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May 14, 2008
ecclesiastes
1
1 The words of the Preacher, the son of David, king in Jerusalem.
2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
3 What profit hath a man of all his labor which he taketh under the sun?
4 One generation passeth away, and another generation cometh: but the earth abideth for ever.
5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
6 The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
7 All the rivers run into the sea; yet the sea is not full: unto the place from whence the rivers come, thither they return again.
8 All things are full of labor; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
9 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.
10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
12 I the Preacher was king over Israel in Jerusalem.
13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
14 I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.
15 That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
16 I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
2
1 I said in mine heart, Go to now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also is vanity.
2 I said of laughter, It is mad: and of mirth, What doeth it?
3 I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.
4 I made me great works; I builded me houses; I planted me vineyards:
5 I made me gardens and orchards, and I planted trees in them of all kind of fruits:
6 I made me pools of water, to water therewith the wood that bringeth forth trees:
7 I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.
9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labor: and this was my portion of all my labor.
11 Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
12 And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
18 Yea, I hated all my labor which I had taken under the sun: because I should leave it unto the man that shall be after me.
19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labor wherein I have labored, and wherein I have showed myself wise under the sun. This is also vanity.
20 Therefore I went about to cause my heart to despair of all the labor which I took under the sun.
21 For there is a man whose labor is in wisdom, and in knowledge, and in equity; yet to a man that hath not labored therein shall he leave it for his portion. This also is vanity and a great evil.
22 For what hath man of all his labor, and of the vexation of his heart, wherein he hath labored under the sun?
23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
24 There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labor. This also I saw, that it was from the hand of God.
25 For who can eat, or who else can hasten hereunto, more than I?
26 For God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
3
A Time for Everything
1 To every thing there is a season, and a time to every purpose under the heaven:
2 a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
3 a time to kill, and a time to heal; a time to break down, and a time to build up;
4 a time to weep, and a time to laugh; a time to mourn, and a time to dance;
5 a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
6 a time to get, and a time to lose; a time to keep, and a time to cast away;
7 a time to rend, and a time to sew; a time to keep silence, and a time to speak;
8 a time to love, and a time to hate; a time of war, and a time of peace.
9 What profit hath he that worketh in that wherein he laboreth?
10 I have seen the travail, which God hath given to the sons of men to be exercised in it.
11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
12 I know that there is no good in them, but for a man to rejoice, and to do good in his life.
13 And also that every man should eat and drink, and enjoy the good of all his labor, it is the gift of God.
14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.
15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
The Injustice of Life
16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.
17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.
18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.
19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
20 All go unto one place; all are of the dust, and all turn to dust again.
21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
4
1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
2 Wherefore I praised the dead which are already dead, more than the living which are yet alive.
3 Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.
4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This is also vanity and vexation of spirit.
5 The fool foldeth his hands together, and eateth his own flesh.
6 Better is a handful with quietness, than both the hands full with travail and vexation of spirit.
7 Then I returned, and I saw vanity under the sun.
8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labor; neither is his eye satisfied with riches; neither saith he, For whom do I labor, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
9 Two are better than one; because they have a good reward for their labor.
10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
11 Again, if two lie together, then they have heat: but how can one be warm alone?
12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
13 Better is a poor and a wise child, than an old and foolish king, who will no more be admonished.
14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.
5
The Folly of Rash Vows
1 Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
3 For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.
5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.
The Vanity of Life
8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
9 Moreover the profit of the earth is for all: the king himself is served by the field.
10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
11 When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?
12 The sleep of a laboring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.
14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.
15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand.
16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath labored for the wind?
17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labor that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.
19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor; this is the gift of God.
20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
6
1 There is an evil which I have seen under the sun, and it is common among men:
2 a man to whom God hath given riches, wealth, and honor, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.
3 If a man beget a hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.
4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
5 Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.
6 Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?
7 All the labor of man is for his mouth, and yet the appetite is not filled.
8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?
9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.
10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.
11 Seeing there be many things that increase vanity, what is man the better?
12 For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
7
Wisdom and Folly Compared
1 A good name is better than precious ointment; and the day of death than the day of one's birth.
2 It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
5 It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
7 Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
10 Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.
