This continuation page contains additional source-backed quotations not shown in the initial 70-quotation overview. Return to the topic guide and browse collection.
“For thou, Lord, art good, and ready to forgive.”
The psalm presents forgiveness as a readiness rooted in goodness, not something reluctantly extracted after endless persuasion.
Psalm 86:5 in the King James Version; opening clause of the verse’s description of divine mercy.
“Light is sown for the righteous, and gladness for the upright in heart.”
The agricultural image presents gladness as something planted toward the future, allowing hope to exist before every result is visible.
Psalm 97:11 in the King James Version.
“Courage cannot be cast down by adversity.”
Courage is defined by what survives difficulty: adversity may create pressure, but it does not have to decide the person’s response.
The Moral Sayings of Publius Syrus, saying 595, D. Lyman Jr. translation (1856).
“No scar is dishonorable which is a mark of our courage.”
A visible consequence of hardship need not be shameful when it records endurance or brave action rather than failure of character.
The Moral Sayings of Publius Syrus, saying 586, D. Lyman Jr. translation (1856).
“hope for the patience to win my freedom.”
Freedom is paired with patient hope rather than anxious rescue, suggesting that endurance and inner steadiness are part of the desired liberation.
Fruit-Gathering, poem LXXIX; Project Gutenberg #6522. This excerpt completes a prayer against anxious craving to be saved and retains that spiritual context.
“Let me not pray to be sheltered from dangers but to be fearless in facing them.”
The prayer asks not for the removal of danger but for courage within it, shifting the desired response from guaranteed safety toward steadiness under difficulty.
Fruit-Gathering, poem LXXIX, translated by Tagore from Bengali; Project Gutenberg #6522. The line is explicitly prayer language and should not be read as advice to ignore real safety precautions.
“Thy breath comes to me whispering an impossible hope.”
Longing for what seems beyond reach still carries a form of hope, even while the speaker openly recognizes distance, limitation and uncertainty.
The Gardener, poem 5, translated by Tagore from Bengali; Project Gutenberg #6686. The poem repeatedly addresses the “Great Beyond” and “Far-to-seek,” so the hope is lyrical longing rather than a factual prediction.
“Trust love even if it brings sorrow. Do not close up your heart.”
The advice refuses to make sorrow a reason for emotional withdrawal, presenting openness to love as worthwhile even when attachment can also bring pain.
The Gardener, poem 27; Project Gutenberg #6686. This is dialogue within a lyric sequence, and the surrounding exchange explicitly pairs love with tears and enduring sorrow.
“The creation of a thousand forests is in one acorn.”
A small beginning can contain enormous future possibility, making the acorn a compact metaphor for growth, potential, and development.
Essay “History,” in Essays: First Series; the image appears in a passage about latent possibility.
“Life is a boundless privilege.”
The sentence frames existence as abundant possibility rather than mere duration, encouraging attention to what can still be learned, attempted, appreciated, and created.
The Conduct of Life; Emerson uses the line while describing life as an expanding field of experience rather than a narrowly fixed allotment.
“What one has done, all may do.”
Trine presents earlier human attainment as evidence of possibility rather than as a closed privilege, using the claim to encourage readers to regard growth as achievable.
In Tune with the Infinite; or, Fullness of Peace, Power, and Plenty, Preface, Project Gutenberg #23559. 'What one has done, all may do' follows Trine's claim that great religious and spiritual figures acted in accordance with a universal law. It remains New Thought-era possibility rhetoric and spiritual philosophy, not empirical evidence that every person can reproduce every achievement regardless of circumstance.
“The optimist has the power of seeing things in their entirety and in their right relations.”
Optimism is defined here as a broader way of interpreting circumstances: the positive outlook is linked to seeing relationships and the whole situation rather than only one discouraging part.
In Tune with the Infinite, Prelude; Project Gutenberg #23559. The sentence belongs to Trine’s philosophical New Thought contrast between optimist and pessimist and should not be treated as a clinical definition.
