Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Fields of Blood: Religion and the History of Violence (2014)

  [image file=image_rsrcDZA.jpg] In Byzantium the debates on the nature of Christ resumed even more aggressively than before. It might seem that this conflict, which had always expressed itself violently, was caused wholly by religious zeal for correct dogma. The bishops were still searching for a way to express their vision of humanity, vulnerable and moribund as it was, as somehow sacred and divine. But the discussions were fueled in equal measure by the internal politics of the empire. The leading protagonists were “tyrant-bishops,” men with worldly ambitions and huge egos, and the emperors continued to muddy the waters. Theodosius II patronized the lawless monks even more assiduously than his grandfather. One of his protégés was Nestorius, patriarch of Constantinople, who argued that Christ had two natures, one human and one divine.95 Where the Nicene Creed saw humanity and divinity as entirely compatible, however, Nestorius insisted that they could not coexist. His argument was thoughtful and nuanced, and if the debate had been conducted in a peaceable, open-hearted manner, the issue could have been resolved. However, anxious to curb Nestorius’s rising star, Cyril, patriarch of Alexandria, vehemently accused him of outright heresy, arguing that when God stooped to save us, he did not go halfway, as Nestorius seemed to suggest, but embraced our humanity in all its physicality and mortality. At the Council of Ephesus (431) that met to decide the issue, each side accused the other of “tyranny.” Nestorius claimed that Cyril had sent a horde of “fanatical monks” to attack him and that he had been compelled to surround his house with an armed guard.96 Contemporary historians had no respect for either side, dismissing Nestorius as a “firebrand” and Cyril as “power-hungry.”97 There was no serious doctrinal conflict, argued Palladius; these men “tore the church asunder” simply “to satisfy their desire for the episcopal office or even the primacy of the episcopate.”98

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Mother and Margot planned to go with me and agreed I should take my bicycle. When the dentist was finished and we were back outside, Margot and Mother very sweetly informed me that they were going downtown to buy or look at something, I don’t remember what, and of course I wanted to go along. But they said I couldn’t come because I had my bike with me. Tears of rage rushed to my eyes, and Margot and Mother began laughing at me. I was so furious that I stuck my tongue out at them, right there on the street. A little old lady happened to be passing by, and she looked terribly shocked. I rode my bike home and must have cried for hours. Strangely enough, even though Mother has wounded me thousands of times, this particular wound still stings whenever I think of how angry I was. I find it difficult to confess the second one because it’s about myself. I’m not prudish, Kitty, and yet every time they give a blow-by-blow account of their trips to the bathroom, which they often do, my whole body rises in revolt. Yesterday I read an article on blushing by Sis Heyster. It was as if she’d addressed it directly to me. Not that I blush easily, but the rest of the article did apply. What she basically says is that during puberty girls withdraw into themselves and begin thinking about the wondrous changes taking place in their bodies. I feel that too, which probably accounts for my recent embarrassment over Margot, Mother and Father. On the other hand, Margot is a lot shyer than I am, and yet she’s not in the least embarrassed. I think that what’s happening to me is so wonderful, and I don’t just mean the changes taking place on the outside of my body, but also those on the inside. I never discuss myself or any of these things with others, which is why I have to talk about them to myself. Whenever I get my period (and that’s only been three times), I have the feeling that in spite of all the pain, discomfort and mess, I’m carrying around a sweet secret. So even though it’s a nuisance, in a certain way I’m always looking forward to the time when I’ll feel that secret inside me once again. Sis Heyster also writes that girls my age feel very insecure about themselves and are just beginning to discover that they’re individuals with their own ideas, thoughts and habits. I’d just turned thirteen when I came here, so I started thinking about myself and realized that I’ve become an “independent person” sooner than most girls. Sometimes when I lie in bed at night I feel a terrible urge to touch my breasts and listen to the quiet, steady beating of my heart. Unconsciously, I had these feelings even before I came here.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  van Daan leapt up, his napkin falling to the floor, and shouted, with the blood rushing to his face, “I’ve had enough!” Father, afraid of what might happen, grabbed him by the arm and the two men went to the attic. After much struggling and kicking, Peter wound up in his room with the door shut, and we went on eating. Mrs. van Daan wanted to save a piece of bread for her darling son, but Mr. van D. was adamant. “If he doesn’t apologize this minute, he’ll have to sleep in the loft.” We protested that going without dinner was enough punishment. What if Peter were to catch cold? We wouldn’t be able to call a doctor. Peter didn’t apologize, and returned to the loft. Mr. van Daan decided to leave well enough alone, though he did note the next morning that Peter’s bed had been slept in. At seven Peter went to the attic again, but was persuaded to come downstairs when Father spoke a few friendly words to him. After three days of sullen looks and stubborn silence, everything was back to normal. Yours, Anne MONDAY, SEPTEMBER 21, 1942 Dearest Kitty, Today I’ll tell you the general news here in the Annex. A lamp has been mounted above my divan bed so that in the future, when I hear the guns going off, I’ll be able to pull a cord and switch on the light. I can’t use it at the moment because we’re keeping our window open a little, day and night. The male members