The Sweet Hereafter Quotes

O Mistress mine, where are you roaming? O, stay and hear; your true love's coming, That can sing both high and low: Trip no further, pretty sweeting; Journeys end in lovers meeting, Every wise man's son doth know. What is love? 'Tis not hereafter; Present mirth hath present laughter; What's to come is still unsure: In delay there lies not plenty; Then, come kiss me, sweet and twenty, Youth's a stuff will not endure.

May this marriage be blessed. May this marriage be as sweet as milk and honey. May this marriage be as intoxicating as old wine. May this marriage be fruitful like a date tree. May this marriage be full of laughter and everyday a paradise. May this marriage be a seal of compassion for here and hereafter. May this marriage be as welcome as the full moon in the night sky. Listen lovers, now you go on, as I become silent and kiss this blessed night.

It's a way of living with tragedy, I guess, to claim after it happens that you saw it coming, as if somehow you had already made the necessary adjustments beforehand.

Mourning can be very selfish. When someone you love has died, you tend to recall best those few moments and incidents that helped clarify your sense, not of the person who has died, but of your own self.

What is love? 'tis not hereafter; Present mirth hath present laughter; What's to come is still unsure. In delay there lies no plenty; Then come kiss me, sweet and twenty; Youth's a stuff will not endure.

God does not exist, as neither does our hereafter, that second bogey being as easily disposed of as the first. Indeed, imagine yourself just dead—and suddenly wide awake in Paradise where, wreathed in smiles, your dear dead welcome you. Now tell me, please, what guarantee do you possess that those beloved ghosts are genuine; that it is really your dear dead mother and not some petty demon mystifying you, masked as your mother and impersonating her with consummate art and naturalness? There is the rub, there is the horror; the more so as the acting will go on and on, endlessly; never, never, never, never, never will your soul in that other world be quite sure that the sweet gentle spirits crowding about it are not fiends in disguise, and forever, and forever, and forever shall your soul remain in doubt, expecting every moment some awful change, some diabolical sneer to disfigure the dear face bending over you.

I’ve got nothing against outsiders, per se, you understand. It’s just that you have to love a town before you can live in it right, and you have to live in it before you can love it right. Otherwise, you’re a parasite of sorts.

Our obsession with each other was like the isolation that comes with great pain; it was like extreme sadness. Without our children we might have never discovered our differences, which is what has made our abiding love for each other possible.

Another sign of the learned man of the hereafter is that he keeps himself distant from the ruling authorities and avoids their company, because this world is sweet, ever-new and its bridle is in their hands. He who comes near them is not free from their pleasures and harms. They are mostly unjust and do not obey the advices of the learned men. The learned man who frequents them will look to their grandeurs and then think God's gift upon him as insignificant. To keep company with the rulers is the key to evils.

Wonder of time,' quoth she, 'this is my spite, That, thou being dead, the day should yet be light. 'Since thou art dead, lo, here I prophesy: Sorrow on love hereafter shall attend: It shall be waited on with jealousy, Find sweet beginning, but unsavoury end, Ne'er settled equally, but high or low, That all love's pleasure shall not match his woe. 'It shall be fickle, false and full of fraud, Bud and be blasted in a breathing-while; The bottom poison, and the top o'erstraw'd With sweets that shall the truest sight beguile: The strongest body shall it make most weak, Strike the wise dumb and teach the fool to speak. 'It shall be sparing and too full of riot, Teaching decrepit age to tread the measures; The staring ruffian shall it keep in quiet, Pluck down the rich, enrich the poor with treasures; It shall be raging-mad and silly-mild, Make the young old, the old become a child. 'It shall suspect where is no cause of fear; It shall not fear where it should most mistrust; It shall be merciful and too severe, And most deceiving when it seems most just; Perverse it shall be where it shows most toward, Put fear to valour, courage to the coward. 'It shall be cause of war and dire events, And set dissension 'twixt the son and sire; Subject and servile to all discontents, As dry combustious matter is to fire: Sith in his prime Death doth my love destroy, They that love best their loves shall not enjoy.

[...] I could no longer believe even in life. Which meant that I had come to be the reverse, the opposite of a Christian. For me, now, the only reality is death.

It's a landscape that controls you, sits you down and says, Shut up, pal, I'm in charge here.

