Abjure Quotes

I have from an early age abjured the use of meat, and the time will come when men such as I will look upon the murder of animals as they now look upon the murder of men.

We have become, by the power of a glorious evolutionary accident called intelligence, the stewards of life's continuity on earth. We did not ask for this role, but we cannot abjure it. We may not be suited to it, but here we are.

freedom would be not to choose between black and white but to abjure such prescribed choices.

Those who abjure violence can only do so by others committing violence on their behalf.

This rough magic I here abjure, and, when I have required Some heavenly music, which even now I do, To work mine end upon their senses that This airy charm is for, I'll break my staff, Bury it certain fathoms in the earth, And deeper than did ever plummet sound I'll drown my book.

The theatre is certainly a place for learning about the brevity of human glory: oh all those wonderful glittering absolutely vanished pantomime! Now I shall abjure magic and become a hermit : put myself in a situation where I can honestly say that I have nothing else to do but to learn to be good.

Repentance was never yet produced in any man's heart apart from the grace of God. As soon may you expect the leopard to regret the blood with which its fangs are moistened,—as soon might you expect the lion of the wood to abjure his cruel tyranny over the feeble beasts of the plain, as expect the sinner to make any confession, or offer any repentance that shall be accepted of God, unless grace shall first renew the heart.

There are no self-proclaimed villains, only regiments of self-proclaimed saints. Victorious historians rule where good or evil lies. We abjure labels. We fight for money and an indefinable pride. The politics, the ethics, the moralities, are irrelevant.

Mostly what you lose with time, in memory, is the specificity of things, their exact sequence. It all runs together, becomes a watery soup. Portmanteau days, imploded years. Like a bad actor, memory always goes for effect, abjuring motivation, consistency, good sense.

I have seem even those who have long since abjured God die in grace. . . . Atheists don't use their drying to bargain for a better seat at the table; indeed they may not even believe supper is being served. They are not storing up 'merit.'; They just smile because their heart is ripe. They are kind for no particular reason; they just love.

Nature has placed mankind under the governance of two sovereign masters, pain and pleasure. It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think: every effort we can make to throw off our subjection, will serve but to demonstrate and confirm it. In words a man may pretend to abjure their empire: but in reality he will remain subject to it all the while. The principle of utility recognizes this subjection, and assumes it for the foundation of that system, the object of which is to rear the fabric of felicity by the hands of reason and of law. Systems which attempt to question it, deal in sounds instead of sense, in caprice instead of reason, in darkness instead of light.

I abjure you,” Alcide said. Colonel Flood winced, and young Sid, Amanda, and Culpepper looked both astonished and impressed, as if this were a ceremony they'd never thought to witness. “I see you no longer. I hunt with you no longer. I share flesh with you no longer.

Ye elves of hills, brooks, standing lakes and groves, And ye that on the sands with printless foot Do chase the ebbing Neptune and do fly him When he comes back; you demi-puppets that By moonshine do the green sour ringlets make, Whereof the ewe not bites, and you whose pastime Is to make midnight mushrooms, that rejoice To hear the solemn curfew; by whose aid, Weak masters though ye be, I have bedimm’d The noontide sun, call’d forth the mutinous winds, And ‘twixt the green sea and the azured vault Set roaring war: to the dread rattling thunder Have I given fire and rifted Jove’s stout oak With his own bolt; the strong-based promontory Have I made shake and by the spurs pluck’d up The pine and cedar: graves at my command Have waked their sleepers, oped, and let ‘em forth By my so potent art. But this rough magic I here abjure, and, when I have required Some heavenly music, which even now I do, To work mine end upon their senses that This airy charm is for, I’ll break my staff, Bury it certain fathoms in the earth, And deeper than did ever plummet sound I’ll drown my book.

The true task of education, Alfred North Whitehead cautioned, is to abjure stale knowledge. “Knowledge does not keep any better than fish,” he said. We need to keep it alive, vital, potent.

If you choose not to live self-responsibly, you count on others to make up your default. No one abjures self-responsibility on a desert island.

To gaze into the depths of blue of the child's eyes and pronounce their loveliness a trick of premature cunning was to be guilty of a cynicism in preference to which I naturally preferred to abjure my judgment and, so far as might be, my agitation.

Lust, anger, vanity and covetousness are all paths leading to hell. Abjuring, all these adore the Hero of Raghu’s line, whom saints worship.

Unfortunately, power is something that women abjure once they perceive the great difference between the lives possible to men and to women...

We abjure labels. We fight for money and an indefinable pride. The politics, the ethics, the moralities, are irrelevant.

Forcing a child into adult pursuits is one of the subtlest varieties of soul murder. Very often we find that the narcissist was deprived of his childhood. Consider the gifted child, the Wunderkind: the answer to his mother's prayers and the salve to her frustrations… The Wunderkind narcissist refuses to grow up. In his mind, his tender age formed an integral part of the precocious miracle that he once was. One looks much less phenomenal and one's exploits and achievements are much less awe-inspiring at the age of 40 than the age of 4. Better stay young forever and thus secure an interminable stream of Narcissistic Supply. So, the narcissist abjures all adult skills and chores: he never takes out a driver's license; he does not have children; he rarely has sex; he never settles down in one place; he rejects intimacy. In short, he renounces adulthood. Absent adult skills he assumes no adult responsibilities. He expects indulgence from others.

In completing your civilization, the causes changed, but you maintained the custom: no longer did you sacrifice victims to gods athirst for human blood, but to laws, which you deem sage because you found in them a specious reason to indulge your former habits, together with the semblance of a justice which was, at bottom, nothing other than the desire to preserve those horrid practices which you could not abjure.

The real working class, though they hate war and are immune to jingoism, are never really pacifist, because their life teaches them something different. To abjure violence it is necessary to have no experience of it.

Either to die the death or to abjure For ever the society of men. Therefore, fair Hermia, question your desires; Know of your youth, examine well your blood, Whether, if you yield not to your father's choice, You can endure the livery of a nun, For aye to be in shady cloister mew'd, To live a barren sister all your life, Chanting faint hymns to the cold fruitless moon. Thrice-blessed they that master so their blood, To undergo such maiden pilgrimage; But earthlier happy is the rose distill'd, Than that which withering on the virgin thorn Grows, lives and dies in single blessedness.

