Some say this world of trouble Is the only one we need But I’m waiting for that morning When the new world is revealed. Oh, when the saints go marching in, When the saints go marching in, Oh Lord, I want to be in that number, When the saints go marching in!
A great man quotes bravely, and will not draw on his invention when his memory serves him with a word as good.
The Black Hole?” Grey asked, incredulously. “Nobody quotes The Black Hole, Dresden. Nobody even remembers that one.” “Hogwash. Ernest Borgnine, Anthony Perkins, and Roddy McDowall all in the same movie? Immortality.
Wharton quotes Johnson as saying of Dr. Campbell, "He is the richest author that ever grazed the common of literature." For his chaste Muse employ'd her heaven-taught lyre None but the noblest passions to inspire, Not one immoral, one corrupted thought, One line which, dying, he could wish to blot.
I want to walk through life instead of being dragged through it.
Apollodorus says, "If any one were to take away from the books of Chrysippus all the passages which he quotes from other authors, his paper would be left empty."
The Forbes eBook Of Motivational Quotes
Here is the prime condition of success: Concentrate your energy, thought and capital exclusively upon the business in which you are engaged. Having begun on one line, resolve to fight it out on that line, to lead in it, adopt every improvement, have the best machinery, and know the most about it. [Quoted at http://www.icelebz.com/quotes/andrew_carnegie/ ].
Past the bouncers outside and the girls smoking long, skinny cigarettes, past the tinted glass doors and the jade stone Novikov has put in near the entrance for good luck. Inside, Novikov opens up so anyone can see everyone in almost every corner at any moment, the same theatrical seating as in his Moscow places. But the London Novikov is so much bigger. There are three floors. One floor is “Asian,” all black walls and plates. Another floor is “Italian,” with off-white tiled floors and trees and classic paintings. Downstairs is the bar-cum-club, in the style of a library in an English country house, with wooden bookshelves and rows of hardcover books. It’s a Moscow Novikov restaurant cubed: a series of quotes, of references wrapped in a tinted window void, shorn of their original memories and meanings (but so much colder and more distant than the accessible, colorful pastiche of somewhere like Las Vegas). This had always been the style and mood in the “elite,” “VIP” places in Moscow, all along the Rublevka and in the Garden Ring, where the just-made rich exist in a great void where they can buy anything, but nothing means anything because all the old orders of meaning are gone. Here objects become unconnected to any binding force. Old Masters and English boarding schools and Fabergé eggs all floating, suspended in a culture of zero gravity.
The new secular republic reflected Mustafa Kemal’s personal philosophy. In a book published in 1928, Grace Ellison quotes him as saying to her, presumably in 1926–7: I have no religion, and at times I wish all religions at the bottom of the sea. He is a weak ruler who needs religion to uphold his government; it is as if he would catch his people in a trap. My people are going to learn the principles of democracy, the dictates of truth and the teachings of science. Superstition must go. Let them worship as they will; every man can follow his own conscience, provided it does not interfere with sane reason or bid him act against the liberty of his fellow-men.31 Yet, like many rationalists, Mustafa Kemal was himself superstitious and sought omens in dreams.32 When he inspected the front in March 1922, during the War of Independence, he had portions of the Koran recited during evening gatherings with commanders.33 But now he was out of the wood.
For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. [In “15 of Nelson Mandela’s Most Memorable Quotes”, www.buzzfeed.com.]
Hi there! This is just a note from me, to you, to tell you, the person reading this note, that I can't think up any more famous quotes, jokes, nor bizarre stories, so you may as well go home.
Ignorance is bliss. -- Thomas Gray Fortune updates the great quotes, #42: BLISS is ignorance.
"No, I understand now," Auberon said, calm in the woods -- it was so simple, really. "I didn't, for a long time, but I do now. You just can't hold people, you can't own them. I mean it's only natural, a natural process really. Meet. Love. Part. Life goes on. There was never any reason to expect her to stay always the same -- I mean `in love,' you know." There were those doubt-quotes of Smoky's, heavily indicated. "I don't hold a grudge. I can't." "You do," Grandfather Trout said. "And you don't understand." -- Little, Big, "John Crowley"
<knghtbrd> eek, not another one... <knghtbrd> Seems ever developer and their mother now has a random signature using irc quotes ... <knghtbrd> WHAT HAVE I STARTED HERE??