Photographs of them alive and smiling would have made me cry and fall down and beat the earth with my fists; their actual dead faces only sealed me off from myself.

The only way I could go on living was to believe I was not living.

Sometimes Allah gives you bitterness in this life so that you can further enjoy the sweetness of the hereafter

I kept driving straight on toward what we called home and could not say aloud the words that were thrashing me, as if somehow by remaining silent I could keep the terrible thing from having occurred.

What is love? 'Tis not hereafter. Present mirth hath present laughter. What’s to come is still unsure. In delay there lies no plenty. Then come kiss me, sweet and twenty. Youth’s a stuff will not endure.

Because it's anger that drives us and delivers us. It's not any kind of love either-love for the underdog or the victim, or whatever you want to call them. Some litigators like to claim that. The losers.

This Marriage - Ode 2667 May these vows and this marriage be blessed. May it be sweet milk, this marriage, like wine and halvah. May this marriage offer fruit and shade like the date palm. May this marriage be full of laughter, our every day a day in paradise. May this marriage be a sign of compassion, a seal of happiness here and hereafter. May this marriage have a fair face and a good name, an omen as welcome as the moon in a clear blue sky. I am out of words to describe how spirit mingles in this marriage

For instance, a man generally doesn't even know how small a woman is until he holds an article of her clothing up in front of him, one of her nightgowns, say, and sees how small and flimsy it is and how like a child's and unlike his own, and how thick and heavy his hands seem.

But oh, my dear one," he pleaded, "death is afar off from you." "Nay," she said, holding up a warning hand. "I am deeper in death at this moment than if the weight of an earthly grave lay heavy upon me!" "Oh, my wife, must I read it?" he said, before he began. "It would comfort me, my husband!" was all she said, and he began to read when she had got the book ready. How can I, how could anyone, tell of that strange scene, its solemnity, its gloom, its sadness, its horror, and withal, its sweetness. Even a sceptic, who can see nothing but a travesty of bitter truth in anything holy or emotional, would have been melted to the heart had he seen that little group of loving and devoted friends kneeling round that stricken and sorrowing lady; or heard the tender passion of her husband's voice, as in tones so broken and emotional that often he had to pause, he read the simple and beautiful service from the Burial of the Dead. I cannot go on… words… and v-voices… f-fail m-me! She was right in her instinct. Strange as it was, bizarre as it may hereafter seem even to us who felt its potent influence at the time, it comforted us much. And the silence, which showed Mrs. Harker's coming relapse from her freedom of soul, did not seem so full of despair to any of us as we had dreaded.

The ones who are always on your side, or so they think, are the ones who keep you down. Everything they do keeps you down. They'll forgive you for anything. Rob, rape, pillage, and kill, and they'll defend you to yourself. They understand all outrages, and all your failings and faults, too. Perfect! You can go on that way forever. What do they care? Excuse me: they do care. They want it that way. How would they make a living, these servants of the poor, if there were no poor? What enabled me to rise above all the people who don't know enough to come in out of the rain is that one day I looked face to face at a man who hated half of everything I was and had the courage to tell me so. I remember his very words. He said, 'What you're doing is hideous--a perfect way to die young. Unless you want to live sweetly only in the hereafter, you ought to learn how to do the right thing.'" The doctor stopped what he was doing, dropped his hand to his sides, and looked directly at Peter Lake. "I hate the poor. Look what they do to themselves. How could you not hate them, unless you thought that they should be like this.

I can't help it, and I'm not sorry for it; I'm even a little proud. People think I'm cold and unfeeling, but that's a price I've always been willing to pay. The truth is that I'm beyond help; most people are; and it only angers me to see my sisters or my friends here in town wasting their time. To forestall or cover my anger, I jump in front of them, and suddenly I myself have turned into the person come to provide comfort, reassurance, help, whatever it is they originally desired to provide me with. I take their occasion and make it my own.