“The purpose of life is unquestionably unfoldment, growth, advancement”
Trine states his view of purpose directly: life should continue to develop rather than settle into mental or moral stagnation.
The Higher Powers of Mind and Spirit; Project Gutenberg #28163. The surrounding text describes evolution from “lower” to “higher” in spiritual terms; this is Trine’s philosophical-religious position, not a scientific law of human development.
“There are moments in the lives of all of us when we catch glimpses of a life—our life—that is infinitely beyond the life we are now living.”
The opening image treats dissatisfaction with present limits as awareness of unrealized possibility, turning a glimpse of a better life into a reason for deliberate development.
The Higher Powers of Mind and Spirit, Chapter I, “The Silent, Subtle Building Forces of Mind and Spirit,” Project Gutenberg #28163. Trine opens with moments when people glimpse a life beyond their present one, then develops New Thought and metaphysical claims about latent powers, spirit and “mental and spiritual science.” It is historical religious-metaphysical self-development rhetoric, not modern psychology or neuroscience.
“the true joy of existence comes from living to one's highest.”
The sentence locates fulfillment in trying to live at one’s best level of character and capacity, making aspiration itself part of the purpose of life.
What All The World’s A-Seeking, Part III, “The Unfoldment,” printed page 75 in the represented 1896 page-text witness, cross-checked against Project Gutenberg #14312. Trine says “the true joy of existence comes from living to one’s highest” immediately after urging the reader to “live to your highest.” It remains historical New Thought / conduct-of-life counsel rather than a claim that striving automatically removes hardship or produces happiness in every circumstance.
“If you'd have a rare growth and unfoldment supreme, And make life one long joy and contentment complete”
The verse frames a flourishing life as an unfolding project, pairing growth with the hope of deeper joy rather than treating development as accumulation or status alone.
What All The World’s A-Seeking, Part III, “The Unfoldment,” opening verse, printed page 67 in the represented 1896 page-text witness, cross-checked against Project Gutenberg #14312. The retained two-line excerpt opens a longer stanza joining growth and hoped-for contentment with kindliness, love, goodwill and service; it remains poetic-spiritual counsel rather than an empirical promise of complete happiness.
“he who, forgetting self, makes the object of his life service, helpfulness, and kindliness to others, finds his whole nature growing and expanding”
Trine makes service a life-purpose and predicts personal enlargement through it, connecting outward usefulness with an increasingly generous and developed character.
What All The World’s A-Seeking, Part I, “The Principle,” printed page 29 in the represented 1896 page-text witness, cross-checked against Project Gutenberg #14312. Trine argues that a person who forgets self in service, helpfulness and kindliness finds the self “growing and expanding.” This remains historical conduct-of-life / New Thought moral argument rather than a guaranteed psychological outcome from service.
“And God shall wipe away all tears from their eyes.”
The image gives grief an imagined endpoint, focusing consolation on a future in which tears and the conditions producing them are no longer permanent.
Revelation 21:4, King James Version; the verse continues with the end of death, sorrow, crying, and pain in the new creation.
“Above the highest sphere we meet Unseen, unknown; and greet as Angels greet.”
The speaker imagines mutual fidelity as capable of overcoming physical distance, placing emotional constancy beyond ordinary measures of space and absence.
“To Lucasta, Going Beyond the Seas,” published in Lucasta (1649) and represented by Project Gutenberg #703. The poem uses seventeenth-century spiritual and cosmological imagery to describe separation and fidelity; the claim is lyric metaphor.
“God's in his heaven—All's right with the world!”
Pippa’s song voices a moment of religious confidence and ordinary delight whose effect in the drama depends on other characters hearing it at morally decisive moments.
Pippa Passes (1841), represented in the Project Gutenberg Robert Browning works edition #59123. The lyric is sung by Pippa inside a verse drama; its Christian optimism is a character-song within the play, not a factual guarantee that every event is good.