11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
12 For wisdom is a defense, and money is a defense: but the excellency of knowledge is, that wisdom giveth life to them that have it.
13 Consider the work of God: for who can make that straight, which he hath made crooked?
14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
16 Be not righteous over much, neither make thyself over wise: why shouldest thou destroy thyself?
17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
19 Wisdom strengtheneth the wise more than ten mighty men which are in the city.
20 For there is not a just man upon earth, that doeth good, and sinneth not.
21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
22 for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
23 All this have I proved by wisdom: I said, I will be wise; but it was far from me.
24 That which is far off, and exceeding deep, who can find it out?
25 I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
26 and I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
27 Behold, this have I found, saith the Preacher, counting one by one, to find out the account;
28 which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
8
1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
2 I counsel thee to keep the king's commandment, and that in regard of the oath of God.
3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
4 Where the word of a king is, there is power: and who may say unto him, What doest thou?
5 Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.
6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
7 For he knoweth not that which shall be: for who can tell him when it shall be?
8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.
9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.
The Inequalities of Life
10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.
11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
12 Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
13 but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.
14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.
15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labor the days of his life, which God giveth him under the sun.
16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:)
17 then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labor to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.
9
1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.
2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
3 This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
4 For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.
5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.
7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
8 Let thy garments be always white; and let thy head lack no ointment.
9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labor which thou takest under the sun.
10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
11 I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all.
12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.
13 This wisdom have I seen also under the sun, and it seemed great unto me:
14 there was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it.
15 Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.
16 Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.
17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools.
18 Wisdom is better than weapons of war: but one sinner destroyeth much good.
10
The Excellence of Wisdom
1 Dead flies cause the ointment of the apothecary to send forth a stinking savor: so doth a little folly him that is in reputation for wisdom and honor.
2 A wise man's heart is at his right hand; but a fool's heart at his left.
3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.
4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offenses.
5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
6 folly is set in great dignity, and the rich sit in low place.
7 I have seen servants upon horses, and princes walking as servants upon the earth.
8 He that diggeth a pit shall fall into it; and whoso breaketh a hedge, a serpent shall bite him.
9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.
10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.
11 Surely the serpent will bite without enchantment; and a babbler is no better.
12 The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.
13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
15 The labor of the foolish wearieth every one of them, because he knoweth not how to go to the city.
16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.
19 A feast is made for laughter, and wine maketh merry: but money answereth all things.
20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
11
1 Cast thy bread upon the waters: for thou shalt find it after many days.
2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.
7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
8 but if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.
Advice to the Young
9 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
12
1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
2 while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
3 in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
4 and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low;
5 also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
6 or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
8 Vanity of vanities, saith the Preacher; all is vanity.
The Whole Duty of Man
9 And moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.
10 The Preacher sought to find out acceptable words: and that which was written was upright, even words of truth.
11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
Posted by ali at 12:00 AM | TrackBack
May 13, 2008
woman and child
378
Friendship and marriage. - The best friend will probably acquire the best wife, because a good marriage is founded on the talent for friendship.
379
Continuance of the parent. - The unresolved dissonances between the characters and dispositions of the parents continue to resound in the nature of the child and constitute the history of his inner sufferings.
380
From the mother. - Everyone bears within him a picture of woman derived from his mother; it is this which determines whether, in his dealings with women, he respects them or despises them or is in general indifferent to them.
381
Correcting nature. - If one does not have a good father one should furnish oneself with one.
382
Fathers and sons. - Fathers have much to do to make amends for having sons.
384
A male sickness. - For the male sickness of self-contempt the surest cure is to be loved by a clever woman.
386
Rational irrationality. - In the maturity of his life and understanding a man is overcome by the feeling his father was wrong to beget him.
389
Love-matches. - Marriages contracted from love (so-called love-matches) have error for their father and need for their mother.
390
Friendship with women. - Women are quite able to make friends with a man; but to preserve such a friendship - that no doubt requires the assistance of a slight physical antipathy.