I was struck by the fact that for Joel abjuring agrochemicals and pharmaceuticals is not so much a goal of his farming, as it so often is in organic agriculture, as it is an indication that his farm is functioning well. “In nature health is the default,” he pointed out. “Most of the time pests and disease are just nature’s way of telling the farmer he’s doing something wrong.

Horrible the fate of the advice-giver in our culture: to repeat oneself in a thousand contexts until death, or irrelevance.             * I abjure advice-giver.

My little Asticot, I have abjured absinthe and forsworn cafés. I have broken my new porcelain pipe and have cut my finger-nails. As I enter on the path of happiness, I scatter the dregs and shreds and clippings of the past behind me. I divest myself of all the crapulous years.

For while Copernicus has persuaded us to believe, contrary to all the senses, that the earth does NOT stand fast, Boscovich has taught us to abjure the belief in the last thing that "stood fast" of the earth—the belief in "substance," in "matter," in the earth-residuum, and particle-atom: it is the greatest triumph over the senses that has hitherto been gained on earth.

Oh come now," Bast reproached, his smile falling away. "That's just insulting." "By earth and stone, I abjure you!" Kote dipped his fingers into the cup by his side and flicked droplets casually in Bast's direction. "Glamour be banished!" "With cider?" Bast managed to look amused and annoyed at the same time as he daubed a bead of liquid from the front of his shirt. "This better not stain.

Ladies did not allow fear to master them. Ladies did not abjure society merely because they were embarrassed and unhappy, merely because they felt unattractive and unwanted. Ladies did not give in to self-pity.

Galileo, who held a scientific truth of great importance, abjured it with the greatest ease as soon as it endangered his life. In a certain sense, he did right.[1] That truth was not worth the stake. Whether the earth or the sun revolves around the other is a matter of profound indifference. To tell the truth, it is a futile question.

After an injunction had been judicially intimated to me by this Holy Office, to the effect that I must altogether abandon the false opinion that the sun is the center of the world and immovable, and that the earth is not the center of the world, and moves, and that I must not hold, defend, or teach in any way whatsoever, verbally or in writing, the said false doctrine, and after it had been notified to me that the said doctrine was contrary to Holy Scripture — I wrote and printed a book in which I discuss this new doctrine already condemned, and adduce arguments of great cogency in its favor, without presenting any solution of these, and for this reason I have been pronounced by the Holy Office to be vehemently suspected of heresy, that is to say, of having held and believed that the Sun is the center of the world and immovable, and that the earth is not the center and moves: Therefore, desiring to remove from the minds of your Eminences, and of all faithful Christians, this vehement suspicion, justly conceived against me, with sincere heart and unfeigned faith I abjure, curse, and detest the aforesaid errors and heresies, and generally every other error, heresy, and sect whatsoever contrary to the said Holy Church, and I swear that in the future I will never again say or assert, verbally or in writing, anything that might furnish occasion for a similar suspicion regarding me; but that should I know any heretic, or person suspected of heresy, I will denounce him to this Holy Office, or to the Inquisitor or Ordinary of the place where I may be. Further, I swear and promise to fulfill and observe in their integrity all penances that have been, or that shall be, imposed upon me by this Holy Office. And, in the event of my contravening, any of these my promises and oaths, I submit myself to all the pains and penalties imposed and promulgated in the sacred canons and other constitutions, general and particular, against such delinquents.

Once a man has lost his self-respect, and has decided to abjure his better qualities and human dignity, he falls headlong, and cannot choose but do so.

Those in the Moderate Enlightenment school of thought abjured democracy because they thought manipulators would inevitably prey on the uneducated common citizens.

Daoist naming personalizes a relationship and, abjuring any temptation to fix what is referenced, instead understands the name as a shared ground of growing intimacy. Such naming is presentational rather than just representational, normative rather than just descriptive, perlocutionary rather than just locutionary, a doing and a knowing rather than just a saying.

Janet was a pretty blooming girl, of about nineteen or twenty, and a perfect picture of neatness. Though I made no further observation of her at the moment, I may mention here what I did not discover until afterwards, namely, that she was one of a series of protegees whom my aunt had taken into her service expressly to educate in a renouncement of mankind, and who had generally completed their abjuration by marrying the baker.

Once a man has lost his self-respect, and has decided to abjure his better qualities and human dignity, he falls headlong, and cannot choose but do so. It is decreed of fate, and therefore I am not guilty in this respect.

Every ruler makes enemies. The Lady is no exception. The Sons of the White Rose are everywhere.… If one chooses sides on emotion, then the Rebel is the guy to go with. He is fighting for everything men claim to honor: freedom, independence, truth, the right.… All the subjective illusions, all the eternal trigger-words. We are minions of the villain of the piece. We confess the illusion and deny the substance. There are no self-proclaimed villains, only regiments of self-proclaimed saints. Victorious historians rule where good or evil lies. We abjure labels. We fight for money and an indefinable pride. The politics, the ethics, the moralities, are irrelevant.

The instructive admonitions, “give an account of thy stewardship,“—“occupy till I come;” are forgotten. Thus the generous and wakeful spirit of Christian Benevolence, seeking and finding every where occasions for its exercise, is exploded, and a system of decent selfishness is avowedly established in its stead; a system scarcely more to be abjured for its impiety, than to be abhorred for its cold insensibility to the opportunities of diffusing happiness.

People complain about the obscurity of poetry, especially if they're assigned to write about it, but actually poetry is rather straightforward compared to ordinary conversation with people you don't know well which tends to be jumpy repartee, crooked, coded, allusive to no effect, firmly repressed, locked up in irony, steadfastly refusing to share genuine experience--think of conversation at office parties or conversation between teenage children and parents, or between teenagers themselves, or between men, or between bitter spouces: rarely in ordinary conversation do people speak from the heart and mean what they say. How often in the past week did anyone offer you something from the heart? It's there in poetry. Forget everything you ever read about poetry, it doesn't matter--poetry is the last preserve of honest speech and the outspoken heart. All that I wrote about it as a grad student I hereby recant and abjure--all that matters about poetry to me is directness and clarity and truthfulness. All that is twittery and lit'ry: no thanks, pal. A person could perish of entertainment, especially comedy, so much of it casually nihilistic, hateful, glittering, cold, and in the end clueless. People in nusing homes die watching late-night television and if I were one of them, I'd be grateful when the darkness descends. Thank God if the pastor comes and offers a psalm and a prayer, and they can attain a glimmer of clarity at the end.