“Grow old along with me! The best is yet to be,”
Browning’s dramatic speaker frames aging not merely as decline but as part of a larger spiritual development in which later life can complete what youth only begins.
“Rabbi Ben Ezra” (1864), represented in Project Gutenberg #59123, The Works of Robert Browning. The poem speaks through Browning’s imagined Rabbi Ben Ezra and is explicitly theistic; its confidence about age and providence is poetic-religious argument rather than a factual guarantee about later life.
“By being happy, we sow anonymous benefits upon the world”
The essay treats visible good spirits as a diffuse social contribution whose effects may reach other people without the cheerful person ever knowing where they landed.
“An Apology for Idlers,” 1877; evidence text in Project Gutenberg editions. The sentence belongs to Stevenson’s broader defense of leisure and sociability against relentless busyness.
“There is no duty we so much underrate as the duty of being happy.”
Stevenson argues that a person’s happiness can benefit others socially, so cheerfulness is not merely private pleasure in the essay’s deliberately provocative moral accounting.
‘An Apology for Idlers,’ represented in Project Gutenberg #69825, a 1905 Thomas B. Mosher reprint of the essay first published in the Cornhill Magazine in July 1877. ‘There is no duty we so much underrate as the duty of being happy’ appears in Stevenson's argument that cheerfulness can confer anonymous benefits on others. It remains provocative conduct-of-life essay rhetoric rather than clinical mental-health guidance or a universally binding moral duty.
“This ground is hallowed by the heroes of defeat.”
The phrase grants dignity to people who struggled without conventional victory, reframing defeat as compatible with courage and a life still worthy of remembrance.
Memories and Portraits, in Stevenson’s reflection on graves and failed lives; Project Gutenberg #381. The sentence is literary commemoration, not a claim that every defeat is heroic.
“And lose, and start again at your beginnings.”
Starting again after loss is presented as a test of composure rather than as evidence that the earlier effort was meaningless.
If—, third stanza; the surrounding passage describes losing one’s winnings and beginning again.
“If you can keep your head when all about you Are losing theirs and blaming it on you.”
Composure under social pressure is treated as a mark of maturity, especially when panic and blame are spreading around you.
Poem “If—,” opening lines.
“If you can meet with Triumph and Disaster And treat those two impostors just the same.”
Kipling’s speaker recommends maintaining steadiness toward both success and failure rather than allowing either outcome to determine one’s character or judgment.
“If—,” in Rewards and Fairies, Project Gutenberg #556. The poem presents a period ideal of masculine self-command through a sequence of conditional tests; the stored lines are literary and moral rhetoric, not a requirement to suppress normal emotion.
“Few things are impossible to diligence and skill.”
Persistent effort combined with competence can overcome many barriers, although the wording stops short of claiming that every obstacle is conquerable.
Rasselas, Chapter XVIII; Imlac encourages the prince after acknowledging that strong restraints may still exist.
“Great works are performed not by strength but by perseverance.”
Large achievements often depend more on continued effort than on a single burst of power.
The History of Rasselas, Prince of Abissinia.
“Human life is everywhere a state in which much is to be endured and little to be enjoyed.”
The novel resists fantasies of perfect circumstances by emphasizing that difficulty follows people across different places and conditions.
Rasselas, Chapter XVI; spoken by Imlac while comparing European life with the travelers’ expectations of happiness.
“His efforts were long, laborious, and sometimes apparently hopeless.”
Smiles emphasizes the duration and difficulty of John Harrison’s work before success, making perseverance visible as sustained labor rather than instant inspiration.
Men of Invention and Industry, Chapter III, “John Harrison: Inventor of the Marine Chronometer”; Project Gutenberg #725. This is Smiles’s biographical narration, not Harrison speaking in first person.
“We learn wisdom from failure much more than from success.”
Failure can expose what does not work and force closer observation, turning setbacks into information that uncomplicated success may never reveal.
