Report of the Independent Expert on the promotion of a democratic and equitable international order exploring the adverse impacts of military expenditures on the realization of a democratic and equitable international order http://www.ohchr.org/EN/Issues/IntOrder/Pages/Reports.aspx.
2015, Report submitted to the UN Human Rights Council
Quotes about water
page 23
Source: 1880s, Incidents and Anecdotes of the Civil War (1885), p. 299
Statement by Alfred de Zayas on World Water Day 22 March 2013 http://www.ohchr.org/en/NewsEvents/Pages/DisplayNews.aspx?NewsID=13175.
2013
Preface
1940s, The Economics of Peace, 1945
Source: The Cotton Manufacture of Great Britain, 1836, p. 234
“The world wants water not taps, the world wants warmth not a heater.”
Attributed to Starck in: Iain Ellwood (2002) The Essential Brand Book. p. 148
“He was so good he would pour rose-water on a toad.”
A charitable Man, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Out of Control: The New Biology of Machines, Social Systems and the Economic World (1995)
“You get bored on the road and even a bottle, of water can be fun, if you're bored enough.”
From "The Diary of Billy Talent":
Ces beaux et grands navires, imperceptiblement balancés (dandinés) sur les eaux tranquilles, ces robustes navires, à l'air désœuvré et nostalgique, ne nous disent-ils pas dans une langue muette : Quand partons-nous pour le bonheur?
XI http://fr.wikisource.org/wiki/Fus%C3%A9es#XI
Journaux intimes (1864–1867; published 1887), Fusées (1867)
pg. 285
The Sports and Pastimes of the People of England (1801), Public entertainment
Arthur Young (1804/1813), General View of the Agriculture of the County of Norfolk http://books.google.com/books?id=4VVAAAAAIAAJ&pg=PA370, p. 370; cited in: Naomi Riches (1967), The Agricultural Revolution in Norfolk. p. 91
As quoted in Denise Worrell (1989), Icons: Intimate Portraits.
Danielle Savre Interview http://www.naludamagazine.com/danielle-savre/ (December 22, 2016)
All You Can Eat: Greed, Lust and the New Capitalism (2001)
“Soap and water and common sense are the best disinfectants.”
Source: Sir William Osler : Aphorisms (1961), p. 134.
Source: Books, Spiritual Warrior, Volume III: Solace for the Heart in Difficult Times (Hari-Nama Press, 2000), Chapter 6 - A Spiritual Warrior's View of the World
"The First Long Range Artillery Fire On Leningrad," translated by Daniela Gioseffi (1993)
Hardball with Chris Matthews (26 June 2007) https://www.youtube.com/watch?v=60xDmowdTCA
2007
Letter to Guy M. Bryan (1 January 1881)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
2011-01-04
O'Reilly Debates Atheist Group President Over Religions Are 'Scams' Billboard
The O'Reilly Factor
Fox News
Television
http://www.foxnews.com/on-air/oreilly/transcript/o039reilly-debates-atheist-group-president-over-religions-are-039scams039-billboard
interviewed regarding American Atheists' Huntsville, Alabama "You Know They're All Scams" billboard
"Keynsianism Again: Interview with Lawrence Klein", Challenge (May-June 2001)
“In Newcomen's engine, the piston is kept tight by water”
"Notes on Professor Robison's Dissertation on Steam-engines" (1769)
Context: In Newcomen's engine, the piston is kept tight by water, which could not be applicable in this new method; as, if any of it entered into a partially-exhausted and hot cylinder, it would boil, and prevent the production of a vacuum, and would also cool the cylinder by its evaporation during the descent of the piston. I proposed to remedy this defect by employing wax, tallow, or other grease, to lubricate and keep the piston tight. It next occurred to me, that the mouth of the cylinder being open, the air which entered to act on the piston would cool the cylinder, and condense some steam on again filling it. I therefore proposed to put an air-tight cover upon the cylinder, with a hole and stuffing-box for the piston-rod to slide through, and to admit steam above the piston to act upon it, instead of the atmosphere.... There still remained another source of the destruction of steam, the cooling of the cylinder by the external air, which would produce an internal condensation whenever steam entered it, and which would be repeated every stroke; this I proposed to remedy by an external cylinder, containing steam, surrounded by another of wood, or of some other substance which would conduct heat slowly.
“For sure the enchanted waters pour through every wind that blows.”
The Nuts of Knowledge (1903)
Context: For sure the enchanted waters pour through every wind that blows.
I think when night towers up aloft and shakes the trembling dew
How every high and lonely thought that thrills my being through
Is but a ruddy berry dropped down through the purple air,
And from the magic tree of life the fruit falls everywhere.
