
“You cannot kickstart a dead horse”
"Black Swan"
Lyrics, The Eraser (2006)
“You cannot kickstart a dead horse”
"Black Swan"
Lyrics, The Eraser (2006)
The Doom of Devorgoil, Bonny Dundee (1830), Chorus.
“Knight, keep well thy head, for thou shalt have a buffet for the slaying of my horse.”
Book III, ch. 12
Le Morte d'Arthur (c. 1469) (first known edition 1485)
“Like him in Æsop, he whipped his horses withal, and put his shoulder to the wheel.”
Section 1, member 2, Lawful Cures, first from God.
The Anatomy of Melancholy (1621), Part II
“I see you off and sorrow—Oh, to be
your horse on land, your vessel on the stream!”
Ðưa chàng lòng dằng dặc buồn,
Bộ khôn bằng ngựa, thủy khôn bằng thuyền.
Source: Chinh phụ ngâm, Lines 27–28
Canto I, line 65
Source: Hudibras, Part I (1663–1664)
From his 'Low Life' column in The Spectator (24.06.83)
Source: Medieval castles (2005), Ch. 5 : Impact and Consequences : The Afterlife of the Castle
Jadunath Sarkar, Fall of the Mughal Empire, Volume II, Fourth Edition, New Delhi, 1991, p.210-11
“Ode,” Complete Works (1883), vol. 9, p. 73
Conversation: Elon Musk on Wired Science (2007)
Audio lectures, Hybridization and the Law (n. d.)
Source: Medieval castles (2005), Ch. 2 : The Castle as Fortress : The Castle and Siege Warfare
Seven Experiments That Could Change the World (London: Fourth Estate, 1994), p. 24.
A Glance at the North American's Soul Today (1886)
Adventure, l. 1-8.
Ballads for the Times (1851)
Letter of resignation to Edward Hornor Coates, Chairman of the Committee on Instruction, Pennsylvania Academy of the Fine Arts (1886-02-15).
“Now in Ireland, now in England, now in Normandy — he must fly rather than go by horse or ship.”
On his enemy, King Henry II of England.
Unsourced
“If it weren’t for my horse, I wouldn’t have spent that year in college.”
The White Album (2000)
Original Italian text:
Noi canteremo le grandi folle agitate dal lavoro, dal piacere o dalla sommossa: canteremo le maree multicolori e polifoniche delle rivoluzioni nelle capitali moderne; canteremo il vibrante fervore notturno degli arsenali e dei cantieri incendiati da violente lune elettriche; le stazioni ingorde, divoratrici di serpi che fumano; le officine appese alle nuvole pei contorti fili dei loro fumi; i ponti simili a ginnasti giganti che scavalcano i fiumi, balenanti al sole con un luccichio di coltelli; i piroscafi avventurosi che fiutano l'orizzonte, le locomotive dall'ampio petto, che scalpitano sulle rotaie, come enormi cavalli d'acciaio imbrigliati di tubi, e il volo scivolante degli aereoplani, la cui elica garrisce al vento come una bandiera e sembra applaudire come una folla entusiasta.
Source: 1900's, The Founding and Manifesto of Futurism' 1909, p. 52 : Last bullet-item in THE MANIFESTO OF FUTURISM
Watch CNN Anchor’s Deadpan Reaction To Sarah Palin’s Version Of Paul Revere’s Midnight Ride
Mediaite
2011-06-02
Frances
Martel
http://www.mediaite.com/tv/watch-cnn-anchors-deadpan-reaction-to-sarah-palins-version-of-paul-reveres-midnight-ride/
2011-06-05
Sarah Palin’s History Lesson: Paul Revere Warned The British
ThinkProgress
Tanya
Somander
2011-06-03
http://thinkprogress.org/politics/2011/06/03/235571/palin-paul-revere/
2011-06-05
describing Paul Revere
posed question: "What have you seen so far today, and what are you going to take away from your visit?"
