… invariably end up as bear food

From Written in Exile: The Poetry of Liu Tsung-Yuan, translated by Red Pine

II. THE BEAR
Deer are afraid of wildcats, wildcats are afraid of tigers, and tigers are afraid of bears. Covered with long shaggy hair and able to stand upright, bears possess exceptional strength and are capable of killing people. In the south of Ch’u there once was a hunter who could make all kinds of animal calls with his flute. One day he took his bow and arrows and his firepot into the mountains, and he made a call to attract deer. He waited, and when a deer appeared, he started a fire, then he shot the deer. But when a wildcat heard the deer call, it came too. The hunter was terrified and pretended to be a tiger to frighten it. But when the wildcat ran off, a tiger appeared. The man was even more terrified and pretended to be a bear. The tiger disappeared. But a bear heard the call and came looking for a mate. When it saw the man, it grabbed him and tore him apart and ate him. It turns out that those who rely on external aids instead of developing what they have within themselves invariably end up as bear food.

I would still be lonely

From The Song in the Dream of the Hermit: Selections from the Kanginshu

57
Do not
wear white

it will shine
in the light
of the moon

then
everyone
will know

101
I would still be lonely
even lying there with you,
moonlight slanting
through the window,
temple bells ringing
for the break of dawn

Per altra via, che fu sì aspra e forte, che lo salire omai ne parrà gioco

Purgatory 2 60ish forward, English from Longfellow.

Da poppa stava il celestial nocchiero,
tal che faria beato pur descripto;
e più di cento spirti entro sediero.
“In exitu Isräel de Aegypto”
cantavan tutti insieme ad una voce
con quanto di quel salmo è poscia scripto.
Poi fece il segno lor di santa croce;
ond’ ei si gittar tutti in su la piaggia:
ed el sen gì, come venne, veloce.
La turba che rimase lì, selvaggia
parea del loco, rimirando intorno
come colui che nove cose assaggia.
Da tutte parti saettava il giorno
lo sol, ch’avea con le saette conte
di mezzo ‘l ciel cacciato Capricorno,
quando la nova gente alzò la fronte
ver’ noi, dicendo a noi: “Se voi sapete,
mostratene la via di gire al monte.”
E Virgilio rispuose: “Voi credete
forse che siamo esperti d’esto loco;
ma noi siam peregrin come voi siete.
Dianzi venimmo, innanzi a voi un poco,
per altra via, che fu sì aspra e forte,
che lo salire omai ne parrà gioco.”

Upon the stern stood the Celestial Pilot;
Beatitude seemed written in his face,
And more than a hundred spirits sat within.
“In exitu Israel de Aegypto!”
They chanted all together in one voice,
With whatso in that psalm is after written.
Then made he sign of holy rood upon them,
Whereat all cast themselves upon the shore,
And he departed swiftly as he came.
The throng which still remained there unfamiliar
Seemed with the place, all round about them gazing,
As one who in new matters makes essay.
On every side was darting forth the day.
The sun, who had with his resplendent shafts
From the mid-heaven chased forth the Capricorn,
When the new people lifted up their faces
Towards us, saying to us: “If ye know,
Show us the way to go unto the mountain.”
And answer made Virgilius: “Ye believe
Perchance that we have knowledge of this place,
But we are strangers even as yourselves.
Just now we came, a little while before you,
Another way, which was so rough and steep,
That mounting will henceforth seem sport to us.”

 

With what spirit might not Lucian have painted two priests

From Charles Lamb’s Grace Before Meat:

I once drank tea in company with two Methodist divines of different persuasions, whom it was my fortune to introduce to each other for the first time that evening. Before the first cup was handed round, one of these reverend gentlemen put it to the other, with all due solemnity, whether he chose to say anything. It seems it is the custom with some sectaries to put up a short prayer before this meal also. His reverend brother did not at first quite apprehend him, but upon an explanation, with little less importance he made answer that it was not a custom known in his church: in which courteous evasion the other acquiescing for good manners’ sake, or in compliance with a weak brother, the supplementary or tea-grace was waived altogether. With what spirit might not Lucian have painted two priests, of his religion, playing into each other’s hands the compliment of performing or omitting a sacrifice, – the hungry God meantime, doubtful of his incense, with expectant nostrils hovering over the two flamens, and (as between two stools) going away in the end without his supper.