1850s, The Present Aspect of the Slavery Question (1859)
Context: Mister Douglas in his speech at Memphis expressly says, 'Whenever a territory has a climate, soil, and productions making it the interest of the inhabitants to encourage slave property, they will pass a slave-code and give it encouragement'. He adds that they have a right to do it, and in his late speech at Columbus he declares that there must be no interference with any action of any state, insisting, according to the report, amid great laughter at the exquisite humor of the witticism, 'If you go over to Virginia to steal her Negroes, I trust she will catch you and put you in jail with other thieves'. Ah, Mr. Douglas! Mr. Douglas! if the little child just born to you were stolen from your arms and sold into slavery, and you went through fire and water to rescue her, would you say so airily, so jauntily, with such pleasant humor, that if you went to steal her you trust you would be caught and put in jail with other thieves? And yet not more do you love that child hanging at this moment upon her mother's bosom, than an old slave mother whom I know in the hospital across the river loved the child who forty years ago was torn from her breast and sold, and of whose fate for forty years that silent, sorrowing Rachel has not heard?
Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: Science... has ended by utterly repudiating the personal point of view. She catalogues her elements and records her laws indifferent as to what purpose may be shown forth by them, and constructs her theories quite careless of their bearing on human anxieties and fates. Though the scientist may individually nourish a religion, and be a theist in his irresponsible hours, the days are over when it could be said that for Science herself the heavens declare the glory of God and the firmament showeth his handiwork. Our solar system, with its harmonies, is seen now as but one passing case of a certain sort of moving equilibrium in the heavens, realized by a local accident in an appalling wilderness of worlds where no life can exist. In a span of time which as a cosmic interval will count but as an hour, it will have ceased to be. The Darwinian notion of chance production, and subsequent destruction, speedy or deferred, applies to the largest as well as to the smallest facts. It is impossible, in the present temper of the scientific imagination, to find in the driftings of the cosmic atoms, whether they work on the universal or on the particular scale, anything but a kind of aimless weather, doing and undoing, achieving no proper history, and leaving no result. Nature has no one distinguishable ultimate tendency with which it is possible to feel a sympathy. In the vast rhythm of her processes... she appears to cancel herself. The books of natural theology which satisfied the intellects of our grandfathers seem to us quite grotesque, representing, as they did, a God who conformed the largest things of nature to the paltriest of our private wants. The God whom science recognizes must be a God of universal laws exclusively, a God who does a wholesale, not a retail business. He cannot accommodate his processes to the convenience of individuals. The bubbles on the foam which coats a stormy sea are floating episodes, made and unmade by the forces of the wind and water. Our private selves are like those bubbles—epiphenomena, as Clifford, I believe, ingeniously called them; their destinies weigh nothing and determine nothing in the world's irremediable currents of events.
“I can't help preferring champagne to ditch water — I doubt if the universe does.”
Letter to http://nrs.harvard.edu/urn-3:HLS.Libr:8362502?n=37 William James (24 March 1907); this was misquoted as "I happen to prefer champagne to ditchwater, but there is no reason to suppose that the cosmos does" in "Our Mission Statement" http://article.nationalreview.com/346187/our-mission-statement/william-f-buckley-jr by William F. Buckley, Jr., in National Review (19 November 1955).
1900s
1840s, Essays: First Series (1841), Compensation
Context: Men suffer all their life long, under the foolish superstition that they can be cheated. But it is as impossible for a man to be cheated by any one but himself, as for a thing to be and not to be at the same time. There is a third silent party to all our bargains. The nature and soul of things takes on itself the guaranty of the fulfilment of every contract, so that honest service cannot come to loss. If you serve an ungrateful master, serve him the more. Put God in your debt. Every stroke shall be repaid. The longer the payment is withholden, the better for you; for compound interest on compound interest is the rate and usage of this exchequer.
The history of persecution is a history of endeavours to cheat nature, to make water run up hill, to twist a rope of sand. It makes no difference whether the actors be many or one, a tyrant or a mob. A mob is a society of bodies voluntarily bereaving themselves of reason, and traversing its work. The mob is man voluntarily descending to the nature of the beast. Its fit hour of activity is night. Its actions are insane like its whole constitution. It persecutes a principle; it would whip a right; it would tar and feather justice, by inflicting fire and outrage upon the houses and persons of those who have these. It resembles the prank of boys, who run with fire-engines to put out the ruddy aurora streaming to the stars. The inviolate spirit turns their spite against the wrongdoers. The martyr cannot be dishonored. Every lash inflicted is a tongue of fame; every prison, a more illustrious abode; every burned book or house enlightens the world; every suppressed or expunged word reverberates through the earth from side to side. Hours of sanity and consideration are always arriving to communities, as to individuals, when the truth is seen, and the martyrs are justified.
Thus do all things preach the indifferency of circumstances. The man is all. Every thing has two sides, a good and an evil. Every advantage has its tax. I learn to be content. But the doctrine of compensation is not the doctrine of indifferency. The thoughtless say, on hearing these representations, — What boots it to do well? there is one event to good and evil; if I gain any good, I must pay for it; if I lose any good, I gain some other; all actions are indifferent.
There is a deeper fact in the soul than compensation, to wit, its own nature. The soul is not a compensation, but a life. The soul is. Under all this running sea of circumstance, whose waters ebb and flow with perfect balance, lies the aboriginal abyss of real Being. Essence, or God, is not a relation, or a part, but the whole. Being is the vast affirmative, excluding negation, self-balanced, and swallowing up all relations, parts, and times within itself. Nature, truth, virtue, are the influx from thence. Vice is the absence or departure of the same.
