
Morning song, trans. Nina Davis http://medievalhebrewpoetry.org/ibngabirolselection1.html.
Morning song, trans. Nina Davis http://medievalhebrewpoetry.org/ibngabirolselection1.html.
1870s, Society and Solitude (1870), Books
The Meeting of the Waters.
Bartlett's Familiar Quotations, 10th ed. (1919)
Source: posthumous, Astract Expressionist Painting in America, p. 124, (in Gorky Memorial Exhibition, Schwabacher pp. 22,23
"A death-bed Adieu from Th. J. to M. R." Jefferson's poem to his eldest child, Martha "Patsy" Randolph, written during his last illness in 1826. http://www.loc.gov/rr/program/bib/prespoetry/tj.html Two days before his death, Jefferson told Martha that in a certain drawer in an old pocket book she would find something intended for her. https://books.google.com/books?id=1F3fPa1LWVQC&pg=PA429&dq=%22in+a+certain+drawer+in+an+old+pocket+book%22&hl=en&sa=X&ei=NDa2VJX_OYOeNtCpg8gM&ved=0CCQQ6AEwAQ#v=onepage&q=%22in%20a%20certain%20drawer%20in%20an%20old%20pocket%20book%22&f=false The "two seraphs" refer to Jefferson's deceased wife and younger daughter. His wife, Martha (nicknamed "Patty"), died in 1782; his daughter Mary (nicknamed "Polly" and also "Maria," died in 1804
1820s
(12th June 1824) Stanzas
The London Literary Gazette, 1824
“O'er her warm cheek and rising bosom move
The bloom of young Desire and purple light of Love.”
I. 3, Line 16
The Progress of Poesy http://www.thomasgray.org/cgi-bin/display.cgi?text=pppo (1754)
Review http://www.reelviews.net/php_review_template.php?identifier=1637 of Angels & Demons (2009).
One-and-a-half star reviews
Memoirs of J. Casanova de Seingalt (1894)
From The Goad, the Flames, the Arrows and the Mirror of the love of God
“Respectability is the dickey on the bosom of civilization.”
The Note Book of Elbert Hubbard (1927)
The Art of Fiction http://public.wsu.edu/~campbelld/amlit/artfiction.html (1884)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 472.
Source: http://www.friesian.com/quotes.htm Pennsylvania Gazette], Feb. 20, 1788
https://www.newspapers.com/newspage/41022229/, archived image from newspapers.com, Pennsylvania Gazette, Feb. 20, 1788 page 2 column 2
<p>L’homme qui, dès le commencement, a été longtemps baigné dans la molle atmosphère de la femme, dans l’odeur de ses mains, de son sein, de ses genoux, de sa chevelure, de ses vêtements souples et flottants,</p><p>Dulce balneum suavibus
Unguentatum odoribus,</p><p>y a contracté une délicatesse d’épiderme et une distinction d’accent, une espèce d’androgynéité, sans lesquelles le génie le plus âpre et le plus viril reste, relativement à la perfection dans l’art, un être incomplet.</p>
"Un mangeur d'opium," VII: Chagrins d'enfance http://fr.wikisource.org/wiki/Les_Paradis_artificiels_-_II#VII_CHAGRINS_D.E2.80.99ENFANCE
Les paradis artificiels (1860)
Journal of Discourses 3:247 (March 16, 1856)
1850s
Book IV, Ch. 10 "The Last Outlook On Life"
Founding Address (1876), An Ethical Philosopy of Life (1918)
From The Goad, the Flames, the Arrows and the Mirror of the love of God
Tarikh Yamini (Kitabu-l Yamini) by Al Utbi, in Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. p. 33 Also quoted in Jain, Meenakshi (2011). The India they saw: Foreign accounts.
Quotes from Tarikh Yamini (Kitabu-l Yamini) by Al Utbi
Deh mira (egli cantò) spuntar la rosa
Dal verde suo modesta e verginella;
Che mezzo aperta ancora, e mezzo ascosa,
Quanto si mostra men, tanto è più bella.
Ecco poi nudo il sen già baldanzosa
Dispiega: ecco poi langue, e non par quella,
Quella non par che desiata innanti
Fu da mille donzelle e mille amanti.<p>Così trapassa al trapassar d'un giorno
Della vita mortale il fiore, e 'l verde:
Nè, perchè faccia indietro April ritorno,
Si rinfiora ella mai, nè si rinverde.
Canto XVI, stanzas 14–15 (tr. Wickert)
Gerusalemme Liberata (1581)
Source: Attributed, Dictionary of Burning Words of Brilliant Writers (1895), P. 171.
“Come home to men's business and bosoms.”
Dedication to the Essays (edition 1625)
Essays (1625)
Source: Meditations in Wall Street (1940), p. 139
“It was Lazarus faith, not his poverty, which brought him into Abraham's bosom.”
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 455.
Of the Lawes of Ecclesiastical Politie (1594), Book I, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
To Seneca Lake, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
“In your calm bosom have made their dwelling a dignity that charms and virtue gay yet weighty. Not for you lazy repose or unjust power or vaulting ambition, but a middle way leading through the Good and the Pleasant. Of stainless faith and a stranger to passion, private while ordering your life for all to see, a despiser too of gold yet none better at displaying your wealth to advantage and letting the light in upon your riches.”