Star Morals Called a star’s orbit to pursue, What is the darkness, star, to you? Roll on in bliss, traverse this age – Its misery far from you and strange. Let farthest world your light secure. Pity is sin you must abjure. But one command is yours: be pure!

Leonardo da Vinci, an avowed vegetarian, was so opposed to people eating animals that he often purchased live poultry and then set the birds free. He wrote, “I have, from an early age, abjured the use of meat, and the time will come when men such as I will look on the murder of animals as they now look on the murder of men.

If I ask myself how to judge that this question is more urgent than that, I reply that one judges by the actions it entails. I have never seen anyone die for the ontological argument. Galileo, who held a scientific truth of great importance, abjured it with the greatest ease as soon as it endangered his life. In a certain sense, he did right.

The effect of this was to make me abjure hackneyed expressions from an early age, so I suppose I benefited from my mother’s phrasal insouciance in the long run, although it’s possible that my automatic eschewal of clichés occasionally drove me from the Scylla of ridicule into the turbid Charybdisian eddies of sesquipedalian obfuscation...though I trust not.

Sir, sir, I am sorry for Marie Antoinette, archduchess and queen; but I am also sorry for that poor Huguenot woman, who, in 1685, under Louis the Great, sir, while with a nursing infant, was bound, naked to the waist, to a stake, and the child kept at a distance; her breast swelled with milk and her heart with anguish; the little one, hungry and pale, beheld that breast and cried and agonized; the executioner said to the woman, a mother and a nurse, 'Abjure!' giving her her choice between the death of her infant and the death of her conscience. What say you to that torture of Tantalus as applied to a mother? Bear this well in mind sir: the French Revolution had its reasons for existence; its wrath will be absolved by the future; its result is the world made better. From its most terrible blows there comes forth a caress for the human race. I abridge, I stop, I have too much the advantage;

as the mass of mankind remains always at about the same pitch of misery, it never assents long to any one remedy, but is always best pleased by a novelty, which has not yet proved illusive. This element of inconsistency has been the cause of many terrible wars and revolutions; for, as Curtius well says (lib. iv. chap. 10): “The mob has no ruler more potent than superstition,” and is easily led, on the plea of religion, at one moment to adore its kings as gods, and anon to execrate and abjure them as humanity’s common bane. Immense pains have therefore been taken to counteract this evil by investing religion, whether true or false, with such pomp and ceremony, that it may rise superior to every shock, and be always observed with studious reverence by the whole people—a system which has been brought to great perfection by the Turks, for they consider even controversy impious, and so clog men’s minds with dogmatic formulas, that they leave no room for sound reason, not even enough to doubt with.

Glad that you thus continue your resolve To suck the sweets of sweet philosophy Only, good master, while we do admire This virtue and this moral discipline, Let's be no Stoics nor no stocks, I pray, Or so devote to Aristotle's checks As Ovid be an outcast quite abjured. Balk logic with acquaintance that you have, And practise rhetoric in your common talk, Music and poesy use to quicken you, The mathematics and the metaphysics Fall to them as you find your stomach serves you. No profit grows where is no pleasure ta'en. In brief, sir, study what you most affect.

One can make beautiful things simply to get rid of them. Without pride, without vanity—simply by expulsion: I abjure my inertia by acts. These are no more than exorcisms by which I rid myself of the heavy matter of existence. Nothing done like this could have useful or memorable results. It is simply a question of exhausting life, sex, energy and memory, before it is too late. With any sort of pain or pleasure, there is the secret desire to get it over with as soon as possible, and the satisfaction of being absolved, for a moment, of existence. The sooner it is over, the longer the absolution.

I'd rather be torn limb from limb than have our love remembered like that of Tristan and Isolde, which has become a source of mockery and makes me ashamed to talk of it. I could never agree to lead the life Isolde led. Love was greatly abased in her, for her heart was given entirely to one man, but her body was shared by two; so she spent all her life without refusing either. Her love was contrary to reason, but my love will always be constant, because nothing will ever cause my heart and body to be separated. Truly my body will never be prostituted, nor will it ever be shared. Let him who possesses my heart possess my body, for I abjure all others.

And that evening too, as I looked at her arm, into which was flowing a life that was no longer anything but sickness and torment, I asked myself why? At the nursing home I did not have time to go into it... But when I reached home, all the sadness and horror of these last days dropped upon me with all its weight. And I too had a cancer eating into me—remorse. “Don’t let them operate on her.” And I had not prevented anything. Often, hearing of sick people undergoing a long martyrdom, I had felt indignant at the apathy of their relatives. “For my part, I should kill him.” At the first trial I had given in: beaten by the ethics of society, I had abjured my own. “No,” Sartre said to me. “You were beaten by technique: and that was fatal.” Indeed it was. One is caught up in the wheels and dragged along, powerless in the face of specialists’ diagnoses, their forecasts, their decisions. The patient becomes their property: get him away from them if you can! There were only two things to choose between on that Wednesday—operating or euthanasia. Maman, vigorously resuscitated, and having a strong heart, would have stood out against intestinal stoppage for a long while and she would have lived through hell, for the doctors would have refused euthanasia… A race had begun between death and torture. I asked myself how one manages to go on living when someone you love has called out to you “Have pity on me” in vain.

This critical spirit is needed today. Some Muslim thinkers regard the jihad against Mecca as the climax of Muhammad’s career and fail to note that he eventually abjured warfare and adopted a nonviolent policy. Western critics also persist in viewing the Prophet of Islam as a man of war, and fail to see that from the very first he was opposed to the jahili arrogance and egotism that not only fuelled the aggression of his time but is much in evidence in some leaders, Western and Muslim alike, today. The Prophet, whose aim was peace and practical compassion, is becoming a symbol of division and strife—a development that is not only tragic but also dangerous to the stability on which the future of our species depends.

