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All A Quotes

“And who shall tell the history of his bright young jailers at the mill? Little is known but this: the pestilence born of the flies alighted on that home, and when the grim one left it there were two new mounds, short mounds in the sleeping ground that is overlooked by the wooden tower. Who can tell us what snowflake set the avalanche a-rolling, or what was the one, the very spark which, quenched, had saved the royal city from the flames. This only did we know: that the Bats were destroying the bearers of the plague about that house; many Bats had fallen by the gun, and the plague struck in that house where the blow was hardest to be borne. We do not know. It is a chain with many links; we have not the light to see; and the only guide that is always safe to follow in the gloom is the golden thread of kindness, the gospel of Assisi’s Saint.”

“And who talks of error now? I scarcely think the notion that flittered across my brain was an error. I believe it was an inspiration rather than a temptation: it was very genial, very soothing—I know that. Here it comes again! It is no devil, I assure you; or if it be, it has put on the robes of an angel of light. I think I must admit so fair a guest when it asks entrance to my heart.” “Distrust it, sir; it is not a true angel.” “Once more, how do you know? By what instinct do you pretend to distinguish between a fallen seraph of the abyss and a messenger from the eternal throne—between a guide and a seducer?” “I judged by your countenance, sir, which was troubled when you said the suggestion had returned upon you. I feel sure it will work you more misery if you listen to it.” “Not at all—it bears the most gracious message in the world: for the rest, you are not my conscience-keeper, so don’t make yourself uneasy. Here, come in, bonny wanderer!” He said this as if he spoke to a vision, viewless to any eye but his own; then, folding his arms, which he had half extended, on his chest, he seemed to enclose in their embrace the invisible being. “Now,” he continued, again addressing me, “I have received the pilgrim—a disguised deity, as I verily believe. Already it has done me good: my heart was a sort of charnel; it will now be a shrine.”

“And who was I? Not nearly as much of a loner and outsider as I’d always thought. A bit odd, but others were more odd. And who else was I? A member of an expedition, or no, someone who’d been on an expedition all by himself, and after forging his way through all sorts of difficulties had come back here to civilization to freshen up, for the time being, before his next one-man venture. And who else? At first sight a disturbed person, who, when you got to know him, seemed much more normal, indeed the only normal person among a thousand, while the other nine hundred and ninety-nine eventually turned out to be as mad as hatters. And who else was I? (As if, having seen my double, I suddenly couldn’t find out enough about myself - couldn’t get enough of myself.) Let me be someone else as well, play someone else: a pioneer, a deserter, a soccer referee or at least a linesman. And what was I like, considering my double there in the restroom’s white neon glare? Not special. Not that bad. Maybe somewhat deficient in that certain something, but not entirely deficient either. Far from being a star, but if an idiot, a village idiot, not a provincial or city idiot. And what else was I like? And in what way? And in what other way? Well, what d’you know! Yes, just look at that! You didn’t expect that, did you? Look, just look! Yes, just look. Look!”

“And who will deny that this [comfort], whatsoever [worth] it be, it behoveth much more to give unto lovesick ladies than unto men? For that these within their tender bosoms, fearful and shamefast, hold hid the fires of love (which those who have proved know how much more puissance they have than those which are manifest), and constrained by the wishes, the pleasures, the commandments of fathers, mothers, brothers and husbands, abide most time enmewed in the narrow compass of their chambers and sitting in a manner idle, willing and willing not in one breath, revolve in themselves various thoughts [by] which it is not possible [that one] should still be merry. By reason whereof if there arise in their minds any melancholy, bred of ardent desire, needs must it with grievous annoy abide therein, except it be done away by new discourse; more by token that they are far less strong than men to endure. With men in love it happeneth not on this wise, as we may manifestly see.”

“And who wouldn't wish that? Certainly everyone here- dressed up as aliens, and wizards, and zombies, and superheroes- wants desperately to be inside a story, to be part of something more logical and meaningful than real life seems to be. Because even worlds with dragons and time machines seem to be more ordered than our own. When you live for stories, when you spend so much of your time immersed in careful constructs of three and five acts, it sometimes feels like you're just stumbling through the rest of life, trying to divine meaningful narrative threads from the chaos. Which, as I learned the hard way this weekend, can be painfully fruitless. Fiction is there when real life fails you. But it's not a substitute.”