of the van Daan contingent have built a very handy wood-stained food safe, with real screens. Up to now this glorious cupboard has been located in Peter’s room, but in the interests of fresh air it’s been moved to the attic. Where it once stood, there’s now a shelf. I advised Peter to put his table underneath the shelf, add a nice rug and hang his own cupboard where the table now stands. That might make his little cubbyhole more comfy, though I certainly wouldn’t like to sleep there. Mrs. van Daan is unbearable. I’m continually being scolded for my incessant chatter when I’m upstairs. I simply let the words bounce right off me! Madame now has a new trick up her sleeve: trying to get out of washing the pots and pans. If there’s a bit of food left at the bottom of the pan, she leaves it to spoil instead of transferring it to a glass dish. Then in the afternoon when Margot is stuck with cleaning all the pots and pans, Madame exclaims, “Oh, poor Margot, you have so much work to do!” Every other week Mr. Kleiman brings me a couple of books written for girls my age. I’m enthusiastic about the loop ter Heul series. I’ve enjoyed all of Cissy van Marxveldt’s books very much. I’ve read The Zaniest Summer four times, and the ludicrous situations still make me laugh.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  (They refer to these as “discussions” instead of “quarrels,” but Germans don’t know the difference!) They criticize everything, and I mean everything, about me: my behavior, my personality, my manners; every inch of me, from head to toe and back again, is the subject of gossip and debate. Harsh words and shouts are constantly being flung at my head, though I’m absolutely not used to it. According to the powers that be, I’m supposed to grin and bear it. But I can’t! I have no intention of taking their insults lying down. I’ll show them that Anne Frank wasn’t born yesterday. They’ll sit up and take notice and keep their big mouths shut when I make them see they ought to attend to their own manners instead of mine. How dare they act that way! It’s simply barbaric. I’ve been astonished, time and again, at such rudeness and most of all. . . at such stupidity (Mrs. van Daan). But as soon as I’ve gotten used to the idea, and that shouldn’t take long, I’ll give them a taste of their own medicine, and then they’ll change their tune! Am I really as bad-mannered, headstrong, stubborn, pushy, stupid, lazy, etc., etc., as the van Daans say I am? No, of course not. I know I have my faults and shortcomings, but they blow them all out of proportion! If you only knew, Kitty, how I seethe when they scold and mock me. It won’t take long before I explode with pent-up rage. But enough of that. I’ve bored you long enough with my quarrels, and yet I can’t resist adding a highly interesting dinner conversation. Somehow we landed on the subject of Pim’s extreme diffidence. His modesty is a well-known fact, which even the stupidest person wouldn’t dream of questioning. All of a sudden Mrs. van Daan, who feels the need to bring herself into every conversation, remarked, “I’m very modest and retiring too, much more so than my husband!” Have you ever heard anything so ridiculous? This sentence clearly illustrates that she’s not exactly what you’d call modest! Mr. van Daan, who felt obliged to explain the “much more so than my husband,” answered calmly, “I have no desire to be modest and retiring. In my experience, you get a lot further by being pushy!” And turning to me, he added, “Don’t be modest and retiring, Anne. It will get you nowhere.” Mother agreed completely with this viewpoint. But, as usual, Mrs. van Daan had to add her two cents. This time, however, instead of addressing me directly, she turned to my parents and said, “You must have a strange outlook on life to be able to say that to Anne. Things were different when I was growing up. Though they probably haven’t changed much since then, except in your modern household!” This was a direct hit at Mother’s modern child-rearing methods, which she’s defended on many occasions. Mrs. van Daan was so upset her face turned bright red.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  I went on talking, despite Dussel’s repeated interruptions. When you first came here,” I said, “we agreed that the room was to be shared by the two of us. If we were to divide it fairly, you’d have the entire morning and I’d have the entire afternoon! I’m not asking for that much, but two afternoons a week does seem reasonable to me.” Dussel leapt out of his chair as if he’d sat on a pin. “You have no business talking about your rights to the room. Where am I supposed to go? Maybe I should ask Mr. Van Daan to build me a cubbyhole in the attic. You’re not the only one who can’t find a quiet place to work. You’re always looking for a fight. If your sister Margot, who has more right to work space than you do, had come to me with the same request, I’d never even have thought of refusing, but you. . .” And once again he brought up the business about the mythology and the knitting, and once again Anne was insulted. However, I showed no sign of it and let Dussel finish: “But no, it’s impossible to talk to you. You’re shamefully self-centered. No one else matters, as long as you get your way. I’ve never seen such a child. But after all is said and done, I’ll be obliged to let you have your way, since I don’t want people saying later on that Anne Frank failed her exams because Mr. Dussel refused to relinquish his table!” He went on and on until there was such a deluge of words I could hardly keep up. For one fleeting moment I thought, “Him and his lies. I’ll smack his ugly mug so hard he’ll go bouncing off the wall!” But the next moment I thought, “Calm down, he’s not worth getting so upset about!” At long last Mr. Dussel’ s fury was spent, and he left the room with an expression of triumph mixed with wrath, his coat pockets bulging with food. I went running over to Father and recounted the entire story, or at least those parts he hadn’t been able to follow himself. rim decided to talk to Dussel that very same evening, and they spoke for more than half an hour. They first discussed whether Anne should be allowed to use the table, yes or no.