FORTUNE'S RANDOM QUOTES FROM MATCH GAME 75, NO. 1: Gene Rayburn: We'd like to close with a thought for the day, friends --- something ... Someone: (interrupting) Uh-oh Gene Rayburn: ...pithy, full of wisdom --- and we call on the Poet Laureate, Lipsy Russell Lipsy Russell: The young people are very different today, and there is one sure way to know: Kids to use to ask where they came from, now they'll tell you where you can go. All: (laughter)
Candy Is dandy But liquor Is quicker. -- Ogden Nash, "Reflections on Ice-Breaking" Fortune updates the great quotes: #53. Candy is dandy; but liquor is quicker, and sex won't rot your teeth.
"That will do," said Holmes. "As to the letters," he continued, glancing over them, "they are very commonplace. Absolutely no clue in them to Mr. Angel, save that he quotes Balzac once. There is one remarkable point, however, which will no doubt strike you."
"Oh, heavens," cried Beauchamp, "the minister quotes Beranger, what shall we come to next?"
Various works--a Gospel, Traditions and Apocryphal Words--were ascribed to him; and there is also extant _The Acts of Andrew and Matthias_, which places his activity in "the city of the cannibals" in Ethiopia. Clement of Alexandria quotes two sayings from the Traditions: (1) Wonder at the things before you (suggesting, like Plato, that wonder is the first step to new knowledge); (2) If an elect man's neighbour sin, the elect man has sinned. Entry: MATTHIAS
EUMOLPUS ("sweet singer"), in Greek mythology, son of Poseidon and Chione, the daughter of Boreas, legendary priest, poet and warrior. He finally settled in Thrace, where he became king. During a war between the Eleusinians and Athenians under Erechtheus, he went to the assistance of the former, who on a previous occasion had shown him hospitality, but was slain with his two sons, Phorbas and Immaradus. According to another tradition, Erechtheus and Immaradus lost their lives; the Eleusinians then submitted to Athens on condition that they alone should celebrate the mysteries, and that Eumolpus and the daughters of Celeus should perform the sacrifices. It is asserted by others that Eumolpus with a colony of Thracians laid claim to Attica as having belonged to his father Poseidon (Isocrates, _Panath_. 193). The Eleusinian mysteries were generally considered to have been founded by Eumolpus, the first priest of Demeter, but, according to some, by Eumolpus the son of Musaeus, Eumolpus the Thracian being the father of Keryx, the ancestor of the priestly family of the Kerykes. As priest, Eumolpus purifies Heracles from the murder of the Centaurs; as musician, he instructs him (as well as Linus and Orpheus) in playing the lyre, and is the reputed inventor of vocal accompaniments to the flute. Suidas reckons him one of the early poets and a writer of hymns of consecration, and Diodorus Siculus quotes a line from a Dionysiac hymn attributed to Eumolpus. He is also said to have been the first priest of Dionysus, and to have introduced the cultivation of the vine and fruit trees (Pliny, _Nat. Hist._ vii. 199). His grave was shown at Athens and Eleusis. His descendants, called Eumolpidae, together with the Kerykes, were the hereditary guardians of the mysteries (q.v.). Entry: EUMOLPUS
LUMBER, a word now meaning (1) useless discarded furniture or other rubbish, particularly if of a bulky or heavy character; (2) timber, when roughly sawn or cut into logs or beams (see TIMBER); (3) as a verb, to make a loud rumbling noise, to move in a clumsy heavy way, also to burden with useless material, to encumber. "Lumber" and "lumber-house" were formerly used for a pawnbroker's shop, being in this sense a variant of "Lombard," a name familiar throughout Europe for a banker, money-changer or pawnbroker. This has frequently been taken to be the origin of the word in sense (1), the reference being to the store of unredeemed and unsaleable articles accumulating in pawnbrokers' shops. Skeat adopts this in preference to the connexion with "lumber" in sense (3), but thinks that the word may have been influenced by both sources (_Etym. Dict._, 1910). This word is probably of Scandinavian origin, and is cognate with a Swedish dialect word _lomra_, meaning "to roar," a frequentative of _ljumma_, "to make a noise." The English word may be of native origin and merely onomatopoeic. The _New English Dictionary_, though admitting the probability of the association with "Lombard," prefers the second proposed derivation. The application of the word to timber is of American origin; the _New English Dictionary_ quotes from _Suffolk_ (Mass.) _Deeds_ of 1662--"Freighted in Boston, with beames ... boards ... and other lumber." Entry: LUMBER
