Greatness lies not in being strong, but in the right using of strength. He is greatest whose strength carries up the most hearts by the attraction of his own.
I believe in being strong when everything seems to be going wrong. I believe that happy girls are the prettiest girls. I believe that tomorrow is another day, and I believe in miracles
I believe in pink. I believe that laughing is the best calorie burner. I believe in kissing, kissing a lot. I believe in being strong when everything seems to be going wrong. I believe that happy girls are the prettiest girls. I believe that tomorrow is another day and I believe in miracles.
Greatness lies not in being strong, but in the right using of strength.--_Beecher._
Individually man is a weak being, but strong in union with others.
Think you I am no stronger than my sex, Being so father'd and so husbanded?
No man or woman of the humblest sort can really be >strong, gentle, pure, and good, without the world being better for it, without somebody being helped and comforted by the very existence of that goodness.
And maybe if I can find a way to stop being scared, I'll actually figure out how to make friends. To be >strong. To stop wallowing in my own problems.
Unitate fortior=--Stronger by being united. _M_
I've never been lonely. I've been in a room -- I've felt suicidal. I've been depressed. I've felt awful -- awful beyond all -- but I never felt that one other person could enter that room and cure what was bothering me...or that any number of people could enter that room. In other words, loneliness is something I've never been bothered with because I've always had this terrible itch for solitude. It's being at a party, or at a stadium full of people cheering for something, that I might feel loneliness. I'll quote Ibsen, "The strongest men are the most alone." I've never thought, "Well, some beautiful blonde will come in here and give me a fuck-job, rub my balls, and I'll feel good." No, that won't help. You know the typical crowd, "Wow, it's Friday night, what are you going to do? Just sit there?" Well, yeah. Because there's nothing out there. It's stupidity. Stupid people mingling with stupid people. Let them stupidify themselves. I've never been bothered with the need to rush out into the night. I hid in bars, because I didn't want to hide in factories. That's all. Sorry for all the millions, but I've never been lonely. I like myself. I'm the best form of entertainment I have. Let's drink more wine!
This is a doubt which has terrible consequences. They are in danger of an eternity of misery, and thereupon, as if the matter were not worth the trouble, they care not to examine whether this is one of those opinions which men in general receive with a too credulous facility, or among those which, themselves obscure, have yet a solid though concealed foundation. Thus they know not whether the matter be true or false, nor if the proofs be >strong or weak. They have them before their eyes, they refuse to look at them, and in that ignorance they choose to do all that will bring them into this misfortune if it exist, to wait for death to verify it, and to be in the meantime thoroughly satisfied with their state, openly avowing and even making boast of it. Can we think seriously on the importance of this matter without being revolted at conduct so extravagant?
The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated--without haste, but without remorse.
It’s probably not just by chance that I’m alone. It would be very hard for a man to live with me, unless he’s terribly strong. And if he’s stronger than I, I’m the one who can’t live with him. … I’m neither smart nor stupid, but I don’t think I’m a run-of-the-mill person. I’ve been in business without being a businesswoman, I’ve loved without being a woman made only for love. The two men I’ve loved, I think, will remember me, on earth or in heaven, because men always remember a woman who caused them concern and uneasiness. I’ve done my best, in regard to people and to life, without precepts, but with a taste for justice.
The Russians did not seek out the best position but, on the contrary, during the retreat passed many positions better than Borodino. They did not stop at any one of these positions because Kutuzov did not wish to occupy a position he had not himself chosen, because the popular demand for a battle had not yet expressed itself strongly enough, and because Miloradovich had not yet arrived with the militia, and for many other reasons. The fact is that other positions they had passed were stronger, and that the position at Borodino (the one where the battle was fought), far from being strong, was no more a position than any other spot one might find in the Russian Empire by sticking a pin into the map at hazard.
"Varia does it from pride, and likes showing off, and giving herself airs. As to my mother, I really do admire her--yes, and honour her. Hippolyte, hardened as he is, feels it. He laughed at first, and thought it vulgar of her--but now, he is sometimes quite touched and overcome by her kindness. H'm! You call that being strong and good? I will remember that! Gania knows nothing about it. He would say that it was encouraging vice."
