Quotes4study

"He exists, but to understand Him is hard," the Mason began again, looking not at Pierre but straight before him, and turning the leaves of his book with his old hands which from excitement he could not keep still. "If it were a man whose existence thou didst doubt I could bring him to thee, could take him by the hand and show him to thee. But how can I, an insignificant mortal, show His omnipotence, His infinity, and all His mercy to one who is blind, or who shuts his eyes that he may not see or understand Him and may not see or understand his own vileness and sinfulness?" He paused again. "Who art thou? Thou dreamest that thou art wise because thou couldst utter those blasphemous words," he went on, with a somber and scornful smile. "And thou art more foolish and unreasonable than a little child, who, playing with the parts of a skillfully made watch, dares to say that, as he does not understand its use, he does not believe in the master who made it. To know Him is hard.... For ages, from our forefather Adam to our own day, we labor to attain that knowledge and are still infinitely far from our aim; but in our lack of understanding we see only our weakness and His greatness...."

Leo Tolstoy     War and Peace

I performed the first part of my journey on horseback. I afterwards hired a mule, as the more sure-footed and least liable to receive injury on these rugged roads. The weather was fine; it was about the middle of the month of August, nearly two months after the death of Justine, that miserable epoch from which I dated all my woe. The weight upon my spirit was sensibly lightened as I plunged yet deeper in the ravine of Arve. The immense mountains and precipices that overhung me on every side, the sound of the river raging among the rocks, and the dashing of the waterfalls around spoke of a power mighty as Omnipotence--and I ceased to fear or to bend before any being less almighty than that which had created and ruled the elements, here displayed in their most terrific guise. Still, as I ascended higher, the valley assumed a more magnificent and astonishing character. Ruined castles hanging on the precipices of piny mountains, the impetuous Arve, and cottages every here and there peeping forth from among the trees formed a scene of singular beauty. But it was augmented and rendered sublime by the mighty Alps, whose white and shining pyramids and domes towered above all, as belonging to another earth, the habitations of another race of beings.

Mary Wollstonecraft (Godwin) Shelley     Frankenstein

Worn out with this torture of thought, I rose to my knees. Night was come, and her planets were risen: a safe, still night: too serene for the companionship of fear. We know that God is everywhere; but certainly we feel His presence most when His works are on the grandest scale spread before us; and it is in the unclouded night-sky, where His worlds wheel their silent course, that we read clearest His infinitude, His omnipotence, His omnipresence. I had risen to my knees to pray for Mr. Rochester. Looking up, I, with tear-dimmed eyes, saw the mighty Milky- way. Remembering what it was--what countless systems there swept space like a soft trace of light--I felt the might and strength of God. Sure was I of His efficiency to save what He had made: convinced I grew that neither earth should perish, nor one of the souls it treasured. I turned my prayer to thanksgiving: the Source of Life was also the Saviour of spirits. Mr. Rochester was safe; he was God's, and by God would he be guarded. I again nestled to the breast of the hill; and ere long in sleep forgot sorrow.

Charlotte Bronte     Jane Eyre

Enjolras, the man-principle, had over his co-religionists that sort of omnipotent power which emanates from the absolute. Still, great as was this omnipotence, a murmur arose. A leader to the very finger-tips, Enjolras, seeing that they murmured, insisted. He resumed haughtily:

Victor Hugo     Les Miserables

At that hour of love, an hour when voluptuousness is absolutely mute, beneath the omnipotence of ecstasy, Marius, the pure and seraphic Marius, would rather have gone to a woman of the town than have raised Cosette's robe to the height of her ankle. Once, in the moonlight, Cosette stooped to pick up something on the ground, her bodice fell apart and permitted a glimpse of the beginning of her throat. Marius turned away his eyes.