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Bep had a nervous fit last week because she had so many errands to do. Ten times a day people were sending her out for something, each time insisting she go right away or go again or that she’d done it all wrong. And when you think that she has her regular office work to do, that Mr. Kleiman is sick, that Miep is home with a cold and that Bep herself has a sprained ankle, boyfriend troubles and a grouchy father, it’s no wonder she’s at the end of her tether. We comforted her and told her that if she’d put her foot down once or twice and say she didn’t have the time, the shopping lists would shrink of their own accord. Saturday there was a big drama, the likes of which have never been seen here before. It started with a discussion of van Maaren and ended in a general argument and tears. Dussel complained to Mother that he was being treated like a leper, that no one was friendly to him and that, after all, he hadn’t done anything to deserve it. This was followed by a lot of sweet talk, which luckily Mother didn’t fall for this time. She told him we were disappointed in him and that, on more than one occasion, he’d been a source of great annoyance. Dussel promised her the moon, but, as usual, we haven’t seen so much as a beam. There’s trouble brewing with the van Daans, I can tell! Father’s furious because they’re cheating us: they’ve been holding back meat and other things. Oh, what kind of bombshell is about to burst now? If only I weren’t so involved in all these skirmishes! If only I could leave here! They’re driving us crazy! Yours, Anne SUNDAY, OCTOBER 17, 1943 Dearest Kitty, Mr. Kleiman is back, thank goodness! He looks a bit pale, and yet he cheerfully set off to sell some clothes for Mr. van Daan. The disagreeable fact is that Mr. van Daan has run out of money. He lost his last hundred guilders in the warehouse, which is still creating trouble for us: the men are wondering how a hundred guilders could wind up in the warehouse on a Monday morning. Suspicion abounds. Meanwhile, the hundred guilders have been stolen. Who’s the thief? But I was talking about the money shortage. Mrs. van D. has scads of dresses, coats and shoes, none of which she feels she can do without. Mr. van D.’s suit is difficult to sell, and Peter’s bike was put on the block, but is back again, since nobody wanted it. But the story doesn’t end there. You see, Mrs. van D. is going to have to part with her fur coat. In her opinion, the firm should pay for our upkeep, but that’s ridiculous. They just had a flaming row about it and have entered the “oh, my sweet Putti” and “darling Kerli” stage of reconciliation.

• From Disrupted: My Misadventure in the Start-Up Bubble (2014)

  “If it were up to me, if I had the choice, I would not have a candy wall and I would just get paid a little bit more money instead. You see what I mean?” They don’t. “Because I have kids, right? I can’t bring home a huge bag of candy every day and feed the candy to my kids for dinner. I can’t sell the candy and use the money to buy food and clothes for my kids. That’s what I’m saying.” They look at me like Crazy Old Man Alert! Why is he angry about the candy? Don’t make any sudden moves that might scare him! Back away slowly, and call for help! The woman who really loves the candy says that she doesn’t think the company actually spends that much on candy. What’s more, even if the company took away the candy that doesn’t mean they would pay us more money. “I know,” I say. “But that’s what you said.” She stares at me, triumphantly. I’m not quite sure where to go with this. Did Norma Rae run up against this kind of thinking in her textile factory? Were there twenty-something people there who loved the coffee in the coffee machine and didn’t want to form a union? “You know, you’re right,” I say. “I’m sorry I brought it up. The candy is great.” If I were Halligan, or Dharmesh, or Cranium, I would do exactly what they’ve done: I would hire hundreds of people just like this, give them all the candy and beer they can stomach, and keep telling them what important, meaningful work they’re doing. I understand why people don’t get my point about the candy wall. But I can’t understand how they overlook the cruelty with which some of the people around them are treated. What kind of company just “graduates” employees, gives them no warning, makes them clean out their desk and disappear immediately, and never mentions them again? Despite all the talk about delightion and creating a company we love , HubSpot is by far the cruelest place I’ve ever worked. Again and again I see smart, experienced, accomplished women in their mid-thirties (at HubSpot, these are the old people) get fired, with little or no warning, by their twenty-something managers. In each case the woman getting axed is stunned by the news, devastated, reduced to tears. Isabel, thirty-four, has put in three and a half years at HubSpot, has a one-year-old baby at home, and has just returned from a month-long medical leave when her twenty-something boss tells her that she’s not meeting expectations and she’s done. Denise, thirty-five, has been with HubSpot for four and a half years but is told one day (by Jordan, age twenty-eight) that her job no longer exists, even though her department is actively hiring. Denise is allowed to put in two more weeks. During that time, Cranium ignores her.