2014
"On Some South African Novelists," lines 1-4
Adamastor (1930)
"The Furniture Rule", explaining the differences and similarities between the fields of weird fiction in Dreamsongs
“To prevent Incitatus, his favourite horse, from being disturbed he always picketed the neighbourhood with troops on the day before the races, ordering them to enforce absolute silence. Incitatus owned a marble stable, an ivory stall, purple blankets, and a jewelled collar; also a house, a team of slaves, and furniture – to provide suitable entertainment for guests whom Gaius invited in its name. It is said that he even planned to award Incitatus a consulship.”
Incitato equo, cuius causa pridie circenses, ne inquietaretur, viciniae silentium per milites indicere solebat, praeter equile marmoreum et praesaepe eburneum praeterque purpurea tegumenta ac monilia e gemmis domum etiam et familiam et supellectilem dedit, quo lautius nomine eius invitati acciperentur; consulatum quoque traditur destinasse.
Source: The Twelve Caesars, Gaius Caligula, Ch. 55
Speech to the annual dinner of the Yorkshire Society, London (8 November 1933), quoted in This Torch of Freedom (1935), p. 134.
1933
“Poverty was an ornament on a learned man like a red ribbon on a white horse”
Of Poland, Red Ribbon on a White Horse, ch. 9 (1950)
Source: True Grit (1968), Chapter 1, p. 9 : thoughts of 'Mattie Ross'
(from vol 2, letter 60: 5 Jan 1780, to Mr J. W___e [still in India] ).
"Keynsianism Again: Interview with Lawrence Klein", Challenge (May-June 2001)
Ein Mensch wie ich kann ohne Steckenpferd, ohne herrschende Leidenschaften, ohne einen Tyrannen in Schillers Worten, nicht leben. Ich habe meinen Tyrannen gefunden und in seinem Dienst kenne ich kein Maß.
Letter to Wilhelm Fliess (1895), as quoted in Journal of the History of the Behavioral Sciences Vol 3-4 (1967) p. 159
1890s
Context: A man like me cannot live without a hobby-horse, a consuming passion — in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology. it has always been my distant, beckoning goal and now since I have hit upon the neuroses, it has come so much the nearer.
Horvendille, in Book Six : In the Sylan's House, Ch. XXXIX : One Warden Left Uncircumvented
The Silver Stallion (1926)
Context: Is it not a pity, Guivric, that this Kalki will not come in our day, and that we shall never behold his complete glory? I cry a lament for that Kalki who will someday bring back to their appointed places high faith and very ardent loves and hatreds; and who will see to it that human passions are in never so poor a way to find expressions in adequate speech and action. Ohé, I cry a loud lament for Kalki! The little silver effigies which his postulants fashion and adore are well enough: but Kalki is a horse of another color.
Source: Protection or Free Trade? (1886), Ch. 2
Context: The needs of labor require more than kind words, and are not to be satisfied by such soft phrases as we address to a horse when we want to catch him that we may put a bit in his mouth and a saddle on his back. Let me ask those who are disposed to regard protection as favorable to the aspirations of labor, to consider whether it can be true that what labor needs is to be protected?
To admit that labor needs protection is to acknowledge its inferiority; it is to acquiesce in an assumption that degrades the workman to the position of a dependent, and leads logically to the claim that the employee is bound to vote in the interest of the employer who provides him with work.
There is something in the very word "protection" that ought to make workingmen cautious of accepting anything presented to them under it. The protection of the masses has in all times been the pretense of tyranny — the plea of monarchy, of aristocracy, of special privilege of every kind. The slave owners justified slavery as protecting the slaves.
“Smith didn't pay attention to that, he was looking the horse in the eye.”
Seabiscuit (2003)
Context: He was a small horse, barely fifteen hands. He was hurting, too. There was a limp in his walk, a wheezing when he breathed. Smith didn't pay attention to that, he was looking the horse in the eye.
"The Old Man and the White Horse" http://barnabasministry.com/quotes-oldmanwhitehorse.html
In the Eye of the Storm (1991)
Context: Once there was an old man who lived in a tiny village. Although poor, he was envied by all, for he owned a beautiful white horse. Even the king coveted his treasure. A horse like this had never been seen before — such was its splendor, its majesty, its strength.
“I put my body through its paces like a war horse; I keep it lean, sturdy, prepared.”