To an American, that which deprives him of his freedom he regards as injustice, and that which allows him to enjoy that freedom he regards as justice. The concept of justice is as central to the totality of his being as freedom is, and this is not surprising, since the motivating idea behind the American Declaration of Independence was the fervent desire for justice. [Excerpt from The Secret of American Success: Africa’s Great Hope, Ch. 28, “Freedom at the Helm,” pp. 215-217.] If one examines [the American] idea of freedom, the individual, free enterprise, their Constitution, their political and economic structures as well as their mode of exploiting their natural resources, all these are shrouded in the idea of justice.” Ibid. A shocked sense of justice has to be removed and justice restored…. Ibid. In the USA, where so many people compete for one and the same thing, where job opportunities, residential facilities, and food resources have to be spread over so many people, the question of justice becomes more imperative than ever before if communal and individual life is to be made possible and enjoyable. Ibid. [F]or the majority of Americans, collectivist or nationalized economy is morally wrong and therefore unjust. For them, free enterprise meets their keen sense of justice…. Ibid. The U.S.A. economic policy and practice have been largely influenced by this thought that people shall own property in their own right and in order to be >strong enough to control their own government. Ibid. It appears it would be quite un-American not to be suspicious of the government or to distrust it. History has taught them a little too much about the tragic frailties of human governments, but it has also driven home to them that they must control firmly political and economic power, which, handed over to any government in their land, could be easily used to oppress them. Ibid. The real struggle between an American government and the people was one of power, which was settled when they designed their Constitution, which conceded the sovereignty of the people when it came to politics, and the sovereignty of the consumer when it came to economics. Ibid.
He cuddled her back into his arms and sighed, closing his eyes as the flames in the gas logs danced like sugar-plums. Gracie watched them across his broad chest, feeling the happiness like a flame inside her heart. Somewhere she heard Christmas carols being sung and a dog barking in the distance. Closer, she heard the strong, regular beat of Jason’s heart under her ear. Christmas wasn’t only in her heart. It was in her arms.
The being whose strength exceeds its necessities is strong; the being whose necessities exceed its strength is feeble.
Don't be fooled by me. Don't be fooled by the face I wear. For I wear a thousand masks, masks that I am afraid to take off and none of them are me. Pretending is an art that's second nature with me, but don't be fooled. For God's sake don't be fooled. I give the impression that I am secure, that all is sunny and unruffled with me, within as well as without, that confidence is my name and coolness my game; that the waters are calm and I am in command, and that I need no one. But don't believe me, please. My surface may seem smooth, but my surface is my mask, ever-varying and ever-concealing 'Neath this lies no complacence. Beneath dwells the real me in confusion, in fear, and aloneness. But I hide this. I don't want anybody to know. I panic at the thought of my weakness and fear of being exposed. That is why I frantically create a mask to hide behind; a nonchalant, sophisticated facade, to help me pretend, to shield me from the glance that knows. But such a glance is precisely my salvation. My only salvation. And I know it. That is, if it is followed by acceptance, if it is followed by love. It is the only thing that will assure me of what I can't assure myself, that I am worth something. But, I don't tell you this. I don't dare. I am afraid to. I am afraid your glance will not be followed by acceptance and love. I am afraid you will think less of me, that you will laugh at me, and that you will see this and reject me. So I play my game, my desperate game, with a facade of assurance without, and a trembling child within. And so begins the parade of masks, and my life becomes a front. I idly chatter to you in the suave tones of surface talk. I tell you everything that is really nothing, and nothing of what is everything, of what is crying within me; So when I am going through my routine do not be fooled by what I am saying. Please listen carefully and try to hear what I am not saying. What I would like to be able to say, what for survival I need to say, but I can't say. I dislike hiding, Honestly! I dislike the superficial game I am playing, the phony game. I would really like to be genuine and spontaneous, and me, but you have got to help me. You have got to hold out your hand, even when that is the last thing I seem to want. Only you can wipe away from my eyes that blank stare of breathing death. Only you can call me into aliveness. Each time you try to understand and because you really care, my heart begins to grow wings, very small wings, very feeble wings, but wings. With your sensitivity and sympathy, and your power of understanding, you can breathe life into me. I want you to know that. I want you to know how important you are to me, how you can be the creator of the person that is me if you choose to. Please choose to. You alone can break down the wall behind which I tremble, you alone can remove my mask. You alone can release me from my shadowworld of panic and uncertainty; From my lonely person. Do not pass me by. Please... do not pass me by. It will not be easy for you; a long conviction of worthlessness builds strong walls. The nearer you approach me, the blinder I strike back. I fight against the very thing I cry out for. But I am told that love is stronger than walls, and in this lies my hope. Please try to beat down those walls with firm hands, but with gentle hands for a child is very sensitive. Who am I, you may wonder? I am someone you know very well. For I am every man you meet and I am every woman you meet.
