As honour, love, obedience, troops of friends, / I must not look to have; but, in their stead, / Curses, not loud but deep, mouth-honour, breath, / Which the poor heart would fain deny, and dare not" (5.3.25-28).
William ShakespeareRead
Time hath, my lord, a wallet at his back _x000D_ _x000D_ Wherein he puts alms for oblivion, _x000D_ _x000D_ A great-sized monster of ingratitudes: _x000D_ _x000D_ Those scraps are good deeds past, which are devour'd _x000D_ _x000D_ As fast as they are made, forgot as soon as done.
Interpretation
Time allows good deeds to be forgotten quickly, making gratitude seem scarce.
In this quote, Shakespeare reflects on the nature of time and memory, suggesting that our good deeds often fade into oblivion as quickly as they are performed. The metaphor of time having a 'wallet' implies that it stores our acts of kindness, but they are consumed by forgetfulness just as easily, leading to a feeling of ingratitude in both the giver and the receiver.
In practice
In a speech about the importance of kindness, one might say, 'As Shakespeare suggests, time can make our good deeds forgotten, so let us cherish and remember each other's kindness.'
As honour, love, obedience, troops of friends, / I must not look to have; but, in their stead, / Curses, not loud but deep, mouth-honour, breath, / Which the poor heart would fain deny, and dare not" (5.3.25-28).
Love bears it out even to the edge of doom.
Good company, good wine, good welcome, can make good people.
Absence doth sharpen love, presence strengthens it; the one brings fuel, the other blows it till it burns clear.
Lord, Lord, how this world is given to lying!
Give it an understanding, but no tongue.
We live in a world of communication - everyone gets information about everyone else. There is universal comparison and you don't just compare yourself with the people next door, you compare yourself to people all over the world and with what is being presented as the decent, proper and dignified life. It's the crime of humiliation.
To forge an untouchable, invulnerable identity is actually a sign of retreat from this world; of weakness, a sign of fear rather than strength, and betrays a strange misunderstandin g of an abiding, foundational and necessary reality: that untouched, we disappear.
I remember a time when a cabbage could sell itself by being a cabbage. Nowadays it’s no good being a cabbage – unless you have an agent and pay him a commission. Nothing is free anymore to sell itself or give itself away. These days, Countess, every cabbage has its pimp.
If one rejects laissez faire on account of mans fallibility and moral weakness, one must for the same reason also reject every kind of government action.
What is there astonishing in the death of a mortal? But we are grieved at his dying before his time. Are we sure that this was not his time? We do not know how to pick and choose what is good for our souls, or how to fix the limits of the life of man.
We mutually pledge to each other our lives, our fortunes, and our sacred honour.
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