George MacDonald · 241 pages
Rating: (25K votes)
“Seeing is not believing - it is only seeing.”
“We are all very anxious to be understood, and it is very hard not to be. But there is one thing much more necessary.'
What is that, grandmother?'
To understand other people.'
Yes, grandmother. I must be fair - for if I'm not fair to other people, I'm not worth being understood myself. I see.”
“Here I should like to remark, for the sake of princes and princesses in general, that it is a low and contemptible thing to refuse to confess a fault, or even an error. If a true princess has done wrong, she is always uneasy until she has had an opportunity of throwing the wrongness away from her by saying: 'I did it; and I wish I had not; and I am sorry for having done it.”
“People must believe what they can, and those who believe more must not be hard upon those who believe less. I doubt if you would have believed it all yourself if you hadn't seen some of it.”
“It is when people do wrong things wilfully that they are the more likely to do them again.”
“...it is so silly of people to fancy that old age means crookedness and witheredness and feebleness and sticks and spectacles and rheumatism and forgetfulness! It is so silly! Old age has nothing whatever to do with all that. The right old age means strength and beauty and mirth and courage and clear eyes and strong painless limbs.”
“Her face was fair and pretty, with eyes like two bits of night sky, each with a star dissolved in the blue.”
“It was foolish indeed - thus to run farther and farther from all who could help her, as if she had been seeking a fit spot for the goblin creature to eat her in at his leisure; but that is the way fear serves us: it always sides with the thing we are afraid of.”
“But in the meantime, you must be content, I say, to be misunderstood for a while. We are all very anxious to be understood, and it is very hard not to be. But there is one thing much more necessary."
"What is that, grandmother?"
"To understand other people.”
“That's all nonsense," said Curdie. "I don't know what you mean."
"Then if you don't know what I mean, what right have you to call it nonsense?”
“"Then what do you see?" asked Irene, who perceived at once that for her not to believe him was at least as bad as for him not to believe her.”
“I should like to remark, for the sake of princes and princesses in general, that it is a low and contemptible thing to refuse to confess a fault, or even an error. If a true princess has done wrong, she is always uneasy until she has had an opportunity of throwing the wrongness away from her by saying: 'I did it; and I wish I had not; and I am sorry for having done it.' So you see there is some ground for supposing that Curdie was not a miner only, but a prince as well. Many such instances have been known in the world's history.”
“Seeing is not believing—it is only seeing.”
“but that is the way fear serves us: it always sides with the thing we are afraid of.”
“People must believe what they can, and those who believe more must not be hard upon those who believe less. I doubt if you would have believed it all yourself if you hadn't seen some of it.”
“We are all very anxious to be understood, and it is very hard not to be. But there is one thing much more necessary.' 'What is that, grandmother?' 'To understand other people.”
“But in the meantime you must be content, I say, to be misunderstood for a while. We are all very anxious to be understood, and it is very hard not to be.”
“Seeing is not believing, it is only seeing,”
George MacDonald, The Princess and the Goblin”
“it is so silly of people to fancy that old age means crookedness and witheredness and feebleness and sticks and spectacles and rheumatism and forgetfulness! It is so silly! Old age has nothing whatever to do with all that. The right old age means strength and beauty and mirth and courage and clear eyes and strong painless limbs.”
“Now in these subterranean caverns lived a strange race of beings, called by some gnomes, by some kobolds, by some goblins. There was a legend current in the country that at one time they lived above ground, and were very like other people. But for some reason or other, concerning which there were different legendary theories, the king had laid what they thought too severe taxes upon them, or had required observances of them they did not like, or had begun to treat them with more severity, in some way or other, and impose stricter laws; and the consequence was that they had all disappeared from the face of the country. According to the legend, however, instead of going to some other country, they had all taken refuge in the subterranean caverns, whence they never came out but at night, and then seldom showed themselves in any numbers, and never to many people at once.”
“es tan tonta de las personas a imaginar que la vejez significa tortuosidad y witheredness y debilidad y palos y espectáculos y el reumatismo y el olvido! Es tan tonto! La vejez no tiene nada que ver con todo eso. La vejez derecho significa la fuerza y la belleza y la alegría y el coraje y los ojos claros y fuertes extremidades sin dolor.”
“answer when she knocked at length at the door of the workroom,”
“People who read books," he went on, "tend to be dispensable. Extremely.”
“Only the French, I thought, could attain orgasm by listening to themselves. It was self-inflicted oral sex. A DIY blowjob.”
“They never lost their way or seemed even momentarily uncertain of their location. They traveled narrow paths cut through tuckamore and bog or took shortcuts along the shoreline, chancing the unpredictable sea ice. Every hill and pond and stand of trees, every meadow and droke for miles was named and catalogued in their heads. At night they navigated by the moon and stars or by counting outcrops and valleys or by the smell of spruce and salt water and wood smoke. It seemed to Newman they had an additional sense lost to modern men for lack of use.”
“Such is the tragedy of girls and women who by the strictures of their upbringing and culture cannot own up to their body's desires, even to themselves.”
“Before drawing any affirmative conclusions let us first note the absence of the concept of imitation as a general pastoral or moral guideline. There is in the New Testament no Franciscan glorification of barefoot itinerancy. Even when Paul argues the case for celibacy, it does not occur to him to appeal to the example of Jesus. Even when Paul explains his own predilection for self-support there is no appeal to Jesus' years of village artisan. Even when the Apostle argues strongly the case for his teaching authority, there is no appeal to the rabbinic ministry of Jesus. Jesus' trade as a carpenter, his association with fishermen, and his choice of illustrations from the life of the sower and the shepherd have through Christian history given momentum to the romantic glorification of the handcrafts and the rural life; but there is none of this in the New Testament, which testifies throughout to the life and mission of a church going intentionally into the cities in full knowledge of the conflicts which awaited here there. That the concept of imitation is not applied by the New Testament at some of those points where Franciscan and romantic devotion has tried most piously to apply it, is all the more demonstration of how fundamental the thought of participation in the suffering of Christ is when the New Testament church sees it as guiding and explaining her attitude to the powers of the world. Only at one point, only on one subject - but then consistently, universally - is Jesus our example: in his cross.”
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