406
Marriage as a long conversation. - When entering into a marriage one ought to ask oneself: do you believe you are going to enjoy talking with this woman up into your old age? Everything else in a marriage is transitory, but most of the time you are together will be devoted to conversation
415
Love. - The idealization of love practiced by women is fundamentally and originally an invention of their shrewdness, inasmuch as it enhances their power and makes them seem ever more desirable in the eyes of men. But through centuries-long habituation to this exaggerated evaluation of love it has come to pass that they have become entangled in their own net and forgotten how it originated. They themselves are now more deceived than men are and consequently suffer more from disillusionment that is almost certain to come into the life of every woman - insofar as she has sufficient intelligence and imagination to be deceived and disillusioned at all.
422
Tragedy of childhood. - It is perhaps no rare occurrence that noble-minded and aspiring people have to undergo their severest trials in their childhood; perhaps through having to assert themselves against a low-minded father absorbed in appearance and deception, or, like Lord Byron, to live in continual conflict with a childish and irritable mother. If one has experienced such a thing one will, one's whole life long, never get over the knowledge of who one's greatest and most dangerous foe has actually been.
437
Finally. - There are many kinds of hemlock, and fate usually finds an opportunity of setting a cup of this poison draught to the lips of the free spirit - so as to 'punish' him, as all the world then says. What will the women around him then do? They will lament and cry out and perhaps disturb the repose of the thinker's sunset hours; as they did in the prison at Athens. 'O Criton, do tell someone to take those women away!', Socrates finally said.
--Nietzsche, Human, All Too Human
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May 12, 2008
to countess giulietta guicciardi
Morning, July 6, 1800.
MY ANGEL! MY ALL! MY SECOND SELF!
Only a few words to-day, written with a pencil (your own). My residence cannot be settled till to-morrow. What a tiresome loss of time! Why this deep grief when necessity compels?--can our love exist without sacrifices, and by refraining from desiring all things? Can you alter the fact that you are not wholly mine, nor I wholly yours? Ah! contemplate the beauties of Nature, and reconcile your spirit to the inevitable. Love demands all, and has a right to do so, and thus it is I feel towards you and you towards me; but you do not sufficiently remember that I must live both for you and for myself. Were we wholly united, you would feel this sorrow as little as I should. My journey was terrible. I did not arrive here till four o'clock yesterday morning, as no horses were to be had. The drivers chose another route; but what a dreadful one it was! At the last stage I was warned not to travel through the night, and to beware of a certain wood, but this only incited me to go forward, and I was wrong. The carriage broke down, owing to the execrable roads, mere deep rough country lanes, and had it not been for the postilions I must have been left by the wayside. Esterhazy, travelling the usual road, had the same fate with eight horses, whereas I had only four. Still I felt a certain degree of pleasure, which I invariably do when I have happily surmounted any difficulty. But I must now pass from the outer to the inner man. We shall, I trust, soon meet again; to-day I cannot impart to you all the reflections I have made, during the last few days, on my life; were our hearts closely united forever, none of these would occur to me. My heart is overflowing with all I have to say to you. Ah! there are moments when I find that speech is actually nothing. Take courage! Continue to be ever my true and only love, my all! as I am yours. The gods must ordain what is further to be and shall be!
Your faithful
LUDWIG.
Monday Evening, July 6.
You grieve! dearest of all beings! I have just heard that the letters must be sent off very early. Mondays and Thursdays are the only days when the post goes to K. from here. You grieve! Ah! where I am, there you are ever with me; how earnestly shall I strive to pass my life with you, and what a life will it be!!! Whereas now!! without you!! and persecuted by the kindness of others, which I neither deserve nor try to deserve! The servility of man towards his fellow-man pains me, and when I regard myself as a component part of the universe, what am I, what is he who is called the greatest?--and yet herein are displayed the godlike feelings of humanity!--I weep in thinking that you will receive no intelligence from me till probably Saturday. However dearly you may love me, I love you more fondly still. Never conceal your feelings from me. Good-night! As a patient at these baths, I must now go to rest [a few words are here effaced by Beethoven himself]. Oh, heavens! so near, and yet so far! Is not our love a truly celestial mansion, but firm as the vault of heaven itself?
July 7.
GOOD-MORNING!