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The facts seem to be these. He sprang from a distinguished Christian family with the Arabic name of Mansur (ransomed). His father, Sergius, was treasurer to the Saracenic caliph, Abdulmeled (685–705), an office frequently held by Christians under the caliphs. His education was derived from Cosmas, a learned Italian monk, whom Sergius had ransomed from slavery. He made rapid progress, and early gave promise of his brilliant career. On the death of his father he was taken by the caliph into his service and given an even higher office than his father had held.878 When the emperor Leo the Isaurian issued his first edict against images (726)879, he prepared a circular letter upon the subject which showed great controversial ability and at once raised him to the position of leader of the image worshippers. This letter and the two which followed made a profound impression. They are classical, and no one has put the case better.880 John was perfectly safe from the emperor’s rage, and could tranquilly learn that the letters everywhere stirred up the monks and the clergy to fanatical opposition to Leo’s decrees. Yet he may well have found his position at court uncomfortable, owing to the emperor’s feelings towards him and his attempts at punishment. However this may be, shortly after 730 John is found as a monk in the Convent of St. Sabas, near the shore of the Dead Sea, ten miles southeast from Jerusalem. A few years later he was ordained priest.881 His last days were spent in study and literary labor. In the closing decade of his life he is said to have made a journey through Palestine, Syria, and even as far as Constantinople, for the purpose of exciting opposition to the iconoclastic efforts of the Emperor Copronymus. He died at St. Sabas; the exact date is not known, probably 754.882 The Greek Church commemorates him upon Dec. 4th (or Nov. 29 in some Menologies); the Latin upon May 6.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  He practised what he taught, and begged his daily bread from house to house. He was a monk of severe ascetic piety, enthusiastic temper, popular eloquence, well versed in the Scriptures, restless, radical, and fearless.120 He agreed with the Catholic orthodoxy, except on the doctrines of the eucharist and infant baptism; but his views on these sacraments are not known.121 With this ecclesiastical scheme he combined a political one. He identified himself with the movement of the Romans to emancipate themselves from the papal authority, and to restore the ancient republic. By giving all earthly power to the laity, he secured the favor of the laity, but lost the influence of the clergy. It was the political complication which caused his ruin. Arnold was a native of Brescia in Lombardy, and an ordained reader in the Church. He was a pupil of Abaelard, and called armor-bearer to this Goliath.122 He sympathized with his spirit of independence and hostility to Church authority, and may have been influenced also (as Neander assumes) by the ethical principles of that magnetic teacher. He certainly, at a later period, sided with him against St. Bernard, who became his bitter enemy. But with the exception of the common opposition to the hierarchy, they differed very widely. Abaelard was a philosopher, Arnold, a politician; Abaelard, a speculative thinker, Arnold, a practical preacher; Abaelard, a rationalist, Arnold, an enthusiast. The former undermined the traditional orthodoxy, the latter attacked the morals of the clergy and the temporal power of the Church. Arnold was far below Abaelard in intellectual endowment, but far more dangerous in the practical drift of his teaching, which tended to pauperize the Church and to revolutionize society. Baronius calls him "the father of political heresies."

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  On the right sat Dioscurus, of Alexandria (who, however, soon had to give up his place and sit in the middle), Juvenal, of Jerusalem, and the other bishops of Egypt, Illyricum, and Palestine;—the Eutychians. The proceedings were, from the outset, very tumultuous, and the theological fanaticism of the two parties broke out at times in full blaze, till the laymen present were compelled to remind the bishops of their clerical dignity.1623 When Theodoret, of Cyrus, was introduced, the Orientals greeted him with enthusiasm, while the Egyptians cried: "Cast out the Jew, the enemy of God, the blasphemer of Christ!" The others retorted, with equal passion: "Cast out the murderer Dioscurus! Who is there that knows not his crimes?" The feeling against Nestorius was so strong, that Theodoret could only quiet the council by resolving (in the eighth session) to utter the anathema against his old friend, and against all who did not call Mary "mother of God," and who divided the one Christ into two sons. But the abhorrence of Eutyches and the Council of Robbers was still stronger, and was favored by the court. Under these influences most of the Egyptians soon went over to the left, and confessed their error, some excusing themselves by the violent measures brought to bear upon them at the Robber Synod. The records of that Synod, and of the previous one at Constantinople (in 448), with other official documents, were read by the secretaries, but were continually interrupted by incidental debates, acclamations, and imprecations, in utter opposition to all our modern conceptions of parliamentary decorum, though experience is continually presenting us with fresh examples of the uncontrollable vehemence of human passions in excited assemblies. So early as the close of the first session the decisions of the Robber Synod had been annulled, the martyr Flavian declared orthodox, and Dioscurus of Alexandria, Juvenal of Jerusalem, and other chiefs of Eutychianism, deposed. The Orientals exclaimed: "Many years to the Senate! Holy God, holy mighty, holy immortal God, have mercy upon us. Many years to the emperors! The impious must always be overthrown! Dioscurus, the murderer [of Flavian], Christ has deposed! This is a righteous judgment, a righteous senate, a righteous council!" Dioscurus was in a subsequent session three times cited in vain to defend himself against various charges of avarice, injustice, adultery, and other vices, and divested of all spiritual functions; while the five other deposed bishops acknowledged their error, and were readmitted into the council. At the second session, on the 10th of October, Dioscurus having already departed, the Nicaeno-Constantinopolitan symbol, two letters of Cyril (but not his anathemas), and the famous Epistola Dogmatica of Leo to Flavian, were read before the council amid loud applause—the bishops exclaiming: "That is the faith of the fathers! That is the faith of the apostles! So we all believe! So the orthodox believe Anathema to him who believes otherwise! Through Leo, Peter has thus spoken. Even so did Cyril teach!

