Quotes by Philologists - Page 9

A bad conscience is easier to cope with than a bad reputation.

You say 'I' and you are proud of this word. But greater than this- although you will not believe in it - is your body and its great intelligence, which does not say 'I' but performs 'I'.

The deepest and most sublime hatred is a hatred which creates ideals and transforms values—something whose like has never been seen on earth

Yes, I am here. And you are lucky to be here too after all the absurd things you've done since you left home.

There are no eternal facts as there are no absolute truths.

The more ‘life’ a story has the more readily will it be susceptible of allegorical interpretations: while the better a deliberate allegory is made the more nearly will it be acceptable just as a story.

No shepherd and one herd! Everybody wants the same, everybody is the same: whoever feels different goes voluntarily into a madhouse.

He that breaks a thing to find out what it is has left the path of wisdom.

Speaking generally punishment hardens and numbs it produces concentration it sharpens the consciousness of alienation it strengthens the power of resistance.

You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist.

Slowly the lights of the torches in front of Merry flicked and went out, and he was walking in a darkness; and he thought: ‘This is a tunnel leading to a tomb; there we shall stay forever.’ But suddenly into his dream there fell a living voice. ‘Well, Merry! Thank goodness I have found you!’ He looked up and the mist before his eyes cleared a little. There was Pippin! They were face to face in a narrow lane, but for themselves it was empty. He rubbed his eyes. ‘Where is the king?’ He said. ‘And Eowyn?’ Then he stumbled and sat down on a doorstep and began to weep again. ‘They must have gone up into the Citadel,’ said Pippin. ‘I think you must have fallen asleep on your feet and taken the wrong turning. When we found out you were not with them, Gandalf sent me to look for you. Poor old Merry! How glad I am to see you again! But you are worn out, and I won’t bother you with any talk. But tell me, are you hurt, or wounded?’ ‘No,’ said Merry. ‘Well, no, I don’t think so. But I can’t use my right arm, Pippin, not since I stabbed him. And my sword burned away like a piece of wood.’ Pippin’s face was anxious. ‘Well, you had better come with me as quick as you can,’ he said. ‘I wish I could carry you. You aren’t fit to walk any further. They shouldn’t have let you walk at all; but you must forgive them. So many dreadful things have happened in the City, Merry, that one poor hobbit coming in from battle is easily overlooked.’ ‘It’s not always a misfortune being overlooked,’ said Merry. ‘I was overlooked just now by—no, no, I can’t speak of it. Help me, Pippin! It’s all going dark again, and my arm is so cold.’ ‘Lean on me, Merry lad!” said Pippin. ‘Come now. Foot by foot. It’s not far.’ ‘Are you going to bury me?’ said Merry. ‘No, indeed!’ said Pippin, trying to sound cheerful, though his heart was wrung with fear and pity. ‘No, we are going to the Houses of Healing.

A soul that knows it is loved but does not itself love betrays its sediment: what is at bottom comes up."―Epigrams and Interludes, Section 79

I would believe only in a God that knows how to dance.

The world is changing: I feel it in the water, I feel it in the earth, and I smell it in the air.

The Eleven king looked sternly upon Thorin, when he was brought before him, and asked him many questions. But Thorin would only say that he was starving. "Why did you and your folk three times try to attack my people at their merrymaking?" asked the king. "We did not attack them," answered Thorin, "we came to beg because we were starving." "Where are your friends now, and what are they doing?" "I don't know, but I expect that they're all starving in the forest." "What were you doing in the forest?" "Looking for food and drink, because we were starving." "And what brought you into the forest at all?" asked the king angrily. At that Thorin shut his mouth and would not say another word.