Self-Help, Chapter XI, “Self-Culture—Facilities and Difficulties,” Project Gutenberg #935. The passage follows Charles James Fox’s contrast between early success and perseverance after failure, then leads into examples of discoveries and learning produced through mistakes and failed attempts.
“The battle of life is, in most cases, fought up-hill; and to win it without a struggle were perhaps to win it without honour.”
Difficulty is not treated as evidence that effort is pointless; resistance can be part of the process by which achievement acquires substance.
Self-Help, Chapter XI, “Self-Culture—Facilities and Difficulties,” Project Gutenberg #935. The passage comes immediately after Hodson’s reflection on resolutely doing difficult duties and continues by presenting difficulty as a stimulus to people of resolution and valour.
“His motto was 'Persevere!'”
Smiles condenses Stephenson’s response to repeated engineering and institutional obstacles into a single governing principle of continued effort.
The Life of George Stephenson and of his Son Robert Stephenson, Chapter XI, “Chat Moss—Construction of the Railway”; represented 1868 revised edition, Project Gutenberg #46229. The motto appears in Smiles’s surrounding narration immediately after the quoted Chat Moss recollection.
“There was no help for it, however, but to go on.”
During the Chat Moss crisis, continuing became the practical choice after heavy investment and discouraging expert opinion had narrowed the alternatives.
The Life of George Stephenson and of his Son Robert Stephenson, Chapter XI, “Chat Moss—Construction of the Railway”; represented 1868 revised edition, Project Gutenberg #46229. Smiles records Stephenson’s first-person recollection of the directors’ crisis over Chat Moss in quoted speech.
“For manliness gains much strength by being challenged.”
Difficulty can exercise courage the way resistance exercises a muscle, giving strength an opportunity to become practiced rather than theoretical.
Moral Letters to Lucilius, Letter 13, section 3, Richard M. Gummere translation.
“Begin at once to live, and count each separate day as a separate life.”
Seneca argues against postponing life into an imagined future and asks the reader to treat the present day as complete enough for deliberate living.
Moral Letters to Lucilius, Letter 101.
“What I advise you to do is, not to be unhappy before the crisis comes.”
Anticipatory fear can make a person suffer an event that has not occurred, so Seneca asks the reader not to spend present peace on an uncertain future.
Moral Letters to Lucilius, Letter 13, section 4, Richard M. Gummere translation.
“It is likely that some troubles will befall us; but it is not a present fact.”
Possible future trouble is acknowledged without being treated as present reality, preserving attention for what is actually happening now.
Moral Letters to Lucilius, Letter 13, section 10, Richard M. Gummere translation.
“Can one rise superior to fortune unless God helps him to rise?”
Rising above fortune means refusing to let changing circumstances become the final measure of character or inner freedom.
Letter 41 discusses the source of moral greatness and resistance to fortune.
“You have buried one whom you loved; look about for someone to love.”
Continuing to love does not erase the person who died; it refuses to let bereavement close the capacity for relationship permanently.
Letter 63 urges remembrance of a lost friend while continuing to participate in friendship and life.
“Virtue is desirable, which enables us patiently to endure hardships.”
Endurance becomes admirable when it is guided by character rather than passive suffering or lack of alternatives.
Letter 67 considers whether difficult experiences can be desired insofar as they exercise courageous virtue.
“Wrestle bravely with disease.”
The command treats illness as a circumstance to meet with courage while keeping the focus on character rather than promising any medical outcome.
Letter 78 uses the language of struggle while discussing Seneca’s own experiences of illness and endurance.
“For sometimes it is an act of bravery even to live.”
Enduring a difficult period can itself require courage when continuing responsibly is harder than dramatic gestures or escape.
Letter 78 discusses illness, endurance, and the courage required to continue living under hardship.
“It is not the critic who counts.”
Participation matters more than detached fault-finding when achievement requires risk, effort, mistakes, and responsibility for an outcome.