This is God's way. We advance by going backwards, we become >strong by becoming weak, we become wise by being fools.--_F. Whitfield._
Scilurus on his death-bed, being about to leave fourscore sons surviving, offered a bundle of darts to each of them, and bade them break them. When all refused, drawing out one by one, he easily broke them,--thus teaching them that if they held together, they would continue strong; but if they fell out and were divided, they would become weak.
In the first place, it is obvious that not only is wealth concentrated in our times but an immense power and despotic economic dictatorship is consolidated in the hands of a few, who often are not owners but only the trustees and managing directors of invested funds which they administer according to their own arbitrary will and pleasure. This dictatorship is being most forcibly exercised by those who, since they hold the money and completely control it, control credit also and rule the lending of money. Hence they regulate the flow, so to speak, of the life-blood whereby the entire economic system lives, and have so firmly in their grasp the soul, as it were, of economic life that no one can breathe against their will. This concentration of power and might, the characteristic mark, as it were, of contemporary economic life, is the fruit that the unlimited freedom of struggle among competitors has of its own nature produced, and which lets only the strongest survive; and this is often the same as saying, those who fight the most violently, those who give least heed to their conscience. This accumulation of might and of power generates in turn three kinds of conflict. First, there is the struggle for economic supremacy itself; then there is the bitter fight to gain supremacy over the State in order to use in economic struggles its resources and authority; finally there is conflict between States themselves, not only because countries employ their power and shape their policies to promote every economic advantage of their citizens, but also because they seek to decide political controversies that arise among nations through the use of their economic supremacy and strength. [ Quadragesimo Anno (“On the Restructuring of the Social Order”), §109.] The ultimate consequences of the individualist spirit in economic life are those which you yourselves, Venerable Brethren and Beloved Children, see and deplore: Free competition has destroyed itself; economic dictatorship has supplanted the free market; unbridled ambition for power has likewise succeeded greed for gain; all economic life has become tragically hard, inexorable, and cruel. To these are to be added the grave evils that have resulted from an intermingling and shameful confusion of the functions and duties of public authority with those of the economic sphere — such as, one of the worst, the virtual degradation of the majesty of the State, which although it ought to sit on high like a queen and supreme arbitress, free from all partiality and intent upon the one common good and justice, is become a slave, surrendered and delivered to the passions and greed of men. And as to international relations, two different streams have issued from the one fountain-head: On the one hand, economic nationalism or even economic imperialism; on the other, a no less deadly and accursed internationalism of finance or international imperialism whose country is where profit is. [ Quadragesimo Anno (“On the Restructuring of the Social Order”), §§105-109, 1931.]
The society of Christendom and especially of Western Christendom up to the explosion, which we call the Reformation, had been a society of owners: a Proprietarial Society. It was one in which there remained strong bonds between one class and another, and in which there was a hierarchy of superior and inferior, but not, in the main, a distinction between a restricted body of possessors and a main body of destitute at the mercy of the possessors, such as our society has become. [ The Crisis of Civilization, Being the Matter of a Course of Lectures Delivered at Fordham University, 1937 . Rockford, Illinois: Tan Books and Publishers, Inc., 1991, p. 108.]
One of the strongest signs of being in the zone is a sense of freedom and of authenticity.