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  He had inherited from the monks in the deserts of Egypt an ardent hatred of Origen as an arch-heretic, and for this hatred he gave documentary justification from the numerous writings of Origen in his Panarion, or chest of antidotes for eighty heresies, in which he branded him as the father of Arianism and many other errors.1536 Not content with this, he also endeavored by journeying and oral discourse to destroy everywhere the influence of the long departed teacher of Alexandria, and considered himself as doing God and the church the greatest service thereby. With this object the aged bishop journeyed in 394 to Palestine, where Origen was still held in the highest consideration, especially with John, bishop of Jerusalem, and with the learned monks Rufinus and Jerome, the former of whom was at that time in Jerusalem and the latter in Bethlehem. He delivered a blustering sermon in Jerusalem, excited laughter, and vehemently demanded the condemnation of Origen. John and Rufinus resisted; but Jerome, who had previously considered Origen the greatest church teacher after the apostles, and had learned much from his exegetical writings, without adopting his doctrinal errors, yielded to a solicitude for the fame of his own orthodoxy, passed over to the opposition, broke off church fellowship with John, and involved himself in a most violent literary contest with his former friend Rufinus; which belongs to the chronique scandaleuse of theology. The schism was terminated indeed by the mediation of the patriarch Theophilus in 397, but the dispute broke out afresh. Jerome condemned in Origen particularly his doctrine of pre-existence, of the final conversion of the devils, and of demons, and his spiritualistic sublimation of the resurrection of the body; while Rufinus, having returned to the West (398), translated several works of Origen into Latin, and accommodated them to orthodox taste. Both were in fact equally zealous to defend themselves against the charge of Origenism, and to fasten it upon each other, and this not by a critical analysis and calm investigation of the teachings of Origen, but by personal denunciations and miserable invectives.1537 Rufinus was cited before pope Anastasius (398–402), who condemned Origen in a Roman synod; but he sent a satisfactory defense and found an asylum in Aquileia. He enjoyed the esteem of such men as Paulinus of Nola and Augustine, and died in Sicily (410). § 134. The Origenistic Controversy in Egypt and Constantinople. Theophilus and Chrysostom A.D. 399–407. Meanwhile a second act of this controversy was opened in Egypt, in which the unprincipled, ambitious, and intriguing bishop Theophilus of Alexandria plays the leading part.

• From The Great Transformation (2006)

  The cult of the hero was a unique feature of Greek religion.64 The mortal hero was the chthonian counterpart of the immortal gods. By the end of the eighth century, the grave of an outstanding warrior would occupy a place of honor in most of the poleis. A constant reminder of the superior race of mortals who had lived in the heroic age, the hero was revered as a demigod. Now that he was dead, he lived a shadowy life in the depths of the earth, but his spirit was still an active presence in the community; the qualities that had made him so exceptional lived on. But his death had filled the hero with rage, and an unpredictable, disturbing aura emanated from his grave, which people passed in reverent silence. Unlike the gods, who lived on the heights of Mount Olympus, the mortal hero was close at hand. The rites at his tomb were designed to appease his anger and enlist his help. Worshipers visited his shrine without garlands, unkempt, with hair unbound, yet each polis was proud of its hero, who symbolized its special qualities. His grave was often placed next to the temple of the patronal deity, as its dark, chthonian complement. In Delphi, a sanctuary founded in the mid-eighth century, the joyous cult of Apollo, god of music and poetry, was offset by the tragic memory of Pyrrhus, son of Achilles, one of the warriors who had entered Troy in the wooden horse. After the war it was said that Pyrrhus had visited Delphi to claim redress from Apollo, whom he blamed for the death of his father, but he was hacked to pieces beside the sacred hearth by temple servants, who were quarreling over some sacrificial meat.65 He was buried under the temple threshold. The sacrificial ritual of Delphi reflected the violence of his death. While the victim was killed, the local people stood around with their knives at the ready. As soon as the animal was dead, they would close in and savagely cut off as much of the meat as they could, often leaving the priest with nothing. The savagery of the sacrifice, which violated the civilized values of the polis, formed a sinister counterpoint to the luminous cult of Apollo, god of order and moderation. Apollo had fought and killed a monstrous she-dragon at Delphi, a triumph that symbolized the victory of the Olympians over the chthonian powers. He called the dragon Python, because her carcass had rotted away (pythein) in the earth. Later he founded the Pythian games in her memory, and people came from all over the Greek world to consult Apollo’s prophetess, the Pythia.66 She sat on a tripod beside the sacred fire in the inner sanctum. When possessed by Apollo, she would shudder with anguish and sing or even scream the inspired words, but in fact her advice was often quite practical and sensible.

• From Disrupted: My Misadventure in the Start-Up Bubble (2014)

  It was so bad, in fact, that according to one former engineer HubSpot’s own marketing department couldn’t depend on it and instead used marketing software made by one of HubSpot’s rivals. “The fucking product was a disaster,” the engineer recalls. “You’d try to do something, like run a query, and the system would just blow to shit. Every day there was an outage.” But Halligan knew how to sell. Among his first hires were a head of marketing and a head of sales. Those guys assembled an old-fashioned phone sales operation, with an army of low-paid telemarketers who would badger companies into signing up for a one-year subscription. The salespeople targeted small business owners, whose needs were relatively simple and who were, typically, not very tech savvy. Eventually some customers would become disenchanted with the software and refuse to renew for a second year. By then HubSpot’s telemarketers would have found new customers to replace the ones who were leaving. By 2011, HubSpot had about five thousand customers. That year, the company raised a new round of funding and used the money to acquire a company with good engineers. The new team threw out the old coders and began rewriting the software from scratch. By 2013, when I arrive, HubSpot is selling a much better product. The software is still not perfect, and one program in particular, the content management system, needs a lot of improvement. The code is not based on cutting-edge computer science or sophisticated artificial intelligence algorithms. These are just fairly simple programs that automate basic marketing chores, like sending email to a list of contacts. But friends of mine who use HubSpot tell me the software can more than hold its own against other marketing software products. One market research website, which rates software based on customer reviews, ranks HubSpot in first place among marketing automation programs. Better yet, all those years of selling a weak product have forced HubSpot to get really good at generating hype. The vast majority of HubSpot’s employees work not in engineering or software development, but in sales and marketing. They spend their days cold-calling customers, cranking out blog posts, posting automated email campaigns, flooding Twitter and Facebook with promotional messages, running webinars and podcasts, talking to user groups, and preparing for HubSpot’s big annual customer conference, an extravaganza with musical acts, comedians, and inspirational speakers. Over the course of seven years, Halligan and Shah have built a hype machine that goes beyond anything I’ve ever encountered. There seems to be nothing HubSpot will not do to get publicity. In 2011, the company took advantage of a service that Guinness World Records offers in which anyone can suggest a new category, set a record, and get an official Guinness World Records title. A spokesperson for Guinness says HubSpot came to Guinness with an idea to hold the “world’s largest webinar,” and then won the honor by holding a webinar that drew 10,899 participants.