Our problem is how to reconcile respect for true human dignity, personality, with the demands of social cooperation. And that is a most difficult problem. Very few people really are interested in true freedom, in any era; most folk always go for security, secular conformity, and enforced routine, at the price of independence. But the freedom of the few who really deserve freedom—and they are fewer in our time than ever they were before, I am inclined to believe—is infinitely precious; and in the long run, the security and contentment of the whole of humanity depends upon the survival of that freedom for a few. The great danger just now is that, in the name of general security, we shall neglect altogether the claims of the minority who need and deserve freedom. We seem bent on establishing a universal equalitarian domination which will call itself free and democratic, but which will have made existence almost impossible for those natures that seek to obey the will of God and to abjure desire.

William Palmer, a distinguished member of the Anglican Church and of the University of Oxford, wished to join the Orthodox Church. He went to Russia and Turkey to study the contemporary situation in the Christian East and to find out on what conditions he would be admitted to the communion of the Eastern Orthodox. At St. Petersburg and at Moscow he was told that he had only to abjure the errors of Protestantism before a priest, who would thereupon administer to him the sacrament of Holy Chrism or Confirmation. But at Constantinople he found that he must be baptized afresh. As he knew himself to be a Christian and saw no reason to suspect the validity of his baptism (which incidentally was admitted without question by the Orthodox Russian Church), he considered that a second baptism would be a sacrilege. On the other hand, he could not bring himself to accept Orthodoxy according to the local rules of the Russian Church, since he would then become Orthodox only in Russia while remaining a heathen in the eyes of the Greeks; and he had no wish to join a national Church but to join the universal Orthodox Church. No one could solve his dilemma, and so he became a Roman Catholic.

The human personality contains nothing which may not, in the twinkling of an eye, become altogether changed — nothing in which, before you can look round, there may not spring to birth some cankerous worm which is destined to suck thence the essential juice. Yes, it is a common thing to see not only an overmastering passion, but also a passion of the most petty order, arise in a man who was born to better things, and lead him both to forget his greatest and most sacred obligations, and to see only in the veriest trifles the Great and the Holy. For human passions are as numberless as is the sand of the seashore, and go on to become his most insistent of masters. Happy, therefore, the man who may choose from among the gamut of human passions one which is noble! Hour by hour will that instinct grow and multiply in its measureless beneficence; hour by hour will it sink deeper and deeper into the infinite paradise of his soul. But there are passions of which a man cannot rid himself, seeing that they are born with him at his birth, and he has no power to abjure them. Higher powers govern those passions, and in them is something which will call to him, and refuse to be silenced, to the end of his life. Yes, whether in a guise of darkness, or whether in a guise which will become converted into a light to lighten the world,

J’ai essayé plus d’une fois, comme tous mes amis, de m’enfermer dans un système pour y prêcher à mon aise. Mais un système est une espèce de damnation qui nous pousse à une abjuration perpétuelle ; il en faut toujours inventer un autre, et cette fatigue est un cruel châtiment. Et toujours mon système était beau, vaste, spacieux, commode, propre et lisse surtout ; du moins il me paraissait tel. Et toujours un produit spontané, inattendu, de la vitalité universelle venait donner un démenti à ma science enfantine et vieillotte, fille déplorable de l’utopie. J’avais beau déplacer ou étendre le criterium, il était toujours en retard sur l’homme universel, et courait sans cesse après le beau multiforme et versicolore, qui se meut dans les spirales infinies de la vie. Condamné sans cesse à l’humiliation d’une conversion nouvelle, j’ai pris un grand parti. Pour échapper à l’horreur de ces apostasies philosophiques, je me suis orgueilleusement résigné à la modestie : je me suis contenté de sentir ; je suis revenu chercher un asile dans l’impeccable naïveté. J’en demande humblement pardon aux esprits académiques de tout genre qui habitent les différents ateliers de notre fabrique artistique. C’est là que ma conscience philosophique a trouvé le repos ; et, au moins, je puis affirmer, autant qu’un homme peut répondre de ses vertus, que mon esprit jouit maintenant d’une plus abondante impartialité.

The central ceremony of Ritual Witchcraft was the so-called "Sabbath" - a word of unknown origin having no relation to its Hebrew homonym. Sabbaths were celebrated four times a year - on Candlemass Day, February 2nd, on Rood Mass Day, May 1st, on Lammas Day, August 1st, and on the eve of All Hallows, October 31st. These were great festivals, often attended by hundreds of devotees, who came from considerable distances. Between Sabbaths there were weekly "Esbats" from small congregations in the village where the ancient religion was still practiced. At all high Sabbaths the devil himself was invariably present, in the person of some man who had inherited, or otherwise acquired, the honor of being the incarnation of the two-faced god of the Dianic cult. The worshipers paid homage to the god by kissing his reverse face - a mask worn, beneath an animal's tail, on the devil's backside. There was then, for some at least of the female devotees, a ritual copulation with the god, who was equipped for this purpose with an artificial phallus of horn or metal. This ceremony was followed by a picnic (for the Sabbaths were celebrated out of doors, near sacred trees or stones), by dancing and finally by a promiscuous sexual orgy that had, no doubt, originally been a magical operation for increasing the fertility of the animals on which primitive hunters and herdsmen depend for their livelihood. The prevailing atmosphere at the Sabbaths was one of good fellowship and mindless, animal joy. When captured and brought to trial, many of the who had taken part in the Sabbath resolutely refused, even under torture, even at the stake, to abjure the religion which had brought them so much happiness.