This commercial intercourse probably began about 1310-1320. John of Monte Corvino, writing in 1305, says it was twelve years since he had heard any news from Europe; the only Western stranger who had arrived in all that time being a certain Lombard chirurgeon (probably one of the _Patarini_ who got hard measure at home in those days), who had spread the most incredible blasphemies, about the Roman Curia and the order of St Francis. Yet even on his first entrance to Cathay Friar John had been accompanied by one Master Peter of Lucolongo, whom he describes as a faithful Christian man and a great merchant, and who seems to have remained many years at Peking. The letter of Andrew, bishop of Zayton (1326), quotes the opinion of Genoese merchants at that port regarding a question of exchanges. Odoric, who was in Cathay about 1323-1327, refers for confirmation of the wonders which he related of the great city of Cansay (i.e. King-sze, or Hang-chow) to the many persons whom he had met at Venice since his return, who had themselves been witnesses of those marvels. And Marignolli, some twenty years later, found attached to one of the convents at Zayton, in Fu-kien, a _fondaco_ or factory for the accommodation of the Christian merchants. Entry: A
MAJESTY (Fr. _majesté_; Lat. _majestas_, grandeur, greatness, from the base _mag-_, as in _magnus_, great, _major_, greater, &c.), dignity, greatness, a term especially used to express the dignity and power of a sovereign. This application is to be traced to the use of _majestas_ in Latin to express the supreme sovereign dignity of the Roman state, the _majestas reipublicae_ or _populi Romani_, hence _majestatem laedere_ or _minuere_, was to commit high treason, _crimen majestatis_. (For the modern law and usage of _laesa majestas, lèse majesté, Majestätsbeleidigung_, see TREASON.) From the republic _majestas_ was transferred to the emperors, and the _majestas populi Romani_ became the _majestas imperii_, and _augustalis majestas_ is used as a term to express the sovereign person of the emperor. Honorius and Theodosius speak of themselves in the first person as _nostra majestas_. The term "majesty" was strictly confined in the middle ages to the successors of the Roman emperors in the West, and at the treaty of Cambrai (1529) it is reserved for the emperor Charles V. Later the word is used of kings also, and the distinction is made between imperial majesty (_caesareana majestas_) and kingly or royal majesty. From the 16th century dates the application of "Most Christian and Catholic Majesty" to the kings of France, of "Catholic Majesty" to the kings of Spain, of "Most Faithful Majesty" to the kings of Portugal, and "Apostolic Majesty" to the kings of Hungary. In England the use is generally assigned to the reign of Henry VIII., but it is found, though not in general usage, earlier; thus the _New English Dictionary_ quotes from an _Address of the Kings Clerks to Henry II._ in 1171 (Materials for the History of Archbishop Becket, vii. 471, Rolls Series, 1885), where the king is styled _vestra majestas_, and Selden (_Titles of Honour_, part i. ch. 7, p. 98, ed. 1672) finds many early uses in letters to Edward I., in charters of creation of peers, &c. The fullest form in English usage is "His Most Gracious Majesty"; another form is "The King's Most Excellent Majesty," as in the English Prayer-book. "His Sacred Majesty" was common in the 17th century; and of this form Selden says: "It is true, I think, that in our memory or the memory of our fathers, the use of it first began in England." "His Majesty," abbreviated H.M., is now the universal European use in speaking of any reigning king, and "His Imperial Majesty," H.I.M., of any reigning emperor. Entry: MAJESTY
_Preaching of Peter._--This book ([Greek: Petrou Kêrygma]) gave the substance of a series of discourses spoken by one person in the name of the apostles. Clement of Alexandria quotes it several times as a genuine record of Peter's teaching. Heracleon had previously used it (see Origen, _In Evang. Johann._ t. xiii. 17). It is spoken unfavourably of by Origen (_De Prin._ Praef. 8). It was probably in the hands of Justin and Aristides. Hence Zahn gives its date as 90-100 at latest; Dobschütz, as 100-110; and Harnack, as 110-130. The extant fragments contain sayings of Jesus, and warnings against Judaism and Polytheism. Entry: OTHER
