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Showing posts with label Inspiring Words. Show all posts
Showing posts with label Inspiring Words. Show all posts

18 March 2015

Our Good Night to the Dying

The upper air is peopled by the departed. Death does not destroy us; it simply separates, by mysterious alchemy, the mortal from the immortal, and it is only a short journey from this world to the other. While we are saying our Good Night to the dying, they are listening to a Good Morning from those who have joined the majority.

The Encyclopaedia of Death and Life in the Spirit World [Opinions and Experiences from Eminent Sources], J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

A Doctrine of Holy Writ

Every loved one who has gone is as conscious of our doubts and fears as when he was at our side. Neither his affection nor his power to aid has been abated. In a thousand ways unknown to us, he gives us strength for the conflict and peace of mind in our perplexity. By unspoken words, he talks with us, and our souls and his hold intimate communion. Were that not true, then our lives would be heavily and darkly overshadowed. But it is true, and we are compelled by many an unexplained experience to believe it. It is a doctrine of Holy Writ; it is verified by the history of every home; it is a component part of practical religion; it is a statement of fact which redeems us from despair and gives us good cheer because heaven and we are not far from each other.

The Encyclopaedia of Death and Life in the Spirit World [Opinions and Experiences from Eminent Sources], J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

The Same Liberty

Learn to discriminate between the important and the unimportant. Be firm as a rock where right and wrong are concerned. Always yield to others in things which do not matter. Be gentle and kind, reasonable and accommodating, leaving to others the same liberty which you need for yourself.

At the Feet of the Master, J. Krishnamurti, The Theosophical Press, Wheaton, Illinois 1911

67th Anniversary of the Atomic Bomb Attack on Nagasaki, Japan—Gregor Jamroski—Creative Commons Attribution-Share Alike 4.0 International 

Mind Your Own Business

Mind your own business; learn the virtue of silence.

At the Feet of the Master, J. Krishnamurti, The Theosophical Press, Wheaton, Illinois 1911

Throw Depression Off

Never allow yourself to feel sad or depressed. Depression is wrong because it infects others and makes their lives harder, which you have no right to do. Therefore, if ever it comes to you, throw it off at once.

At the Feet of the Master, J. Krishnamurti, The Theosophical Press, Wheaton, Illinois 1911

Speak No Evil

Never speak ill of anyone; refuse to listen when anyone else speaks ill of another, but gently say—Perhaps this is not true, and even if it is, it is kinder not to speak of it.

At the Feet of the Master, J. Krishnamurti, The Theosophical Press, Wheaton, Illinois 1911

The Pathway of the Masters

Waiting the word of the Master
Watching the Hidden Light
Listening to catch His Orders
In the very midst of the fight;

Seeing His slightest signal
Across the heads of the throng;
Hearing His faintest whisper
Above earth's loudest song.

13 March 2015

The Little Children

At the same time came the disciples unto Jesus, saying,

Who is the greatest in the kingdom of heaven?

And Jesus called a little child unto him and set him in the midst of them,

And said,

Verily I say unto you,

Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee—it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you,

That in heaven, their angels do always behold the face of my Father which is in heaven.

Matthew 18—1-6

Group of girls standing in line formation, each one reaching both of her arms straight out to the side—Manzanar War Relocation Centre photographs—Ansel Adams (1902-1984)

Death is a renewal

To die is one of two things, either the dead may be annihilated and have no sensation of anything whatever, or there is a change and passage of the soul from one mode of existence to another. If it is a privation of all sensation, or a sleep in which the sleeper has no dream, death would be a wonderful gain; for thus all the future appears to be nothing more than a single night. But if, on the other hand, death is a renewal, to me the sojourn would be admirable. The judges there do not condemn to death, and in other respects those who live there are more happy than those that are here, and are henceforth immortal. To a good man nothing is evil, neither while living nor when dead; nor are his concerns neglected by the divine ones. What has befallen me is not the effect of chance. It is clear to me that to die now and be freed from cares is better for me.