For Dylan, this electric assault threatened to suck the air out of everything else, only there was too much radio oxygen to suck. “Like a Rolling Stone” was the giant, all-consuming anthem of the new “generation gap” disguised as a dandy’s riddle, a dealer’s come-on. As a two-sided single, it dwarfed all comers, disarmed and rejuvenated listeners at each hearing, and created vast new imaginative spaces for groups to explore both sonically and conceptually. It came out just after Dylan’s final acoustic tour of Britain, where his lyrical profusion made him a bard, whose tabloid accolade took the form of political epithet: “anarchist.” As caught on film by D. A. Pennebaker’s documentary Don’t Look Back, the young folkie had already graduated to rock star in everything but instrumentation. “Satisfaction” held Dylan back at number two during its four-week July hold on Billboard’s summit, giving way to Herman’s Hermits’ “I’m Henry the Eighth, I Am” and Sonny and Cher’s “I Got You Babe” come August, novelty capstones to Dylan’s unending riddle. (In Britain, Dylan stalled at number four.) The ratio of classics to typical pop schlock, like Freddie and the Dreamers’ “I’m Telling You Now” or Tom Jones’s “It’s Not Unusual,” suddenly got inverted. For cosmic perspective, yesterday’s fireball, Elvis Presley, sang “Do the Clam.” Most critics have noted the Dylan influence on Lennon’s narratives. Less space gets devoted to Lennon’s effect on Dylan, which was overt: think of how Dylan rewires Chuck Berry (“Subterranean Homesick Blues”) or revels in inanity (“Rainy Day Women #12 & 35”). Even more telling, Lennon’s keening vocal harmonies in “Nowhere Man,” “And Your Bird Can Sing,” and “Dr. Robert” owed as much to the Byrds and the Beach Boys, high-production turf Dylan simply abjured. Lennon also had more stylistic stretch, both in his Beatle context and within his own sensibility, as in the pagan balalaikas in “Girl” or the deliberate amplifier feedback tripping “I Feel Fine.” Where Dylan skewed R&B to suit his psychological bent, Lennon pursued radical feats of integration wearing a hipster’s arty façade, the moptop teaching the quiet con. Building up toward Rubber Soul throughout 1965, Beatle gravity exerted subtle yet inexorable force in all directions.

Hear, therefore, accursed Satan, who art powerless over a servant of God, when, encouraged by his true Lord, he turneth unto another service; in vain dost thou boast of this deed; I command thee to restore it in the name of the Lord, as a Proof before the whole world that when God receiveth a sinner, thou hast no longer any Yule over his soul. I abjure thee, by Him who expelled thee from thy stronghold, bereft thee of the arms which thou didst trust in and distributed thy spoils. Return therefore this deed, whereby this creature of God foolishly bound himself to thy service; return it, I say, in His name by Whom thou art overcome; when thy Power has come to nothing, presume not longer to retain this useless document. By penitence already hath this creature of God restored himself to his true Lord, spurning thy yoke, hoping in the Divine mercy for defence against thine assaults, and assisted by the Most Holy and Glorious Virgin Mary, Mother of God, through whose intercession he shall obtain from Jesus Christ, His Son, that which he himself is not worthy to expect. Through the same Christ our Lord.

From Switzerland in the south, throughout central Europe and Germany, and as far north and west as England, where Henry VIII burned a dozen Anabaptists at the stake, thousands of men and women were subjected to the most terrible persecution. Many of the more moderate leaders who abjured violence were martyred, leaving a gap in the leadership that was often filled by men of little education but much passion.

It's time, you must bite of the cherry of life It'll taste like fear and hope and diet coke and rainbows But don't be surprised when the pain grows this is kinda gonna suck, you can't abstain though There is no "do not" There's no effin try There's no "I don't wanna" It's life...If you don't like it then die Wait no, I'm not condoning suicide Just trying to be motivational overly sensational You get it, I'm sure So I abjure

Unless we ardently and prayerfully devote ourselves to Christ’s righteousness we do not only faithlessly revolt from our Creator, but we also abjure him as our Savior.

The desire for revenge was not unnatural, but it could curdle and embitter the soul, and it often destroyed the avenger. Was it not perhaps infinitely wiser to abjure the wicked and abandon them to the fates, and trust in God to make retribution in His own good time? He found himself saying, almost inaudibly, ‘Vengeance is mine; I will repay, sayeth the Lord.

Nor must any synechist say, “I am altogether myself, and not at all you.” If you embrace synechism, you must abjure this metaphysics of wickedness. In the first place, your neighbors are, in a measure, yourself, and in far greater measure than, without deep studies in psychology, you would believe. Really, the selfhood you like to attribute to yourself is, for the most part, the vulgarest delusion of vanity.

Je tourne en rond autour d'un abîme, funambule sur le fil du rasoir, volcanologue halluciné au bord d'un cratère en ébullition ; je suis aux portes de la mémoire, ces infinies bobines de rushes qui nous archivent, ces grands tiroirs obscurs où sont stockés les héros ordinaires que nous avons été, les mythes camusiens que nous n'avons pas su incarner, enfin les acteurs et les figurants que nous fûmes tour à tour, géniaux et grotesques, beaux et monstrueux, ployés sous le fardeau de nos petites lâchetés, de nos faits d'armes, de nos mensonges, de nos aveux, de nos serments et nos abjurations, de nos bravoures et nos défections, de nos certitudes et nos doutes ; bref, de nos indomptables illusions... Que garder de ces rushes en vrac ? Que rejeter ? S'il n'y avait qu'un seul instant de notre vie à emporter pour le grand voyage, lequel choisir ? Au détriment de quoi et de qui ? Et surtout, comment se reconnaître au milieu de tant d'ombres, tant de spectres, de tant de titans ?... Qui sommes nous au juste ? Ce que nous avons été ou bien ce que nous aurions aimé être ? Le tord que nous avons causé ou bien celui que nous avons subi ? Les rendez-vous que nous avons ratés ou les rencontres fortuites qui ont dévié le cours de notre destin ? Les coulisses qui nous ont préservés de la vanité ou bien les feux de la rampe qui nous ont servi de bûchers ? Nous sommes tout cela et en même temps, toute la vie qui a été la nôtre, avec ses hauts et ses bas, ses prouesses et ses vicissitudes ; nous sommes aussi l'ensemble des fantômes qui nous hantent... nous sommes plusieurs personnages en un, si convaincants dans les différents rôles que nous avons assumés qu'il nous est impossible de savoir lequel nous avons été vraiment, lequel nous sommes devenus, lequel nous survivra.

They know nothing of the terror of war. If they had to share in it just once, then they would certainly take care that the war was over as quickly as possible. Unfortunately, this doesn’t happen. They continue to enjoy all their worldly goods to the utmost. They forge their plans. If these don’t succeed, then nothing can be done about it. It happened and that’s all there is to it. If the plans succeed, then the person who made them is showered with the highest decorations and honours. Did he ask the hundreds of thousands he sent to the battlefield for their opinion?! No!! Everyone must be a patriot; everyone must abjure all the dangers in favour of a ‘hero’s death’. And people witter on about ‘individuality’, ‘freedom’. Yes! Church and State!! How much mischief both of them have on their conscience!

