Osečajima sam i video realnost, istinu, ako to razumeš.
Osečaj navede jednom čoveka da stane u svom životu, i zapita se mnogo toga, a sve to ga navede da pogleda nazad, svoj život, puteve koje je prošao u životu, i sve bude jasno, zašto je nešto, čemu i kome.
Ali sve to ne bi mogao razumeti, da nije vere i Crkve.
Тачно тако. Можемо ми опет рађати људе који ће се сами уздизати до потребне врлине да би наставили прадедовским путом. Ево осећаја из прошлости које нису биле стране ни нама. И док год се будемо држали људи са оваквим врлинама пропаст ће нас заобилазити.
Since a gradation of rank is not only unavoidable, but, undoubtedly, highly essential in contributing to the general benefit of society; and as those distinctions are derived from noble birth; acquired by those superior energies of the mind which excite a laudable ambition and generous emulation, to the forming and accomplishing of arduous undertakings, that lead to high attainments, affluence, pre-eminence, and honour; or occasioned by the possession of property, either hereditary, or obtained by skill and industry; we shall now describe the different degrees of nobility and gentry. But it may, perhaps, first be necessary to give a brief description of true honour: that being an essential quality of a real gentleman. Honour, says Cicero, is the reward of virtue, as infamy is the recompense of vice; so that he who aspires to honour is to come to it by the way of virtue; which the Romans expressed by building the temple of Honour in such a manner, that there was no going into it without passing through the temple of Virtue. Honour, in itself, is a testimony of a man’s virtue; and he that desires to bi honoured, ought to perform something that is valuable in the sight of God and man. Thus, birth alone will not make a man truly honourable, unless his actions and behaviour are suitable to his descent. The tokens of honour are, being distinguishably known, praiseworthy, excelling others, and generosity; and ought to be more valued then all earthly treasures; for it is the hope of honour that excites men to perform noble actions. And, as Dr. Blair, in the third volume of his admirable Sermons, says, “ By the true honour of man, is to be understood, not what merely commands respect, but what commands the respect of the heart; what raises one to acknowledged eminence, above others of the same species; what always creates esteem, and, in its highest degree, produces veneration. “ The question now before us is, from what cause doth this eminence arise, by what means is it to be obtained.” After showing that it does not arise from riches, from the dignity of rank or office, or from the splendid actions and abilities which excite admiration, he proceeds to show, that “ similar remarks may be applied to all the reputation derived from civil accomplishments; from the refined politics of the statesman; or the literary efforts of genius and erudition. These bestow, and within certain bounds, ought to bestow, eminence and distinction on men? They discover talents which in themselves are shining; and which become highly valuable, when employed in advancing the good of mankind. Hence, they frequently give rise to fame. But a distinction is to be made between fame and true honour. The former is the loud and noisy applause; the latter, a more silent and internal homage. Fame floats on the breath of the multitude; honour rests on the judgement of the thinking. Fame may give praise, while it withholds esteem. True honour implies esteem mingled with respect. The one regards particular distinguished talents; the other looks up to the whole character. Hence, the statesman, the orator, or the poet, may be famous; while yet the man himself is far from being honoured. We envy his abilities. We wish to rival them. But we would not choose to be classed with him who possesses them. Instances of this sort are too often found in every record of ancient or modern history. From all this it follows, that, in order to discern where man’s true honour lies, we must look, not to any adventitious circumstances of fortune; not to any single sparkling quality; but to the whole of what forms a man; what entitles him, as such, to rank high among that class of beings to which he belongs; in a word, we must look to the mind and the soul. A mind superior to fear, to selfish interest and corruption; a mind governed by the principles of uniform rectitude and integrity; the same in prosperity and adversity; which no bribe can seduce, nor terror overawe; neither by pleasure melted into effeminacy, nor by distress sunk into dejection: such is the mind which forms the distinction and eminence of man.- One, who in no situation of life, is either ashamed or afraid of discharging his duty, and acting his proper part with firmness and constancy; true to the God whom he worships, and true to the faith in which he professes to believe: full of affection to his brethren of mankind; faithful to his friends, generous to his enemies, warm with compassion to the unfortunate; self-denying to little private interests and pleasures, but zealous for public interest and happiness; magnanimous, without being proud; humble, without being mean; just, without being harsh; simple in his manners, but manly in his feelings; on whose word we can entirely rely; whose countenance never deceives us; whose professions of kindness are the effusions of his heart; one, in fine, whom, independently of any views of advantage, we should choose for a superior, could trust in as a friend, and could love as a brother- this is the man, whom in our heart, above all others, we do, we must honour/” A noble instance of the true honour of a soldier, is recorded of Norby, Grand Admiral of Denmark. When his king and commander, Christian II. ordered him to assassinate Christine, “No,” replied Norby, this employment is not suited to me; I am a soldier, not an executioner. I have learnt to obey you, but without shame, and without crime. Command me, and, if it be necessary, I will brave a thousand deaths; spare neither my property nor my life, for they belong to my King- MY HONOUR ALONE BELONGS TO MYSELF.” The king is called the fountain of honour, because he has the privilege of bestowing titles and dignities, which raise some men above others; but the truest honour depends upon merit; and it is supposed that sovereigns bestow their favours on such as deserve them; but if the contrary should happen, the rank or precedence may be given, though the real honour be wanting. This is, however, too nice a point for discussion; and, therefore, taking honour in the common acceptation, it is due to all persons in authority, as princes, generals, prelates, officers of state, &c.&c.
KING
This is the most universal of all titles, and is derived from the Saxon word kaning, and that from can, intimating power; or ken, knowledge, wherewith every sovereign should especially be invested; he having ever been of great reverence, being by law esteemed God’s vicegerant on earth, ascribing various perfections to him, not belonging to any other man. It has been the custom of some of the principal monarchs of Europe to add some distinguishing epithet to the title of King; thus, the King of Persia had, anciently, the appellation of Great King; the King of France has that of The Most Christian King; and the King of Spain, the Most Catholic King. The Kings of England had, by the Lateran council, under Pope Julius II. the title of Christianissimus conferred on them; and that of Defender of the Faith was added by Pope Leo X. The title of Grace was first given to our kings about the reign of Henry IV.; in Henry VI.’s time, it was altered to Excellent Grace; Henry VII. was addressed by that of Highness; and Henry VIII. by that of Majesty. This afterwards became Sacred Majesty; and is now Most Sacred Majesty. The king’s title is, ” By the Grace of God, of the United Kingdom of Great Britain and Ireland, and of Hanover, King, Defender of the Faith.” In all public Instruments and letters, the King styles himself “ We;” though, till the time of King John,, he spoke in the singular number.