Letter from Town: The Almond Tree" You promised to send me some violets. Did you forget? White ones and blue ones from under the orchard hedge? Sweet dark purple, and white ones mixed for a pledge Of our early love that hardly has opened yet. Here there’s an almond tree—you have never seen Such a one in the north—it flowers on the street, and I stand Every day by the fence to look up for the flowers that expand At rest in the blue, and wonder at what they mean. Under the almond tree, the happy lands Provence, Japan, and Italy repose, And passing feet are chatter and clapping of those Who play around us, country girls clapping their hands. You, my love, the foremost, in a flowered gown, All your unbearable tenderness, you with the laughter Startled upon your eyes now so wide with hereafter, You with loose hands of abandonment hanging down.

For the New Year. I am still living, I am still thinking: I have to go on living because I have to go on thinking. Sum, ergo cogito: cogito, ergo sum. Today everyone is permitted to express his desire and dearest thoughts: so I too would like to say what I have desired of myself today and what thought was the first to cross my heart this year – what thought shall be the basis, guarantee and sweetness of all my future life! I want to learn more and more to see what is necessary in things as the beautiful in them – thus I shall become one of those who make things beautiful. Amor fati: may that be my love from now on! I want to wage no war against the ugly. I do not want to accuse, I do not want even to accuse the accusers. May looking away be my only form of negation! And, all in all: I want to be at all times hereafter only an affirmer (ein Ja-sagender)! (276).

Letter from Town: The Almond Tree" You promised to send me some violets. Did you forget? White ones and blue ones from under the orchard hedge? Sweet dark purple, and white ones mixed for a pledge Of our early love that hardly has opened yet. Here there’s an almond tree—you have never seen Such a one in the north—it flowers on the street, and I stand Every day by the fence to look up for the flowers that expand At rest in the blue, and wonder at what they mean. Under the almond tree, the happy lands Provence, Japan, and Italy repose, And passing feet are chatter and clapping of those Who play around us, country girls clapping their hands. You, my love, the foremost, in a flowered gown, All your unbearable tenderness, you with the laughter Startled upon your eyes now so wide with hereafter, You with loose hands of abandonment hanging down.

praying God that I may have a joyful and comfortable meeting with you and that we may make at this Christmas a new marriage ever to be kept hereafter; for, God so love me, as I desire only to live in this world for your sake, and that I had rather live banished in any part of the earth with you than live a sorrowful widow’s life without you. And so God bless you, my sweet child and wife, and grant that ye may ever be a comfort to your dear dad and husband. James R.

Biology doesn't matter, the Christians argued, because this body we live in is not ultimately real; history doesn't matter, they said, because God's time is different and superior to man's anyhow; and forget cause and effect, forget what you've been told about the physical world, because there is heaven and there is hell and there is this green earth in between, and you are always alive in one of the three places.

From then on, we were simply different people. Not new people; different.

Angry? Yes, I'm angry: I'd be a lousy lawyer if I weren't.

Listen, identify withe the victims and you become one yourself. Victims make lousy litigators.

Abbott says, 'Biggest...difference...between...people...is...quality...of...attention.' And since a person's quality of attention is one of the few things about her that a human can control, then she better damn well do it, say I. Put that together with the Golden Rule in a nutshell, and you've got my philosophy of life. Abbott's too. And you don't need religion for that.

But I understood Bear Otto's desire to become a noble man, a man like Billy Ansel, and I respected that, naturally. I just wished the boy had more ways of imagining the thing than by becoming a good soldier. But that's boys, I guess.

For the rest of my life I will remember that red-brown blur, like a stain of dried blood, standing against the road with a thin screen of blown snow suspended between it and me, the full weight of the vehicle and the thirty-four children in it bearing down on me like a wall of water. And I will remember the formal clarity of my mind, beyond thinking or choosing now, for I had made my choice, as I wrenched the steering wheel to the right and slapped my foot against the brake pedal, and I wasn't the driver anymore, so I hunched my shoulders and ducked my head, as if the bus were a huge wave about to break over me. There was Bear Otto, and the Lamston kids, and the Walkers, the Hamiltons, and the Prescotts, and the teenaged boys and girls from Bartlett Hill, and Risa and Wendell Walker's sad little boy, Sean, and sweet Nichole Burnell, and all the kids from the valley, and the children from Wilmot Flats, and Billy Ansel's twins, Jessica and Mason-the children of my town-their wide eyed faces and fragile bodies swirling and tumbling in a tangled mess as the bus went over and the sky tipped and veered away and the ground lurched brutally forward.