The Saviors of God (1923)
Context: I put my body through its paces like a war horse; I keep it lean, sturdy, prepared. I harden it and I pity it. I have no other steed.
I keep my brain wide awake, lucid, unmerciful. I unleash it to battle relentlessly so that, all light, it may devour the darkness of the flesh. I have no other workshop where I may transform darkness into light.
I keep my heart flaming, courageous, restless. I feel in my heart all commotions and all contradictions, the joys and sorrows of life. But I struggle to subdue them to a rhythm superior to that of the mind, harsher than that of my heart — to the ascending rhythm of the Universe.
“One might compare the relation of the ego to the id with that between a rider and his horse.”
The Anatomy of the Mental Personality (Lecture 31)
1930s, "New Introductory Lectures on Psycho-analysis" https://books.google.com/books/about/New_Introductory_Lectures_on_Psycho_anal.html?id=hIqaep1qKRYC&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false (1933)
Context: One might compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go.
“It is dreams that have destroyed us. There is no more pride
in horses or in rein holding.”
"Libertad! Igualidad! Fraternidad!"
Al Que Quiere! (1917)
Context: Brother!
— if we were rich
we'd stick our chests out
and hold our heads high! It is dreams that have destroyed us. There is no more pride
in horses or in rein holding. We sit hunched together brooding
our fate. Well —
all things turn bitter in the end
whether you choose the right or
the left way
and —
dreams are not a bad thing.
“Wild horses couldn't drag me away
Wild, wild horses, we'll ride them some day…”
"Wild Horses" (co-written with Keith Richards), on Sticky Fingers (1971).
Lyrics
Context: I know I've dreamed you, a sin and a lie
I have my freedom but I don't have much time
Faith has been broken, tears must be cried
Let's do some living, after we die
Wild horses couldn't drag me away
Wild, wild horses, we'll ride them some day…
Source: Poverty (1912), p. 7
Context: To be above the poverty line, means no more than to have a sanitary dwelling and sufficient food and clothing to keep the body in working order. It is precisely the same standard that a man would demand for his horses or slaves. Treating man merely as the "repository of a certain sort of labor power," it makes possible the utilization of that power to the fullest extent. No one will fail to realize how low such a standard is. It does not necessarily include any of the intellectual, aesthetic, moral, or social necessities; it is a purely physical standard...
“If they find me racing white horses,
They'll not take me for a buoy.”
Song lyrics, Hounds of Love (1985), The Ninth Wave
Context: If they find me racing white horses,
They'll not take me for a buoy.
Let me be weak,
Let me sleep
And dream of sheep.
Martí : Thoughts/Pensamientos (1994)
Context: Fortunately, there is a sane equilibrium in the character of nations, as there is in that of men. The force of passion is balanced by the force of interest. An insatiable appetite for glory leads to sacrifice and death, but innate instinct leads to self-preservation and life. A nation that neglects either of these forces perishes. They must be steered together, like a pair of carriage horses.
Remarkable Guide to the Orchestra (2008)
The Paris Review interview (1982)
Context: She doesn’t hold back anything from them. When they beg her not to depart, she reminds them that nothing lasts forever. She’s as truthful as the nursery rhymes. Remember that all the King’s horses and all the King’s men couldn’t put Humpty-Dumpty together again. There’s such a tremendous truth in that. It goes into children in some part of them that they don’t know, and indeed perhaps we don’t know. But eventually they realize — and that’s the great truth.
2000s, The Central Idea (2006)
Context: The equality of mankind is best understood in light of a two-fold inequality. The first is the inequality of mankind and of the subhuman classes of living beings that comprise the order of nature. Dogs and horses, for example, are naturally subservient to human beings. But no human being is naturally subservient to another human being. No human being has a right to rule another without the other's consent. The second is the inequality of man and God. As God's creatures, we owe unconditional obedience to His will. By that very fact however we do not owe such obedience to anyone else. Legitimate political authority—the right of one human being to require obedience of another human being—arises only from consent. The fundamental act of consent is, as the 1780 Massachusetts Bill of Rights states, "a social compact by which the whole people covenants with each citizen and each citizen with the whole people that all shall be governed by certain laws for the common good." The "certain laws for the common good" have no other purpose but to preserve and protect the rights that each citizen possesses prior to government, rights with which he or she has been "endowed by their Creator." The rights that governments exist to secure are not the gift of government. They originate in God.