Socrates

The Encyclopaedia of Death and Life in the Spirit World [Opinions and Experiences from Eminent Sources], J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

Last Moments

If I had strength enough to hold a pen, I would write how easy and delightful it is to die.

William Hunter during his last moments

The Encyclopaedia of Death and Life in the Spirit World [Opinions and Experiences from Eminent Sources], J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

A state of happy feeling

However painful the mortal disease, there is every reason to believe that the moment preceding death is one of calmness and freedom from pain. As life approaches extinction, insensibility supervenes—a numbness or disposition to repose, which do not admit of the idea of suffering. Even in those cases where the activity of the mind remains to the last, and where nervous sensibility would seem to continue, it is surprising how often there has been observed a state of happy feeling on the approach of death.

The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

A Return to Life

Those who have been snatched from the very jaws of death, and have lived to record their sensations, have almost unanimously stated that the apparent approach of the last moment was accompanied by not only a sense of ease, but a feeling of positive happiness. Montaigne, in one of his essays, describes an accident which left him so senseless that he was taken up for dead. Upon being restored, however, he saysMethought my life only hung on my lips, and I shut my eyes to help to thrust it out, and I took a pleasure in languishing, and letting myself go. The pain in the case of Montaigne, and in that of others similarly restored, seems not to have been in apparent progress of death, but in the return to life. Cowper, when restored from his mad attempt at suicide by hanging, said in recovering that he thought he was in hell.

The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

Flight of the Spirit

Nature, by a kindly provision, seems to prepare for the flight of the spirit; as the hold of life grows weaker, so does the desire for life grow less; and in scarcely a single instance, the dying man relinquishes life at the last without seeming reluctant or fearful.

The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

IMMORTAL SPIRIT

The terrors with which we clothe death come largely from the erroneous and revolting descriptions of it given to us. Thus, it is sometimes styled decomposition or corruption, but we do not, speaking exactly, fall into either one or the other of these states.

Some say that to die is to leave the world, but we never do leave the world, that being in itself impossible.

Others again claim that death is synonymous with destruction, but we cannot be destroyed. No; to die is to return unto our Father. Our souls merely cast off garments which do not become them, to put on others more worthy of them. The shudder caused by the usual description of death is due to the fact that these descriptions are largely borrowed from the state of the inanimate body. Every false conception is justly repulsive to us. So soon as the reason is wounded everything in us is wounded, and the imagination strives in vain to make that which is irrational seem becoming. The state of the corpse in the tomb is not our state, but simply that of the covering which we have stripped off. And what is our earthly covering if it be not the worn-out or damaged garment of the immortal spirit?

Queen Victoria, Meditations Upon Death and Eternity

The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

Inspiring Poems

But were death frightful, what has age to fear?

If prudent, age should meet the friendly foe,

And shelter in his hospitable gloom.

I scarce can meet a monument but holds

My younger; ev'ry date criesCome away!

And what calls me? Look the world around,

And tell me what? The wisest cannot tell.

Should any born of woman give his thought

Full range, on just dislike's unbounded field.

Of things the vanity; of men the flaws

Flaws in the best; the many flaws all o'er;

As leopards spotted, or as Ethiops dark;

Vivacious ill; good dying immature

( How immature, Narcissa's marble tells)

And at his death bequeathing endless pain.

His heart, tho' bold, would sicken at the sight,

And spend itself in sighs for future scenes,


Why cling to this rude rock,

Barren to us of good and sharp with ills,

And hourly blackened with impending storms,

And infamous for wrecks of human hope

Scar'd at the gloomy gulf that yawns beneath.


The thought of death indulge;

Give it its wholesome empire! let it reign,

That kind chastiser of my soul, in joy!


And why not think of death? Is life the theme

Of ev'ry thought, and wish of ev'ry hour.

And song of every joy? Surprising truth!

The beaten spaniel's fondness not so strange.

To waive the num'rous ills that seize on life

As their own property, their lawful prey,

Ere man has measured half his weary stage

His luxuries have left him no reserve,

No maiden relishes unbroacht delights;

On cold-serv'd repetitions he subsists,

And in the tasteless present chews the past—

Disgusted chews, and scarce can swallow down.


