Opening the text

The Cry for Justice: An Anthology of the Literature of Social Protest: The writings of philosophers, poets, novelists, social reformers, and others who have voiced the struggle against social injustice; selected from twenty-five languages; covering a period of five thousand years

General

The Cry for Justice: An Anthology of the Literature of Social Protest: The writings of philosophers, poets, novelists, social reformers, and others who have voiced the struggle against social injustice; selected from twenty-five languages; covering a period of five thousand years

Social justice; Social problems

They marveile also that golde, whych of the owne nature is a
thinge so unprofytable, is nowe amonge all people in so hyghe
estimation, that man him selfe, by whome, yea and for the use
of whome it is so much set by, is in muche lesse estimation,
then the golde it selfe. In so muche that a lumpyshe
blockehedded churle, and whyche hathe no more wytte then an
asse, yea and as ful of noughtynes as of follye, shall have
nevertheless manye wyse and good men in subjectyon and bondage,
only for this, bycause he hath a greate heape of golde. Whyche
yf it shoulde be taken from hym by anye fortune, or by some
subtyll wyle and cautele of the lawe, (whyche no lesse then
fortune dothe bothe raise up the lowe, and plucke downe the
highe) and be geven to the moste vile slave and abject dryvell
of all his housholde, then shortely after he shal goo into the
service of his servaunt, as an augmentation or overplus beside
his money. But they muche more marvell at and detest the madnes
of them, whyche to those riche men, in whose debte and daunger
they be not, do give almost divine honoures, for none other
consideration, but bicause they be riche: and yet knowing them
to bee suche nigeshe penny fathers, that they be sure as longe
as they live, not the worthe of one farthinge of that heape
of gold shall come to them. These and such like opinions have
they conceaved, partely by education, beinge brought up in that
common wealthe, whose lawes and customes be farre different
from these kindes of folly, and partely by good litterature and
learning.


The Crown of Wild Olive

BY JOHN RUSKIN

(See page 106)

It is physically impossible for a well-educated, intellectual,
or brave man to make money the chief object of his thoughts;
as physically impossible as it is for him to make his dinner
the principal object of them. All healthy people like their
dinners, but their dinner is not the main object of their
lives. So all healthily minded people like making money--ought
to like it, and to enjoy the sensation of winning it: but the
main object of their life is not money; it is something better
than money.


Don Juan

BY LORD BYRON

(See pages 233, 340)

    Oh, Gold! Why call we misers miserable?
      Theirs is the pleasure that can never pall;
    Theirs is the best bower-anchor, the chain-cable
      Which holds fast other pleasures great and small.
    Ye who but see the saving man at table
      And scorn his temperate board, as none at all,
    And wonder how the wealthy can be sparing,
    Know not what visions spring from each cheese-paring....

    Perhaps he hath great projects in his mind
      To build a college, or to found a race,
    An hospital, a church--and leave behind
      Some dome surmounted by his meagre face;
    Perhaps he fain would liberate mankind,
      Even with the very ore that makes them base;
    Perhaps he would be wealthiest of his nation,
    Or revel in the joys of calculation....

Public-domain text, read in full here on John Shaqi.

Opening the text

General

The Cry for Justice: An Anthology of the Literature of Social Protest: The writings of philosophers, poets, novelists, social reformers, and others who have voiced the struggle against social injustice; selected from twenty-five languages; covering a period of five thousand years

Social justice; Social problems

They marveile also that golde, whych of the owne nature is a
thinge so unprofytable, is nowe amonge all people in so hyghe
estimation, that man him selfe, by whome, yea and for the use
of whome it is so much set by, is in muche lesse estimation,
then the golde it selfe. In so muche that a lumpyshe
blockehedded churle, and whyche hathe no more wytte then an
asse, yea and as ful of noughtynes as of follye, shall have
nevertheless manye wyse and good men in subjectyon and bondage,
only for this, bycause he hath a greate heape of golde. Whyche
yf it shoulde be taken from hym by anye fortune, or by some
subtyll wyle and cautele of the lawe, (whyche no lesse then
fortune dothe bothe raise up the lowe, and plucke downe the
highe) and be geven to the moste vile slave and abject dryvell
of all his housholde, then shortely after he shal goo into the
service of his servaunt, as an augmentation or overplus beside
his money. But they muche more marvell at and detest the madnes
of them, whyche to those riche men, in whose debte and daunger
they be not, do give almost divine honoures, for none other
consideration, but bicause they be riche: and yet knowing them
to bee suche nigeshe penny fathers, that they be sure as longe
as they live, not the worthe of one farthinge of that heape
of gold shall come to them. These and such like opinions have
they conceaved, partely by education, beinge brought up in that
common wealthe, whose lawes and customes be farre different
from these kindes of folly, and partely by good litterature and
learning.


The Crown of Wild Olive

BY JOHN RUSKIN

(See page 106)

It is physically impossible for a well-educated, intellectual,
or brave man to make money the chief object of his thoughts;
as physically impossible as it is for him to make his dinner
the principal object of them. All healthy people like their
dinners, but their dinner is not the main object of their
lives. So all healthily minded people like making money--ought
to like it, and to enjoy the sensation of winning it: but the
main object of their life is not money; it is something better
than money.


Don Juan

BY LORD BYRON

(See pages 233, 340)

    Oh, Gold! Why call we misers miserable?
      Theirs is the pleasure that can never pall;
    Theirs is the best bower-anchor, the chain-cable
      Which holds fast other pleasures great and small.
    Ye who but see the saving man at table
      And scorn his temperate board, as none at all,
    And wonder how the wealthy can be sparing,
    Know not what visions spring from each cheese-paring....

    Perhaps he hath great projects in his mind
      To build a college, or to found a race,
    An hospital, a church--and leave behind
      Some dome surmounted by his meagre face;
    Perhaps he fain would liberate mankind,
      Even with the very ore that makes them base;
    Perhaps he would be wealthiest of his nation,
    Or revel in the joys of calculation....

Public-domain text, read in full here on John Shaqi.

The Cry for Justice: An Anthology of the Literature of Social Protest: The writings of philosophers, poets, novelists, social reformers, and others who have voiced the struggle against social injustice; selected from twenty-five languages; covering a period of five thousand years

The Cry for Justice: An Anthology of the Literature of Social Protest: The writings of philosophers, poets, novelists, social reformers, and others who have voiced the struggle against social injustice; selected from twenty-five languages; covering a period of five thousand years

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