Source: Medieval castles (2005), Ch. 2 : The Castle as Fortress : The Castle and Siege Warfare
“The Tenczyn castle dates from the 14th century and it was built as a defensive edifice by Andrzej Toporczyk who after some time took the name of Tenczyński - after the name of the place. For many years the castle was a source of power of the family who played an important part in the politics of old Poland.”
Tenczyn - a "Bastille"-type castle of the Tenczyński family, "Aura" 2, 1990-02, p. 19-21. http://yadda.icm.edu.pl/yadda/element/bwmeta1.element.agro-7ab5a4ef-bee9-490b-8838-4917699dfedc?q=d88195b-abee-4385-bd61-43f313e62483$6&qt=IN_PAGE
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Marek Żukow-Karczewski 10
Polish historian, journalist and opinion journalist 1961Related quotes

Krzyżtopór - lordly fortress belonging to the Ossoliński family at Ujazd, "Aura" 7, 1989-07, p. 20-22. http://yadda.icm.edu.pl/yadda/element/bwmeta1.element.agro-10431a86-d55f-41c2-a32b-a56f6d26570e?q=fb98c219-0d8f-4b9e-88ea-9c0f94821cd5$5&qt=IN_PAGE

The castle of Kmita and Lubomirski at Wiśnicz Nowy, "Aura" 2, 1991-02, p. 18-20. http://agro.icm.edu.pl/agro/element/bwmeta1.element.agro-bd5a073d-07bd-4353-9edc-6bf8ea3d43c5?q=de70f1df-826d-4538-9cee-535aa9902521$5&qt=IN_PAGE
Source: Medieval castles (2005), Ch. 3 : The Castle as Headquarters : The Political and Economic Role of the Castle
'Sing for the Taxman' -Poetry Magazine-Poetry Foundation May 1 2009
Having lived in Ireland all my life I can hardly be more 'Irish', in ways that are invisible to me. My inclination is to play down my Irishness rather than whip it up. Nothing is more potentially damaging to an Irish writer than buying into the myth that we have some locutions and the so called ' gift of the gab' too many Irish writers have fall prey to such delusions.
Interview ,Mark Thwaite, 12th August 2005. 'Ready Steady Book for literature'
Other Quotes

From Critique of Everyday Life: Volume 1 (1947/1991)
Context: Everything great and splendid is founded on power and wealth. They are the basis of beauty. This is why the rebel and the anarchic protester who decries all of history and all the works of past centuries because he sees in them only the skills and the threat of domination is making a mistake. He sees alienated forms, but not the greatness within. The rebel can only see to the end of his own ‘private’ consciousness, which he levels against everything human, confusing the oppressors with the oppressed masses, who were nevertheless the basis and the meaning of history and past works. Castles, palaces, cathedrals, fortresses, all speak in their various ways of the greatness and the strength of the people who built them and against whom they were built. This real greatness shines through the fake grandeur of rulers and endows these buildings with a lasting ‘beauty’. The bourgeoisie is alone in having given its buildings a single, over-obvious meaning, impoverished, deprived of reality: that meaning is abstract wealth and brutal domination; that is why it has succeeded in producing perfect ugliness and perfect vulgarity. The man who denigrates the past, and who nearly always denigrates the present and the future as well, cannot understand this dialectic of art, this dual character of works and of history. He does not even sense it. Protesting against bourgeois stupidity and oppression, the anarchic individualist is enclosed in ‘private’ consciousness, itself a product of the bourgeois era, and no longer understands human power and the community upon which that power is founded. The historical forms of this community, from the village to the nation, escape him. He is, and only wants to be, a human atom (in the scientifically archaic sense of the word, where ‘atom’ meant the lowest isolatable reality). By following alienation to its very extremes he is merely playing into the hands of the bourgeoisie. Embryonic and unconscious, this kind of anarchism is very widespread. There is a kind of revolt, a kind of criticism of life, that implies and results in the acceptance of this life as the only one possible. As a direct consequence this attitude precludes any understanding of what is humanly possible.

Íslandsklukkan (Iceland's Bell) (1946), Part III: Fire in Copenhagen
Source: Medieval castles (2005), Ch. 1 : The Great Tower : Norman and Early Plantagenet Castles