. For it would not be possible there should be so many false, to which so much credence is given, were there none true. Were there no remedy for any evil, and were all diseases incurable, it is impossible that men should ever have imagined that they could give remedies, and still more impossible that so many others should have believed those who boasted that they had them. Just as if a man boasted that he could prevent death, no one would believe him because there is no example of this. But as there are a number of remedies which are approved as true, even by the knowledge of the greatest men, the belief of men is thereby inclined; and since the thing was known to be possible, it has been therefore concluded that it was. For the public as a rule reasons thus: A thing is possible, therefore it is; because the thing cannot be denied generally, since there are particular effects which are true, the people, who cannot discriminate which among particular effects are true, believe them all. This is the reason that so many false effects are attributed to the moon, because there are some true, such as the tide.
Mendaces, ebriosi, verbosi=--Liars, drunkards, and wordy people.
Great liars are also great magicians.
It is not without good reason said, that he who has not a good memory should never take upon him the trade of lying.
There is no legislation for liars and traitors; they cannot be prevented from the pit; the earth finally swallows them.... There is no law for these but gravitation.
Plato, by the way, wanted to banish all poets from his proposed Utopia because they were liars. The truth was that Plato knew philosophers couldn't compete successfully with poets. -- Kilgore Trout (Philip J. Farmer), "Venus on the Half Shell"
Pittsburgh driver's test (4) Exhaust gas is (a) beneficial. (b) not harmful. (c) toxic. (d) a punk band. The correct answer is (b). The meddling Washington eco-freak communist bureaucrats who say otherwise are liars. (Message to those who answered (d). Go back to California where you came from. Your kind are not welcome here.)
The income tax has made more liars out of the American people than golf has. Even when you make a tax form out on the level, you don't know when it's through if you are a crook or a martyr. -- Will Rogers
10:14. And in bands she left him not, till she brought him the sceptre of the kingdom, and power against those that oppressed him: and shewed them to be liars that had accused him, and gave him everlasting glory.
3:23. In very deed the hills were liars, and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.
The prince could not doubt the sincerity of his agitation. He understood, too, that the old man had left the room intoxicated with his own success. The general belonged to that class of liars, who, in spite of their transports of lying, invariably suspect that they are not believed. On this occasion, when he recovered from his exaltation, he would probably suspect Muishkin of pitying him, and feel insulted.
3:14. But if you have bitter zeal, and there be contention in your hearts: glory not and be not liars against the truth.
2:2. I know thy works and thy labour and thy patience and how thou canst not bear them that are evil. And thou hast tried them who say they are apostles and are not: and hast found them liars:
21:8. But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.
61:10. But vain are the sons of men, the sons of men are liars in the balances: that by vanity they may together deceive.
1:10. For fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine:
With old liars who have been acting all their lives there are moments when they enter so completely into their part that they tremble or shed tears of emotion in earnest, although at that very moment, or a second later, they are able to whisper to themselves, "You know you are lying, you shameless old sinner! You're acting now, in spite of your 'holy' wrath."
"I should think I am in my right mind ... in the same nasty mind as all of you ... as all these ... ugly faces." He turned suddenly to the audience. "My father has been murdered and they pretend they are horrified," he snarled, with furious contempt. "They keep up the sham with one another. Liars! They all desire the death of their fathers. One reptile devours another.... If there hadn't been a murder, they'd have been angry and gone home ill-humored. It's a spectacle they want! _Panem et circenses_. Though I am one to talk! Have you any water? Give me a drink for Christ's sake!" He suddenly clutched his head.
"Deceit is, indeed, a sad fault in a child," said Mr. Brocklehurst; "it is akin to falsehood, and all liars will have their portion in the lake burning with fire and brimstone; she shall, however, be watched, Mrs. Reed. I will speak to Miss Temple and the teachers."
Look not too long in the face of the fire, O man! Never dream with thy hand on the helm! Turn not thy back to the compass; accept the first hint of the hitching tiller; believe not the artificial fire, when its redness makes all things look ghastly. To-morrow, in the natural sun, the skies will be bright; those who glared like devils in the forking flames, the morn will show in far other, at least gentler, relief; the glorious, golden, glad sun, the only true lamp--all others but liars!
It didn't take me long to make up my mind that these liars warn't no kings nor dukes at all, but just low-down humbugs and frauds. But I never said nothing, never let on; kept it to myself; it's the best way; then you don't have no quarrels, and don't get into no trouble. If they wanted us to call them kings and dukes, I hadn't no objections, 'long as it would keep peace in the family; and it warn't no use to tell Jim, so I didn't tell him. If I never learnt nothing else out of pap, I learnt that the best way to get along with his kind of people is to let them have their own way.