Victor Hugo     Les Miserables

"When younger," said he, "I believed myself destined for some great enterprise. My feelings are profound, but I possessed a coolness of judgment that fitted me for illustrious achievements. This sentiment of the worth of my nature supported me when others would have been oppressed, for I deemed it criminal to throw away in useless grief those talents that might be useful to my fellow creatures. When I reflected on the work I had completed, no less a one than the creation of a sensitive and rational animal, I could not rank myself with the herd of common projectors. But this thought, which supported me in the commencement of my career, now serves only to plunge me lower in the dust. All my speculations and hopes are as nothing, and like the archangel who aspired to omnipotence, I am chained in an eternal hell. My imagination was vivid, yet my powers of analysis and application were intense; by the union of these qualities I conceived the idea and executed the creation of a man. Even now I cannot recollect without passion my reveries while the work was incomplete. I trod heaven in my thoughts, now exulting in my powers, now burning with the idea of their effects. From my infancy I was imbued with high hopes and a lofty ambition; but how am I sunk! Oh! My friend, if you had known me as I once was, you would not recognize me in this state of degradation. Despondency rarely visited my heart; a high destiny seemed to bear me on, until I fell, never, never again to rise." Must I then lose this admirable being? I have longed for a friend; I have sought one who would sympathize with and love me. Behold, on these desert seas I have found such a one, but I fear I have gained him only to know his value and lose him. I would reconcile him to life, but he repulses the idea.

Mary Wollstonecraft (Godwin) Shelley     Frankenstein

Their master-stroke was the Concordat of 1516, which meant an immense stride in the path towards absolutism. While Germany and England, where ultramontane doctrines had been allowed to creep in, were seeking a remedy against the economic exactions of the papacy in a reform of dogma or in schism, France had supposed herself to have found this in the Pragmatic Sanction of Bourges. But to the royal jurists the right of the churches and abbeys to make appointments to all vacant benefices was a guarantee of liberties valuable to the clergy, but detestable to themselves because the clergy thus retained the great part of public wealth and authority. By giving the king the ecclesiastical patronage they not only made a docile instrument of him, but endowed him with a mine of wealth, even more productive than the sale of offices, and a power of favouring and rewarding that transformed a needy and ill-obeyed king into an absolute monarch. To the pope they offered a mess of pottage in the shape of _annates_ and the right of canonical institution, in order to induce him to sell the Church of France to the king. By this royal reform they completely isolated the monarchy, in the presumptuous pride of omnipotence, upon the ruins of the Church and the aristocracy, despite both the university and the parlement of Paris. Entry: A

Encyclopaedia Britannica, 11th Edition, Volume 10, Slice 7 "Fox, George" to "France"     1910-1911

The introduction to his first volume of _Actes et paroles_, ranging in date from 1841 to 1851, is dated in June 1875; it is one of his most earnest and most eloquent appeals to the conscience and intelligence of the student. The second volume contains the record of his deeds and words during the years of his exile; like the first and the third, it is headed by a memorable preface, as well worth the reverent study of those who may dissent from some of the writer's views as of those who may assent to all. The third and fourth volumes preserve the register of his deeds and words from 1870 to 1885; they contain, among other things memorable, the nobly reticent and pathetic tribute to the memory of the two sons, Charles (1826-1871) and François (1828-1873), he had lost since their common return from exile. In 1877 appeared the second series of _La Légende des siècles_; and in the same year the author of that colossal work, treating no less of superhuman than of human things, gave us the loveliest and most various book of song on the loveliest and simplest of subjects ever given to man, _L'Art d'être grandpère_. Next year he published _Le Pape_, a vision of the spirit of Christ in appeal against the spirit of Christianity, his ideal follower confronted and contrasted with his nominal vicar; next year again _La Pitié suprême_, a plea for charity towards tyrants who know not what they do, perverted by omnipotence and degraded by adoration; two years later _Religions et religion_, a poem which is at once a cry of faith and a protest against the creeds which deform and distort and leave it misshapen and envenomed and defiled; and in the same year _L'Ane_, a paean of satiric invective against the past follies of learned ignorance, and lyric rapture of confidence in the future wisdom and the final conscience of the world. These four great poems, one in sublimity of spirit and in supremacy of style, were succeeded next year by a fourfold gift of even greater price, _Les Quatre Vents de l'esprit_: the first book, that of satire, is as full of fiery truth and radiant reason as any of his previous work in that passionate and awful kind; the second or dramatic book is as full of fresh life and living nature, of tragic humour and of mortal pathos, as any other work of the one great modern dramatist's; the third or lyric book would suffice to reveal its author as incomparably and immeasurably the greatest poet of his age, and one great among the greatest of all time; the fourth or epic book is the sublimest and most terrible of historic poems--a visionary pageant of French history from the reign and the revelries of Henry IV. to the reign and the execution of Louis XVI. Next year the great tragic poem of _Torquemada_ came forth to bear witness that the hand which wrote _Ruy Blas_ had lost nothing of its godlike power and its matchless cunning, if the author of _Le Roi s'amuse_ had ceased to care much about coherence of construction from the theatrical point of view as compared with the perfection of a tragedy designed for the devotion of students not unworthy or incapable of the study; that his command of pity and terror, his powers of intuition and invention, had never been more absolute and more sublime; and that his infinite and illimitable charity of imagination could transfigure even the most monstrous historic representative of Christian or Catholic diabolatry into the likeness of a terribly benevolent and a tragically magnificent monomaniac. Two years later Victor Hugo published the third and concluding series of _La Légende des siècles_. Entry: HUGO