• From Fields of Blood: Religion and the History of Violence (2014)

  43 The following year, the Anabaptists of Münster were massacred by joint Catholic and Protestant forces. 44 The Münster catastrophe and the Peasants’ War both affected the way other rulers dealt with religious dissidents. In western Europe, “heresy” had always been a political rather than a purely theological matter and had been suppressed violently because it threatened public order. Very few of the elite, therefore, considered it wrong to prosecute and execute “ heretics,” who were killed not so much for what they believed as for what they did or failed to do. The Reformation, however, had introduced an entirely new emphasis on “belief.” Hitherto the Middle English beleven (like the Greek pistis and the Latin credo ) had been a practically expressed “commitment” or “loyalty”; now it would increasingly come to mean an intellectual acceptance of a set of doctrinal opinions. 45 As the Reformation progressed, it became important to explain the differences between the new and the old religion, as well as between the different Protestant sects—hence the lists of obligatory “beliefs” in the Thirty-Nine Articles, the Lambeth Articles, and the Westminster Confession. 46 Catholics would do likewise in their own reformation, formulated by the Council of Trent (1545–63), which created a catechism of propositional, standardized opinions. The doctrinal divisions created by the Reformation became especially important in states aspiring to strong, centralized rule. Hitherto the traditional agrarian state had neither the means nor, usually, the inclination to supervise the religious lives of the lower classes. Yet those monarchs striving for absolute rule had developed a state machinery that enabled them to supervise their subjects’ lives more closely, and increasingly confessional allegiance would become the criterion of political loyalty. Henry VIII (r. 1509–47) and Elizabeth I (r. 1558–1603) of England both persecuted Catholics not as religious apostates but as traitors to the state. When he was Henry VIII’s chancellor, Thomas More had passed harsh sentences on politically dangerous heretics, only to be himself executed for refusing to take the Oath of Supremacy that made Henry head of the church in England. 47 In France the Edict of Paris (1543) described Protestant “heretics” as “the seditious disturbers of the peace and tranquillity of our subjects and secret conspirators against the prosperity of our state, which depends chiefly on the preservation of the Catholic faith in our kingdom.” 48 Although the Reformation produced fruitful forms of Christianity, it was in many ways a tragedy. It has been estimated that as many as eight thousand men and women were judicially executed as heretics in Europe during the sixteenth and seventeenth centuries. 49 Policies differed from region to region. In France judicial proceedings had given way to open warfare, massacre, and popular violence by the 1550s.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  After his first paroxysms of rage, when he gnawed sticks and straw like a madman,211 John called to his aid Innocent, on the ground that he had attached his seal under compulsion. In fact, he had yielded to the barons with no intention of keeping his oath. The pope made the fatal mistake of taking sides with perjured royalty against the reasonable demands of the nation. In two bulls212 he solemnly released John from his oath, declaring that "the enemy of the human race had, by his crafty arts, excited the barons against him." He asserted that the "wicked audacity of the barons tended to the contempt of the Apostolic see, the detriment of kingly prerogative, the disgrace of the English nation, and the endangering of the cross." He praised John for his Christian submission to the will of the supreme head of Christendom, and the pledge of annual tribute, and for his vow to lead a crusade. As for the document itself, he "utterly reprobated and condemned it" as "a low and base instrument, yea, truly wicked and deserving to be reprobated by all, especially because the king’s assent was secured by force."213 Upon pain of excommunication he forbade its observance by the king, and pronounced it, null and void for all time."214 The sentence of excommunication which Innocent fulminated against the refractory barons, Langton refused to publish. For his disobedience the pope suspended him from his office, Nov. 4, 1215, and he was not allowed to resume it till 1219, when Innocent had been in his grave three years. London, which supported the popular cause, was placed under the interdict, and the prelates of England who took the popular side Innocent denounced, as worse than Saracens, worse than those open enemies of the cross."215 The barons, in self-defence, called upon the Dauphin of France to accept the crown. He landed in England, but was met by the papal ban.216 During the struggle Innocent died, but his policy was continued by his successor. Three months later, Oct. 19, 1216, John died at Newark, after suffering the loss of his goods in crossing the Wash. He was thrown into a fever, but the probable cause of his death was excess in eating and drinking.217 He was buried at his own request in Worcester cathedral. In his last moments he received the sacrament and commended his children to the protection of the pope, who had stood by him in his last conflict. § 41. The Fourth Lateran Council, 1215. Literature.—Works of Innocent, Migne, 217.—Mansi, xxii.—Labbaeus, xi.—Potthast, Regesta, I. 437 sqq., gives a summary of the canons of the council.—Hefele-Knöpfler, V. 872 sqq.—Hurter, II. 538 sqq.—Lea: Hist. of the Inquisition, passim.