Even before I rise, my thoughts throng to you, my immortal beloved!--sometimes full of joy, and yet again sad, waiting to see whether Fate will hear us. I must live either wholly with you, or not at all. Indeed I have resolved to wander far from you [see No. 13] till the moment arrives when I can fly into your arms, and feel that they are my home, and send forth my soul in unison with yours into the realm of spirits. Alas! it must be so! You will take courage, for you know my fidelity. Never can another possess my heart--never, never! Oh, heavens! Why must I fly from her I so fondly love? and yet my existence in W. was as miserable as here. Your love made me the most happy and yet the most unhappy of men. At my age, life requires a uniform equality; can this be found in our mutual relations? My angel! I have this moment heard that the post goes every day, so I must conclude, that you may get this letter the sooner. Be calm! for we can only attain our object of living together by the calm contemplation of our existence. Continue to love me. Yesterday, to-day, what longings for you, what tears for you! for you! for you! my life! my all! Farewell! Oh! love me forever, and never doubt the faithful heart of your lover, L.
Ever thine.
Ever mine.
Ever each other's.
--Beethoven
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to my brothers carl and johann beethoven
Heiligenstadt, Oct. 6, 1802.
Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskilful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable).
Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing!--and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men,--a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like an exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and wellnigh caused me to put an end to my life. Art! art alone, deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life--so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and Johann, as soon as I am no more, if Professor Schmidt [see Nos. 18 and 23] be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that anything you did to give me pain has been long forgiven. I thank you, my brother Carl in particular, for the attachment you have shown me of late. My wish is that you may enjoy a happier life, and one more free from care, than mine has been. Recommend Virtue to your children; that alone, and not wealth, can ensure happiness. I speak from experience. It was Virtue alone which sustained me in my misery; I have to thank her and Art for not having ended my life by suicide. Farewell! Love each other. I gratefully thank all my friends, especially Prince Lichnowsky and Professor Schmidt. I wish one of you to keep Prince L----'s instruments; but I trust this will give rise to no dissension between you. If you think it more beneficial, however, you have only to dispose of them. How much I shall rejoice if I can serve you even in the grave! So be it then! I joyfully hasten to meet Death. If he comes before I have had the opportunity of developing all my artistic powers, then, notwithstanding my cruel fate, he will come too early for me, and I should wish for him at a more distant period; but even then I shall be content, for his advent will release me from a state of endless suffering. Come when he may, I shall meet him with courage. Farewell! Do not quite forget me, even in death; I deserve this from you, because during my life I so often thought of you, and wished to make you happy. Amen!
LUDWIG VAN BEETHOVEN.
(Written on the Outside.)
Thus, then, I take leave of you, and with sadness too. The fond hope I brought with me here, of being to a certain degree cured, now utterly forsakes me. As autumn leaves fall and wither, so are my hopes blighted. Almost as I came, I depart. Even the lofty courage that so often animated me in the lovely days of summer is gone forever. O Providence! vouchsafe me one day of pure felicity! How long have I been estranged from the glad echo of true joy! When! O my God! when shall I again feel it in the temple of Nature and of man?--never? Ah! that would be too hard!
(Outside.)
To be read and fulfilled after my death by my brothers Carl and Johann.
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i shall meet him with courage
I joyfully hasten to meet Death. If he comes before I have had the opportunity of developing all my artistic powers, then, notwithstanding my cruel fate, he will come too early for me, and I should wish for him at a more distant period; but even then I shall be content, for his advent will release me from a state of endless suffering. Come when he may, I shall meet him with courage. Farewell!
--Beethoven
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virtue alone
Recommend Virtue to your children; that alone, and not wealth, can ensure happiness. I speak from experience. It was Virtue alone which sustained me in my misery; I have to thank her and Art for not having ended my life by suicide.
--Beethoven
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the ranks of estimable artists and men
God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men.
--Beethoven
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i still heard nothing!
What humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and wellnigh caused me to put an end to my life. Art! art alone, deterred me. Ah! How could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life—so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either.
--Beethoven
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i am deaf!
Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing!--and yet I found it impossible to say to others: Speak louder; shout! For I am deaf!
--Beethoven
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May 11, 2008
the lovers of Allah
Doubt is named doubt because it resembles truth. As for lovers of Allah, their conviction serves them as light and the direction of the right path serves as their guide; while the enemies of Allah, in time of doubt call to misguidance in the darkness of doubt and their guide is blindness. One who fears death cannot escape it nor can one who fears for eternal life secure it.