Live ever here, Lorenzo?—shocking thought!

So shocking those who wish disown it, too

Disown from shame what they from folly crave.


A truth it is few doubt, but fewer trust—

He sins against this life who slights the next.

What is this life? How few their fav'rite know!

Life has no value as an end, but means

An end deplorable! a means divine!

Young 

(The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903)

Death and Life in the Spirit World

I feel the approach of death, and I feel it with joy.

Claude Louis Berthollet to his friend Jean Antoine Chaptal

Let those who surround the dead shed no tears; for they may see on the colourless lips and in the dim eyes a vague smile at the delights perceived by those who have just entered into a better world.

The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903

NO PAIN AT THE LAST MOMENT

Generally there is no pain at the last moment, for it seems that the body suffers in proportion to its remoteness from death. It is commonly supposed that evil men die in great horror of their doom. They don't. Wicked men usually pass out of life as tranquilly as anyone else. Tranquillity is the law of decadence. Pain or exquisite pleasure at the last are only experienced in exceptional cases. Men suffer more every day of their lives than they do in dying. Every man subject to the incursions of rheumatic affections, or to the pangs of toothache, suffers a hundred times more than he will when he is on his death bed. No death is more painless than sudden death. Livingstone records his experience when sprung upon and struck down by a lion. The moment when the beast was on him was one of the most exquisite tranquility. No death is too sudden for him who is doing his duty. Not the stroke of the lighting; not the fall from the precipice. Right living is the correct road to right dying, and no man need fear death.

Henry Ward Beecher 

(The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903)

There is no pain in physical death

The physical organism is so constituted that it can endure only a certain amount of pain and suffering; when these limits are reached unconsciousness mercifully ensues. There is no pain in physical death. The dread of death is educational—the fear is only comparable to the fear of the young bird to trust its wings. 

Dr James M. Peebles 

(The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903)

The Economy of Existence

Man dieth and wastes away, man giveth up the ghost.

This is according to appearance; the fact is that man does not give up the ghost at all—he gives up the body. Man has a threefold nature—the divine principle of life called the spirit, then the refined spiritual form consisting of subtle elements, which for want of a better name we call magnetism, called by Judge Edmonds the electrical body; lastly the gross outer physical system. The purpose of the physical body is to be a basis for the development and growth of the inner life from babyhood to manhood; it is merely the husk to protect the real being while it is ripening for the spiritual kingdom, and the meaning of death is that the spiritual form has served its purpose and drops off, ushering the spiritual man into a spiritual world—opening his eyes to a world of realities which surrounded him, though unseen, whilst living the earthly life.

Death, then, is a simple transition, taking place in the order of nature, in analogy with what we see taking place in the lower forms of organic life, such as the dropping of the husk from the ripened fruit, the liberation of the beautiful butterfly from its chrysalis form. When the person has lived rightly this event is anything but dreadful. The change is usually accompanied with the most agreeable and delightful sensations, our information on this matter being received from spirits themselves, and this being their uniform testimony. They compare it to the passing from a dark room into a bright one; awakening from a troubled dream to the realities of life; emerging from a dark tunnel into the splendour of day. The death of the body is neither a king of terrors nor the penalty of sin; these terms are only applicable to the condition of the spirit when degraded by a coarse and vicious life. Physical dissolution is a natural event in the economy of existence, the throwing off of the outer covering, to set the spirit free to enter its own proper realm.

Rev. C. Ware 

(The Encyclopaedia of Death and Life in the Spirit World—Opinions and Experiences from Eminent Sources, J. R. Francis, Chicago, The Progressive Thinker Publishing House, 1903)

22 February 2015

The Root of Humanity in Shakespeare (T—Z)

Take each man's censure, but reserve thy judgment.

Hamlet—i, 3


Take heed of perjury.


Othello—v, 2


Take honour from me, and my life is done.

Richard II—i, 1

Tell truth and shame the devil.