Citizenship in a Republic, commonly called the Man in the Arena speech; Roosevelt contrasts action with spectatorship.
“If he fails, at least fails while daring greatly.”
Roosevelt distinguishes honorable failure in serious effort from the safety of never attempting anything demanding.
Citizenship in a Republic; this short clause comes from the “man in the arena” passage.
“It is hard to fail, but it is worse never to have tried to succeed.”
Roosevelt contrasts the disappointment of an unsuccessful attempt with the deeper loss of never attempting worthwhile work at all, making participation and effort more important than guaranteed success.
The Strenuous Life, speech before the Hamilton Club, Chicago, April 10, 1899; Project Gutenberg #58821. The sentence appears in Roosevelt’s opening argument for active effort and immediately follows his praise of the person who embodies “victorious effort”; it is preserved as historical motivational rhetoric rather than a promise that effort always produces success.
“To live in hearts we leave behind, Is not to die.”
Campbell suggests that a person’s influence can continue through the memories and moral lives of others even after biological death.
“Hallowed Ground,” represented in The Poetical Works of Thomas Campbell, Project Gutenberg #59788. The stanza reflects on memory, public service, death and what makes ground or remembrance sacred.
“’Tis distance lends enchantment to the view, And robes the mountain in its azure hue.”
Campbell uses a distant mountain to show how remoteness can make a scene—and, by analogy, anticipated future happiness—appear especially attractive.
The Pleasures of Hope, Part I, represented in The Poetical Works of Thomas Campbell, Project Gutenberg #59788. ‘’Tis distance lends enchantment to the view’ appears in the poem's opening mountain image and immediately leads into a comparison with imagined future joys appearing more pleasing from afar. It remains Romantic poetic analogy and philosophical observation rather than an empirical law of visual perception, memory or decision-making.
“learn how to live.”
The phrase appears in a national crisis argument: old methods are described as exhausted, so survival requires learning a different way of organizing collective life.
Latter-Day Pamphlets, No. IV “The New Downing Street”; Project Gutenberg #1140. Carlyle is discussing England amid nineteenth-century political and social crisis, not giving a context-free personal wellness instruction.
“The sun never shined on a cause of greater worth.”
The line emphasizes the scale and future consequences of the political choice Paine believed his contemporaries faced.
Common Sense (1776), “Thoughts on the present State of American Affairs.” The represented wording is verified in Project Gutenberg #147 and the validated 1776 Wikisource transcription; Paine enlarges the stakes from a city or province to a continent and to posterity.
“We have it in our power to begin the world over again.”
Political change is framed as a rare opportunity to build institutions deliberately rather than merely inherit arrangements from the past.
Common Sense (1776), Appendix, validated Wikisource scan leaf 48 / printed page 40. Paine argues that independence creates an opportunity to form a new constitution and writes that Americans have it in their power to begin the world over again.
“These are the times that try men's souls.”
Crisis reveals commitment because principles become costly to maintain precisely when fear, fatigue, and uncertainty make retreat easier.
Opening of The American Crisis No. I; Paine addresses perseverance during a difficult stage of the American Revolution.
“Slow and steady wins the race.”
The moral values sustained progress over bursts of speed that are not matched by attention or follow-through.
Traditional English moral associated with the fable; wording is later than the ancient Greek tradition.
“The ideal of human brotherhood has become a practical possibility.”
Human solidarity is treated not merely as abstract sentiment but as an achievable political and social aim requiring organized effort and mutual recognition.
The Conservation of Races, closing programmatic resolutions. The sentence belongs to Du Bois’s 1897 argument about race organization and human brotherhood; period racial concepts remain historical context rather than modern science.
“I celebrate myself, and sing myself.”
The opening celebrates the self without separating it from the wider world that the poem later embraces.