Encyclopaedia Britannica, 11th Edition, Volume 13, Slice 8 "Hudson River" to "Hurstmonceaux"     1910-1911

Of Law's writings the most important for the comprehension of the "system" is his _Money and Trade Considered_. In this work he says that national power and wealth consist in numbers of people, and magazines of home and foreign goods. These depend on trade, and that on money, of which a greater quantity employs more people; but credit, if the credit have a circulation, has all the beneficial effects of money. To create and increase instruments of credit is the function of a bank. Let such be created then, and let its notes be only given in return for land sold or pledged. Such a currency would supply the nation with abundance of money; and it would have many advantages, which Law points out in detail, over silver. The bank or commission was to be a government institution, and its profits were to be spent in encouraging the export and manufacture of the nation. A very evident error lies at the root of the "system." Money is not the result but the cause of wealth, he thought. To increase it then must be beneficial, and the best way is by a properly secured paper currency. This is the motive force; but it is to be applied in a particular way. Law had a profound belief in the omnipotence of government. He saw the evils of minor monopolies, and of private farming of taxes. He proposed to centre foreign trade and internal finance in one huge monopoly managed by the state for the people, and carrying on business through a plentiful supply of paper money. He did not see that trade and commerce are best left to private enterprise, and that such a scheme would simply result in the profits of speculators and favourites. The "system" was never so far developed as to exhibit its inherent faults. The madness of speculators ruined the plan when only its foundations were laid. One part indeed might have been saved. The bank was not necessarily bound to the company, and had its note-issue been retrenched it might have become a permanent institution. As Thiers points out, the edict of the 5th of March 1720, which made the shares convertible into notes, ruined the bank without saving the company. The shares had risen to an unnatural height, and they should have been allowed to fall to their natural level. Perhaps Law felt this to be impossible. He had friends at court whose interests were involved in the shares, and he had enemies eager for his overthrow. It was necessary to succeed completely or not at all; so Law, a gambler to the core, risked and lost everything. Notwithstanding the faults of the "system," its author was a financial genius of the first order. He had the errors of his time; but he propounded many truths as to the nature of currency and banking then unknown to his contemporaries. The marvellous skill which he displayed in adapting the theory of the "system" to the actual condition of things in France, and in carrying out the various financial transactions rendered necessary by its development, is absolutely without parallel. His profound self-confidence and belief in the truth of his own theories were the reasons alike of his success and his ruin. He never hesitated to employ the whole force of a despotic government for the definite ends which he saw before him. He left France poorer than he entered it, yet he was not perceptibly changed by his sudden transitions of fortune. Montesquieu visited him at Venice after his fall, and has left a description of him touched with a certain pathos. Law, he tells us, was still the same in character, perpetually planning and scheming, and, though in poverty, revolving vast projects to restore himself to power, and France to commercial prosperity. Entry: LAW

Encyclopaedia Britannica, 11th Edition, Volume 16, Slice 3 "Latin Language" to "Lefebvre, François-Joseph"     1910-1911