1 Henry IV—iii, 1

Thanks, to men


Of noble minds, is honorable meed.


Titus Andronicus—i, 1


That life is better life, past fearing death,


Than that which lives to fear.

Measure for Measure—v, 1

That we shall die we know; 'tis but the time


And drawing days out, that men stand upon.


Julius Caesar—iii, 1


That we would do


We should do when we would.


Hamlet—iv, 7


That which should accompany old age;


As honour, love, obedience, troops of friends;


I must not look to have. 


Macbeth—v, 3


That which we call a rose,


By any other name would smell as sweet.


Romeo and Juliet—ii, 2


That which we have we prize not to the worth


Whiles we enjoy it. 


Much Ado about Nothing—iv, 1


The abuse of greatness is when it disjoins


Remorse from power. 


Julius Caesar—i, 1


The adder hisses where the sweet birds sing.


Rape of Lucrece


The aim of all is but to nurse the life


With honour, wealth, and ease in waning age.


Rape of Lucrece


The apparel oft proclaims the man.


Hamlet—i, 3

The bark peeled from the lofty pine,

His leaves will wither and his sap decay.


Rape of Lucrece


The benediction of these covering heavens


Fall on their heads like dew!


Cymbeline—v, 5


The blackest sin is cleared with absolution.


Rape of Lucrece

The cedar stoops not to the base shrub's foot,

But low shrubs wither at the cedar's root.


Rape of Lucrece


The devil can cite Scripture for his purpose.


Merchant of Venicei, 3

The devil hath power

To assume a pleasing shape.

Hamlet—ii, 2

The eagle suffers little birds to sing.

Titus Andronicusiv, 3

The empty vessel makes the greatest sound.

Henry V—iv, 4


The evil that men do lives after them,

The good is oft interred with their bones.

Julius Caesar—iii, 2

The friends thou hast, and their adoption tried,


Grapple them to thy soul with hoops of steel.


Hamlet—i, 3


The fingers of the powers above do tune


The harmony of this peace.


Cymbeline—v, 5


The glowworm shows the matin to be near,


And 'gins to pale his uneffectual fire.


Hamlet—i, 5


The gods are just, and of our pleasant vices,


Make instruments to scourge us.


Lear—v, 3


The golden tresses of the dead,


The right of sepulchres, were shorn away,


To live a second life on second head,


And beauty's dead fleece made another gay.


Sonnet 68


The good I stand on is my truth and honesty.


Henry VIII—v, 1

The grace of heaven

Before, behind thee, and on every hand,


Enwheel thee round! 


Othello—ii, 1


The guilt being great, the fear doth still exceed. 


Rape of Lucrece


The heavens forbid


But that our loves and comforts should increase,


Even as our days do grow!


Othello—ii, 1


The heavens give safety to your purposes!


Measure for Measure—i, 1


The means that heaven yields must be embrac'd


And not neglected. 

Richard II—iii, 2

The mighty purpose never is o'ertook

Unless the deed go with it.


Macbethiv, 1


The mind I sway by, and the heart I bear,


Shall never sagg with doubt, nor shake with fear.


Macbeth—v, 3


The moor is of a free and open nature,


That thinks men honest that but seem to be so.


Othello—i, 3


The most replenished sweet work of nature


That, from the prime creation, e'er she fram'd!


Richard III—iv, 3


The peace of heaven is theirs that lift their swords


In such a just and charitable war.


John—ii, 1


The poor wren


The most diminutive of birds, will fight,

Her young ones in her nest, against the owl.

Macbeth—iv, 2

Then if you fight against God's enemy,

God will, in justice, ward you as His soldiers.


Richard III—v, 3


The prince of darkness is a gentleman.


Lear—iii, 4

The purest treasure, mortal times afford,

Is spotless reputation. 

Richard—i, 1

The quality of mercy is not strained;

It droppeth as the gentle rain from heaven

Upon the place beneath.

Merchant of Venice—iv, 1

There are more things in heaven and earth, Horatio,

Than are dreamt of in your philosophy.

Hamlet— i, 5

There are no tricks in plain and simple faith.