Sopped in claret, steeped in claret, basted with claret

From The Months by Charles Lamb:

The culinary recipes have nothing remarkable in them, except the costliness of them. Every thing (to the meanest meats) is sopped in claret, steeped in claret, basted with claret, as if claret were as cheap as ditch water. I remember Bacon recommends opening a turf or two in your garden walks, and pouring into each a bottle of claret, to recreate the sense of smelling, being no less grateful than beneficial. We hope the chancellor of the exchequer will attend to this in his next reduction of French wines, that we may once more water our gardens with right Bourdeaux

νιφάδες δ᾽ ὡς πῖπτον ἔραζε

Iliad 12.130ish

αὐτὰρ ἐπεὶ δὴ τεῖχος ἐπεσσυμένους ἐνόησαν
Τρῶας, ἀτὰρ Δαναῶν γένετο ἰαχή τε φόβος τε,
ἐκ δὲ τὼ ἀΐξαντε πυλάων πρόσθε μαχέσθην
ἀγροτέροισι σύεσσιν ἐοικότε, τώ τ᾽ ἐν ὄρεσσιν
ἀνδρῶν ἠδὲ κυνῶν δέχαται κολοσυρτὸν ἰόντα,
δοχμώ τ᾽ ἀΐσσοντε περὶ σφίσιν ἄγνυτον ὕλην
πρυμνὴν ἐκτάμνοντες, ὑπαὶ δέ τε κόμπος ὀδόντων
γίγνεται εἰς ὅ κέ τίς τε βαλὼν ἐκ θυμὸν ἕληται:
ὣς τῶν κόμπει χαλκὸς ἐπὶ στήθεσσι φαεινὸς
ἄντην βαλλομένων: μάλα γὰρ κρατερῶς ἐμάχοντο
λαοῖσιν καθύπερθε πεποιθότες ἠδὲ βίηφιν.
οἳ δ᾽ ἄρα χερμαδίοισιν ἐϋδμήτων ἀπὸ πύργων
βάλλον ἀμυνόμενοι σφῶν τ᾽ αὐτῶν καὶ κλισιάων
νηῶν τ᾽ ὠκυπόρων: νιφάδες δ᾽ ὡς πῖπτον ἔραζε,
ἅς τ᾽ ἄνεμος ζαὴς νέφεα σκιόεντα δονήσας
ταρφειὰς κατέχευεν ἐπὶ χθονὶ πουλυβοτείρῃ:
ὣς τῶν ἐκ χειρῶν βέλεα ῥέον ἠμὲν Ἀχαιῶν
ἠδὲ καὶ ἐκ Τρώων:

Il en faut savoir le détail

Rochefoucauld Maxime 106 (I think the number is right):

Pour bien savoir les choses, il en faut savoir le détail ; et, comme il est presque infini, nos connaissances sont toujours superficielles et imparfaites

To know things well it is necessary to know their details; and, as detail is almost infinite, our knowledge is always superficial and imperfect.

I found cheerfulness to be like life itself—not to be created by any argument

I discovered George Macdonald from C.S. Lewis’ The Reading Life – a recent anthology on exactly what it sounds like.  I’m sad to say I don’t see in him what Lewis did.  From his Phantastes:

My spirits rose as I went deeper; into the forest; but I could not regain my former elasticity of mind. I found cheerfulness to be like life itself—not to be created by any argument. Afterwards I learned, that the best way to manage some kinds of pain filled thoughts, is to dare them to do their worst; to let them lie and gnaw at your heart till they are tired; and you find you still have a residue of life they cannot kill. So, better and worse, I went on….

What an astonishing stimulus to latent talent is contained in any reasonable prospect of being murdered

From Thomas de Quincey’s On Murder Considered as One of the Fine Arts

Riding one day in the neighborhood of Munich, I overtook a distinguished amateur of our society, whose name I shall conceal. This gentleman informed me that, finding himself wearied with the frigid pleasures (so he called them) of mere amateurship, he had quitted England for the continent–meaning to practise a little professionally. For this purpose he resorted to Germany, conceiving the police in that part of Europe to be more heavy and drowsy than elsewhere. His debut as a practitioner took place at Mannheim; and, knowing me to be a brother amateur, he freely communicated the whole of his maiden adventure. “Opposite to my lodging,” said he, “lived a baker: he was somewhat of a miser, and lived quite alone. Whether it were his great expanse of chalky face, or what else, I know not–but the fact was, I ‘fancied’ him, and resolved to commence business upon his throat, which by the way he always carried bare–a fashion which is very irritating to my desires. Precisely at eight o’clock in the evening, I observed that he regularly shut up his windows. One night I
watched him when thus engaged–bolted in after him–locked the door–and, addressing him with great suavity, acquainted him with the nature of my errand; at the same time advising him to make no resistance, which would be mutually unpleasant. So saying, I drew out my tools; and was proceeding to operate. But at his spectacle, the baker, who seemed to have been struck by catalepsy at my first announce, awoke into tremendous agitation. ‘I will _not_ be murdered!’ he shrieked aloud; ‘what for will I lose my precious throat?’ ‘What for?’ said I; ‘if for no other reason, for this–that you put alum into your bread. But no matter, alum or no alum, (for I was resolved to forestall any argument on that point,) know that I am a virtuoso in the art of murder–am desirous of improving myself in its details–and am enamored of your vast surface of throat, to which I am determined to be a customer.’ ‘Is it so?’ said he, ‘but I’ll find you custom in another line;’ and so saying, he threw himself into a boxing attitude. The very idea of his boxing struck me as ludicrous. It is true, a London baker had distinguished himself in the ring, and became known to fame under the title of the Master of the Rolls; but he was young and unspoiled: whereas this man was a monstrous feather-bed in person, fifty years old, and totally out of condition. Spite of all this, however, and contending against me, who am a master in the art, he made so desperate a defence, that many times I feared he might turn the tables upon me; and that I, an amateur, might be murdered by a rascally baker. What a situation! Minds of sensibility will sympathize with my anxiety. How severe it was, you may understand by this, that for the first thirteen rounds the baker had the advantage. Round the fourteenth, I received a blow on
the right eye, which closed it up; in the end, I believe, this was my salvation: for the anger it roused in me was so great that, in this and every one of the three following rounds, I floored the baker.