The way we deal with death depends on how it's imagined for us beforehand, by our parents and the people who surround them, and what happens to us early on.[...] Instead, we believe the lie, that death, unlike taxes, can be postponed indefinitely, and we spend our lives defending that belief. Some people are very good at it, and they become our nation's heroes. Some, like me, see the lie early for what it is, fake it for a while and grow bitter, and then go beyond bitterness to...to what? To this, I suppose. Cowardice. Adulthood.

Before you lose your children, you can talk about it-as a possibility, I mean [...] But when the thing that you only imagined actually happens, you quickly discover that you can barely speak of it. Your story is jumbled and mumbled, out of sync and unfocused. At least that's how it has been for me.

A dog-it was a dog I saw for certain. Or thought I saw. It was snowing pretty hard by then, and you can see things in the snow that aren't there, or aren't exactly there, so that by God when you do see something, you react anyhow, erring on the distaff side, if you get my drift. That's my training as a driver, but it's also my temperament as a mother of two grown sons and wife to an invalid, and that way when I'm wrong at least I'm wrong on the side of the angels.

I'm the kind of person who always follows the manual. No shortcuts.

But twins are like that. They behave in ways, especially regarding each other, that can seem very strange to someone who is not a twin himself. They have a morality that is different from ours-at least when they are young they do-because, unlike other children, they are not inclined to imitate adults until much later. To children who are twins, even when they are not identical, the other twin is both more or less real than everyone else in the family, and they deal with each other the way that we deal with ourselves alone. Which means that it's like twins are permanently stoned. I don't think that's an exaggeration.

She was like a stranger to me then, a stranger whose life had just been made utterly meaningless. I know this because I felt the same way. Meaning had gone wholly and and in one clot right out of my life too, and as result I'm sure I was like a stranger to her as well. Our individual pain was so great that that we could not recognize any other.

RED JACKET, SAGOYEWATHA (Seneca) “We like our religion, and do not want another” (May 1811) Red Jacket (c. 1751-1830) addressed Reverend Alexander, from New York City, during a Seneca council at Buffalo Creek. Brother!—We listened to the talk you delivered us from the Council of Black-Coats, in New York. We have fully considered your talk, and the offers you have made us. We now return our answer, which we wish you also to understand. In making up our minds, we have looked back to remember what has been done in our days, and what our fathers have told us was done in old times. Brother!—Great numbers of Black-Coats have been among the Indians. With sweet voices and smiling faces, they offered to teach them the religion of the white people. Our brethren in the East listened to them. They turned from the religion of their fathers, and took up the religion of the white people. What good has it done? Are they more friendly one to another than we are? No, Brother! They are a divided people—we are united. They quarrel about religion—we live in love and friendship. Besides, they drink strong waters. And they have learned how to cheat, and how to practice all the other vices of the white people, without imitating their virtues. Brother!—If you wish us well, keep away; do not disturb us. Brother!—We do not worship the Great Spirit as the white people do, but we believe that the forms of worship are indifferent to the Great Spirit. It is the homage of sincere hearts that pleases him, and we worship him in that manner. According to your religion, we must believe in a Father and Son, or we shall not be happy hereafter. We have always believed in a Father, and we worship him as our old men taught us. Your book says that the Son was sent on Earth by the Father. Did all the people who saw the Son believe him? No! they did not. And if you have read the book, the consequence must be known to you. Brother!—You wish us to change our religion for yours. We like our religion, and do not want another. Our friends here [pointing to Mr. Granger, the Indian Agent, and two other whites] do us great good; they counsel us in trouble; they teach us how to be comfortable at all times. Our friends the Quakers do more. They give us ploughs, and teach us how to use them. They tell us we are accountable beings. But they do not tell us we must change our religion.—we are satisfied with what they do, and with what they say. SOURCE: B.B. Thatcher. Indian Life and Battles. Akron: New Werner Company, 1910. 312—314. Brother!—for these reasons we cannot receive your offers. We have other things to do, and beg you to make your mind easy, without troubling us, lest our heads should be too much loaded, and by and by burst.

Fixing motives is like fixing blame-the further away from the act you get, the harder it is to single out one thing as having caused it.

Obviously, you can't control everything, but you are obliged to take care of the few things you can. I'm an optimist, basically, who acts like a pessimist. On principle. Just in case.

