And that sweet city with her dreaming spires, She needs not June for beauty's heightening.
With aching hands and bleeding feet We dig and heap, lay stone on stone; We bear the burden and the heat Of the long day, and wish 'twere done. Not till the hours of light return All we have built do we discern.
All knowledge is interesting to a wise man, and the knowledge of nature is interesting to all men.
Others abide our question. Thou art free. We ask and ask. Thou smilest and art still, Out-topping knowledge.
Tis not to see the world As from a height, with rapt prophetic eyes, And heart profoundly stirred; And weep, and feel the fullness of the past, The years that are not more.
Ah! two desires toss about The poet's feverish blood; One drives him to the world without, And one to solitude.
Ah, love, let us be true To one another!
Style ... is a peculiar recasting and heightening, under a certain condition of spiritual excitement, of what a man has to say, in such a manner as to add dignity and distinction to it.
I knew the mass of men conceal'd Their thoughts, for fear that if reveal'd They would by other men be met With blank indifference.
For this is the true strength of guilty kings, When they corrupt the souls of those they rule.
Come, dear children, let us away; Down and away below!
The interpretations of science do not give us this intimate sense of objects as the interpretations of poetry give it; they appeal to a limited faculty, and not to the whole man. It is not Linnaeus or Cavendish or Cuvier who gives us the true sense of animals, or water, or plants, who seizes their secret for us, who makes us participate in their life; it is Shakspeare [sic] … Wordsworth … Keats … Chateaubriand … Senancour.
If one were searching for the best means to efface and kill in a whole nation the discipline of self-respect, the feeling for what is elevated, he could do no better than take the American newspapers.
Nor bring, to see me cease to live, Some doctor full of phrase and fame, To shake his sapient head, and give The ill he cannot cure a name.
The brave, impetuous heart yields everywhere to the subtle, contriving head.
No, no! The energy of life may be Kept on after the grave, but not begun; And he who flagg'd not in the earthly strife, From strength to strength advancing--only he His soul well-knit, and all his battles won, Mounts, and that hardly, to eternal life.
Say, has some wet bird-haunted English lawn Lent it the music of its trees at dawn?
It is - last stage of all When we are frozen up within, and quite The phantom of ourselves To hear the world applaud the hollow ghost Which blamed the living man
The sophist sneers: Fool, take Thy pleasure, right or wrong! The pious wail: Forsake A world these sophists throng! Be neither saint nor sophist-led, but be a man.
I keep saying, Shakespeare, Shakespeare, you are as obscure as life is.
Years hence, perhaps, may dawn an age, More fortunate, alas! than we, Which without hardness will be sage, And gay without frivolity.
The Greek word euphuia, a finely tempered nature, gives exactly the notion of perfection as culture brings us to perceive it; a harmonious perfection, a perfection in which the characters of beauty and intelligence are both present, which unites "the two noblest of things" - as Swift most happily calls them in his Battle of the Books, "the two noblest of things, sweetness and light."
The discipline of the Old Testament may be summed up as a discipline teaching us to abhor and flee from sin; the discipline of the New Testament, as a discipline teaching us to die to it.
Still bent to make some port he knows not where, still standing for some false impossible shore.
To the Bible men will return; and why? Because they cannot do without it.
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