1:12. One of them a prophet of their own, said: The Cretans are always liars, evil beasts, slothful bellies.
9. The following system, as a means of making intelligible the evolution of Australian totemic society, is proposed by the present writer. We may suggest that men originally lived in the state of "the Cyclopean family" of Atkinson; that is, in Darwin's "family group," containing but one adult male, with the females, the adolescent males being driven out, to find each a female mate, or mates, elsewhere if they can. With increase of skill, improvements in implements and mitigation of ferocity, such groups may become larger, in a given area, but men may retain the habit of seeking mates outside the limits of the group of contiguity; the "avoidance" of brothers and sisters may already have arisen. Among the advanced Arunta, now, a man may speak freely to his elder sisters; to younger sisters, or "tribal sisters," he may not speak, "or only at such a distance that the features are indistinguishable." This archaic rule of avoidance would be a step facilitating the permission to adult males to dwell in their paternal group, avoiding their sisters. Such groups, whether habitually exogamous or not, will require names for each other, and various reasons would yield a preference to names derived from animals. These are easily signalled in gesture language; are easily presented in pictographs and tattooing; are even now, among savages and boys, the most usual sort of _personal_ nicknames; and are widely employed as _group_ names of villagers in European folk-lore. Among European rustics such group sobriquets are usual, but are resented. The savage, with his ideas of the equality or superiority of animals to himself, sees nothing to resent in an animal sobriquet, and the names, originally group sobriquets, would not find more difficulty in being accepted than "Whig," "Tory," "Huguenot," "Cavalier," "Christian," "Cameronian,"--all of them originally nicknames given from without. Again, "Wry Nose" and "Crooked Mouth" are _derisive_ nicknames, but they are the translations of the ancient Celtic clan names Cameron and Campbell. The nicknames "Naked Dogs," "Liars," "Buffalo Dung," "Men who do not laugh," "Big Topknots," have been thoroughly accepted by the "gentes" of the Blackfoot Indians, now passing out of Totemism (Grinnell, _Blackfoot Lodge Tales_, pp. 208-225). Entry: 9
The Essenes did not renounce marriage because they denied the validity of the institution or the necessity of it as providing for the continuance of the human race, but because they had a low opinion of the character of women (Jos. _B.J._ ii. 8, § 2; Philo, "Apol. for the Jews" in Eus. _Praep. Ev._ viii. 11, § 8). They adopted children when very young, and brought them up on their own principles. Pleasure generally they rejected as evil. They despised riches not less than pleasure; neither poverty nor wealth was observable among them; at initiation every one gave his property into the common stock; every member in receipt of wages handed them over to the funds of the society. In matters of dress the asceticism of the society was very pronounced. They regarded oil as a defilement, even washing it off if anointed with it against their will. They did not change their clothes or their shoes till they were torn in pieces or worn completely away. The colour of their garments was always white. Their daily routine was prescribed for them in the strictest manner. Before the rising of the sun they were to speak of nothing profane, but offered to it certain traditional forms of prayer as if beseeching it to rise. Thereafter they went about their daily tasks, working continuously at whatever trade they knew till the fifth hour, when they assembled, and, girding on a garment of linen, bathed in cold water. They next seated themselves quietly in the dining hall, where the baker set bread in order, and the cook brought each a single dish of one kind of food. Before meat and after it grace was said by a priest. After dinner they resumed work till sunset. In the evening they had supper, at which guests of the order joined them, if there happened to be any such present. Withal there was no noise or confusion to mar the tranquillity of their intercourse; no one usurped more than his share of the conversation; the stillness of the place oppressed a stranger with a feeling of mysterious awe. This composure of spirit was owing to their perfect temperance in eating and drinking. Not only in the daily routine of the society, but generally, the activity of the members was controlled by their presidents. In only two things could they take the initiative, helpfulness and mercy; the deserving poor and the destitute were to receive instant relief; but no member could give anything to his relatives without consulting the heads of the society. Their office-bearers were elected. They had also their special courts of justice, which were composed of not less than a hundred members, and their decisions, which were arrived at with extreme care, were irreversible. Oaths were strictly forbidden; their word was stronger than an oath. They were just and temperate in anger, the guardians of good faith, and the ministers of peace, obedient to their elders and to the majority. But the moral characteristics which they most earnestly cultivated and enjoined will best appear in their rules of initiation. There was a novitiate of three years, during which the intending member was tested as to his fitness for entering the society. If the result was satisfactory, he was admitted, but before partaking of the common meal he was required to swear awful oaths, that he would reverence the deity, do justice to men, hurt no man voluntarily or at the command of another, hate the unjust and assist the just, and that he would render fidelity to all men, but especially to the rulers, seeing that no one rules but of God. He also vowed, if he should bear rule himself, to make no violent use of his power, nor outshine those set under him by superior display, to make it his aim to cherish the truth and unmask liars, to be pure from theft and unjust gain, to conceal nothing from his fellow-members, nor to divulge any of their affairs to other men, even at the risk of death, to transmit their doctrines unchanged, and to keep secret the books of the society and the names of the angels. Entry: ESSENES
