The academic mind can eat away the very basis of its own assurance ... produce contortions when it tries to bend over backward ... allow itself to be dismayed by the picture it has created of relentless historical process.

It [the scientific revolution] outshines everything since the rise of Christianity and reduces the Renaissance and Reformation to the rank of mere episodes, mere internal displacements, within the system of medieval Christendom. . . . It looms so large as the real origin of the modern world and of the modern mentality that our customary periodization of European history has become an anachronism and an encumbrance.

The academic mind can eat away the very basis of its own assurance ... produce contortions when it tries to bend over backward ... allow itself to be dismayed by the picture it has created of relentless historical process.

It has been said that the historian is the avenger, and that standing as a judge between the parties and rivalries and causes of bygone generations he can lift up the fallen and beat down the proud, and by his exposures and his verdicts, his satire and his moral indignation, can punish unrighteousness, avenge the injured or reward the innocent.

Of all the intellectual hurdles which the human mind has confronted and has overcome in the last fifteen hundred years the one which seems to me to have been the most amazing in character and the most stupendous in the scope of its consequences is the one relating to the problem of motion.

[History is] the very servant of the servants of God, the drudge of all the drudges.

Concerning alchemy it is more difficult to discover the actual state of things, in that the historians who specialise in this field seem sometimes to be under the wrath of God themselves; for, like those who write of the Bacon-Shakespeare controversy or on Spanish politics, they seem to become tinctured with the kind of lunacy they set out to describe.