The Sun My Heart (1996)
Context: We have to remember that our body is not limited to what lies within the boundary of our skin. Our body is much more immense. We know that if our heart stops beating, the flow of our life will stop, but we do not take the time to notice the many things outside of our bodies that are equally essential for our survival. If the ozone layer around our Earth were to disappear for even an instant, we would die. If the sun were to stop shining, the flow of our life would stop. The sun is our second heart, our heart outside of our body. It gives all life on Earth the warmth necessary for existence. Plants live thanks to the sun. Their leaves absorb the sun's energy, along with carbon dioxide from the air, to produce food for the tree, the flower, the plankton. And thanks to plants, we and other animals can live. All of us—people, animals, plants, and minerals—"consume" the sun, directly and indirectly. We cannot begin to describe all the effects of the sun, that great heart outside of our body.
When we look at green vegetables, we should know that it is the sun that is green and not just the vegetables. The green color in the leaves of the vegetables is due to the presence of the sun. Without the sun, no living being could survive. Without sun, water, air, and soil, there would be no vegetables. The vegetables are the coming-together of many conditions near and far.
Love is not a feeling ~ The Article (1995)
Context: Love is not a feeling; it's a sensation. Drinking water when you're thirsty is a sensation, not a feeling. Being in nature or swimming in the sea is a sensation, not a feeling. Lying down when you're tired is sensational, not a feeling, although you may say it feels good. Feeling is an emotional interpretation of experience and these sensations don't need interpretation; they are just good or right. Making physical love rightly is a sensation, not a feeling. So is the love of God. The same goes for joy and beauty; both are sensational.
“The beloved does not drink a single drop of water without seeing His Face in the cup.”
As quoted in Mystical Dimensions of Islam http://uncpress.unc.edu/browse/book_detail?title_id=583 (1978) by Annemarie Schimmel
Context: The beloved does not drink a single drop of water without seeing His Face in the cup. Allah is He Who flows between the pericardium and the heart, just as the tears flow from the eyelids.
Source: Sayings of Sri Ramakrishna (1960), p. 22
Context: Water and a bubble on it are one and the same. The bubble has its birth in the water, floats on it, and is ultimately resolved into it. So also the Jivatman (individual soul) and the Paramatman (supreme soul) are one and the same, the difference between them being only one of degree. For, one is finite and limited while the other is infinite; one is dependent while the other is independent.
Presidency (1977–1981), Farewell Address (1981)
Context: Acknowledging the physical realities of our planet does not mean a dismal future of endless sacrifice. In fact, acknowledging these realities is the first step in dealing with them. We can meet the resource problems of the world — water, food, minerals, farmlands, forests, overpopulation, pollution — if we tackle them with courage and foresight.
“O'er the glad waters of the dark blue sea,
Our thoughts as boundless, and our souls as free”
Canto I, stanza 1.
The Corsair (1814)
Context: O'er the glad waters of the dark blue sea,
Our thoughts as boundless, and our souls as free,
Far as the breeze can bear, the billows foam, 22
Survey our empire, and behold our home!
These are our realms, no limit to their sway,—
Our flag the sceptre all who meet obey.
Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 95 -->
Context: The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves.
“Cruising sailors make lists like stagnant water makes mosquitoes.”
"Unlikely Passages" 1984
Letter http://www.infomotions.com/etexts/literature/american/1700-1799/franklin-paris-247.txt to Abbé Morellet (1779).
Epistles
Context: We hear of the conversion of water into wine at the marriage in Cana as of a miracle. But this conversion is, through the goodness of God, made every day before our eyes. Behold the rain which descends from heaven upon our vineyards; there it enters the roots of the vines, to be changed into wine; a constant proof that God loves us, and loves to see us happy. The miracle in question was only performed to hasten the operation, under circumstances of present necessity, which required it.
This is the portion of "Jig of Life" which was actually written as well as spoken by Kate's brother John Carder Bush.
Song lyrics, Hounds of Love (1985), The Ninth Wave
Context: Can't you see where memories are kept bright?
Tripping on the water like a laughing girl.
Time in her eyes is spawning past life,
One with the ocean and the woman unfurled,
Holding all the love that waits for you here.
Catch us now for I am your future.
A kiss on the wind and we'll make the land.
Come over here to where When lingers,
Waiting in this empty world,
Waiting for Then, when the lifespray cools.
For Now does ride in on the curl of the wave,
And you will dance with me in the sunlit pools.
We are of the going water and the gone.
We are of water in the holy land of water
And all that's to come runs in
With the thrust on the strand.
Song lyrics, Aerial (2005), A Sky of Honey (Disc 2)
Context: The stars are caught in our hair
The stars are on our fingers
A veil of diamond dust
Just reach up and touch it
The sky's above our heads
The sea's around our legs
In milky, silky water
We swim further and further…
Pt. III, st. 5
The Lady of Shalott (1832)
Context: She left the web, she left the loom,
She made three paces through the room,
She saw the water-lily bloom,
She saw the helmet and the plume,
She looked down to Camelot.
Out flew the web and floated wide;
The mirror cracked from side to side;
"The curse is come upon me," cried
The Lady of Shalott.