Song of Myself, section 1 in the 1882 Leaves of Grass text, printed page 29 (Wikisource scan page 35). The retained wording “I celebrate myself, and sing myself” is not the 1855 first-edition opening, which reads only “I celebrate myself”; the synchronized source year is therefore corrected from 1855 to 1882.
“Come one, come all! this rock shall fly From its firm base as soon as I.”
Fitz-James refuses intimidation despite being surrounded, using the rock image to express a determination not to be moved from his position by threats.
The Lady of the Lake, Canto V, “The Combat,” stanza X, Project Gutenberg #45888. Fitz-James says “Come one, come all!” with his back against a rock after Roderick Dhu’s signal reveals armed followers around him. The defiant rock image is fictional martial speech in Scott’s historical romance in verse rather than current safety, combat or self-help advice.
“God moves in a mysterious way, His wonders to perform;”
Cowper opens the hymn with a Christian claim that divine purposes may operate through events people cannot immediately understand or interpret correctly.
“Light Shining out of Darkness,” first published in 1774 and later included in Olney Hymns; represented by the Cowper & Newton Museum. The line is explicitly Christian devotional poetry about providence, not evidence that every hardship has a knowable beneficial purpose.
“Truth, crushed to earth, shall rise again;”
Bryant expresses confidence that truth can survive temporary defeat and re-emerge even when public power, violence or opinion appears to have buried it.
“The Battlefield,” represented in Project Gutenberg #29700. The line belongs to a civic-religious meditation on conflict, sacrifice and moral endurance; its resurrection imagery expresses poetic conviction rather than a literal law of history.
“In the long way that I must tread alone, Will lead my steps aright.”
The speaker takes the waterfowl’s guided migration as a religious image of trust that his own solitary path can also have direction.
“To a Waterfowl,” represented in Project Gutenberg #29700. The closing lines explicitly infer providential guidance from the bird’s flight; the claim remains Christian-inflected lyric reflection, not evidence about supernatural intervention.
“My head is bloody, but unbowed.”
The speaker acknowledges injury without surrendering inward posture, making the line a compact image of retaining agency and self-possession under circumstances that have already caused real harm.
“Invictus,” first published in Henley’s 1888 Book of Verses (written 1875) and represented through the public-domain poem text. This is the second stanza’s closing line, following “Under the bludgeonings of chance”; this collection keeps the poem’s defiant lyric voice rather than treating it as a guarantee that adversity can always be mastered.
“I am the master of my fate: I am the captain of my soul.”
The closing declaration emphasizes agency over one’s response and character even when external circumstances remain harsh or uncontrollable.
Closing lines of Invictus; Henley ends a poem about hardship with a statement of inner command.
“Man is placed into this world not as a finality,—but as a possibility.”
A person is described as unfinished rather than fixed, leaving room for development in conduct, ability and character.
Self-Control, Its Kingship and Majesty, opening essay. Jordan’s language is philosophical and motivational, with period assumptions about agency that should not be substituted for modern psychological evidence.
“Failure is often the turning-point, the pivot of circumstance that swings us to higher levels.”
A setback can force reassessment and redirect effort, so Jordan treats some failures as transitions rather than final verdicts.
Self-Control, Its Kingship and Majesty, Chapter XIV, “Failure as a Success,” Project Gutenberg #51469. “Failure is often the turning-point...” follows Jordan’s account of a failed log-rafting experiment that nevertheless generated useful hydrographic observations. The word “often” is retained: this is conduct-of-life rhetoric about possible redirection after failure, not a guarantee that failure produces improvement.
“Be not afraid of life. Believe that life is worth living, and your belief will help create the fact.”
James treats belief as an active stance toward uncertain possibilities: confidence does not prove that life will go well, but it can influence whether a person engages with life as something capable of being made worthwhile.
“Is Life Worth Living?” in The Will to Believe, and Other Essays in Popular Philosophy, Project Gutenberg #26659. James explicitly says the “scientific proof” may remain unclear; the passage is philosophical encouragement about action under uncertainty, not empirical proof that belief guarantees outcomes.