Julius Caesar—iv, 1

There can be no kernel in this light nut; the soul of this man is his clothes.

All's Well that Ends Well—ii, 5

There is a difference between a grub and a butterfly; yet your butterfly was a grub.

Coriolanus—v, 4

There is a history in all men's lives.

2 Henry IViii, 1


There is a special providence in the fall of a sparrow. 

Hamlet—v, 2

There is a tide in the affairs of men,

Which, taken at the flood, leads on to fortune.


Julius Caesar—iv, 2


There is a world elsewhere!


Coriolanusiii, 3


There is divinity in odd numbers, either in nativity, chance, or death.

Merry Wives of Windsor—v, 1

There is no darkness but ignorance.

Twelfth Nightiv, 2

There is no vice so simple, but assumes

Some mark of virtue on his outward parts.

Merchant of Venice—iii, 2

There is no virtue like necessity.

Richard II—i, 3

There is some soul of goodness in things evil.

Henry V—iv, 1

The rose looks fair, but fairer we it deem,

For that sweet odour which doth in it live.

Sonnet 54

There's a divinity doth shape our ends,

Rough-hew them how we will.

Hamlet—v, 2

There's a time for all things.

Comedy of Errorsii, 2

There's nothing either good or bad, but thinking makes it so.

Hamlet—ii, 2


There's nothing ill can dwell in such a temple.


Tempesti, 2

There's place and means for every man alive.

All's Well that Ends Well—iv, 3


There's small choice in rotten apples.


Taming of the Shrewi, 1

There was never yet philosopher

That could endure the tooth-ache patiently.

Much Ado about Nothing—v, 1

There will be

The beauty of this kingdom, I assure you.


Henry VIII—i, 3


The self-same sun that shines upon his court,


Hides not his visage from our cottage.

Winter's Tale—iv, 3

The sense of death is most in apprehension;

And the poor beetle, that we tread upon,

In corporal sufferance finds a pang as great

As when a giant dies. 

Measure for Measure—iii, 1

The service and the loyalty I owe

In doing it pays itself. 

Macbeth—i, 4

The sleeping and the dead

Are but as pictures. 

Macbeth—ii, 2

The stars above us govern our conditions.

Lear—iv, 3


The trust I have is in mine innocence,


And therefore am I bold and resolute.


2 Henry VI—iv, 4


The weakest kind of fruit


Drops earliest to the ground.


Merchant of Venice—iv, 1


The web of our life is of a mingled yarn, good and ill together. 

All's Well that Ends Well—iv, 3

The will of heaven be done.

Henry VIII—i, 1


The will of man is by his reason sway'd.


Midsummer Night's Dreamii, 3

The world is still deceived with ornament.

Merchant of Venice—iii, 2


This grave shall have a living monument.


Hamletv, 1

They that have power to hurt, and will do none

They rightly do inherit heaven's graces.


Sonnet 94


Things bad begun make strong themselves by ill.


Macbeth—iii, 2


Things ill got have ever bad success.


2 Henry VI—ii, 2


This fellow's of exceeding honesty,


And knows all qualities with a learned spirit


Of human dealings. 


Othello—iii, 3


This, in the name of God, I promise here;


The which, if He be pleased, I shall perform.

1 Henry IViii, 2


This grave shall have a living monument.

Hamlet—v, 1


This, in the name of God, I promise here;


The which, if He be pleased, I shall perform.


1 Henry IV—iii, 2


This small inheritance my father left me


Contenteth me, and's worth a monarchy.


2 Henry IV
iv, 10

This wide and universal theatre


Presents more woeful pageants than the scene

Wherein we play in. 

As You Like It—ii, 7

Though patience may be a tired mare, yet she will plod. 

Henry V—ii, 1


Though they can outstrip men, they have no wings to fly from God.


Henry V—iv, 1


Thoughts are but dreams till their effects be tried. 


Rape f Lucrece


Thought's the slave of life, and life time's fool.

1 Henry IV—v, 4

Thoughts unstained do seldom dream of evil.