The Steam Engine: Comprising an Account of Its Invention and Progressive Improvement, 1827
Context: In June, 1699, Captain Savery exhibited a model of his engine before the Royal Society, and the experiments he made with it succeeded to their satisfaction. It consisted of a furnace and boiler B: from the latter, two pipes, provided with cocks C, proceeded to two steam vessels S, which had branch pipes from a descending main D, and also to a rising main pipe A: each pair of branch pipes had [check] valves a, b to prevent the descent of the water raised by the condensation or by the force of steam. Only one vessel, S, is shown, the other being immediately behind it. One of the steam vessels being filled with steam, condensation was produced by projecting cold water, from a small cistern E, against the vessel; and into the partial vacuum made by that means, the water, by the pressure of the atmosphere, was forced up the descending main D, from a depth of about twenty feet; and on the steam being let into the vessels again, the valve b closed, and prevented the descent of the water, while the steam having acquired force in the boiler, its pressure caused the water to raise the valve a, and ascend to a height proportional to the excess of the elastic force of the steam above the pressure of the air.
To question genetic intelligence is not racism (2007)
Context: Since 1978, when a pail of water was dumped over my Harvard friend E. O. Wilson for saying that genes influence human behaviour, the assault against human behavioural genetics by wishful thinking has remained vigorous.
But irrationality must soon recede. It will soon be possible to read individual genetic messages at costs which will not bankrupt our health systems. In so doing, I hope we see whether changes in DNA sequence, not environmental influences, result in behaviour differences. Finally, we should be able to establish the relative importance of nature as opposed to nurture.
Speaking of her her educational foundation, Pias Descalzos (Barefoot), which was named after her third album and has just opened its sixth school in Cartagena, Colombia.
Context: It’s in an area where there’s a huge population of displaced people – refugees in their own country. It’s a very impoverished area, where kids have no access to a high-quality education programme. So we just inaugurated this school for 1,700 students. And it’s already showing the kind of transformational power that education has. It’s already having an enormous social impact on this area. Before this school, there was no paved roads, or potable water, or electricity. And now all of this has changed, because of this alliance that we have created between our foundation, the private sector, and the [national] and local governments. And you know, it was recently reported that the gangs that used to hang in this area have dissolved completely since the school was built. So that is the kind of social impact that these kind of projects have. And that is why I vehemently and passionately advocate for education and for the construction of schools that are state-of-the-art – and that are open to the community … Thatis the whole philosophy that we have in our foundation.
[http:/www.paulglover.org/greenprez.html] (“Green Giant,” Syracuse New Times, cover story regarding Green Party Presidential candidacy) 2003-08-23
Context: When conservatives don't conserve and liberals don't liberate, Greens become centrists, because we directly address the central concerns of average Americans for healthy food, clean water and air; for secure housing; for reliable health care and satisfying work. By contrast, Democratic and Republican party leaders are dangerous extremists, indulging extremes of violence and greed, converting global wealth and human decency into chaos.
“She walks among the loveliness she made,
Between the apple-blossom and the water”
She walks among the patterned pied brocade,
Each flower her son, and every tree her daughter.
"The Island", in Bulletin of the Garden Club of America (1929), p. 1, also in Collected Poems (1934), p. 54
1850s, West India Emancipation (1857)
Context: Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims, have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle, there is no progress. Those who profess to favor freedom, and yet depreciate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to, and you have found out the exact amount of injustice and wrong which will be imposed upon them; and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress. [... ] Men might not get all they work for in this world, but they must certainly work for all they get. If we ever get free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others.
“Ill times may be; she hath no thought of time:
She reigns beside the waters yet in pride.”
"Oxford"
Context: p>Ill times may be; she hath no thought of time:
She reigns beside the waters yet in pride.
Rude voices cry: but in her ears the chime
Of full, sad bells brings back her old springtide. Like to a queen in pride of place, she wears
The splendour of a crown in Radcliffe's dome.
Well fare she, well! As perfect beauty fares;
And those high places, that are beauty's home.</p
It Was on Fire When I Lay Down on It (1988)
Context: The grass is not, in fact, always greener on the other side of the fence. No, not at all. Fences have nothing to do with it. The grass is greenest where it is watered. When crossing over fences, carry water with you and tend the grass wherever you may be.
The Second Revelation, Chapter 10
Context: One time mine understanding was led down into the sea-ground, and there I saw hills and dales green, seeming as it were moss-be-grown, with wrack and gravel. Then I understood thus: that if a man or woman were under the broad water, if he might have sight of God so as God is with a man continually, he should be safe in body and soul, and take no harm: and overpassing, he should have more solace and comfort than all this world can tell. For He willeth we should believe that we see Him continually though that to us it seemeth but little; and in this belief He maketh us evermore to gain grace. For He will be seen and He will be sought: He will be abided and he will be trusted.
“The waters run that we might drink of them, but they are also symbols of the futility of man.”
Source: Drenai series, The King Beyond the Gate, Ch. 12
Context: All things in the world are created for man, yet all have two purposes. The waters run that we might drink of them, but they are also symbols of the futility of man. They reflect our lives in rushing beauty, birthed in the purity of the mountains. As babes they babble and run, gushing and growing as they mature into strong young rivers. Then they widen and slow until at least they meander, like old men, to join with the sea.