The reverence and authority which was accorded the famous compilation of the Alexandrian astronomer is well evidenced by the catalogue of the Tatar Ulugh Beg, the Arabian names there adopted being equivalent to the Ptolemaic names in nearly every case; this is also shown in the Latin translations given below. Tycho Brahe, when compiling his catalogue of stars, was unable to observe Lupus, Ara, Corona australis and Piscis australis, on account of the latitude of Uranienburg; and hence these constellations are omitted from his catalogue. He diverged from Ptolemy when he placed the asterisms Coma Berenices and Antinous upon the level of formal constellations, Ptolemy having regarded these asterisms as unformed stars ([Greek: amorphôtoi]). The next innovator of moment was Johann Bayer, a German astronomer, who published a _Uranometria_ in 1603, in which twelve constellations, all in the southern hemisphere, were added to Ptolemy's forty-eight, viz. Apis (or Musca) (Bee), Avis Indica (Bird of Paradise), Chameleon, Dorado (Sword-fish), Grus (Crane), Hydrus (Water-snake), Indus (Indian), Pavo (Peacock), Phoenix, Piscis volans (Flying fish), Toucan, Triangulum australe. According to W. Lynn (_Observatory_, 1886, p. 255), Bayer adapted this part of his catalogue from the observations of the Dutch navigator Petrus Theodori (or Pieter Dirchsz Keyser), who died in 1596 off Java. The _Coelum stellatum Christianum_ of Julius Schiller (1627) is noteworthy for the attempt made to replace the names connoting mythological and pagan ideas by the names of apostles, saints, popes, bishops, and other dignitaries of the church, &c. Aries became St Peter; Taurus, St Andrew; Andromeda, the Holy Sepulchre; Lyra, the Manger; Canis major, David; and so on. This innovation (with which the introduction of the twelve apostles into the solar zodiac by the Venerable Bede may be compared) was shortlived. According to Charles Hutton [_Math. Dict._ i. 328 (1795)] the editions published in 1654 and 1661 had reverted to the Greek names; on the other hand, Camille Flammarion (_Popular Astronomy_, p. 375) quotes an illuminated folio of 1661, which represents "the sky delivered from pagans and peopled with Christians." A similar confusion was attempted by E. Weigelius, who sought to introduce a _Coelum heraldicum_, in which the constellations were figured as the arms or insignia of European dynasties, and by symbols of commerce. Entry: CONSTELLATION
Dennis had been offended by a humorous quotation made from his works by Addison, and published in 1713 _Remarks upon Cato_. Much of this criticism was acute and sensible, and it is quoted at considerable length by Johnson in his _Life of Addison_, but there is no doubt that Dennis was actuated by personal jealousy of Addison's success. Pope replied in _The Narrative of Dr Robert Norris, concerning the strange and deplorable frenzy of John Dennis ..._ (1713). This pamphlet was full of personal abuse, exposing Dennis's foibles, but offering no defence of _Cato_. Addison repudiated any connivance in this attack, and indirectly notified Dennis that when he did answer his objections, it would be without personalities. Pope had already assailed Dennis in 1711 in the _Essay on Criticism_, as Appius. Dennis retorted by _Reflections, Critical and Satirical ..._, a scurrilous production in which he taunted Pope with his deformity, saying among other things that he was "as stupid and as venomous as a hunch-backed toad." He also wrote in 1717 _Remarks upon Mr Pope's Translation of Homer ..._ and _A True Character of Mr Pope_. He accordingly figures in the _Dunciad_, and in a scathing note in the edition of 1729 (bk. i. 1. 106) Pope quotes his more outrageous attacks, and adds an insulting epigram attributed to Richard Savage, but now generally ascribed to Pope. More pamphlets followed, but Dennis's day was over. He outlived his annuity from the customs, and his last years were spent in great poverty. Bishop Atterbury sent him money, and he received a small sum annually from Sir Robert Walpole. A benefit performance was organized at the Haymarket (December 18, 1733) on his behalf. Pope wrote for the occasion an ill-natured prologue which Cibber recited. Dennis died within three weeks of this performance, on the 6th of January 1734. Entry: DENNIS
LAWN, a very thin fabric made from level linen or cotton yarns. It is used for light dresses and trimmings, also for handkerchiefs. The terms lawn and cambric (q.v.) are often intended to indicate the same fabric. The word "lawn" was formerly derived from the French name for the fabric _linon_, from _lin_, flax, linen, but Skeat (_Etym. Dict._, 1898, Addenda) and A. Thomas (_Romania_, xxix. 182, 1900) have shown that the real source of the word is to be found in the name of the French town Laon. Skeat quotes from Palsgrave, _Les claircissement de la langue Françoÿse_ (1530), showing that the early name of the fabric was _Laune lynen_. An early form of the word was "laund," probably due to an adaptation to "laund," lawn, glade or clearing in a forest, now used of a closely-mown expanse of grass in a garden, park, &c. (see GRASS and HORTICULTURE). This word comes from O. Fr. _launde_, mod. _lande___, wild, heathy or sandy ground, covered with scrub or brushwood, a word of Celtic origin; cf. Irish and Breton _lann_, heathy ground, also enclosure, land; Welsh _llan_, enclosure. It is cognate with "land," common to Teutonic languages. In the original sense of clearing in a forest, glade, Lat. _saltus_, "lawn," still survives in the New Forest, where it is used of the feeding-places of cattle. Entry: LAWN