In consequence of repeated invasions of Fantiland by the Ashanti, the British in 1817 sent Frederick James, commandant of Accra fort, T.E. Bowdich and W. Hutchinson on a mission to Kumasi. After one or two harmonious interviews, the king advanced a claim for the payment of the quit rents for Anamabo fort and Cape Coast castle, rents the major part of which the Fanti had induced the British to pay to them, leaving only a nominal sum for transmission to Kumasi. Mr James, the head of the mission, volunteered no satisfactory explanation, whereupon the king broke into uncontrollable rage, calling the emissaries cheats and liars. Bowdich and Hutchinson, thinking that British interests and the safety of the mission were endangered, took the negotiation into their own hands. Mr James was recalled, and a treaty was concluded, by which the king's demands were satisfied, and the right of the British to control the natives in the coast towns recognized. Entry: ASHANTI
DORT, SYNOD OF. An assembly of the Reformed Dutch Church, with deputies from Switzerland, the Palatinate, Nassau, Hesse, East Friesland, Bremen, Scotland and England, called to decide the theological differences existing between the Arminians (or Remonstrants) and the Calvinists (or Counter-Remonstrants), was held at Dort or Dordrecht (q.v.) in the years 1618 and 1619. The government of Louis XIII. prohibited the attendance of French delegates. During the life of Arminius a bitter controversy had sprung up between his followers and the strict Calvinists, led by Francis Gomar, his fellow-professor at Leiden; and, in order to decide their disputes, a synodical conference was proposed, but Arminius died before it could be held. At the conference held at the Hague in 1610 the Arminians addressed a remonstrance to the states-general in the form of five articles, which henceforth came to be known as the five points of Arminianism. In these they reacted against both the supralapsarian and the infralapsarian developments of the doctrine of predestination and combated the irresistibility of grace; they held that Christ died for all men and not only for the elect, and were not sure that the elect might not fall from grace. This conference had no influence in reconciling the opposing parties, and another, held at Delft in the year 1613, was equally unsuccessful. In 1614, at the instance of the Arminian party, an edict was passed by the states-general, in which toleration of the opinions of both parties was declared and further controversy forbidden; but this act only served, by rousing the jealousy of the Calvinists, to fan the controversial flame into greater fury. Gradually the dispute pervaded all classes of society, and the religious questions became entangled with political issues; the partisans of the house of Orange espoused the cause of the stricter Calvinism, whereas the bourgeois oligarchy of republican tendencies, led by Oldenbarnevelt and Hugo Grotius, stood for Arminianism. In 1617 Prince Maurice of Orange committed himself definitely to the Calvinistic party, found an occasion for throwing Oldenbarnevelt and Grotius into prison, and in November of that year called a synod intended to crush the Arminians. This synod, which assembled at Dort in November 1618, was strictly national--called by the national authority to decide a national dispute, and not intended to have more than a national influence. The foreign deputies were invited to attend, only to assist by their advice in the settlement of a controversy which concerned the Netherland church alone, and which the Netherland church alone could decide. At the fourth sitting it was decided to cite Simon Episcopius and several other Remonstrants to appear within fourteen days before the synod, to state and justify their doctrines. It was also agreed to allow the Arminian deputies to take part in the deliberations, only on condition that they forbore to consult with, or in any way assist, their cited brethren, but this they refused. During the interval between the citation and the appearance of the accused, the professorial members of the synod were instructed to prepare themselves to be able to confute the Arminian errors, and the synod occupied itself with deliberations as to a new translation of the Bible, for which a commission was named, made arrangements for teaching the Heidelberg catechism, and granted permission to the missionaries of the East Indies to baptize such children of heathen parents as were admitted into their families. At the 25th sitting Episcopius and the others cited appeared, when Episcopius surprised the deputies by a bold and outspoken defence of his views, and even went so far as to say that the synod, by excluding the Arminian deputies, could now only be regarded as a schismatic assembly. The Remonstrants were asked to file copious explanations of the five points in dispute (_Sententia Remonstrantium_), but objecting to the manner in which they were catechized, they were, at the 57th sitting, dismissed from the synod as convicted "liars and deceivers." The synod then proceeded in their absence to judge them from their published