“And whose very snug-looking place is this? said Charlotte as, in a sheltered dip within two miles of the sea, they passed close by a moderate-sized house, well fenced and planted, and rich in the garden, orchard and meadows which are the best embellishments of such a dwelling. (This is basically the description of my maternal great grandparents on Prince Edward Island who lived closer to the sea than two miles. <3)”

“And why are you so firmly and triumphantly certain that only what is normal and positive - in short, only well-being - is good for man? Is reason mistaken about what is good? After all, perhaps prosperity isn't the only thing that pleases mankind, perhaps he is just as attracted to suffering. Perhaps suffering is just as good for him as prosperity. Sometimes a man is intensely, even passionately, attached to suffering - that is a fact. About this there is no need to consult universal history: ask yourself, if you are a man and have ever lived even in some degree. As for my own personal opinion, I find it somehow unseemly to love only well-being. Whether it's a good thing or a bad thing, smashing things is also sometimes very pleasant.”

“And why are you so firmly, so triumphantly, convinced that only the normal and the positive--in other words, only what is conducive to welfare--is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact. There is no need to appeal to universal history to prove that; only ask yourself, if you are a man and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to me positively ill-bred. Whether it's good or bad, it is sometimes very pleasant, too, to smash things. I hold no brief for suffering nor for well-being either. I am standing for ... my caprice, and for its being guaranteed to me when necessary. Suffering would be out of place in vaudevilles, for instance; I know that. In the "Palace of Crystal" it is unthinkable; suffering means doubt, negation, and what would be the good of a "palace of crystal" if there could be any doubt about it? And yet I think man will never renounce real suffering, that is, destruction and chaos. Why, suffering is the sole origin of consciousness. Though I did lay it down at the beginning that consciousness is the greatest misfortune for man, yet I know man prizes it and would not give it up for any satisfaction. Consciousness, for instance, is infinitely superior to twice two makes four. Once you have mathematical certainty there is nothing left to do or to understand. There will be nothing left but to bottle up your five senses and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least flog yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing.”

“And why are you so firmly, so triumphantly, convinced that only the normal and the positive--in other words, only what is conducive to welfare--is for the advantage of man? Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of suffering? Perhaps suffering is just as great a benefit to him as well-being? Man is sometimes extraordinarily, passionately, in love with suffering, and that is a fact.”

“And why do we reduce the beauty of relating to relationship? Why are we in such a hurry? - because to relate is insecure, and relationship is a security, relationship has a certainty. Relating is just a meeting of two strangers, maybe just an overnight stay and in the morning we say good-bye. Who knows what is going to happen tomorrow? And we are so afraid that we want to make it certain, we want to make it predictable. We would like tomorrow to be according to our ideas; we don't allow it freedom to have its own say. So we immediately reduce every verb to a noun.”

“And why does England thus persecute the votaries of her science? Why does she depress them to the level of her hewers of wood and her drawers of water? Is it because science flatters no courtier, mingles in no political strife? ... Can we behold unmoved the science of England, the vital principle of her arts, struggling for existence, the meek and unarmed victim of political strife? [Reviewing Charles Babbage's Book, Reflections on the Decline of Science in England (1830)]”

“And why does England thus persecute the votaries of her science? Why does she depress them to the level of her hewers of wood and her drawers of water? Is it because science flatters no courtier, mingles in no political strife? ... Can we behold unmoved the science of England, the vital principle of her arts, struggling for existence, the meek and unarmed victim of political strife?”

“And why does it make you sad to see how everything hangs by such thin and whimsical threads? Because you’re a dreamer, an incredible dreamer, with a tiny spark hidden somewhere inside you which cannot die, which even you cannot kill or quench and which tortures you horribly because all the odds are against its continual burning. In the midst of the foulest decay and putrid savagery, this spark speaks to you of beauty, of human warmth and kindness, of goodness, of greatness, of heroism, of martyrdom, and it speaks to you of love.”

“And why don't you write? Write! Writing is for you, you are for you; your body is yours, take it. I know why you haven't written. (And why I didn't write before the age of twenty-seven.) Because writing is at once too high, too great for you, it's reserved for the great-that is for "great men"; and it's "silly." Besides, you've written a little, but in secret. And it wasn't good, because it was in secret, and because you punished yourself for writing, because you didn't go all the way, or because you wrote, irresistibly, as when we would masturbate in secret, not to go further, but to attenuate the tension a bit, just enough to take the edge off. And then as soon as we come, we go and make ourselves feel guilty-so as to be forgiven; or to forget, to bury it until the next time.”