The aristocracy, on the contrary, went on increasing in power, and eventually became masters of the situation. It was through them that the emperor, theoretically absolute, practically carried on his administration; but he was no longer either strong or a divinity, and possessed nothing but the semblance of omnipotence. His official despotism was opposed by the passive but invincible competition of an aristocracy, more powerful than himself because it derived its support from the revived relation of patron and dependants. But though the aristocracy administered, yet they did not govern. They suffered, as did the Empire, from a general state of lassitude. Like their private life, their public life, no longer stimulated by struggles and difficulties, had become sluggish; their power of initiative was enfeebled. Feeling their incapacity they no longer embarked on great political schemes; and the army, the instrument by which such schemes were carried on, was only held together by the force of habit. In this society, where there was no traffic in anything but wealth and ideas, the soldier was nothing more than an agitator or a parasite. The egoism of the upper classes held military duty in contempt, while their avarice depopulated the countryside, whence the legions had drawn their recruits. And now come the barbarians! A prey to perpetual alarm, the people entrenched themselves behind those high walls of the _oppida_ which Roman security had razed to the ground, but imperial impotence had restored, and where life in the middle ages was destined to vegetate in unrestful isolation. Entry: FRANCE

Encyclopaedia Britannica, 11th Edition, Volume 10, Slice 7 "Fox, George" to "France"     1910-1911

The Cartesianism of Holland was a child of the universities, and its literature is mainly composed of commentaries upon the original texts, of theses discussed in the schools, and of systematic expositions of Cartesian philosophy for the benefit of the student. Three names stand out in this Cartesian professoriate,--Wittich, Clauberg and Geulincx. Christoph Wittich (1625-1687), professor at Duisburg and Leiden, is a representative of the moderate followers who professed to reconcile the doctrines of their school with the faith of Christendom and to refute the theology of Spinoza. Johann Clauberg (q.v.) commented clause by clause upon the _Meditations_ of Descartes; but he specially claims notice for his work _De corporis et animae in homine conjunctione_, where he maintains that the bodily movements are merely procatarctic causes (i.e. antecedents, but not strictly causes) of the mental action, and sacrifices the independence of man to the omnipotence of God. The same tendency is still more pronounced in Arnold Geulincx (q.v.). With him the reciprocal action of mind and body is altogether denied; they resemble two clocks, so made by the artificer as to strike the same hour together. The mind can act only upon itself; beyond that limit, the power of God must intervene to make any seeming interaction possible between body and soul. Such are the half-hearted attempts at consistency in Cartesian thought, which eventually culminate in the pantheism of Spinoza (see CARTESIANISM). Entry: A

Encyclopaedia Britannica, 11th Edition, Volume 8, Slice 2 "Demijohn" to "Destructor"     1910-1911

If the history of Akbar were confined to this long list of conquests, his name would on their account alone find a high place among those which mankind delights to remember. But it is as a civil administrator that his reputation is cherished in India to the present day. With regard to the land revenue, the essence of his procedure was to fix the amount which the cultivators should pay at one-third of the gross produce, leaving it to their option to pay in money or in kind. The total land revenue received by Akbar amounted to about 16½ millions sterling. Comparing the area of his empire with the corresponding area now under the British, it has been calculated that Akbar, three hundred years ago, obtained 15½ millions where they obtain only 13½ millions--an amount representing not more than one-half the purchasing power of Akbar's 15½ millions. The distinction between _khalsa_ land, or the imperial demesne, and _jagir_ lands, granted revenue free or at quit rent in reward for services, also dates from the time of Akbar. As regards his military system, Akbar invented a sort of feudal organization, by which every tributary raja took his place by the side of his own Mogul nobles. In theory it was an aristocracy based only upon military command; but practically it accomplished the object at which it aimed by incorporating the hereditary chiefships of Rajputana among the mushroom creations of a Mahommedan despotism. Mussulmans and Hindus were alike known only as _mansabdars_ or commanders of so many horse, the highest title being that of _amir_, of which the plural is _umrah_ or _omrah_. The third and last of Akbar's characteristic measures were those connected with religious innovation, about which it is difficult to speak with precision. The necessity of conciliating the proud warriors of Rajputana had taught him toleration from his earliest days. His favourite wife was a Rajput princess, and another wife is said to have been a Christian. Out of four hundred and fifteen of his _mansabdars_ whose names are recorded, as many as fifty-one were Hindus. Starting from the broad ground of general toleration, Akbar was gradually led on by the stimulus of cosmopolitan discussion to question the truth of his inherited faith. The counsels of his friend Abul Fazl, coinciding with that sense of superhuman omnipotence which is bred of despotic power, led him at last to promulgate a new state religion, based upon natural theology, and comprising the best practices of all known creeds. In this strange faith Akbar himself was the prophet, or rather the head of the church. Every morning he worshipped the sun in public, as being the representative of the divine soul that animates the universe, while he was himself worshipped by the ignorant multitude. Entry: HISTORY