writings, and came to the conclusion that as ecclesiastical rebels and trespassers they should be deprived of all their offices. The synodical decision in regard to the five points is contained in the canons adopted at the 136th session held on the 23rd of April 1619; the points were: unconditional election, limited atonement, total depravity, irresistibility of grace, final perseverance of the saints. The issue of _supralapsarianism_ v. _infralapsarianism_ was avoided. These doctrinal decisions and the sentence against the Remonstrants were, at the 144th sitting, read in Latin before a large audience in the great church. The Remonstrants were required to subscribe the condemnation, and many of them refused and were banished. The synod was concluded on the 9th of May 1619, by a magnificent banquet given by the chief magistrate of Dort. The Dutch deputies remained a fortnight longer to attend to ecclesiastical business. Though the canons of Dort were adopted by but two churches outside of Holland, the synod ranks as the most impressive assemblage of the Reformed Church. Entry: DORT
The later part of the reign of Wenceslas is a record of incipient religious conflict. The hold of the Church of Rome on Bohemia had already been weakened during the reign of King Charles by attacks on the immorality of the clergy, which proceeded from pious priests such as Milic and Waldhauser. The church schism, during which the rival pontiffs assailed each other with all the wild threats and objurgations of medieval theological strife, necessarily alienated the Bohemians to a yet greater extent. Almost the whole Bohemian nation therefore espoused the cause of Huss (q.v.). Wenceslas on the occasion of these disputes displayed the weakness and irresolution that always characterized him, but Queen Sophia openly favoured the cause of Huss, who for some time was her confessor. Huss was tried before the council of Constance (q.v.), to which he had proceeded with a letter of safe conduct given by Wenceslas's brother Sigismund, king of the Romans. He was declared a heretic and burnt on the 6th of July 1415. The inevitable and immediate result of this event was the outbreak of civil war in Bohemia, where Huss was greatly revered by the large majority of the population. The nobles of Bohemia and Moravia met at Prague on the 2nd of September 1415, and sent to the council the famed _Protestatio Bohemorum_, in which they strongly protested against the execution of Huss, "a good, just and catholic man who had for many years been favourably known in the Kingdom by his life, conduct and fame, and who had been convicted of no offence." They further declared that all who affirmed that heresy existed in Bohemia were "liars, vile traitors and calumniators of Bohemia and Moravia, the worst of all heretics, full of all evil, sons of the devil." They finally stated "that they would defend the law of our Lord Jesus Christ and its pious, humble and steadfast preachers at the cost of their blood, scorning all fear and all human decrees that might be contrary to them."[2] This protest was a declaration of war against the Roman church, and marks the beginning of the Hussite wars. The council, indeed, summoned the nobles before its tribunal, but they refused to appear. A large number of the nobles and knights who had met at Prague formed a confederacy and declared that they consented to freedom of preaching the word of God on their estates, that they declined to recognize the authority of the council of Constance, but would obey the Bohemian bishops and a future pope lawfully elected. Meanwhile they declared the university of Prague the supreme authority in all matters of religion. The members of the confederacy attempted, though unsuccessfully, to induce King Wenceslas to become their leader. The Romanist nobles, who were not numerous, but some of whom owned vast estates, now also formed a confederacy, pledging themselves to support the pope and the council. After the closing of the council in 1418, Sigismund, who--Wenceslas being childless--was heir to the Bohemian throne, sent a letter to his brother, which was practically a manifesto addressed to the Bohemian people. He threatened with the severest penalties all who should continue to resist the authority of Rome. Wenceslas maintained the vacillating attitude that was characteristic of his whole reign, though Queen Sophia still extended her protection to the reformers. By doing this, indeed, she incurred the wrath of the Church to so great an extent that an act of accusation against her was drawn up at the council of Constance. Intimidated by his brother, Wenceslas now attempted to stem the current of religious enthusiasm. Immediately after the death of Huss many priests who refused to administer communion in the two kinds--now the principal tenet of the adherents of Huss--had been expelled from their parishes. Wenceslas decreed that they should be reinstated, and it was only after some hesitation that he even permitted that religious services according to the Utraquist doctrine should be held in three of the churches of Prague. Some of the more advanced reformers left Prague and formed the party known as the Taborites, from the town of Tabor which became their centre. Troubles soon broke out at Prague. When on the 30th of July 1419, the Hussite priest, John of Zelivo, was leading a procession through the streets of Prague, stones were thrown at him and his followers from the town hall of the "new town." The Hussites, led by John Zizka (q.v.), stormed the town-hall and threw the magistrates from its windows. On receiving the news of these riots King Wenceslas was immediately seized by an attack of apoplexy; a second fit on the 16th of August ended his life. Entry: HISTORY