“Life is flowing away like water running out from a leaky vessel.”
Vairagyaśatakam 38 https://archive.org/stream/Vairagya.Satakam.of.Bhartrihari#page/n28/mode/1up
Śatakatraya
Proclamation published in the Pacific Appeal (23 March 1872)
Context: The following is decreed and ordered to be carried into execution as soon as convenient:
I. That a suspension bridge be built from Oakland Point to Goat Island, and then to Telegraph Hill; provided such bridge can be built without injury to the navigable waters of the Bay of San Francisco.
II. That the Central Pacific Railroad Company be granted franchises to lay down tracks and run cars from Telegraph Hill and along the city front to Mission Bay.
III. That all deeds by the Washington Government since the establishment of our Empire are hereby decreed null and void unless our Imperial signature is first obtained thereto.
Book I, Ch. 1: The Eve of the War
The War of the Worlds (1898)
Context: No one would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man's and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutinised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water. With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter. It is possible that the infusoria under the microscope do the same... Yet, across the gulf of space, minds that are to our minds as ours are to those of the beasts that perish, intellects vast and cool and unsympathetic, regarded this earth with envious eyes, and slowly and surely drew their plans against us.
"So what do you believe in?"
"Little Things" in the Myrtle (1845). This poem came to be published uncredited as a children's rhyme and hymn in many 19th century magazines and books, sometimes becoming variously attributed to Ebenezer Cobham Brewer, Daniel Clement Colesworthy, and Frances S. Osgood, but the earliest publications of it clearly are those of Carney, according to Our Woman Workers: Biographical Sketches of Women Eminent in the Universalist Church for Literary, Philanthropic and Christian Work (1881) by E. R. Hanson, as well as Familiar Quotations 9th edition (1906) edited by John Bartlett, The Oxford Dictionary of Quotations (1999) by Elizabeth Knowles and Angela Partington, and The Yale Book of Quotations (2006), ed. Fred R. Shapiro.
p 168
Achieving The Impossible (2010)
Context: I resolved to follow my dream. I wanted to push every boundary. I wanted to swim further than anyone else. I wanted to cross seas and round capes that no one had dreamed of swimming before. And I wanted to swim in waters that were so cold no one thought it was possible to survive in them. And though it promised to make me poor and would take away the security provided by a career in law, that didn’t worry me.
“Here are your waters and your watering place.
Drink and be whole again beyond confusion.”
Directive (1947)
Context: I have kept hidden in the instep arch
Of an old cedar at the waterside
A broken drinking goblet like the Grail
Under a spell so the wrong ones can't find it,
So can't get saved, as Saint Mark says they mustn't.
(I stole the goblet from the children's playhouse.)
Here are your waters and your watering place.
Drink and be whole again beyond confusion.
“4702. The Passions are like Fire and Water; good Servants, but bad Masters.”
Introductio ad prudentiam: Part II (1727), Gnomologia (1732)
Chpt.2, p. 9
Principles of Geology (1832), Vol. 1
Context: It is probable that the doctrine of successive destructions and renovations of the world merely received corroboration from such proofs; and that it was originally handed down, like the religious dogmas of most nations, from a ruder state of society. The true source of the system must be sought for in the exaggerated traditions of those partial, but often dreadful catastrophes, which are sometimes occasioned by various combinations of natural causes. Floods and volcanic eruptions, the agency of water and fire, are the chief instruments of devastation on our globe.... it scarcely requires the passion for the marvelous, so characteristic of rude and half-civilized nations, still less the exuberant imagination of eastern writers, to augment them into general cataclysms and conflagrations.
“There is no such thing as a cheerful poem [... ] Happiness writes in water, not ink.”
Ch 2
The Rahotep series, Book 3: Egypt: The Book of Chaos (2011)
David D. Porter, Incidents and Anecdotes of the Civil War https://ia802604.us.archive.org/9/items/incidentsanecdot00port/incidentsanecdot00port.pdf (1885), p. 274.
Context: It looked queer to me to see boxes labeled 'His Excellency, Jefferson Davis, President of the Confederate States of America'. The packages so labeled contained Bass ale or Cognac brandy, which cost 'His Excellency' less than we Yankees had to pay for it. Think of the President drinking imported liquors while his soldiers were living on pop-corn and water!
Directive (1947)
Context: p>This was no playhouse but a house in earnest.
Your destination and your destiny's
A brook that was the water of the house,
Cold as a spring as yet so near its source,
Too lofty and original to rage.(We know the valley streams that when aroused
Will leave their tatters hung on barb and thorn.)</p
About Shykh Mu‘in al-Din Chishti of Ajmer (d. AD 1236). Siyar al-Aqtab by Allah Diya Chishti (1647). Quoted in P.M. Currie, The Shrine and Cult of Mu‘in al-Din Chishti of Ajmer, OUP, 1989 p. 74-87
Translation from The Life of Pasteur, pp. 141-142 https://archive.org/stream/cu31924012227595#page/n153/mode/2up
Original in French: Et par conséquent, messieurs pourrais-je dire, en vous montrant ce liquide : J’ai pris dans l’immensité de la création ma goutte d’eau, et je l’ai prise toute pleine de la gelée féconde, c’est-à-dire, pour parler le langage de la science, toute pleine des éléments appropriés au développement des êtres inférieurs, Et j’attends, et j’observe, et je l’interroge, et je lui demande de vouloir bien recommencer pour moi la primitive création ; ce serait un si beau spectacle ! Mais elle est muette ! Elle est muette depuis plusieurs années que ces expériences sont commencées. Ah ! c’est que j’ai éloigné d’elle, et que j’éloigne encore en ce moment, la seule chose qu’il n’ait pas été donné à l’homme de produire, j’ai éloigné d’elle les germes qui flottent dans l’ait" j’ai éloigné d’elle la vie, car la vie c’est le germe et le germe c’est la vie. Jamais la doctrine de la génération spontanée ne se relèvera du coup mortel que Cette simple expérience lui porte.