Good Morning!" said Bilbo, and he meant it. The sun was shining, and the grass was very green. But Gandalf looked at him from under long bushy eyebrows that stuck out further than the brim of his shady hat."What do you mean?" he said. "Do you wish me a good morning, or mean that it is a good morning whether I want it or not; or that you feel good this morning; or that it is a morning to be good on?""All of them at once," said Bilbo. "And a very fine morning for a pipe of tobacco out of doors, into the bargain...."Good morning!" he said at last. "We don't want any adventures here, thank you! You might try over The Hill or across The Water." By this he meant that the conversation was at an end."What a lot of things you do use Good morning for!" said Gandalf. "Now you mean that you want to get rid of me, and that it won't be good till I move off.

When a hundred men stand together each of them loses his mind and gets another one.

Still round the corner there may wait A new road or a secret gateAnd though I oft have passed them by A day will come at last when IShall take the hidden paths that run West of the Moon, East of the Sun.

The child is innocence and forgetting, a new beginning, a game, a self-rolling wheel, a first movement, a sacred Yes.

Early in the morning, at break of day, in all the freshness and dawn of one’s strength, to read a book – I call that viciousness!

If all the seven stones were laid out before me now, I should shut my eyes and put my hands in my pockets.

There are many good inventions on earth, some useful, some pleasing: for their sake, the earth is to be loved. And there is such a variety of well-invented things that the earth is like the breasts of a woman: useful as well as pleasing.

Doubt as sin. — Christianity has done its utmost to close the circle and declared even doubt to be sin. One is supposed to be cast into belief without reason, by a miracle, and from then on to swim in it as in the brightest and least ambiguous of elements: even a glance towards land, even the thought that one perhaps exists for something else as well as swimming, even the slightest impulse of our amphibious nature — is sin! And notice that all this means that the foundation of belief and all reflection on its origin is likewise excluded as sinful. What is wanted are blindness and intoxication and an eternal song over the waves in which reason has drowned.

But thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!

But it is said: Do not meddle in the affairs of wizards, for they are subtle and quick to anger. The choice is yours: to go or wait.''And it is also said,' answered Frodo: 'Go not to the Elves for counsel for they will answer both no and yes.''Is it indeed?' laughed Gildor. 'Elves seldom give unguarded advice, for advice is a dangerous gift, even from the wise to the wise, and all courses may run ill.

What good is all this free-thinking, modernity, and turncoat flexibility if at some gut level you are still a Christian, a Catholic, and even a priest!

Examine the lives of the best and more fruitful men and peoples, and ask yourselves whether a tree, if it is to grow proudly into the sky, can do without bad weather and storms: whether unkindness and opposition from without, whether some sort of hatred, envy, obstinacy, mistrust, severity, greed and violence do not belong to the favouring circumstances without which a great increase even in virtue is hardly possible. The poison which destroys the weaker nature strengthens the stronger – and he does not call it poison, either.

hitherto we have been permitted to seek beauty only in the morally good - a fact which sufficiently accounts for our having found so little of it and having had to seek about for imaginary beauties without backbone! - As surely as the wicked enjoy a hundred kinds of happiness of which the virtuous have no inkling, so too they possess a hundred kinds of beauty: and many of them have not yet been discovered.

One should hold fast one's heart; for when one letteth it go, how quickly doth one's head run away!

You have been chosen, and you must therefore use such strength and heart and wits as you have.

And those who were seen dancing were thought to be insane by those who could not hear the music.

A ruler who discerning justice refuseth to it the sanction of law, demanding abnegation of rights and self-sacrifice, will not drive his subjects to these virtues, virtuous only if free, but by unnaturally making justice unlawful, will drive them rather to rebellion against all law.

All that is gold does not glitter.Not all those who wander are lost:The old that is strong does not wither.Deep roots are not reached by the frost.

Not long ago-incredible though it may seem-I heard a clerk of Oxford declare that he 'welcomed' the proximity of mass-production robot factories, and the roar of self-obstructive traffic, because it brought his university into 'contact with real life.' He may have meant that the way men were living and working in the twentieth century was increasing in barbarity at an alarming rate, and that the loud demonstration of this in the streets of Oxford might serve as a warning that it is not possible to preserve for long an oasis of sanity in a desert of unreason by mere fences, without actual offensive action (practical and intellectual). I fear he did not. In any case the expression 'real life' in this context seems to fall short of academic standards. The notion that motor-cars are more 'alive' than, say, centaurs or dragons is curious; that they are more 'real' than, say, horses is pathetically absurd. How real, how startlingly alive is a factory chimney compared with an elm tree: poor obsolete thing, insubstantial dream of an escapist!