Hadeija was an old Habe town and its name, an evident corruption of Khadija, the name of the celebrated wife and first convert of Mahomet, is a strong presumption of the incorrectness of the Fula claim to have introduced Islam to its inhabitants. The ruling dynasty of Hadeija was, however, overthrown by Fula usurpation towards the end of the 18th century, and the Fula ruler received a flag and a blessing from Dan Fodio at the beginning of his sacred war in the opening years of the 19th century. Nevertheless the habit of independence being strong in the town of Hadeija the little emirate held its own against Sokoto, Bornu and all comers. Though included nominally within the province at Katagum it was the boast of Hadeija that it had never been conquered. It had made nominal submission to the British in 1903 on the successful conclusion of the Kano-Sokoto campaign, and in 1905, as has been stated, was chosen as the capital of the sub-province. The emir's attitude became, however, in the spring of 1906 openly antagonistic to the British and a military expedition was sent against him. The emir with his disaffected chiefs made a plucky stand but after five hours' street fighting the town was reduced. The emir and three of his sons were killed, and a new emir, the rightful heir to the throne, who had shown himself in favour of a peaceful policy, was appointed. The offices of the war chiefs in Hadeija were abolished and 150 yards of the town wall were broken down. Entry: KATAGUM
KANGAROO.--The sizes vary considerably, some being huge, others quite small. The larger varieties, viz. the red and the great, do not usually interest furriers, the fur being harsh and poor without underwool. They are tanned for the leather trade. The sorts used for carriage aprons, coat linings and the outside of motor coats include: blue kangaroo, bush kangaroo, bridled kangaroo, wallaroo, yellow kangaroo, rock wallaby, swamp wallaby and short-tailed wallaby. Many of the swamp sort are dyed to imitate skunk and look well. Generally the colours are yellowish or brown. Some are dark brown as in the swamp, which being strong are suitable for motor coats. The rock wallabies are soft and woolly and often of a pretty bluish tone, and make moderately useful carriage rugs and perambulator aprons. The redder and browner sorts are also good for rugs as they are thick in the pelt. On the European continent many of these are dyed. The best of the lighter weights are frequently insufficiently strong in the hair to stand the friction of wear in a coat lining. Value, kangaroo 9d. to 3s., wallaby 1½ d. to 5s. 3d., wallaroo 1s. to 5s. 6d. Entry: KANGAROO
JOHN I. (d. 1294), duke of Brabant and Lorraine, surnamed the Victorious, one of the most gifted and chivalrous princes of his time, was the second son of Duke Henry III. and Aleidis of Burgundy. In 1267 his elder brother Henry, being infirm of mind and body, was deposed in his favour. In 1271 John married Margaret, daughter of Louis IX. of France, and on her death in childbirth he took as his second wife (1273) Margaret of Flanders, daughter of Guy de Dampierre. His sister Marie was espoused in 1275 to Philip III. (the Bold) of France, and during the reign of Philip and his son Philip IV. there were close relations of friendship and alliance between Brabant and France. In 1285 John accompanied Philip III. in his expedition against Peter III., king of Aragon, but the duchy of Limburg was the scene of his chief activity and greatest successes. After the death of Waleran IV. in 1279 the succession to this duchy was disputed. His heiress, Ermengarde, had married Reinald I. count of Gelderland. She died childless, but her husband continued to rule in Limburg, although his rights were disputed by Count Adolph of Berg, nephew to Waleran IV. (see Limburg). Not being strong enough to eject his rival, Adolph sold his rights to John of Brabant, and hostilities broke out in 1283. Harassed by desultory warfare and endless negotiations, and seeing no prospect of holding his own against the powerful duke of Brabant, Reinald made over his rights to Henry III. count of Luxemburg, who was a descendant of Waleran III. of Limburg. Henry III. was sustained by the archbishop of Cologne and other allies, as well as by Reinald of Gelderland. The duke of Brabant at once invaded the Rhineland and laid siege to the castle of Woeringen near Bonn. Here he was attacked by the forces of the confederacy on the 5th of June 1288. After a bloody struggle John of Brabant, though at the head of far inferior numbers, was completely victorious. Limburg was henceforth attached to the duchy of Brabant. John consolidated his conquest by giving his daughter in marriage to Henry of Luxemburg (1291). John the Victorious was a perfect model of a feudal prince in the days of chivalry, brave, adventurous, excelling in every form of active exercise, fond of display, generous in temper. He delighted in tournaments, and was always eager personally to take part in jousts. On the 3rd of May 1294, on the occasion of some marriage festivities at Bar, he was wounded in the arm in an encounter by Pierre de Bausner, and died from the effects of the hurt. Entry: JOHN