Just to show you how far I was from predicting the accident or suspecting that it could occur-even though, except for Dolores Driscoll, who drove the bus, I was surely the person in town closest to the event, the only eyewitness, you might say-at the moment it occurred I was thinking of fucking Risa Walker.

Later, I learned that people thought I was being courageous. Not so. There were selfish reasons for my behavior. I shoved everyone away and kept more or less to myself, silent, stone-faced, although continuing nonetheless to help the other men, as we received one child after another from the divers and wrapped them in blankets and dispatched them in stretchers up the steep slope to the road and the waiting ambulances, as if by doing that I could somehow prolong this part of the nightmare and postpone waking up to what I knew would be the inescapable and endless reality of it. No one spoke. Somehow, at the bottom, I did not want this awful work to end. That's not courage.

It should strike us as odd that we feel inclined to nod our heads in agreement to the twangy, sweetly discordant folk vocals of Iris Dement in “Let the Mystery Be,” a humble paean about the hereafter. In fact, the only real mystery is why we’re so convinced that when it comes to where we’re going “when the whole thing’s done,” we’re dealing with a mystery at all. After all, the brain is like any other organ: a part of our physical body. And the mind is what the brain does—it’s more a verb than it is a noun. Why do we wonder where our mind goes when the body is dead? Shouldn’t it be obvious that the mind is dead, too?

contest between the Assembly and Justice William Moore of Chester County are found in Pa. Arch., 8th ser. (hereafter Votesj, 4:4677-747.

Pennsylvanians cast their votes at 41 polling places, compared with 11 before the Revolution. James T. Mitchell and Henry Flanders, comps., The Statutes at Large of Pennsylvania from 1682 to 1809 (Harrisburg, Pa., 1896-1915) (hereafter Statute, 9:114-23.

By homely gift and hindered Words The human heart is told Of Nothing— “Nothing” is the force That renovates the World— Emily Dickinson (#1563)

Which is like writing history backward, if you ask me, fixing the past to fit the present. Hindsight made over into foresight.

The heart is that without which you would not be you, your, how you say… essence, that which is real, which does not change. The essence of honey is sweetness, yes? Its heart is sweet. The essence of self is love, more pure than the purest honey. The essence is the heart, the innermost, beyond which there is no whicher. It knows not the future, nor the past. It knows the eternal now alone. It is complete.

Backward, turn backward, O Time, in your flight, Make me a child again just for tonight! Mother, come back from the echoless shore, Take me again to your heart as of yore; Kiss from my forehead the furrows of care, Smooth the few silver threads out of my hair; Over my slumbers your loving watch keep;— Rock me to sleep, mother, – rock me to sleep! Backward, flow backward, O tide of the years! I am so weary of toil and of tears,— Toil without recompense, tears all in vain,— Take them, and give me my childhood again! I have grown weary of dust and decay,— Weary of flinging my soul-wealth away; Weary of sowing for others to reap;— Rock me to sleep, mother – rock me to sleep! Tired of the hollow, the base, the untrue, Mother, O mother, my heart calls for you! Many a summer the grass has grown green, Blossomed and faded, our faces between: Yet, with strong yearning and passionate pain, Long I tonight for your presence again. Come from the silence so long and so deep;— Rock me to sleep, mother, – rock me to sleep! Over my heart, in the days that are flown, No love like mother-love ever has shone; No other worship abides and endures,— Faithful, unselfish, and patient like yours: None like a mother can charm away pain From the sick soul and the world-weary brain. Slumber’s soft calms o’er my heavy lids creep;— Rock me to sleep, mother, – rock me to sleep! Come, let your brown hair, just lighted with gold, Fall on your shoulders again as of old; Let it drop over my forehead tonight, Shading my faint eyes away from the light; For with its sunny-edged shadows once more Haply will throng the sweet visions of yore; Lovingly, softly, its bright billows sweep;— Rock me to sleep, mother, – rock me to sleep! Mother, dear mother, the years have been long Since I last listened your lullaby song: Sing, then, and unto my soul it shall seem Womanhood’s years have been only a dream. Clasped to your heart in a loving embrace, With your light lashes just sweeping my face, Never hereafter to wake or to weep;— Rock me to sleep, mother, – rock me to sleep!