Grief is a hone to a hard mind.

But you will exceed all of them. For you will sacrifice the man who bears me. Already your horn has been raised, and your wrath has been kindled, and your star has passed by, and your heart has become strong." [--Jesus to Judas]

Is the world really beautified by the fact that man thinks it beautiful? He has humanized it, that is all.

Well, you have now, Sam, dear Sam,’ said Frodo, and he lay back in Sam’s gentle arms, closing his eyes, like a child at rest when night-fears are driven away by some loved voice or hand. Sam felt that he could sit like that in endless happiness...

A King will have his way in his own hall, be it folly or wisdom.

We have abolished the real world: what world is left? The apparent world perhaps? . . . But no! with the real world we have also abolished the apparent world.

Then sudden Felagund there swayingSang in answer a song of staying,Resisting, battling against power,Of secrets kept, strength like a tower,And trust unbroken, freedom, escape;Of changing and of shifting shape,Of snares eluded, broken traps,The prison opening, the chain that snaps.

But I have been too deeply hurt, Sam. I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger: some one has to give them up, lose them, so that others may keep them.

Fare well we call to hearth and hallThough wind may blow and rain may fallWe must away ere break of dayOver the wood and mountain tallTo Rivendell where Elves yet dwellIn glades beneath the misty fellThrough moor and waste we ride in hasteAnd wither then we cannot tellWith foes ahead behind us dreadBeneath the sky shall be our bedUntil at last our toil be spedOur journey done, our errand spedWe must away! We must away!We ride before the break of day!

A man inherited a field in which was an accumulation of old stone, part of an older hall. Of the old stone some had already been used in building the house in which he actually lived, not far from the old house of his fathers. Of the rest he took some and built a tower. But his friends coming perceived at once (without troubling to climb the steps) that these stones had formerly belonged to a more ancient building. So they pushed the tower over, with no little labour, and in order to look for hidden carvings and inscriptions, or to discover whence the man's distant forefathers had obtained their building material. Some suspecting a deposit of coal under the soil began to dig for it, and forgot even the stones. They all said: 'This tower is most interesting.' But they also said (after pushing it over): 'What a muddle it is in!' And even the man's own descendants, who might have been expected to consider what he had been about, were heard to murmur: 'He is such an odd fellow! Imagine using these old stones just to build a nonsensical tower! Why did not he restore the old house? he had no sense of proportion.' But from the top of that tower the man had been able to look out upon the sea.

Let that day be lost to us on which we did not dance once I

Far more often [than asking the question 'Is it true?'] they [children] have asked me: 'Was he good? Was he wicked?' That is, they were far more concerned to get the Right side and the Wrong side clear. For that is a question equally important in History and in Faerie.

In the end we are always rewarded for our good will, our patience, fair-mindedness, and gentleness with what is strange.

Plus d'un qui n'a pu liberer ses propres chaines a su pourtant en liberer son ami.

I hope I never smell the smell of apples again!" said Fili. "My tub was full of ut. To smell apples everlastingly when you can scarcely move and are cold and sick with hunger is maddening. I could eat anything in the wide world now for hours on end - but not an apple!