Encyclopaedia Britannica, 11th Edition, Volume 14, Slice 4 "Independence, Declaration of" to "Indo-European Languages"     1910-1911

The fact that the French Protestants in the Cévennes were again in arms enabled the Habsburgs and the Spaniards to make a fresh attack upon the Alpine passes; but after the peace of Alais Richelieu placed himself at the head of forty thousand men, and stirred up enemies everywhere against the emperor, victorious now over the king of Denmark as in 1621 over the elector palatine. He united Sweden, now reconciled with Poland, and the Catholic and Protestant electors, disquieted by the edict of Restitution and the omnipotence of Wallenstein; and he aroused the United Provinces. But the disaffection of the court and the more extreme Catholics made it impossible for him as yet to enter upon a struggle against both Austria and Spain; he was only able to regulate the affairs of Italy with much prudence. The intervention of Mazarin, despatched by the pope, who saw no other means of detaching Italy from Spain than by introducing France into the affair, brought about the signature of the armistice of Rivalte on the 4th of September 1630, soon developed into the peace of Cherasco, which re-established the agreement with the still fugitive duke of Savoy (June 1631). Under the harsh tyranny of Spain, Italy was now nothing but a lifeless corpse; young vigorous Germany was better worth saving. So Richelieu's envoys, Brulart de Léon and Father Joseph, disarmed[32] the emperor at the diet of Regensburg, while at the same time Louis XIII. kept Casale and Pinerolo, the gates of the Alps. Lastly, by the treaty of Fontainebleau (May 30th, 1631), Maximilian of Bavaria, the head of the Catholic League, engaged to defend the king of France against all his enemies, even Spain, with the exception of the emperor. Thus by the hand of Richelieu a union against Austrian imperialism was effected between the Bavarian Catholics and the Protestants who dominated in central and northern Germany. Entry: A

Encyclopaedia Britannica, 11th Edition, Volume 10, Slice 7 "Fox, George" to "France"     1910-1911

_In Ethics and Theology._--In the domain of morals, dualism postulates the separate existence of Good and Evil, as principles of existence. In theology the appearance of dualism is sporadic and has not the fundamental, determining importance which it has in metaphysics. It is a result rather than a starting-point. The old Zoroastrianism, and those Christian sects (e.g. Manichaeism) which were influenced by it, postulate two contending deities Ormuzd and Ahriman (Good and Evil), which war against one another in influencing the conduct of men. So, in Christianity, the existence of Satan as an evil influence, antagonistic to God, involves a kind of dualism. But generally speaking this dualism is permissive, inasmuch as it is always held that God will triumph over Satan in His own time. So in Zoroastrianism the dualism is not ultimate, for Ahriman and Ormuzd are represented as the twin sons of Zervana Akarana, i.e. limitless time, wherein both will be finally absorbed. The postulate of an Evil Being arises from the difficulty, at all times acutely felt by a certain type of mind, of reconciling the existence of evil with the divine attributes of perfect goodness, full knowledge and infinite power. John Stuart Mill (_Essay on Religion_) preferred to disbelieve in the omnipotence of God rather than forgo the belief in His goodness. It follows from such a view that Satan is not the creation of God, but rather a power coeval in origin, over whose activity God has no absolute control. Entry: DUALISM

Encyclopaedia Britannica, 11th Edition, Volume 8, Slice 7 "Drama" to "Dublin"     1910-1911