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On the two kinds of certainty of eternal life. In this life there are two kinds of certainty concerning the life which is eternal: the one consists in those occasions when God tells us of it either himself or through an angel or special revelation, although this happens rarely and only to a few. The other kind of knowledge is better and more beneficial and falls frequently to those whose love is perfect. This happens to those whose love for and intimacy with their God is so great that they trust him completely and are so sure of him that they can no longer have any doubts, their certainty being founded on their love for him in all creatures without distinction. And if all creatures were to reject and abjure him, even if God himself were to do so, then they would not cease to trust, for love is not capable of mistrust but can only trust all that is good. And there is no need for anything to be said to either the lover or the beloved, for as soon as God senses that this person is his friend, he immediately knows all that is good for them and that belongs to their well-being. For however devoted you are to him, you may be sure that he is immeasurably more devoted to you and has incomparably more faith in you. For he is faithfulness itself – of this we can be certain as those who love him are certain. This type of certainty is far greater, more perfect and true than the other and it cannot deceive us, while the first kind can be deceptive and can easily be an illusion. Indeed, the second type is experienced in all the faculties of our soul and cannot deceive those who truly love God; indeed they no more doubt it than they doubt God himself, for love drives out all fear. ‘Love knows no fear’ as St John12 (1 John 4:18) says, and it is also written: ‘Love covers a multitude of sins’ (1 Peter 4:8). For where there is sin, there can be neither complete trust nor love, since love completely covers over sins and knows nothing of them. Not in such a way as if we had not sinned, but rather it wipes them away and drives them out, as if they had never existed. For all God’s works are so utterly perfect and overflowing that whoever he forgives, he forgives totally and absolutely, preferring to forgive big sins rather than little ones, all of which creates perfect trust. I hold this kind of knowledge to be incomparably better, more rewarding and more authentic than the other, since neither sin nor anything else can obstruct it. For when God finds people in the same degree of love, then he judges them in the same way, regardless of whether they have sinned greatly or not at all. But those to whom more is forgiven, should have a greater love, as our Lord Jesus Christ said: ‘They to whom more is forgiven must love more’ (Luke 7:47).

By earth and stone, I abjure you!

language is fossil poetry, Johnson saw that the etymology of every word, however commonplace the word itself, contains the gleam of a more lustrous past. Etymology is perennially fascinating because it revives the forgotten poetry of the everyday. While Johnson’s modified approach to compiling the Dictionary meant that for many words he gave details of senses that diverged sharply from their etymological roots, he never abjured his use of what he understood to be the origins of words—their ‘radical primitives’—as starting points

Then Wanda proposed a health. "Health to abandoned wives!" she said. "Well now," I said. "'Abandoned,' that's a little strong." "Pushed out, jettisoned, abjured, thrown away," she said. "I remember," I said, "a degree of mutuality, in our parting." "And when guests came," she said, "you always made me sit in the kitchen." "I thought you liked it in the kitchen," I said. "You were forever telling me to get out of the bloody kitchen." "And when my overbite required correction," she said, "you would not pay for the apparatus." "Seven years of sitting by the window with your thumb in your mouth," I said. "What did you expect?" "And when I needed a new frock," she said, "you hid the Master Charge." "There was nothing wrong with the old one," I said, "that a few well-placed patches couldn't have fixed." "And when we were invited to the Argentine Embassy," she said, "you made me drive the car in a chauffeur's cap, and park the car, and stand about with the other drivers outside while you chatted up the Ambassador." "You know no Spanish," I pointed out. "It was not the happiest of marriages," she said, "all in all." "There has been a sixty percent increase in single-person households in the last ten years, according to the Bureau of the Census," I told her. "Perhaps we are part of a trend.

Go do your reading then, or bother someone’s daughter. I’m sure you have better things to do than watch me eat.” “Actually…” “Begone demon!” Kote said, switching to a thickly accented Temic through half a mouthful of stew. “Tehus antausa eha!” Bast burst into startled laughter and made an obscene gesture with one hand. Kote swallowed and changed languages. “Aroi te denna-leyan!” “Oh come now,” Bast reproached, his smile falling away. “That’s just insulting.” “By earth and stone, I abjure you!” Kote dipped his fingers into the cup by his side and flicked droplets casually in Bast’s direction. “Glamour be banished!” “With cider?” Bast managed to look amused and annoyed at the same time as

Galileo was ultimately forced to recant his views, not through rational argument, but through force. He was placed before the Inquisition and found ‘vehemently suspect of heresy’ and ordered to ‘abjure, curse and detest’ his opinions. He was sentenced to formal imprisonment and remained under house arrest for the rest of his life. According to popular legend, as Galileo retracted his views, he muttered under his breath: ‘But still it moves.

The Reformation's splintering of Western Christendom into competing religious polities--each with its own preferred forms and norms of religious governance--led to religious warfare and persecution, on the one hand, and to corresponding movements toward religious freedom, on the other. In the 1570's, for example, the Spanish monarch Philip II (1527-1598), who was also Lord of the Netherlands, ordered a bloody inquisition and eventually declared war against the growing population of Dutch Protestants, ultimately killing thousands of them and confiscating huge portions of private property. Phillips's actions sparked a revolt by the seven northern provinces of the Netherlands, who relived heavily on Calvinist principles of revolution. Presaging American developments two centuries later, these Dutch revolutionaries established a confederate government by the Union of Utrecht of 1579, which required that "each person must enjoy freedom of religion, and no one may be persecuted or questioned about his religion." In 1581 the confederacy issued a declaration of independence, called the Act of Abjuration, invoking "the law of nature" and the "ancient rights, privileges, and liberties" of the people in justification of its revolutionary actions. When the war was settled, each of the seven Dutch provinces instituted its own constitution. These provincial constitution were among the most religiously tolerant of the day and helped to render the Netherlands both a haven for religious dissenters from throughout Europe and a point of departure for American colonists, from the Mayflower Pilgrims of 1620 onward. When later comparing this sixteenth-century Dutch experience with the eighteenth-century American experience, American founder John Adams wrote: "The Originals of the two Republicks are so much alike, that the History of one seems but a Transcript from that of the other.