--Imam Ali, Nahjul Balagha - Sermon 38
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Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.
Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
--Imam Ali, Nahjul Balagha - Sermon 1
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May 7, 2008
hegel's dialectic
To shoot a man because you disagree with him about Hegel's dialectic is after all to honour the human spirit.
--George Steiner
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keep quiet, Jean-Jacques
I had gone to spend a few days in the country at the home of a good mother of a family who took great care of her children and their education. One morning when I was present at the lessons of the eldest, his governor, who had instructed him very well in ancient history, was reviewing the history of Alexander. He took up the famous story about Philip, the physician, which has been a subject of painting, and which was surely well worth the effort. The governor, a man of merit, made several reflections on Alexander's intrepidity, which did not please me at all, but which I avoided disputing so as not to discredit him in his pupil's mind. At table they did not fail, according to the French method, to make the little gentleman babble a great deal. The vivacity natural to his age, along with the expectation of certain applause, made him reel off countless stupidities, in the midst of which from time to time there came a few lucky words which caused the rest to be forgotten. Finally came the story of Philip, the physician. He told it quite clearly and with much grace. After the ordinary tribute of praises exacted by the mother and expected by the son, there was discussion about what he had said. The greater number blamed the temerity of Alexander; some, after the governor's example, admired his firmness and his courage—which made me understand that none of those present saw wherein lay the true beauty of this story. “As for me,” I said to them, “it seems that if there is the least courage, the least firmness, in Alexander's action, it is foolhardy.” Then everyone joined in and agreed that it was foolhardy. I was going to respond and was getting heated when a woman sitting beside me, who had not opened her mouth, leaned toward my ear and said softly to me, “Keep quiet, Jean-Jacques, they won't understand you.” I looked at her; I was struck; and I kept quiet.
After the dinner, suspecting, on the basis of several bits of evidence, that my young doctor had understood nothing at all of the story he had told so well, I took him by the hand and went for a turn in the park with him. Having questioned him at my ease, I found that more than anyone he admired Alexander's much-vaunted courage. But do you know in what he found this courage to consist? Solely in having swallowed at a single gulp a bad-tasting potion, without hesitation, without the least sign of repugnance. The poor child, who had been made to take medicine not two weeks before, and who had taken it only after a mighty effort, still had its aftertaste in his mouth. Death and poisoning stood in his mind only for disagreeable sensations; and he did not conceive, for his part, of any other poison than senna. Nevertheless, it must admitted that the hero's firmness had made a great impression on the boy's young heart, and that, at the next medicine he would have to swallow, he had resolved to be an Alexander. Without going into clarifications which were evidently out of his reach, I confirmed him in these laudable dispositions; and I went back laughing to myself at the lofty wisdom of fathers and masters who think they teach history to children.
It is easy to put into their mouths the words kings, empires, wars, conquests, revolutions, laws. But if it is a question of attaching distinct ideas to these words, there is a long way from the conversation with Robert the gardener to all these explanations.
Some readers, discontented with the "Keep quiet, Jean-Jacques," will, I foresee, ask what, after all, do I find so fair in Alexander's action? Unfortunate people! If you have to be told, how will you understand it? It is that Alexander believed in virtue; it is that he staked his head, his own life on that belief; it is that his great soul was made for believing in it. Oh, what a fair profession of faith was the swallowing of that medicine! No, never did a mortal make so sublime a one. If there is some modern Alexander, let him be showed to me by like deeds.
--Rousseau, Emile - Book II
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he keeps quite
Generally people who know little speak a great deal, and people who know a great deal speak little. It is easy for an ignoramus to find everything he knows important and to tell it to everyone. But a well-informed man does not easily open up his repertoire. He would have too much to say, and he sees yet more to be said after he has spoken. He keeps quite.
--Rousseau, Emile - Book, IV
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the french language
The French language is said to be the chastest of languages. For my part, I believe it to be the most obscene. For it seems to me that the chasteness of a language consists not in the careful avoidance of indecent meanings but in not having them. In fact, to avoid them, one must think of them, and there is no language in which it is more difficult to speak purely, in every sense, than in French. The reader, always more clever at finding obscene meanings than the author is at keeping them out, is scandalized and shocked by everything. How could what passes through impure ears not be stained by them? A people with good morals, on the other hand, has appropriate terms for all things, and these terms are always decent because they are always used decently. It is impossible to imagine a language more modest than that of the Bible, precisely because there everything is said with naiveté. To render the same things immodest, it suffices to translate them into French.
