As the rays of the sun, notwithstanding their velocity, injure not the eye, by reason of their minuteness, so the attacks of envy, notwithstanding their number, ought not to wound our virtue by reason of their insignificance.
The enthusiast has been compared to a man walking in a fog; everything immediately around him, or in contact with him, appears sufficiently clear and luminous; but beyond the little circle of which he himself is the centre, all is mist and error and confusion.
Contemporaries appreciate the person rather than their merit, posterity will regard the merit rather than the person.
In politics, as in religion, it so happens, that we have less charity for those who believe the half of our creed, than for those that deny the whole of it; since if Servetus had been a Mohammedan, he would not have been burnt by Calvin.
Emulation has been termed a spur to virtue, and assumes to be a spur of gold. But it is a spur composed of baser materials, and if tried in the furnace will be found to want that fixedness which is the characteristic of gold. He that pursues virtue, only to surpass others, is not far from wishing others less forward than himself; and he that rejoices too much at his own perfections will be too little grieved at the defects of other men.
Metaphysicians have been learning their lessons for the last four thousand years, and it is high time that they should now begin to teach us something. Can any of the tribe inform us why all the operations of the mind are carried on with undiminished strength and activity in dreams, except the judgment, which alone is suspended and dormant?
Dreams ought to produce no conviction whatever on philosophical minds. If we consider how many dreams are dreamt every night, and how many events occur every day, we shall no longer wonder at those accidental coincidences which ignorance mistakes for verifications.
Despotism can no more exist in a nation until the liberty of the press be destroyed than the night can happen before the sun is set.
We strive as hard to hide our hearts from ourselves as from others, and always with more success; for in deciding upon our own case we are both judge, jury, and executioner, and where sophistry cannot overcome the first, or flattery the second, self-love is always ready to defeat the sentence by bribing the third.
It is much easier to ruin a man of principle than a man of none, for he may be ruined through his scruples. Knavery is supple and can bend; but honesty is firm and upright, and yields not.
Heroism, self-denial, and magnanimity, in all instances where they do not spring from a principle of religion, are but splendid altars on which we sacrifice one kind of self-love to another.
Very great personages are not likely to form very just estimates either of others or of themselves; their knowledge of themselves is obscured by the flattery of others; their knowledge of others is equally clouded by circumstances peculiar to themselves. For in the presence of the great, the modest are sure to suffer from too much diffidence, and the confident from too much display.
You cannot separate charity and religion.
If there be a pleasure on earth which angels cannot enjoy, and which they might almost envy man the possession of, it is the power of relieving distress--if there be a pain which devils might pity man for enduring, it is the death-bed reflection that we have possessed the power of doing good, but that we have abused and perverted it to purposes of ill.
It was observed of Elizabeth that she was weak herself, but chose wise counsellors; to which it was replied, that to choose wise counsellors was, in a prince, the highest wisdom.
We are more inclined to hate one another for points on which we differ, than to love one another for points on which we agree. The reason perhaps is this: when we find others that agree with us, we seldom trouble ourselves to confirm that agreement; but when we chance on those who differ from us, we are zealous both to convince and to convert them. Our pride is hurt by the failure, and disappointed pride engenders hatred.
Some men are very entertaining for a first interview, but after that they are exhausted, and run out; on a second meeting we shall find them flat and monotonous; like hand-organs, we have heard all their tunes.
The most zealous converters are always the most rancorous when they fail of producing conversion.
A town, before it can be plundered and, deserted, must first be taken; and in this particular Venus has borrowed a law from her consort Mars. A woman that wishes to retain her suitor must keep him in the trenches; for this is a siege which the besieger never raises for want of supplies, since a feast is more fatal to love than a fast, and a surfeit than a starvation. Inanition may cause it to die a slow death, but repletion always destroys it by a sudden one.
The reign of terror to which France submitted has been more justly termed "the reign of cowardice." One knows not which most to execrate,--the nation that could submit to suffer such atrocities, or that low and bloodthirsty demagogue that could inflict them. France, in succumbing to such a wretch as Robespierre, exhibited, not her patience, but her pusillanimity.
We should have all our communications with men, as in the presence of God; and with God, as in the presence of men.
To be satisfied with the acquittal of the world, though accompanied with the secret condemnation of conscience, this is the mark of a little mind; but it requires a soul of no common stamp to be satisfied with its own acquittal, and to despise the condemnation of the world.
The breast of a good man is a little heaven commencing on earth; where the Deity sits enthroned with unrivaled influence, every subjugated passion, "like the wind and storm, fulfilling his word.
Happiness is that single and glorious thing which is the very light and sun of the whole animated universe; and where she is not it were better that nothing should be.
Happiness is much more equally divided than some of us imagine. One man shall possess most of the materials, but little of the thing; another may possess much of the thing, but very few of the material. In this particular view of it, happiness had been beautifully compared to the man in the desert--he that gathered much had nothing over, and he that gathered little had no lack.
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