Good master, while we do admire This virtue and this moral discipline, Let’s be no stoics nor no stocks, I pray, Or so devote to Aristotle’s checks As Ovid be an outcast quite abjured. 5 Balk logic with acquaintance that you have, And practice rhetoric in your common talk. Music and poesy use to quicken you; The mathematics and the metaphysics, Fall to them as you find your stomach serves you. 10 No profit grows where is no pleasure ta’en. In brief, sir, study what you most affect. —TRANIO, The Taming of the Shrew, 1.1.29–40 In other words: Listen, boss. We all think highly of ethics and morality. But—please—let’s not eliminate fun altogether, or turn ourselves into stuffed shirts. Let’s not dedicate ourselves to a life of restraint and throw away pleasure altogether. (Let’s not get all hung up with that stickler Aristotle about stuff like right and wrong, and throw Ovid’s stories about people who get naked right out the window.) Work on your analytical skills by figuring out how to split the check. Use linguistic theory in your everyday chitchat. By all means listen to music and read poetry, but purely for your enjoyment. As for math and philosophy, get involved in that stuff only when you’re really in the mood. You can’t learn anything if you’re miserable. Here’s my point: as far as study goes, stick to the subjects you like.

The Lord has adopted us to be his children on this condition that we reveal an imitation of Christ who is the mediator of our adoption. Unless we ardently and prayerfully devote ourselves to Christ’s righteousness we do not only faithlessly revolt from our Creator, but we also abjure him as our Savior.

Ti Noel vaguely understood that his rejection by the geese was a punishment for his cowardice. Macandal had disguised himself as an animal for years to serve men, not to abjure the world of men.

Only love can abjure power. Only love is strong enough to accept the weakness of not having power. Only love can outbid the offer of control made by evil.

For it is not necessar for us to abjure Turkism or Paganism, because we are not in fear to be troubled with that; but the thing that we are in danger of is Papistry, and therefore we must abjure that.

At worst, a couple of people still owed him, and he’d find a way to pass the debt to them. This was one of the reasons Reggio had abjured criminality: it was so damn hard to keep track of one’s obligations, and the debit and credit columns never balanced the way they should.

And as head of state, he could certainly not abjure warfare or disband his army. He realized that even if he abdicated and became a Buddhist monk, others would fight to succeed him and unleash more havoc, and as always, the peasants and the poor would suffer most. Ashoka’s dilemma is the dilemma of civilization itself. As society developed and weaponry became more deadly, the empire, founded on and maintained by violence, would paradoxically become the most effective means of keeping the peace.

Now I shall abjure magic and become a hermit: put myself in a situation where I can honestly say that I have nothing else to do but to learn to be good. The end of life is rightly thought of as a period of meditation. Will I be sorry that I did not begin it sooner?

What had been right in 1431 in English Rouen – to secure the girl’s salvation by persuading her to abjure her heresy and embrace the loving counsel of the Church – was wrong twenty-five years later, in a kingdom from which God had driven the English with their tails between their legs.

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In his early days Gandhi served as a stretcher-bearer on the British side in the Boer War, and he was prepared to do the same again in the war of 1914-18. Even after he had completely abjured violence he was honest enough to see that in war it is usually necessary to take sides. He did not — indeed, since his whole political life centred round a struggle for national independence, he could not — take the sterile and dishonest line of pretending that in every war both sides are exactly the same and it makes no difference who wins.

Yeats affirmed his belief in a Platonic order of things in his poem ‘Sailing to Byzantium’, which presents the ancient Oriental city (the direction of light in Suhrawardi’s gnostic Platonism) as a symbol of the mundus imaginalis, an archetypal capital of the ‘human kingdom of the imagination’, a hub of the interworld where the incarnate and discarnate, conscious and unconscious self, meet.45 Rejecting the world in which whatever is ‘begotten, born, and dies’ loses itself in ‘sensual neglect’, the poet turns instead to ‘monuments of unageing intellect’. He abjures his ‘dying animal’, his body, the ‘portable tomb’ of the Hermetists, and reaches for the ‘artifice of eternity’: timeless beauty.46

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The attitude toward the forest people forms an important caveat to Ashoka's espousal of the principle of nonviolence. The fact that the warning to the forest people appears in an inscription that deals with the evils of warfare and the replacement of the goal of military victory by that of dhammic victory suggests that the armed insur- gency of the forest people posed a major political challenge to the Maurya state, one that could not be ignored even by an otherwise pacifist emperor. The king who repents on the devastation of war, declares that he has abjured it, and urges his successors to do like- wise, brandishes his power in front of the forest people and warns them to fall in line if they want to avoid his wrath.

Romance was once a luxury, now it’s hard To abjure this winter, even harder To be so solemn about the weather I think I’ll forget my dream And also all my promises and images There are some things you can only put One way, others a different way each time, It doesn’t matter, I’ll wait around out of habit Considering this a luxury and that a hard stone Loving you as if I were walking sensationally Down the stairs looking fast or else Running up a bill still smiling at the store Without a thought to the consequent past.

He began with a blanket code which every business man was summoned to sign—to pay minimum wages and observe the maximum hours of work, to abolish child labor, abjure price increases and put people to work. Every instrument of human exhortation opened fire on business to comply—the press, pulpit, radio, movies. Bands played, men paraded, trucks toured the streets blaring the message through megaphones. Johnson hatched out an amazing bird called the Blue Eagle. Every business concern that signed up got a Blue Eagle, which was the badge of compliance.

Ye elves of hills, brooks, standing lakes and groves, And ye that on the sands with printless foot Do chase the ebbing Neptune and do fly him When he comes back; you demi-puppets that By moonshine do the green sour ringlets make, Whereof the ewe not bites, and you whose pastime Is to make midnight mushrooms, that rejoice To hear the solemn curfew; by whose aid, Weak masters though ye be, I have bedimm'd The noontide sun, call'd forth the mutinous winds, And 'twixt the green sea and the azured vault Set roaring war: to the dread rattling thunder Have I given fire and rifted Jove's stout oak With his own bolt; the strong-based promontory Have I made shake and by the spurs pluck'd up The pine and cedar: graves at my command Have waked their sleepers, oped, and let 'em forth By my so potent art. But this rough magic I here abjure, and, when I have required Some heavenly music, which even now I do, To work mine end upon their senses that This airy charm is for, I'll break my staff, Bury it certain fathoms in the earth, And deeper than did ever plummet sound I'll drown my book.