Soirées scientifiques de la Sorbonne (1864)
Context: Here is an infusion of organic matter, as limpid as distilled water, and extremely alterable. It has been prepared to-day. To-morrow it will contain animalculae, little infusories, or flakes of mouldiness. I place a portion of that infusion into a flask with a long neck, like this one. Suppose I boil the liquid and leave it to cool. After a few days, mouldiness or animalculae will develop in the liquid. By boiling, I destroyed any germs contained in the liquid or against the glass; but that infusion being again in contact with air, it becomes altered, as all infusions do. Now suppose I repeat this experiment, but that, before boiling the liquid, I draw (by means of an enameller's lamp) the neck of the flask into a point, leaving however, its extremity open. This being done, I boil the liquid in the flask, and leave it to cool. Now the liquid of this second flask will remain pure not only two days, a month, a year, but three or four years — for the experiment I am telling you about is already four years old, and the liquid remains as limpid as distilled water. What difference is there, then, between those two vases? They contain the same liquid, they both contain air, both are open! Why does one decay and the other remain pure? The only difference between them is this : in the first case, the dusts suspended in air and their germs can fall into the neck of the flask and arrive into contact with the liquid, where they find appropriate food and develop; thence microscopic beings. In the second flask, on the contrary, it is impossible, or at least extremely difficult, unless air is violently shaken, that dusts suspended in air should enter the vase; they fall on its curved neck. When air goes in and out of the vase through diffusions or variations of temperature, the latter never being sudden, the air comes in slowly enough to drop the dusts and germs that it carries at the opening of the neck or in the first curves. This experiment is full of instruction; for this must be noted, that everything in air save its dusts can easily enter the vase and come into contact with the liquid. Imagine what you choose in the air — electricity, magnetism, ozone, unknown forces even, all can reach the infusion. Only one thing cannot enter easily, and that is dust, suspended in air. And the proof of this is that if I shake the vase violently two or three times, in a few days it contains animalculae or mouldiness. Why? because air has come in violently enough to carry dust with it. And, therefore, gentlemen, I could point to that liquid and say to you, I have taken my drop of water from the immensity of creation, and I have taken it full of the elements appropriated to the development of inferior beings. And I wait, I watch, I question it, begging it to recommence for me the beautiful spectacle of the first creation. But it is dumb, dumb since these experiments were begun several years ago; it is dumb because I have kept it from the only thing man cannot produce, from the germs which float in the air, from Life, for Life is a germ and a germ is Life. Never will the doctrine of spontaneous generation recover from the mortal blow of this simple experiment.
"Poetry" (the fifth of Borges' seven conferences of 1977 in Teatro Coliseo, in Buenos Aires, later corrected and published in 1980 as a book, Siete noches/Seven Nights) (blog about Jorge Luis Borges (in Spanish) http://argentinaexchange.com/blog/?p=5296
Context: The aesthetic event is something as evident, as immediate, as indefinable as love, the taste of fruit, of water. We feel poetry as we feel the closeness of a woman, or as we feel a mountain or a bay. If we feel it immediately, why dilute it with other words, which no doubt will be weaker than our feelings?
The Cultivation of Conspiracy (1998)
Context: The other eminent moment of the celebration was, of course, the comestio, the communion in the flesh, the incorporation of the believer in the body of the Incarnate Word, but communio was theologically linked to the preceding con-spiratio. Conspiratio became the strongest, clearest and most unambiguously somatic expression for the entirely non-hierarchical creation of a fraternal spirit in preparation for the unifying meal. Through the act of eating, the fellow conspirators were transformed into a "we," a gathering which in Greek means ecclesia. Further, they believed that the "we" is also somebody's "I"; they were nourished by shading into the "I" of the Incarnate Word. The words and actions of the liturgy are not just mundane words and actions, but events occurring after the Word, that is, after the Incarnation. Peace as the commingling of soil and waters sounds cute to my ears; but peace as the result of conspiratio exacts a demanding, today almost unimaginable intimacy.
The practice of the osculum did not go unchallenged; documents reveal that the conspiratio created scandal early on. The rigorist African Church Father, Tertullian, felt that a decent matron should not be subjected to possible embarrassment by this rite. The practice continued, but not its name; the ceremony required a euphemism. From the later third century on, the osculum pacis was referred to simply as pax, and the gesture was often watered down to some slight touch to signify the mutual spiritual union of the persons present through the creation of a fraternal atmosphere. Today, the pax before communion, called "the kiss of peace," is still integral to the Roman, Slavonic, Greek and Syrian Mass, although it is often reduced to a perfunctory handshake.