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  This account of Steinthal's brings out very clearly the difference between our psychological conceptions and what are called concepts in logic. In logic a concept is unalterable; but what are popularly called our 'conceptions of things' alter by being used. The aim of 'Science' is to attain conceptions so adequate and exact that we shall never need to change them. There is an everlasting struggle in every mind between the tendency to keep unchanged, and the tendency to renovate, its ideas. Our education is a cease-less compromise between the conservative and the progressive factors. Every new experience must be disposed of under some old head. The great point is to find the head which has to be least altered to take it in. Certain Polynesian natives, seeing horses for the first time, called them pigs, that being the nearest head. My child of two played for a week with the first orange that was given him, calling it a 'ball.' He called the first whole eggs he saw 'potatoes' having been accustomed to see his 'eggs' broken into a glass, and his potatoes without the skin. A folding pocket-corkscrew he unhesitatingly called 'bad-scissors.' Hardly any one of us can make new heads easily when fresh experiences come. Most of us grow more and more enslaved to the stock conceptions with which we have once become familiar, and less and less capable of assimilating impressions in any but the old ways. Old-fogyism, in short, is the inevitable terminus to which life sweeps us on. Objects which violate our established habits of 'apperception' are simply not taken account of at all; or, if on some occasion we are forced by dint of argument to admit their existence, twenty-four hours later the admission is as if it were not, and every trace of the unassimilable truth has vanished from our thought. Genius, in truth, means little more than the faculty of perceiving in an unhabitual way.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  His relation to Matilda was political and ecclesiastical. The charge of his enemies that he entertained carnal intimacy with her is monstrous and incredible, considering his advanced age and unrelenting war against priestly concubinage.76 The countess was the most powerful princess in Northern Italy, and afforded to the pope the best protection against a possible invasion of a Northern army. She was devoted to Hildebrand as the visible head of the Church, and felt proud and happy to aid him. In 1077 she made a reversionary grant of her dominions to the patrimony of Peter, and thus increased the fatal gift of Constantine, from which Dante derives the evils of the Church. She continued the war with Henry, and aided Conrad and Henry V. in the rebellion against their father. In the political interest of the papacy she contracted, in her fifty-fifth year, a second marriage with Guelph, a youth of eighteen, the son of the Duke of Bavaria, the most powerful enemy of Henry IV. (1089); but the marriage, it seems, was never consummated, and was dissolved a few years afterwards (1095). She died, 1115. It is supposed by many that Dante’s Matilda, who carried him over the river Lethe to Beatrice, is the famous countess;77 but Dante never mentions Gregory VII., probably on account of his quarrel with the emperor. Canossa has become a proverbial name for the triumph of priestcraft over kingcraft.78 Streams of blood have been shed to wipe out the disgrace of Henry’s humiliation before Hildebrand. The memory of that scene was revived in the Culturkampf between the State of Prussia and the Vatican from 1870 to 1887. At the beginning of the conflict, Prince Bismarck declared in the Prussian Chambers that "he would never go to Canossa"; but ten years afterwards he, found it politic to move in that direction, and to make a compromise with Leo XIII., who proved his equal as a master of diplomacy. The anti-papal May-laws were repealed, one by one, till nothing is left of them except the technical Anzeigepflicht, a modern term for investiture. The Roman Church gained new strength in Prussia and Germany from legal persecution, and enjoys now more freedom and independence than ever, and much more than the Protestant Church, which has innocently suffered from the operation of the May-laws. § 17. Renewal of the Conflict. Two Kings and Two Popes. The result of Canossa was civil war in Germany and Italy king against king, pope against pope, nobles against nobles, bishops against bishops, father against son, and son against father. It lasted several years. Gregory and Henry died in exile. Gregory was defeated by Henry, Henry by his own rebellious son. The long wars of the Guelphs and the Ghibellines originated in that period. The Duke Guelph IV. of Bavaria was present at Forchheim when Henry was deposed, and took up arms against him. The popes sided with the Guelphs against the Hohenstaufen emperors and the Ghibellines.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  To sin, he says, is human, but to persist in sin is devilish; to fall is not ruinous to the soul, but to remain on the ground is. The appeal had its desired effect, and cannot fail to make a salutary impression upon every reader, provided we substitute some really great offence for the change of a mode of life which can only be regarded as a temporary and abnormal form of Christian practice. By excessive self-mortifications John undermined his health, and returned about 380 to Antioch. There he was immediately ordained deacon by Meletius in 386, and by Flavian was made presbyter. By his eloquence and his pure and earnest character he soon acquired great reputation and the love of the whole church. During the sixteen or seventeen years of his labors in Antioch he wrote the greater part of his Homilies and Commentaries, his work on the Priesthood, a consolatory Epistle to the despondent Stagirius, and an admonition to a young widow on the glory of widowhood and the duty of continuing in it. He disapproved second marriage, not as sinful or illegal, but as inconsistent with an ideal conception of marriage and a high order of piety. After the death of Nectarius (successor of Gregory Nazianzen), towards the end of the year 397, Chrysostom was chosen, entirely without his own agency, patriarch of Constantinople. At this post he labored several years with happy effect. But his unsparing sermons aroused the anger of the empress Eudoxia, and his fame excited the envy of the ambitious patriarch Theophilus of Alexandria. An act of Christian love towards the persecuted