Rape of Lucrece


Through all the kingdoms that acknowledge Christ! 


1 Henry IV—iii, 2


Thy eternal summer shall not fade.


Sonnet 18


Thy glass will show thee how thy beauties wear,


Thy dial how thy precious minutes waste.


Sonnet 77


'Tis certain, every man that dies ill, the ill is upon his own head.


Henry V—iv, 1


'Tis deeds must win the prize.

Taming of the Shrew—ii, 1

'Tis in ourselves that we are thus, or thus.

Othello—i, 3


'Tis not a year or two shows us a man.


Othello—iii, 4 


To add greater honours to his age,


Than man could give him, he died fearing God.


Henry VIII—iv, 2


To be honest as this world goes, is to be one man picked out of two thousand.


Hamlet—ii, 2


To be wise and love


Exceeds man's might.


Troilus and Cressida—iii, 2


To business we love we rise betime,


And go to't with delight.


Antony and Cleopatra—iv, 4


To climb steep hills


Requires slow pace at first.


Henry VIII—i, 1


To mourn a mischief that is past and gone,


Is the next way to draw new mischief on.


Othello—i, 3


To say to thee that I shall die, is true; but—for thy love, by the lord, no.


Henry V—v,2


To see how God in all his creatures works!


2 Henry VIii, 1


To thee I do commend my watchful soul,

Ere I let tall the windows of mine eyes;

Sleeping, and waking, O, defend me still.

Richard. III—v, 3

To thine own self be true;

And it must follow, as the night the day,

Thou can'st not then be false to any man.

Hamlet—i, 3

To this effect, sir; after what flourish your nature will.

Hamlet—v, 2

To this urn let those repair,


That are either true or fair.

Passionate Pilgrim, 20


To wilful men,


The injuries that they themselves procure

Must be their schoolmasters.

Lear—ii, 4


To your protection I commend me, gods!


From fairies, and the tempters of the night

Guard me, beseech ye!

Cymbeline—ii, 2


True hope is swift, and flies with swallows' wings,

Kings it makes gods, and meaner creatures kings. 


Richard III—v, 2


True nobility is exempt from fear.


2 Henry VI—iv, 1


True—sweet beauty, liv'd and died with him.


Venus and Adonis


Truth hath a quiet breast.


Richard II—i, 3

Truth hath better deeds than words to grace it.

Two Gentlemen of Verona—ii, 2

Truth is truth

To the end of reckoning.

Measure for Measure—v, 1

Truth loves open dealing.

Henry VIII—iii, 1

Truth will come to light; murder cannot be hid long. 

Merchant of Venice—ii, 2

Try what repentance can;—what can it not ?

Hamlet—iii, 3

Two truths are told,

As happy prologues to the swelling act.

Macbeth—i, 3

Flower Power, photograph by Bernie Boston of an anti-war protester placing a flower in the gun of a soldier

Undaunted spirit in a dying breast.

1 Henry VI—iii, 2

Unkindness may do much.

Othelloiv, 2

Unnatural deeds

Do breed unnatural troubles.

Macbeth—v, 1

Unwholesome weeds take root with precious flowers. 

Rape of Lucrece


Upon a homely subject love can wink.


Two Gentlemen of Verona—ii, 4


Use almost can change the stamp of nature


And either curb the devil or throw him out.

Hamlet—iii, 4

Collage—Nguyen1310—Individual constituent images used in the collage—US & ARVN military personnel

Valour is the chiefest virtue

And most dignifies the haver.

Coriolanus—ii, 2

Venus smiles not in a house of tears.

Romeo and Juliet—iv, 1

Virtue is bold and goodness never fearful.

Measure for Measure—iii, 1

Was it the proud full sail of his great verse,

Was it his spirit, by spirits taught to write

Above a mortal pitch, that struck me dead?

Sonnet 86

We are born to do benefits.

Timon of Athens—i, 2

We are not the first

We are not ourselves


We are such stuff as dreams are made of.


Tempest—iv, 1


We, ignorant of ourselves,


Beg often our own harms, which the wise powers

Deny us for our good.