This portion of the track "Jig of Life" on his sister Kate's album Hounds of Love (1985) was actually written as well as spoken by JCB.
Jig of Life (1985)
Context: Can't you see where memories are kept bright?
Tripping on the water like a laughing girl.
Time in her eyes is spawning past life,
One with the ocean and the woman unfurled,
Holding all the love that waits for you here.
Catch us now for I am your future.
A kiss on the wind and we'll make the land.
Come over here to where When lingers,
Waiting in this empty world,
Waiting for Then, when the lifespray cools.
For Now does ride in on the curl of the wave,
And you will dance with me in the sunlit pools.
We are of the going water and the gone.
We are of water in the holy land of water
And all that's to come runs in
With the thrust on the strand.
A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Second Part.
Second Part of Narrative
American Diplomacy (1951), World War I
Context: There are certain sad appreciations we have to come to about human nature on the basis of these recent wars. One of them is that suffering does not always make men better. Another is that people are not always more reasonable than governments; that public opinion, or what passes for public opinion, is not invariably a moderating force in the jungle of politics. It may be true, and I suspect it is, that the mass of people everywhere are normally peace-loving and would accept many restraints and sacrifices in preference to the monstrous calamities of war. But I also suspect that what purports to be public opinion in most countries that consider themselves to have popular government is often not really the consensus of the feelings of the mass of the people at all, but rather the expression of the interests of special highly vocal minorities — politicians, commentators, and publicity-seekers of all sorts: people who live by their ability to draw attention to themselves and die, like fish out of water, if they are compelled to remain silent. These people take refuge in the pat and chauvinistic slogans because they are incapable of understanding any others, because these slogans are safer from the standpoint of short-term gain, because the truth is sometimes a poor competitor in the market place of ideas — complicated, unsatisfying, full of dilemma, always vulnerable to misinterpretation and abuse. The counsels of impatience and hatred can always be supported by the crudest and cheapest symbols; for the counsels of moderation, the reasons are often intricate, rather than emotional, and difficult to explain. And so the chauvinists of all times and places go their appointed way: plucking the easy fruits, reaping the little triumphs of the day at the expense of someone else tomorrow, deluging in noise and filth anyone who gets in their way, dancing their reckless dance on the prospects for human progress, drawing the shadow of a great doubt over the validity of democratic institutions. And until people learn to spot the fanning of mass emotions and the sowing of bitterness, suspicion, and intolerance as crimes in themselves — as perhaps the greatest disservice that can be done to the cause of popular government — this sort of thing will continue to occur.
Source: In My Own Way: An Autobiography 1915-1965 (1972), p. 122
“Let the mind become as a flame or a pool of still water.”
Source: Liber Null & Psychonaut (1987), p. 31
Context: As a great master once observed: "There are two methods of becoming god, the upright or the averse." Let the mind become as a flame or a pool of still water.
“The experiences which drugs induce are as far removed from Reality as is a mirage, from water.”
As quoted in "An analysis of the problems presented in the use of LSD" (1967) UNODC http://www.unodc.org/unodc/en/data-and-analysis/bulletin/bulletin_1967-01-01_1_page003.html
General sources
Context: The experiences which drugs induce are as far removed from Reality as is a mirage, from water. No matter how much you pursue the mirage, you will never quench your thirst, and the search for Truth through drugs must end in disillusionment.
Founding Address (1876), Life and Destiny (1913)
Context: It is not possible to enter into the nature of the Good by standing aloof from it — by merely speculating upon it. Act the Good, and you will believe in it. Throw yourself into the stream of the world's good tendency and you will feel the force of the current and the direction in which it is setting. The conviction that the world is moving toward great ends of progress will come surely to him who is himself engaged in the work of progress.
By ceaseless efforts to live the good life we maintain our moral sanity. Not from without, but from within, flow the divine waters that renew the soul.
“And yet it is hard to believe that anything
in nature could stand revealed as solid matter.
The lightning of heaven goes through the walls of houses,
like shouts and speech; iron glows white in fire;
red-hot rocks are shattered by savage steam;
hard gold is softened and melted down by heat;
chilly brass, defeated by heat, turns liquid;
heat seeps through silver, so does piercing cold;
by custom raising the cup, we feel them both
as water is poured in, drop by drop, above.”
Etsi difficiile esse videtur credere quicquam
in rebus solido reperiri corpore posse.
transit enim fulmen caeli per saepta domorum,
clamor ut ad voces; flamen candescit in igni
dissiliuntque ferre ferventi saxa vapore.
tum labefactatus rigor auri solvitur aestu;
tum glacies aeris flamma devicta liquescit;
permanat calor argentum penetraleque frigus
quando utrumque manu retinentes pocula rite
sensimus infuso lympharum rore superne.