1860s, The Good Fight (1865)
Context: In January 1865, Louis Wigfall, one of the rebel chiefs, said, in Richmond, 'Sir, I wish to live in no country where the man who blacks my boots or curries my horse is my equal'. Three months afterwards, when the rebel was skulking away to Mexico, Abraham Lincoln, President of the United States, walked through the streets of Richmond and respectfully lifted his hat to the men who blacked Louis Wigfall's boots and curried his horse. What did it mean? It meant that the truest American president we have ever had, the companion of Washington in our love and honor, recognized that the poorest man, however outraged, however ignorant, however despised, however black, was, as a man, his equal. The child of the American people was their most prophetic man, because, whether as small shop-keeper, as flat-boatman, as volunteer captain, as honest lawyer, as defender of the Declaration, as President of the United States, he knew by the profoundest instinct and the widest experience and reflection, that in the most vital faith of this country it is just as honorable for an honest man to curry a horse and black a boot as it is to raise cotton or corn, to sell molasses or cloth, to practice medicine or law, to gamble in stocks or speculate in petroleum. He knew the European doctrine that the king makes the gentleman; but he believed with his whole soul the doctrine, the American doctrine, that worth makes the man. He stood with his hand on the helm, and saw the rebel colors of caste flying in the storm of war. He heard the haughty shout of rebellion to the American principle rising above the gale, 'Capital ought to own labor and the laborer, and a few men should monopolize political power'. He heard the cracked and quavering voice of medieval Europe in which that rebel craft was equipped and launched, speaking by the tongue of Alexander Stephens, 'We build on the comer-stone of slavery'. Then calmly waiting until the wildest fury of the gale, the living America, which is our country, mistress of our souls, by the lips of Abraham Lincoln thundered jubilantly back to the dead Europe of the past, 'And we build upon fair play for every man, equality before the laws, and God for us all'.
For one swallow does not make a summer, nor does one day; and so too one day, or a short time, does not make a man blessed and happy.
Book I, 1098a; §7 as translated by W. D. Ross
Variants:
One swallow does not a summer make.
As quoted in A History of Ancient Philosophy: From the Beginning to Augustine (1998) by Karsten Friis Johansen, p. 382
One swallow (they say) no Sommer doth make.
John Davies, in The Scourge of Folly (1611)
One swallow yet did never summer make.
As rendered by William Painter in Chaucer Newly Painted (1623)
One swallow does not make a spring, nor does one sunny day; similarly, one day or a short time does not make a man blessed and happy.
As translated in Philosophical Grounds of Rationality: Intentions, Categories, Ends (1988), by Richard E. Grandy and Richard Warner, p. 483
Nicomachean Ethics
"I am the Greatest" (1964)
Context: I am the man this poem’s about,
I’ll be champ of the world, there isn’t a doubt.
Here I predict Mr. Liston’s dismemberment,
I’ll hit him so hard; he’ll wonder where October and November went.
When I say two, there’s never a third,
Standin against me is completely absurd.
When Cassius says a mouse can outrun a horse,
Don’t ask how; put your money where your mouse is!
I AM THE GREATEST!
“Every system of horsemanship practiced in the horse world today should come into scrutiny.”
The Natural Horse (1997)
A New System of Sword Exercise for Infantry (1876)
Context: The recruit must be carefully and sedulously taught when meeting the enemy, even at a trot or canter, to use no force whatever, otherwise his sword will bury itself to the hilt, and the swordsman will either be dragged from his horse, or will be compelled to drop his weapon — if he can. Upon this point I may quote my own System of Bayonet Exercise (p. 27): —
"The instructor must spare no pains in preventing the soldier from using force, especially with the left or guiding arm, as too much exertion generally causes the thrust to miss. A trifling body-stab with the bayonet (I may add with the sword) is sufficient to disable a man; and many a promising young soldier has lost his life by burying his weapon so deep in the enemy's breast that it could not be withdrawn quickly enough to be used against a second assailant. To prevent this happening, the point must be delivered smartly, with but little exertion of force, more like a dart than a thrust, and instantly afterwards the bayonet must be smartly withdrawn." In fact the thrust should consist of two movements executed as nearly simultaneously as possible; and it requires long habit, as the natural man, especially the Englishman, is apt to push home, and to dwell upon his slouching push.