 Antony and Cleopatra—ii, 1

We know what we are, but know not what we may be. 

Hamlet—iv, 5


Well learned is that tongue that well can thee commend,


All ignorant that soul that sees thee without wonder. 


Passionate Pilgrim, 3


We owe thee much; within this wall of flesh


There is a soul counts thee her creditor.

King John—iii, 3

We that have good wits have much to answer for.

As You Like It—v, 1



We wound our modesty, and make foul the clearness of our deservings, when of ourselves we publish them.

All's Well that Ends Well—i, 3

What is done cannot be now amended.


Richard. III—iv, 4


What a piece of work is man!


Hamlet—ii, 2

What can be avoided

Whose end is purpos'd by the mighty gods?


Julius Caesar—ii, 2


What cannot be eschew'd must be embrac'd.


Merry Wives of Windsor—v, 5


What fates impose that men must needs abide

;
It boots not to resist both wind and tide.

3 Henry VI—iv, 3


What fool hath added water to the sea?


Titus Andronicus—iii, 1


What great ones do, the less will prattle of.


Twelfth Night—i, 2


What hath this day deserv'd? What hath it done


That it in golden letters should be set


Among the high tides in the calendar.


King John—iii, 1


When I have pluck'd the rose


I cannot give it vital growth again.

Othello—v, 2

What; is the jay more precious than the lark

Because his feathers are more beautiful?


Taming of the Shrew—iv, 3


What I think I utter, and spend my malice in my breath. 


Coriolanus—ii, 1


What love can do, that dares love attempt.


Romeo and Juliet—ii, 2


What raiment will your honour wear to-day ?


Taming of the Shrew—Induction 


What's in a name? that which we call a rose


By any other name would smell as sweet.


Romeo and Juliet—ii, 2


What stars do spangle heaven with such beauty,


As those two eyes become that heavenly face?


Taming of the ShrewInduction, iv, 5


What stronger breast-plate than a heart untainted?


2 Henry VI—iii, 2


What to ourselves in passion we propose,


The passion ending doth the purpose lose.


Hamlet—iii, 2


What we do determine, oft we break.


Hamlet—iii, 2


What wound did ever heal but by degrees?


Othello—ii, 3


What you cannot as you would achieve


You must perforce accomplish as you may.


Titus Andronicus—ii, 1


Who with best meaning have incurred the worst. 


Lear—v, 3


When clouds are seen, wise men put on their cloaks. 


Richard III—ii, 3


When devils will their blackest sin put on


They do suggest at first with heavenly shows.


Othello—ii, 3


When good will is show'd, though 't come too short


The actor may plead pardon.


Antony and Cleopatra—ii, 5


When envy breeds unkind division


There comes the ruin, there begins confusion.


1 Henry VI—iv, 1


When fortune means to men most good,


She looks upon them with a threatening eye.


King John—iii, 4


When heaven doth weep, doth not the earth o'erflow? 


Titus Andronicus—iii, 1


When I have pluck'd the rose


I cannot give it vital growth again.


Othello—v, 2


When I love thee not


Chaos is come again.

Othello—iii, 3

When joy most revels, grief doth most lament.

Hamlet—iii, 2


When love speaks, the voice of all the gods


Makes heaven drowsy with the harmony.

Love's Labours' Lost—iv, 3

When nature, being oppress'd, commands the mind

To suffer with the body. 


Lear—ii, 4


When our actions do not,


Our fears do make us traitors.


Macbeth—iv, 2


When such strings jar, what hope of harmony?


2 Henry VI—ii, 1


When the mind's free


The body's delicate. 


Lear—iii, 4


When the sun sets, the earth doth drizzle dew.


Romeo and Juliet—iii, 5



When we are sick in fortune we make guilty of our disasters the sun, the moon, and stars.

Lear—i, 2

When we for recompense have praised the vile,


It stains the glory of that happy verse,


Which aptly sings the good.


Timon of Athens—i, 1


When we our betters see bearing our woes,


We scarcely think our miseries our foes.