Book I, lines 487–496 (Frank O. Copley)
De Rerum Natura (On the Nature of Things)
The Obedience of A Christian Man (1528)
Context: Where no promise of God is, there can be no faith, nor justifying, nor forgiveness of sins: for it is more than madness to look for any thing of God, save that he hath promised. How far he hath promised, so far is he bound to them that believe; and further not. To have a faith, therefore, or a trust in any thing, where God hath not promised, is plain idolatry, and a worshipping of thine own imagination instead of God. Let us see the pith of a ceremony or two, to judge the rest by. In conjuring of holy water, they pray that whosoever be sprinkled therewith may receive health as well of body as of soul: and likewise in making holy bread, and so forth in the conjurations of other ceremonies. Now we see by daily experience, that half their prayer is unheard. For no man receiveth health of body thereby.
No more, of likelihood, do they of soul. Yea, we see also by experience, that no man receiveth health of soul thereby. For no man by sprinkling himself with holy water, and with eating holy bread, is more merciful than before, or forgiveth wrong, or becometh at one with his enemy, or is more patient, and less covetous, and so forth; which are the sure tokens of the soul-health.
"To a Dog Injured in the Street"
The Desert Music and Other Poems (1954)
Context: I think
of the poetry
of René Char
and all he must have seen
and suffered
that has brought him
to speak only of
sedgy rivers,
of daffodils and tulips
whose roots they water,
even to the free-flowing river
that laves the rootlets
of those sweet-scented flowers
that people the
milky
way
Source: Figures of Earth (1921), Ch. I : How Manuel Left the Mire
Context: "Now I wonder what it is you find in that dark pool to keep you staring so?" the stranger asked, first of all.
"I do not very certainly know," replied Manuel "but mistily I seem to see drowned there the loves and the desires and the adventures I had when I wore another body than this. For the water of Haranton, I must tell you, is not like the water of other fountains, and curious dreams engender in this pool."
Many Long Years Ago (1945), Song To Be Sung by the Father of Infant Female Children
Context: A fig for embryo Lohengrins!
I'll open all his safety pins,
I'll pepper his powder, and salt his bottle,
And give him readings from Aristotle.
Sand for his spinach I'll gladly bring,
And Tabasco sauce for his teething ring.
Then perhaps he'll struggle through fire and water
To marry somebody else's daughter.
The Myth of Sisyphus (1942), An Absurd Reasoning
Context: If I try to seize this self of which I feel sure, if I try to define and to summarize it, it is nothing but water slipping through my fingers. I can sketch one by one all the aspects it is able to assume, all those likewise that have been attributed to it, this upbringing, this origin, this ardor or these silences, this nobility or this vileness. But aspects cannot be added up. <!-- 159
Oath of the four Grant children, first used in Ch. 2 : And Continues
The Ship that Flew (1939)
"Baruch Spinoza", as translated in Spinoza and Other Heretics: The Marrano of Reason (1989) by Yirmiyahu Yovel
Context: Time carries him as the river carries
A leaf in the downstream water.
No matter. The enchanted one insists
And shapes God with delicate geometry.
Since his illness, since his birth,
He goes on constructing God with the word.
The mightiest love was granted him
Love that does not expect to be loved.
Bridge over Troubled Water
Song lyrics, Bridge over Troubled Water (1970)
Context: When you're weary
Feeling small
When tears are in your eyes
I will dry them all
I'm on your side
When times get rough
And friends just can't be found
Like a bridge over troubled water
I will lay me down.
“The steady drip of water causes stone to hollow and yield.”
Stilicidi casus lapidem cavat.
Book I, line 313 (tr. Stallings)
Variant translation: Continual dropping wears away a stone.
Compare: "The soft droppes of rain pierce the hard marble; many strokes overthrow the tallest oaks", John Lyly, Euphues, 1579 (Arber's reprint), p. 81
De Rerum Natura (On the Nature of Things)
Train for honor
A Sky Without Eagles (2014)
Context: 'I train for honor'... I train because somewhere in my DNA there's a memory of a more ferocious world, a world where men could become what they are and reach the most terrifyingly magnificent state of their nature. I don't train to impress the majority of modern slobs. I train to be worthy enough to be worthy enough to 'carry water' for my barbarian fathers, and to be worthy of the company of the men most like them today. I train because I imagine the disgust and contempt out ancestors would have for us all if they lined up modern men on the street. I train to be less of an embarrassment to their memory. I train because most modern men dishonor all of the men who came before them. I train "as if" they were watching and judging us... I train because it is better to imagine oneself as a soldier in a spiritual army training for a war that may never come than it is to shrug, slouch and shuffle forward into a dysgenic and dystopian future.
Fahrenheit 451 (1953), Coda (1979)
Context: For it is a mad world and it will get madder if we allow the minorities, be they dwarf or giant, orangutan or dolphin, nuclear-head or water-conversationalist, pro-computerologist or Neo-Luddite, simpleton or sage, to interfere with aesthetics. The real world is the playing ground for each and every group, to make or unmake laws. But the tip of the nose of my book or stories or poems is where their rights end and my territorial imperatives begin, run and rule. If Mormons do not like my plays, let them write their own. If the Irish hate my Dublin stories, let them rent typewriters. If teachers and grammar school editors find my jawbreaker sentences shatter their mushmilk teeth, let them eat stale cake dunked in weak tea of their own ungodly manufacture.