“The stallion of heaven,
The steed of the skies,
The horse of the singer
Who sings as he flies.”
Pegasus, St. 3 & 4, p. 181
The New Book of Days (1961)
Context: He could not be captured,
He could not be bought,
His running was rhythm,
His standing was thought;
With one eye on sorrow
And one eye on mirth,
He galloped in heaven
And gambolled on earth. And only the poet
With wings to his brain
Can mount him and ride him
Without any rein,
The stallion of heaven,
The steed of the skies,
The horse of the singer
Who sings as he flies.
answers the ingenuous soul, with visions of the envy of surrounding flunkies dawning on him; and in very many cases decides that he will contract himself into beaverism, and with such a horse-draught of gold, emblem of a never-imagined success in beaver heroism, strike the surrounding flunkies yellow. This is our common course; this is in some sort open to every creature, what we call the beaver career; perhaps more open in England, taking in America too, than it ever was in any country before. And, truly, good consequences follow out of it: who can be blind to them? Half of a most excellent and opulent result is realized to us in this way; baleful only when it sets up (as too often now) for being the whole result.
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Dream Days (1898), The Reluctant Dragon
Context: The most modest and retiring dragon in the world, if he's as big as four cart-horses and covered with blue scales, cannot keep altogether out of the public view. And so in the village tavern of nights the fact that a real live dragon sat brooding in the cave on the Downs was naturally a subject for talk.
“Do not trust the horse, Trojans.
Whatever it is, I fear the Greeks even when they bring gifts.”
Equo ne credite, Teucri.
quidquid id est, timeo Danaos et dona ferentes.
Source: Aeneid (29–19 BC), Book II, Lines 48–49; Trojan priest of Apollo warning against the wooden horse left by the Greeks.
Advocate interview (2015)
Context: I used to get called a horse face. And so I decided to embrace the horse and make it my spirit animal…And now…the horse is a huge part of my symbolism. I gain a lot of power and strength from the horse.
“When they saw Patroklos dead
— so brave and strong, so young —
the horses of Achilles began to weep”
The Horses of Achilles http://www.cavafy.com/poems/content.asp?id=134&cat=1
Collected Poems (1992)
Context: When they saw Patroklos dead
— so brave and strong, so young —
the horses of Achilles began to weep;
their immortal nature was upset deeply
by this work of death they had to look at.
“I usually stay away from being carried away,
But one day I saw a silver horse.”
"Silver Horse" on Season of Glass (1981).
Context: I usually stay away from being carried away,
But one day I saw a silver horse.
I thought he might take me to that somewhere high,
I thought he might take me to that deep blue sky. I came to realize that the horse had no wings.
No wings, well, it wasn't so bad, you know. I learnt to travel the world around
And run on the ground in the morning.
And that's the story of a wandering soul,
A story of a dreamer.
“Now the wild white horses play,
Champ and chafe and toss in the spray.”
St. 1
The Forsaken Merman (1849)
Context: Come, dear children, let us away;
Down and away below.
Now my brothers call from the bay;
Now the great winds shoreward blow;
Now the salt tides seaward flow;
Now the wild white horses play,
Champ and chafe and toss in the spray.
Children dear, let us away.
This way, this way!
Introduction
The allusion to the "tigers of wrath" and "horses of instruction" is from William Blake's The Marriage of Heaven and Hell: Proverbs of Hell
The Portable Matthew Arnold (Viking Press, 1949)
Context: Disgust is expressed by violence, and it is to be noted of our intellectual temper that violence is a quality which is felt to have a peculiarly intellectual sanction. Our preference, even as articulated by those who are most mild in their persons, is increasingly for the absolute and extreme, of which we feel violence to be the true sign. The gentlest of us will know that the tigers of wrath are to be preferred to the horses of instruction and will consider it intellectual cowardice to take into account what happens to those who ride tigers.