“Round 18th. The baker came up piping, and manifestly the worse for wear. His geometrical exploits in the four last rounds had done him no good. However, he showed some skill in stopping a message which I was sending to his cadaverous mug; in delivering which, my foot slipped, and I went down.

“Round 19th. Surveying the baker, I became ashamed of having been so much bothered by a shapeless mass of dough; and I went in fiercely, and administered some severe punishment. A rally took place–both went down–baker undermost–ten to three on amateur.

“Round 20th. The baker jumped up with surprising agility; indeed, he managed his pins capitally, and fought wonderfully, considering that he was drenched in perspiration; but the shine was now taken out of him, and his game was the mere effect of panic. It was now clear that he could not last much longer. In the course of this round we tried the weaving system, in which I had greatly the advantage, and hit him repeatedly on the conk. My reason for this was, that his conk was covered with carbuncles; and I thought I should vex him by taking such liberties with his conk, which in fact I did.

“The three next rounds, the master of the rolls staggered about like a cow on the ice. Seeing how matters stood, in round twenty-fourth I whispered something into his ear, which sent him down like a shot. It was nothing more than my private opinion of the value of his throat at an annuity office. This little confidential whisper affected him greatly; the very perspiration was frozen on his face, and for the next two rounds I had it all my own way. And when I called time for the twenty-seventh round, he lay like a log on the floor.”

After which, said I to the amateur, “It may be presumed that you accomplished your purpose.” “You are right,” said he mildly, “I did; and a great satisfaction, you know, it was to my mind, for by this means I killed two birds with one stone;” meaning that he had both thumped the baker and murdered him. Now, for the life of me, I could not see that; for, on the contrary, to my mind it appeared that he had taken two stones to kill one bird, having been obliged to take the conceit out of him first with his fist, and then with his tools. But no matter for his logic. The moral of his story was good, for it showed what an astonishing stimulus to latent talent is contained in any reasonable prospect of being murdered. A pursy, unwieldy, half cataleptic baker of Mannheim had absolutely fought six-and-twenty rounds with an accomplished English boxer merely upon this inspiration; so greatly was natural genius exalted and sublimed by the genial presence of his murderer.

It is rebellion of the blackest die to refuse to be murdered, when a competent force appears to murder you

From Thomas de Quincey’s On Murder Considered as one of the Fine Arts

Hobbes, but why, or on what principle, I never could understand, was not murdered. This was a capital oversight of the professional men in the seventeenth century; because in every light he was a fine subject for murder, except, indeed, that he was lean and skinny; for I can prove that he had money, and (what is very funny,) he had no right to make the least resistance; for, according to himself, irresistible power  creates the very highest species of right, so that it is rebellion of the blackest die to refuse to be murdered, when a competent force appears to murder you. However, gentlemen, though he was not murdered, I am happy to assure you that (by his own account) he was three times very near being murdered. The first time was in the spring of 1640, when he pretends to have circulated a little MS. on the king’s behalf, against the Parliament; he never could produce this MS., by the by; but he says that, “Had not his Majesty dissolved the Parliament,” (in May,) “it had brought him into danger of his life.” Dissolving the Parliament, however, was of no use; for, in November of the same year, the Long Parliament assembled, and Hobbes, a second time, fearing he should be murdered, ran away to France. This looks like the madness of John Dennis, who thought that Louis XIV. would never make peace with Queen Anne, unless he were given up to his vengeance; and actually ran away from the sea-coast in that belief. In France, Hobbes managed to take care of his throat pretty well for ten years; but at the end of that time, by way of paying court to Cromwell, he published his Leviathan. The old coward now began to “funk” horribly or the third time; he fancied the swords of the cavaliers were constantly at his throat, recollecting how they had served the Parliament ambassadors at the Hague and Madrid. “Turn,” says he, in his dog-Latin life of himself,

“Tum venit in mentem mihi Dorislaus et Ascham;
Tanquam proscripto terror ubique aderat.”

And accordingly he ran home to England. Now, certainly, it is very true that a man deserved a cudgelling for writing Leviathan; and two or three cudgellings for writing a pentameter ending so villanously as–“terror ubique aderat!” But no man ever thought him worthy of anything beyond cudgelling.