Origenistic monks of Egypt involved him in the Origenistic controversy, and at last the united influence of Theophilus and Eudoxia overthrew him. Even the sympathy of the people and of Innocent I., the bishop of Rome, was unavailing in his behalf. He died in banishment on the fourteenth of September, A.D. 407, thanking God for all.2018 The Greeks celebrate his memorial day on the thirteenth of November, the Latins on the twenty-seventh of January, the day on which his remains in 438 were solemnly deposited in the Church of the Apostles in Constantinople with those of the emperors and patriarchs. Persecution and undeserved sufferings tested the character of Chrysostom, and have heightened his fame. The Greek church honors him as the greatest teacher of the church, approached only by Athanasius and the three Cappadocians. His labors fall within the comparatively quiet period between the Trinitarian and the Christological controversies. He was not therefore involved in any doctrinal controversy except the Origenistic; and in that he had a very innocent part, as his unspeculative turn of mind kept him from all share in the Origenistic errors. Had he lived a few decades later he would perhaps have fallen under suspicion of Nestorianism; for he belonged to the same Antiochian school with his teacher Diodorus of Tarsus, his fellow-student Theodore of Mopsuestia, and his successor Nestorius.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Things have gotten so bad in Holland that hordes of children stop passersby in the streets to beg for a piece of bread. I could spend hours telling you about the suffering the war has brought, but I’d only make myself more miserable. All we can do is wait, as calmly as possible, for it to end. Jews and Christians alike are waiting, the whole world is waiting, and many are waiting for death. Yours, Anne SATURDAY, JANUARY 30, 1943 Dearest Kitty, I’m seething with rage, yet I can’t show it. I’d like to scream, stamp my foot, give Mother a good shaking, cry and I don’t know what else because of the nasty words, mocking looks and accusations that she hurls at me day after day, piercing me like arrows from a tightly strung bow, which are nearly impossible to pull from my body. I’d like to scream at Mother, Margot, the van Daans, Dussel and Father too: “Leave me alone, let me have at least one night when I don’t cry myself to sleep with my eyes burning and my head pounding. Let me get away, away from everything, away from this world!” But I can’t do that. I can’t let them see my doubts, or the wounds they’ve inflicted on me. I couldn’t bear their sympathy or their good-humored derision. It would only make me want to scream even more. Everyone thinks I’m showing off when I talk, ridicu lous when I’m silent, insolent when I answer, cunning when I have a good idea, lazy when I’m tired, selfish when I eat one bite more than I should, stupid, cowardly, calculating, etc., etc. All day long I hear nothing but what an exasperating child I am, and although I laugh it off and pretend not to mind, I do mind. I wish I could ask God to give me another personality, one that doesn’t antagonize everyone. But that’s impossible. I’m stuck with the character I was born with, and yet I’m sure I’m not a bad person. I do my best to please everyone, more than they’d ever suspect in a million years. When I’m upstairs, I try to laugh it off because I don’t want them to see my troubles. More than once, after a series of absurd reproaches, I’ve snapped at Mother: “I don’t care what you say. Why don’t you just wash your hands of me -- I’m a hopeless case.” Of course, she’d tell me not to talk back and virtually ignore me for two days. Then suddenly all would be forgotten and she’d treat me like everyone else. It’s impossible for me to be all smiles one day and venomous the next. I’d rather choose the golden mean, which isn’t so golden, and keep my thoughts to myself. Perhaps sometime I’ll treat the others with the same contempt as they treat me. Oh, if only I could.

• From Fields of Blood: Religion and the History of Violence (2014)

  At this date no king could survive without papal support. But the outrage of Anagni convinced Clement V (r. 1305–14), Boniface’s successor, to make the papacy more accommodating, and he was the first in a line of French popes to reside in Avignon. Clement meekly restored Philip’s legitimacy by repealing all the bulls Boniface had issued against him and, on Philip’s orders, disbanded the Templars and confiscated their vast wealth. Subject to the pope and owing no obedience to the king, the Templars were an enemy to royal ascendancy; they epitomized the Crusading ideals of the papal monarchy and had to go. The monks were tortured until they admitted to sodomy, cannibalism, and devil worship; many repudiated these confessions at the stake.125 Philip’s ruthlessness did not suggest that royal power would be more irenic than Innocent III’s papal monarchy. It is wrong to claim, as some scholars have done, that Philip created the first modern secular kingdom; these were not yet sovereign states.126 Philip was resacralizing kingship; these ambitious kings knew that the king had once been the chief representative of the divine in Europe and argued that the pope had usurped their royal prerogative.127 Philip was a theocratic ruler, whose subjects called him “semi-divine” (quasi semi-deus) and “king and priest” (rex et sacerdos). His land was “holy,” and the French were the new chosen people.128 In England too, holiness had “migrated from the crusade to the nation and its wars.”129 England, claimed the chancellor when he opened the Parliament of 1376–77, was the new Israel; her military victories proved her divine election.130 Under this sacral kingship, defense of the realm would become sanctified.131 Soldiers who died fighting for a territorial kingdom would, like the Crusaders, be revered as martyrs.132 People still dreamed of going on Crusade and liberating Jerusalem, but in an important development, holy warfare was beginning to merge with the patriotism of national war. Part Three MODERNITY [image file=image_rsrcDZB.jpg] 9