“grudge no expense of trouble, patience, or courage, in the striving to accomplish the hard thing you have set yourselves to do.”
Addressing art students, Morris emphasizes the persistence, patience and courage needed to carry difficult creative work toward the standard the maker has chosen.
Hopes and Fears for Art, lecture “The Art of the People”; Project Gutenberg #3773. The counsel is explicitly directed to people studying or practicing art.
“rise superior to the trials of life”
Equanimity is presented as a capacity to meet adversity without allowing every trial to overthrow judgment, patience, or the ability to continue useful action.
Aequanimitas, 1889. The wording appears in Osler’s discussion of patience and equanimity; the source note keeps the medical-graduation context visible rather than treating it as universal therapeutic advice.
“Our remedies oft in ourselves do lie.”
Before assuming rescue must come from outside, the line asks what capacity, choice, or effort is already available within.
All’s Well That Ends Well, Act I, Scene 1; Helena resolves to act rather than ascribe every possibility to fate. Verified against Wikisource’s 1910 facsimile transcription of the 1623 First Folio (folio spelling “Our remedies oft in our selues do lye”); direct evidence resolves to the reviewed Act I transcription.
“Sweet are the uses of adversity.”
Adversity is presented as capable of yielding insight or value even when the experience itself is unwelcome.
As You Like It, Act II, Scene 1, Duke Senior; 1919 Yale Shakespeare edition edited by Jack R. Crawford, printed page 24 / Wikisource scan leaf 36. “Sweet are the uses of adversity” occurs in Duke Senior’s Forest of Arden reflection on exile, winter and the lessons he claims to find outside court life. It remains fictional dramatic speech rather than Shakespeare’s autobiographical advice or a modern psychological claim about hardship.
“We know what we are, but know not what we may be.”
The line leaves room between present identity and future possibility, making it useful for reflection on change and potential.
Hamlet, Act 4, Scene 5; Ophelia speaks during her disrupted state, so the line remains dramatic dialogue rather than Shakespearean autobiography.
“The robbed that smiles, steals something from the thief.”
Preserving some inward freedom after a loss denies the wrongdoer complete control over what the loss becomes.
Othello, Act I, Scene III, reviewed against the scan-backed 1910 First Folio facsimile on Wikisource. The Duke tells Brabantio that continuing to spend grief on an irreversible loss only compounds it; the retained modernized wording corresponds to the Folio's 'The rob'd that smiles, steales something from the Thiefe.' It is dramatic counsel inside the scene, not Shakespeare autobiography or clinical grief guidance.
“True hope is swift, and flies with swallow's wings: Kings it makes gods, and meaner creatures kings.”
Richmond pictures hope as something that moves faster than fear and gives people the courage to act. His comparison of kings with gods is a dramatic assertion of what confidence can do to status and resolve, not a literal transformation.
Richard III, Act V, Scene 2: Henry, Earl of Richmond, speaking to his allies immediately before marching toward Richard’s army. The passage follows his hope for peace after battle. Wording and punctuation follow the MIT public-domain play text; Folger’s modern-edition punctuation differs. This is a military-political exhortation from a character, not a guarantee of success.
“How far that little candle throws his beams! So shines a good deed in a naughty world.”
A small good action can remain visible precisely because it contrasts with a difficult environment.
Act 5, Scene 1.
“Hope is a lover's staff; walk hence with that And manage it against despairing thoughts.”
Proteus describes hope as a walking staff for a lover who has been forced away from the person he loves: it offers something to lean on while facing separation. His advice is complicated by his own disloyalty to Valentine.
The Two Gentlemen of Verona, Act III, Scene 1: Proteus speaks to Valentine after the Duke banishes him. Although the words sound encouraging in isolation, Proteus has secretly betrayed Valentine’s plan. The MIT play transcription supplies the displayed public-domain wording and scene; this is fictional dialogue rather than Shakespeare’s personal confession.