Under the Hun tyranny, which lasted till the overthrow of the White Huns on the Oxus by the Turks (c. 565), native dynasties had survived, or new ones had established themselves. In Kathiawar a chief named Bhatarka, probably of foreign origin, had established himself at Valabhi (Wala) on the ruins of the Gupta power (c. 500), and founded a dynasty which lasted until it was overthrown by Arab invaders from Sind in 770.[1] The northern Konkan was held by the Mauryas of Puri near Bombay, the southerly coast by the Kadambas of Vanavasi, while in the southern Deccan Chalukyas and Rashtrakutas struggled for the mastery. A new power, too, appeared from the north: the Gurjaras (ancestors, it is supposed, of the Gujar caste), who had probably entered India with the White Huns, established their power over Gujarat and (c. 600) overran north-eastern Kathiawar, made the raja of Valabhi their tributary, and established a branch at Broach (585-740). During the short-lived empire of Harsha (d. 647 or 648), Malwa, Gujarat and Kathiawar were subject to his sway; but the southern boundary of his kingdom was the Nerbudda, south of which the Chalukyas in the 7th century, having overcome the Rashtrakutas and other rivals, had absorbed the smaller kingdoms into their empire. In 710-711 (92 A.H.) the Arabs invaded India, and in 712 conquered and established themselves in Sind; they did not, however, attempt any serious attack on the Gurjara and Chalukya empires, confining themselves to more or less serious raids. In 770 they destroyed the city of Valabhi and, as already mentioned, brought its dynasty to an end. Meanwhile the Chalukyas, after successfully struggling with the Pallavas (whose capital was taken by Vikramaditya II., c. 740), had in their turn succumbed to their ancient rivals the Rashtrakutas, who succeeded to the bulk of their dominions, including Gujarat, where they had set up a branch line. For some two centuries (c. 750-950) there was a balance of power between the Gurjaras and Rashtrakutas, neither kingdom being strong enough to encroach on the other to any extent. The Rashtrakutas were, moreover, debarred from large schemes of conquest by dissensions with the branch dynasty which they had set up in Gujarat and by the constant threat of attack by the Chalukyas from Mysore. Nevertheless their power and magnificence (they were notable builders and patrons of literature) greatly impressed the Arabs, by whom the king was known as Balhara (_i.e. Vallhaba_, "well-beloved"), a title borrowed from the preceding dynasty. Under them the Konkan and the coast farther south were governed by chiefs of the Silahara family, whose rule is mainly notable for the revival of trade with the Persian Gulf and, doubtless as a result of this, the arrival in 775 on the west coast of a number of Parsee refugees, who found, in a country where three religions were already equally honoured, the toleration denied to them in Mussulman Persia. But in the 10th century the Rashtrakuta power began to break up; in 961 Mularaja Solanki (Chalukya) conquered the kingdom of Anhilvada (Anhilvara) in Gujarat, where his dynasty reigned till 1242; and twelve years later the Chalukyas once more overthrew the Rashtrakutas in the Deccan, establishing their capital at Kalyani, while a branch line was set up in southern Gujarat. Farther south the Silaharas, however, continued to rule the coast, and succeeded in maintaining their independence until after the final fall of the Chalukyas in 1192. The cause of the downfall of the dynasty, splendid and enlightened as any of its predecessors, was the system of governing by means of great feudatories, which also proved fatal to the Solanki rajas of Anhilvada. From 1143 onward the power of the latter had been overshadowed by that of the Vaghela chiefs of Dholka, and during the same period the Deccan had been rapidly lapsing into absolute anarchy, amid which rival chiefs struggled for the supreme power. In the end the Yadavas of Devagiri (Daulatabad) prevailed, and in 1192 established a short-lived empire to which the Dholka princes were ultimately forced to become tributary. Entry: BOMBAY