Faith is always coveted most and needed most urgently where will is lacking; for will, as the affect of command, is the decisive sign of sovereignty and strength. In other words, the less one knows how to command, the more urgently one covets someone who commands, who commands severely—a god, prince, class, physician, father confessor, dogma, or party conscience. From this one might perhaps gather that the two world religions, Buddhism and Christianity, may have owed their origin and above all their sudden spread to a tremendous collapse and disease of the will. And that is what actually happened: both religions encountered a situation in which the will had become diseased, giving rise to a demand that had become utterly desperate for some "thou shalt." Both religions taught fanaticism in ages in which the will had become exhausted, and thus they offered innumerable people some support, a new possibility of willing, some delight in willing. For fanaticism is the only "strength of the will" that even the weak and insecure can be brought to attain, being a sort of hypnotism of the whole system of the senses and the intellect for the benefit of an excessive nourishment (hypertrophy) of a single point of view and feeling that henceforth becomes dominant— which the Christian calls his faith. Once a human being reaches the fundamental conviction that he must be commanded, he becomes "a believer."Conversely, one could conceive of such a pleasure and power of self-determination, such a freedom of the will [ This conception of "freedom of the will" ( alias, autonomy) does not involve any belief in what Nietzsche called "the superstition of free will" in section 345 ( alias, the exemption of human actions from an otherwise universal determinism).] that the spirit would take leave of all faith and every wish for certainty, being practiced in maintaining himself on insubstantial ropes and possibilities and dancing even near abysses. Such a spirit would be the free spirit par excellence.

Far over misty mountains coldTo dungeons deep and caverns oldWe must away, ere break of day,To find our long-forgotten gold.

For one thing is needful: that a human being should attain satisfaction with himself, whether it be by means of this or that poetry or art; only then is a human being at all tolerable to behold. Whoever is dissatisfied with himself is constantly ready for revenge, and we others will be his victims, if only by having to endure his ugly sight.

Women are still cats and birds. Or at the best, cows.

All great things must first wear terrifying and monstrous masks in order to inscribe themselves on the hearts of humanity.

A man far oftener appears to have a decided character from persistently following his temperament than from persistently following his principles.

At this point, I can no longer avoid setting out, in an initial, provisional statement, my own hypothesis about the origin of “bad conscience.” It is not easy to get people to attend to it, and it requires them to consider it at length, to guard it, and to sleep on it. I consider bad conscience the profound illness which human beings had to come down with, under the pressure of the most fundamental of all the changes which they experienced—that change when they finally found themselves locked within the confines of society and peace. Just like the things water animals must have gone though when they were forced either to become land animals or to die off, so events must have played themselves out with this half-beast so happily adapted to the wilderness, war, wandering around, adventure—suddenly all its instincts were devalued and “disengaged.”From this point on, these animals were to go on foot and “carry themselves”; whereas previously they had been supported by the water. A terrible heaviness weighed them down. In performing the simplest things they felt ungainly. In dealing with this new unknown world, they no longer had their old leader, the ruling unconscious drives which guided them safely. These unfortunate creatures were reduced to thinking, inferring, calculating, bringing together cause and effect, reduced to their “consciousness,” their most impoverished and error-prone organ! I believe that on earth there has never been such a feeling of misery, such a leaden discomfort—while at the same time those old instincts had not all at once stopped imposing their demands! Only it was difficult and seldom possible to do their bidding. For the most part, they had to find new and, as it were, underground satisfactions for them.

I'm going on an adventure

... for you will never, I trust, disconnect what you may yourselves be learning from the hope and prospect of being enabled thereby to teach others more effectually. If you do, and your studies in this way become a selfish thing, if you are content to leave them barren of all profit to others, of this you may be sure, that in the end they will prove not less barren of profit to yourselves. In one noble line Chaucer has characterized the true scholar:- "And gladly would he learn and gladly teach." Resolve that in the spirit of this line you will work and live.

It cannot be seen, cannot be felt,Cannot be heard, cannot be smelt,It lies behind stars and under hills,And empty holes it fills,It comes first and follows after,Ends life, kills laughter.

After a duration of a thousand years, the power of astrology broke down when, with Copernicus, Kepler, and Galileo, the progress of astronomy overthrew the false hypothesis upon which the entire structure rested, namely the geocentric system of the universe. The fact that the earth revolves in space intervened to upset the complicated play of planetary influences, and the silent stars, related to the unfathomable depths of the sky, no longer made their prophetic voices audible to mankind. Celestial mechanics and spectrum analysis finally robbed them of their mysterious prestige.