The Fantastic Imagination (1893)
Context: "But surely you would explain your idea to one who asked you?"
I say again, if I cannot draw a horse, I will not write THIS IS A HORSE under what I foolishly meant for one. Any key to a work of imagination would be nearly, if not quite, as absurd. The tale is there, not to hide, but to show: if it show nothing at your window, do not open your door to it; leave it out in the cold. To ask me to explain, is to say, "Roses! Boil them, or we won't have them!" My tales may not be roses, but I will not boil them.
So long as I think my dog can bark, I will not sit up to bark for him.
Age and Guile Beat Youth, Innocence, and a Bad Haircut (1996)
“Baby do you dare to do this?
Cause I’m coming at you like a dark horse.”
Dark Horse, written by Katy Perry, Jordan Houston, Lukasz Gottwald, Sarah Hudson, Max Martin, and Henry Walter
Song lyrics, Prism (2013)
Context: So you wanna play with magic?
Boy, you should know what you're falling for.
Baby do you dare to do this?
Cause I’m coming at you like a dark horse.
"Clinical Notes" in The American Mercury (January 1924), p. 75; also in Prejudices, Fourth Series (1924)
1920s
Context: Critical note.—Of a piece with the absurd pedagogical demand for so-called constructive criticism is the doctrine that an iconoclast is a hollow and evil fellow unless he can prove his case. Why, indeed, should he prove it? Is he judge, jury, prosecuting officer, hangman? He proves enough, indeed, when he proves by his blasphemy that this or that idol is defectively convincing—that at least one visitor to the shrine is left full of doubts. The fact is enormously significant; it indicates that instinct has somehow risen superior to the shallowness of logic, the refuge of fools. The pedant and the priest have always been the most expert of logicians—and the most diligent disseminators of nonsense and worse. The liberation of the human mind has never been furthered by dunderheads; it has been furthered by gay fellows who heaved dead cats into sanctuaries and then went roistering down the highways of the world, proving to all men that doubt, after all, was safe—that the god in the sanctuary was finite in his power and hence a fraud. One horse-laugh is worth ten thousand syllogisms. It is not only more effective; it is also vastly more intelligent.
The Tall Office Building Artistically Considered (1896)
Context: Whether it be the sweeping eagle in his flight, or the open apple-blossom, the toiling work-horse, the blithe swan, the branching oak, the winding stream at its base, the drifting clouds, over all the coursing sun, form ever follows function, and this is the law. Where function does not change form does not change. The granite rocks, the ever brooding hills, remain for ages; the lightning lives, comes into shape, and dies in a twinkling.
It is the pervading law of all things organic and inorganic, of all things physical and metaphysical, of all things human and all things superhuman, of all true manifestations of the head, of the heart, of the soul, that the life is recognizable in its expression, that form ever follows function. This is the law.
Letter to Lord Hardinge (24 September, 1846).
Charles Stuart Parker (ed.), Sir Robert Peel from His Private Papers. Volume III (London: John Murray, 1899), pp. 473-474.
2000s, The Logic of the Colorblind Constitution (2004)
Context: Harlan's dissenting opinion in Plessy, that the Constitution was colorblind, and that it did not countenance different and unequal classes of citizens, was based upon a belief in the truth of the principle of equality in which the founders and Lincoln had so profoundly believed. But this belief had been buried by progressivism, and has not been resurrected, except by the intellectual heirs of Leo Strauss. On intellectual grounds, it has never been refuted, and ought never to have been abandoned. There is not now, and never has been any such difference between one human being and another human being, or whatever race or color, such that one is by nature the ruler of the other, as any human being is by nature the ruler of any dog or any horse. For this reason, legitimate political authority can arise only by the consent of the governed, and consent can never be given for any reason other than the equal protection of the rights of the governed. Hence equal protection is the foundation of all constitutionalism, even apart from its specific inclusion in the Constitution itself. For more reasons than one, Justice Harlan's dissenting opinion ought to have been the opinion of the Court in 1896; even more ought it to have been the opinion of the Court in 1954. As Professor Edward J. Erler has demonstrated in the pages of the Claremont Review of Books, the principle of equal protection has never become the opinion of the Supreme Court of the United States, nor has it been favored in the writings of conservative jurists.