--Rousseau, Emile - Book IV
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May 6, 2008
the child's judgment
I heard the late Lord Hyde tell the story of one of his friends who, returning from Italy after three-years absence, wanted to examine his nine- or ten-year-old son's progress. They went for a walk one evening with the boy and his governor in a field where schoolboys were playing at flying kites. The father asked his son, in passing, "Where is the kite whose shadow is here?" Without hesitation, without lifting his head, the child said, "Over the highway." "And, indeed," added Lord Hyde, "the highway was between us and the sun." The father at this response kissed his son and, leaving his examination at that, went away without saying anything. The next day he sent the governor the title to a lifetime pension in addition to his salary.
What a man that father was, and what a son was promised him! The question suits his age precisely; the response is quite simple. But see what it implies about the incisiveness of the child's judgment! It is thus that Aristotle's pupil tamed that famous steed which no horseman had been able to break.
--Rousseau, Emile - Book II
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the majesty of the scriptures
I also admit that the majesty of the scriptures amazes me, and that the holiness of the Gospel speaks to my heart. Look at the books of the philosophers with all their pomp. How petty they are next to this one! Can it be that a book at the same time so sublime and so simple is the work of men? Can it be that he whose history it presents is only a man himself? Is his the tone of an enthusiast or an ambitious sectarian? What gentleness, what purity in his morals! What touching grace in his teachings! What elevation in his maxims! What profound wisdom in his speeches! What presence of mind, what finesse, and what exactness in his responses! What a dominion over his passions! Where is the man, where is the sage who knows how to act, to suffer, and to die without weakness and without ostentation? When Plato depicts his imaginary just man, covered with all the opprobrium of crime and worthy of all the rewards of virtue, he depicts Jesus Christ feature for feature. The resemblance is so striking that all the Fathers have sensed it; it is impossible to be deceived about it. What prejudices, what blindness one must have to dare to compare the son of Sophroniscus to the son of Mary? What a distance from one to the other! Socrates, dying without pain and without ignominy, easily sticks to his character to the end; and if this easy death had not honored his life, one would doubt whether Socrates, for all his intelligence, were anything but a sophist. He invented morality, it is said. Others before him put it into practice; all he did was to say what they had done; all he did was to draw the lesson from their examples. Aristides was just before Socrates said what justice is. Leonidas died for his country before Socrates had made it a duty to love the fatherland. Sparta was sober before Socrates had praised sobriety. Before he had defined virtue, Greece abounded in virtuous men. But where did Jesus find among his own people that elevated and pure morality of which he alone gave the lessons and the example? From the womb of the most furious fanaticism was heard the highest wisdom, and the simplicity of the most heroic virtues lent honor to the vilest of all peoples. The death of Socrates, philosophizing tranquilly with his friends, is the sweetest one could desire; that of Jesus, expiring in torment, insulted, jeered at, cursed by a whole people, is the most horrible one could fear. Socrates, taking the poisoned cup, blesses the man who gives it to him and who is crying. Jesus, in the midst of a frightful torture, prays for his relentless executioners. Yes, if the life and death of Socrates are those of a wise man, the life and death of Jesus are those of a god. Shall we say that the story of the Gospel was wantonly contrived? My friend, it is not thus that one contrives; the facts about Socrates, which no one doubts, are less well attested than those about Jesus Christ. At bottom, this is to push back the difficulty without doing away with it. It would be more inconceivable that many men in agreement had fabricated this book than that a single one provided its subject. Never would Jewish authors have found either this tone or this morality; and the Gospel has characteristics of truth that are so great, so striking, so perfectly inimitable that its contriver would be more amazing than its hero. With all that, this same Gospel is full of unbelievable things, or things repugnant to reason and impossible for any sensible man to conceive or to accept! What is to be done amidst all these contradictions? One ought always to be modest and cirumspect, my child-to respect in silence what one can neither reject nor understand, and to humble oneself before the great Being who alone knows the truth.
--Rousseau, Emile - Book IV