Lear—iii, 6


Where is truth if there be no self- trust ?


Rape of Lucrece


Wherever the bright sun of heaven shall shine,


His honour and the greatness of his name shall be. 


Henry VIII—v, 4


Wherefore was I born ? 


Richard II—i, 3


Where joy most revels, grief doth most lament.


Hamlet—iii, 2


Where love is great, the littlest doubts are fear.


Hamlet—iii, 2


Where love reigns, disturbing jealousy,


Doth call himself affection's sentinel.


Venus and Adonis


Which is the villain? Let me see his eyes;


That when I note another man like him


I may avoid him. 


Much Ado About Nothing—v, 1


While thou livest, keep a good tongue in thy head.


Tempest—iii, 2


Whither fly the gnats but to the sun?


Henry VI—ii, 6


Who alone suffers, suffers most i' the mind.


Lear—iii, 6


Who buys a minute's mirth to wail a week,


Or sells eternity to get a toy?


Rape of Lucrece


Who by repentance is not satisfied


Is nor of heaven, nor earth.


Two Gentlemen of Verona—v, 4


Who can be wise, amazed, temperate and furious,


Loyal and neutral in a moment?


Macbeth—ii, 3


Who can control his fate?


Othello—v, 2


Who can impress the forest; bid the tree


Unfix his earth-bound root?


Macbeth—iv, 1


Who hates honour hates the gods above.


Pericles—ii, 3


Who plucks the bud before one leaf put forth?


Venus and Adonis


Who seeks, and will not take, when once 'tis offer'd


Shall never find it more.


Antony and Cleopatra—ii, 7


Why should you want? Behold, the earth hath roots;


Within this mile break forth a hundred springs,


The oak bears mast, the briars scarlet hips.


Titus Andronicus—iv, 3


Why, thou owest heaven a death.


1 Henry IV—v, 1


Why, what is pomp, rule, reign, but earth and dust;


And, live we how we can, yet die we must.


3 Henry VI—v, 2


Winter being full of care


Make's Summer's welcome thrice more wished, more rare. 


Sonnet 56



Wisdom and goodness to the vile seem vile.

Lear—iv, 2

Wisely and slow; they stumble who run fast.

Romeo and Juliet—ii, 3

Wise men ne'er sit and wail their loss.

3 Henry VI—v, 4

Wise men ne'er wail their present woes.

Richard II—iii, 2

With devotion's visage

And pious action, we do sugar o'er

The devil himself.

Hamlet—iii, 1

Withold thine indignation, mighty heaven,

And tempt us not to bear above our power!

King John—v, 6

Wisdom cries out in the streets, and no man regards it.

1 Henry IV—i, 2

Words sweetly placed, and modestly directed.

1 Henry VI—v, 3

Words without thoughts never to Heaven go.

Hamletiii, 3

Would I were dead! if God's good will were so,

For what is in this world but grief and woe?

3 Henry VI—ii, 5

Yea, man and birds are fond of climbing high.

2 Henry VI—ii, 1

Ye gods, it doth amaze me,

A man of such a feeble temper should

So get the start of the majestic world,

And bear the palm alone.

Julius Caesar—i, 2

Ye have angels' faces, but heaven knows your hearts.

Henry VIII—iii, 1

Yet heavens are just, and Time suppresseth wrongs.

3 Henry VI—iii, 3

You are one of those that will not serve God if the devil bid you.

Othello—i, 1

You gods! your present kindness

Makes my past miseries sports.

Pericles—v, 3

You go not, till I set you up a glass

Where you may see the inmost part of you.

Hamlet—iii, 4

You have done that you should be sorry for.

Julius Caesar—iv, 3

You have seen

Sunshine and rain at once; her smiles and tears

Were like a better day.

Lear—iv, 3

You know the very road into his kindness,

And cannot lose your way.

Coriolanus—v, 1

Your very goodness and your company

O'erpays all I can do.

Cymbeline—ii, 4

You still shall live

Where breath most breathes,—even in the mouths of men.

Sonnet 81