" In Time of 'The Breaking Of Nations'" http://www.victorianweb.org/authors/hardy/poems/breaking.html (1915), lines 1-12, from Moments of Vision (1917); the title is derived from lines of Jeremiah 51:20: "Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations."
Context: p>Only a man harrowing clods
In a slow silent walk
With an old horse that stumbles and nods
Half asleep as they stalk.Only thin smoke without flame
From the heaps of couch-grass;
Yet this will go onward the same
Though Dynasties pass.Yonder a maid and her wight
Come whispering by:
War's annals will cloud into night
Ere their story die.</p
2000s
Context: Islam is the Trojan Horse in Europe. If we do not stop Islamification now, Eurabia and Netherabia will just be a matter of time. One century ago, there were approximately 50 Muslims in the Netherlands. Today, there are about 1 million Muslims in this country. Where will it end? We are heading for the end of European and Dutch civilisation as we know it.
“The emigres often work as a Trojan horse, lobbying on your behalf.”
On the benefits of emigration of intelligent and skilled workers from India to other nations, as quoted in "Return Passage to India: Emigres Pay Back" by Celia W. Dugger, in The New York Times (29 February 2000) http://www.nytimes.com/2000/02/29/world/return-passage-to-india-emigres-pay-back.html?pagewanted=all; also cited in: Kishore Mahbubani, The New Asian Hemisphere: The Irresistible Shift of Global Power to the East https://books.google.nl/books?id=3bNEcyRxk3oC&pg=PA69&lpg=PA69&dq=charles+leadbeater++%22from+west+to+east%22&source=bl&ots=5P_cDPHVZF&sig=GfkXHeh-xNDhko5-h2NqD67zP5E&hl=nl&sa=X&ved=0ahUKEwjF_afS-qzLAhXHzxQKHUcKBEoQ6AEIKDAB#v=onepage&q=Bhagwati&f=false (2010), p. 71
Context: The emigres often work as a Trojan horse, lobbying on your behalf. They use external opportunities to succeed prodigiously in different occupations. And they can bring their skills and funds home to assist the country in its economic takeoff.
Aviation, Geography, and Race (1939)
Context: The forces of Hannibal, Drake and Napoleon moved at best with the horses' gallop or the speed of wind on sail. Now, aviation brings a new concept of time and distance to the affairs of men. It demands adaptability to change, places a premium on quickness of thought and speed of action.
Military strength has become more dynamic and less tangible. A new alignment of power has taken place, and there is no adequate peacetime measure for its effect on the influence of nations. There seems no way to agree on the rights it brings to some and takes from others.
1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: The Constitution itself. Its language is "we the people"; not we the white people. Not even we the citizens, not we the privileged class, not we the high, not we the low, but we the people. Not we the horses, sheep, and swine, and wheel-barrows, but we the people, we the human inhabitants. If Negroes are people, they are included in the benefits for which the Constitution of America was ordained and established. But how dare any man who pretends to be a friend to the Negro thus gratuitously concede away what the Negro has a right to claim under the Constitution? Why should such friends invent new arguments to increase the hopelessness of his bondage? This, I undertake to say, as the conclusion of the whole matter, that the constitutionality of slavery can be made out only by disregarding the plain and common-sense reading of the Constitution itself; by discrediting and casting away as worthless the most beneficent rules of legal interpretation; by ruling the Negro outside of these beneficent rules; by claiming that the Constitution does not mean what it says, and that it says what it does not mean; by disregarding the written Constitution, and interpreting it in the light of a secret understanding. It is in this mean, contemptible, and underhand method that the American Constitution is pressed into the service of slavery. They go everywhere else for proof that the Constitution declares that no person shall be deprived of life, liberty, or property without due process of law; it secures to every man the right of trial by jury, the privilege of the writ of habeas corpus — the great writ that put an end to slavery and slave-hunting in England — and it secures to every State a republican form of government. Anyone of these provisions in the hands of abolition statesmen, and backed up by a right moral sentiment, would put an end to slavery in America.
On his childhood inspiration to become a poet, and later studies and efforts to produce poetry.