When Thangorodrim was broken and Morgoth overthrown, Sauron put on his fair hue again and did obeisance to Eönwë, the herald of Manwë, and abjured all his evil deeds. And some hold that this was not at first falsely done, but that Sauron in truth repented, if only out of fear, being dismayed by the fall of Morgoth and the great wrath of the Lords of the West.

Enfin, certains hommes sont en proie au doute. Si beaucoup ne se reconnaissent plus dans la virilité obligatoire, cet idéal n’a pas disparu pour autant. Les uns voudraient « bien faire », mais sans savoir comment ; les autres sentent qu’ils « font mal », mais sans identifier le lien entre leur situation personnelle et l’organisation de la société. Dans la forêt des injonctions contradictoires, il arrive que les hommes de bonne volonté se sentent perdus : ils ne savent plus quelle est leur place, leur rôle, leur statut, leur fonction – en un mot, ce qu’on attend d’eux. Personne n’a encore inventé la boussole féministe à usage masculin. En fait, les hommes sont moins troublés par le « déclin de l’autorité » ou la « féminisation du monde » que par l’avènement d’une société de l’égalité. Les failles du masculin sont élargies par la tectonique des genres qui secoue nos sociétés : une marche vers l’émancipation des femmes, leur rôle accru dans tous les domaines. La solution n’est pas d’abjurer humblement les valeurs viriles, ni de se les réapproprier avec éclat, mais d’entendre la critique que le féminisme lance aux sociétés démocratiques : leur inachèvement en matière de liberté et d’égalité – leur permanent déni de justice.

So I ask you: attend to the writing, not to me. If lies and pleas and excuses weave among the words, listen for them. Do not pass them over, do not forgive them easily. Read all, even this abjuration, with a cold eye.

Interestingly, much as the happiest people don’t seek happiness, the wealthiest people are not those who most ruthlessly pursue wealth.101 John Kay cites a number of cases of global giants, household names such as ICI, Boeing, Merck, Pfizer and Citigroup, which were once highly profitable organisations while they focussed on delivering a good product, but which nosedived as soon as the bean-counters took over, and told people to focus on the bottom line – making money. Greed doesn’t pay (although abjuring greed because it pays better to do so is to thwart oneself, since it is the attitude of mind, not a certain action or set of actions, that is both in itself to be desired and goes to create prosperity). Success in business comes, bizarrely enough, as a by-product of running a good business.

After the jolt from Du Vair on 28 June, a second thunderbolt struck at the heart of the League and the meeting of the Estates less than a month later: Henry IV abjured his Calvinist faith and recognized the Catholic religion as the true church of God at St Denis on 25 July 1593. In an orchestrated move that showed his political genius, Henry IV eliminated at a stroke the raison d’eˆtre of the Estates-General and dissolved the one unifying thread that had held the League together since 1588.

After the jolt from Du Vair on 28 June, a second thunderbolt struck at the heart of the League and the meeting of the Estates less than a month later: Henry IV abjured his Calvinist faith and recognized the Catholic religion as the true church of God at St Denis on 25 July 1593. In an orchestrated move that showed his political genius, Henry IV eliminated at a stroke the raison d’etre of the Estates-General and dissolved the one unifying thread that had held the League together since 1588.

More broadly, a decent, humane, self-governing society will reject the belief that most human beings – homosexual or heterosexual – are slaves to their passions, their desires, their genetic predispositions. Our identities are not defined by sex, nor is sex itself an irresistible force. To believe otherwise is to vitiate the concept of individual responsibility and free will. Although our struggles are not all the same, we all do struggle against every sort of human desire, against our biological impulses, against our emotional longings. We do not abjure the struggle because it is difficult or beaux we seem to be battling against something deep within us – even if that something is as powerful as sexual desire; even if it seems fundamental to who we are.

they also abjured what they saw as the manipulation and duplicity of the political newspapers, which, they claimed, sacrificed “every principle of freedom” for the short-term gain of whichever party they happened to favor.

I have observed it, in the course of my life, in numbers of men. It seems to me to be a general rule. In the taking of legal oaths, for instance, deponents seem to enjoy themselves mightily when they come to several good words in succession, for the expression of one idea; as, that they utterly detest, abominate, and abjure, or so forth; and the old anathemas were made relishing on the same principle. We talk about the tyranny of words, but we like to tyrannize over them too; we are fond of having a large superfluous establishment of words to wait upon us on great occasions; we think it looks important, and sounds well. As we are not particular about the meaning of our liveries on state occasions, if they be but fine and numerous enough, so, the meaning or necessity of our words is a secondary consideration, if there be but a great parade of them. And as individuals get into trouble by making too great a show of liveries, or as slaves when they are too numerous rise against their masters, so I think I could mention a nation that has got into many great difficulties, and will get into many greater, from maintaining too large a retinue of words.

Good morning, class. Good morning, red of face and scowl of mouth. Good morning, starched of shirt and waved of hair. This morning we will speak of consciousness. Where does it come from? What does it do with itself? Does it connive? Does it seek advantages? How does it learn its ways—as billions of neurons self-conceiving in neural circuits, revise, adjust, reorganize, multiply responding behaviorally to outer-world creature experience—in a process of natural selection or neural Darwinism, according to Edelman? Does that include you, pretty-boy warmaker? Are you the culmination of this evolutionary brainwork? Crick, on the other hand, opts for the role of the claustrum or maybe the thalamus. Abjure claustrumphobia. Remember the thalamus! In any event you have no soul. But neither do Edelman or Crick. And neither does scowler here, though he will kill to prove that he has one. But that is the pretense of the brain. We have to be wary of our brains. They make our decisions before we make them. They lead us to still waters. They renounceth free will. And it gets weirder: If you slice a brain down the middle, the left hemisphere and the right hemisphere will operate self-sufficiently and not know what the other is doing. But don’t think about these things, because it won’t be you anyway doing the thinking. Just follow your star. Live in the presumptions of the socially constructed life. Abhor science. Sort of believe in God. Put your failings behind you. Present your self-justifications to the bathroom mirror.

They asked him if now he were willing to abjure. "With what face, then," replied he, "should I behold the heavens? How should I look on those multitudes of men to whom I have preached the pure Gospel? No; I esteem their salvation more than this poor body, now appointed unto death.