The Paris Review interview (1963)
Context: I think Ushant describes it pretty well, with that epigraph from Tom Brown’s School Days: “I’m the poet of White Horse Vale, sir, with Liberal notions under my cap!” For some reason those lines stuck in my head, and I’ve never forgotten them. This image became something I had to be. … I compelled myself all through to write an exercise in verse, in a different form, every day of the year. I turned out my page every day, of some sort — I mean I didn’t give a damn about the meaning, I just wanted to master the form — all the way from free verse, Walt Whitman, to the most elaborate of villanelles and ballad forms. Very good training. I’ve always told everybody who has ever come to me that I thought that was the first thing to do. And to study all the vowel effects and all the consonant effects and the variation in vowel sounds.
“We are not made for life at all, old horse.”
It is made for us. We live it. We leave it.
Source: Drenai series, Legend, Pt 1: Against the Horde, Ch. 9
“Never look a gift horse in the mouth.”
Noli equi dentes inspicere donati.
On the Epistle to the Ephesians
Commentaries, New Testament
"Winston and Clementine" http://www.winstonchurchill.org/i4a/pages/index.cfm?pageid=761
Context: It has always been my temptation to put myself in other people's shoes: even into a horse's shoes as he strains before the heavy dray; into a ballerina's points as she feels age weigh upon her spring; into Cinderella's slippers as she danced till midnight; into the jackboot that kicks; into the Tommy's boots that tramp; into the magic seven-leaguers. With experience of age I have learned to control this habit of sympathy which deforms truth.
Leon MacLaren, Nature of Society and Other Essays, p169
Tarikh-i-Alamgiri, Kazim 1865, https://books.google.co.in/books?id=lhUwDwAAQBAJ&pg=PA56&lpg=PA56&dq=Abdali%E2%80%99s+soldiers+would+be+paid+5+Rupees+(a+sizeable+amount+at+the+time)+for+every+enemy+head+brought+in.+Every+horseman+had+loaded+up+all+his+horses+with+the+plundered+property,+and+atop+of+it+rode+the+girl-captives+and+the+slaves.+The+severed+heads+were+tied+up+in+rugs+like+bundles+of+grain+and+placed+on+the+heads+of+the+captives%E2%80%A6Then+the+heads+were+stuck+upon+lances+and+taken+to+the+gate+of+the+chief+minister+for+payment.&source=bl&ots=A22xMHoI9O&sig=ACfU3U3cQpuPeB4cwY8beK1nWw8rvuBaHA&hl=en&sa=X&ved=2ahUKEwjQ4MzCnY3mAhXaZSsKHcPcBjQQ6AEwAnoECAkQAQ#v=onepage&q=Abdali%E2%80%99s%20soldiers%20would%20be%20paid%205%20Rupees%20(a%20sizeable%20amount%20at%20the%20time)%20for%20every%20enemy%20head%20brought%20in.%20Every%20horseman%20had%20loaded%20up%20all%20his%20horses%20with%20the%20plundered%20property%2C%20and%20atop%20of%20it%20rode%20the%20girl-captives%20and%20the%20slaves.%20The%20severed%20heads%20were%20tied%20up%20in%20rugs%20like%20bundles%20of%20grain%20and%20placed%20on%20the%20heads%20of%20the%20captives%E2%80%A6Then%20the%20heads%20were%20stuck%20upon%20lances%20and%20taken%20to%20the%20gate%20of%20the%20chief%20minister%20for%20payment.&f=false
"Recession Economics," New York Review of Books, Volume 29, Number 1 (4 February 1982)
Pity the tortoise, the katydid, the wild-bird, and the ox. Poor, undeveloped, untaught creatures! Into their dim and lowly lives strays of sunshine little enough, though the fell hand of man be never against them. They are our fellow-mortals. They came out of the same mysterious womb of the past, are passing through the same dream, and are destined to the same melancholy end, as we ourselves. Let us be kind and merciful to them.
"Conclusion", pp. 327–328
The Universal Kinship (1906), The Ethical Kinship
"The Psychology of Altruism", p. 308–309
The Universal Kinship (1906), The Ethical Kinship