Tu cujus placido posuere in pectore sedem
blandus honos hilarisque tamen cum pondere virtus,
cui nec pigra quies nec iniqua potentia nec spes
improba, sed medius per honesta et dulcia limes,
incorrupte fidem nullosque experte tumultus
et secrete, palam quod digeris ordine vitam,
idem auri facilis contemptor et optimus idem
comere divitias opibusque immittere lucem.
iii, line 64
Silvae, Book II
“For there is a certain luxury in grief; especially when we pour out our sorrows in the bosom of a friend, who will approve, or, at least, pardon our tears.”
Est enim quaedam etiam dolendi voluptas, praesertim si in amici sinu defleas, apud quem lacrimis tuis vel laus sit parata vel venia.
Letter 16, 5.
Letters, Book VIII
O fortunati miei dolci martiri!
S'impetrerò che giunto seno a seno,
L'anima mia nella tua bocca io spiri.
Canto II, stanza 35 (tr. Fairfax)
Gerusalemme Liberata (1581)
Miss Manners' Guide to Excruciatingly Correct Behavior
Source: Jerusalem, or on Religious Power and Judaism (1783), p. 45
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 94.
“But the child, lying in the bosom of the vernal earth and deep in herbage, now crawls forward on his face and crushes the soft grasses, now in clamorous thirst for milk cries for his beloved nurse; again he smiles, and would fain utter words that wrestle with his infant lips, and wonders at the noise of the woods, or plucks at aught he meets, or with open mouth drinks in the day, and strays in the forest all ignorant of its dangers, in carelessness profound.”
At puer in gremio vernae telluris et alto
gramine nunc faciles sternit procursibus herbas
in vultum nitens, caram modo lactis egeno
nutricem clangore ciens iterumque renidens
et teneris meditans verba inluctantia labris
miratur nemorum strepitus aut obuia carpit
aut patulo trahit ore diem nemorique malorum
inscius et vitae multum securus inerrat.
Source: Thebaid, Book IV, Line 793 (tr. J. H. Mozley)
“The more bosom a woman displayed, the less she wanted you to look. Openly, at least.”
Matrim Cauthon
A Crown of Swords (15 May 1996)
Letter to Cassandra (1801-05-12) [Letters of Jane Austen -- Brabourne Edition]
Letters
Wieland; or, the Transformation (1798)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 406.
Enfim acabarei a vida e verão todos que fui tão afeiçoado à minha Pátria que não só me contentei de morrer nela, mas com ela.
Letter to Don Francisco de Almeyda, 1579; written after "the disaster of Alcácer-Kebir when the mad King Sebastião's mammoth invasion of Morocco ended in his death and the destruction or enslavement of all but one hundred of his army of over 20,000. [Camões] died on 10 June 1580, just before the throne passed to Philip II of Spain", as reported by Landeg White in The Lusiads (Oxford World's Classics, 2001), p. x; quoted as Camões' last words in The Yale Literary Magazine, Vol. VIII (January, 1843), No. 3, "Luis de Camoëns", p. 115.
Letters
Source: Quotes from secondary sources, Dictionary of Burning Words of Brilliant Writers, 1895, P. 294.
Source: Discourses on the Christian Revelation viewed in connection with the Modern Astronomy together with his sermons... (1818), P. 175.
Stanza 87, lines 5–8 (as translated by William Julius Mickle)-->
Epic poetry, Os Lusíadas (1572), Canto IV
"No More for Lycus", as translated by James S. Easby-Smith
1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
The Tragic Sense of Life (1913), VII : Love, Suffering, Pity
"In the Ranks of the C.I.V." By Erskine Childers, Smith & Elder and Co. (London, 1901), p. 20.
Literary Years and War (1900-1918)
Bk. II, No. 2, A Passer-By http://www.bartleby.com/101/835.html, st. 1 (1879).
Shorter Poems (1879-1893)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 210.
Source: Thoughts Selected from the Writings of Horace Mann (1872), p. 116, also paraphrased as: "When a child can be brought to tears, and not from fear of punishment, but from repentance he needs no chastisement. When the tears begin to flow from the grief of their conduct you can be sure there is an angel nestling in their heart.
D. H. Lawrence, in Adelphi (December 1925); cited from Michael Herbert (ed.) Selected Critical Writings (Oxford: Oxford University Press, 1998) p. 200.
Criticism
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 300.
Act IV, scene i. Compare: "Take, O, take those lips away, That so sweetly were forsworn; And those eyes, the break of day, Lights that do mislead the morn: But my kisses bring again, bring again; Seals of love, but sealed in vain, sealed in vain", William Shakespeare, Measure for Measure.
Rollo, Duke of Normandy, or The Bloody Brother, (c. 1617; revised c. 1627–30; published 1639)
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 599
The Poppy http://books.google.com/books?id=qM8VAAAAYAAJ&q="Summer+set+lip+to+earth's+bosom+bare+And+left+the+flushed+print+in+a+poppy+there+Like+a+yawn+of+fire+from+the+grass+it+came+And+the+fanning+wind+puffed+it+to+flapping+flame"&pg=PA6#v=onepage.
Source: 1800s, Jerusalem The Emanation of The Giant Albion (c. 1803–1820), Ch. 1, plate 5, lines 16-20 The Words of Blake
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?
My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: This gentlemen hated to contribute a cent to the support of a “materialistic demon.” When I saw that statement I will tell you what I did. I knew the man’s conscience must be writhing in his bosom to think that he had contributed a dollar toward my support, toward the support of a “materialistic demon.” I wrote him a letter and I said: “My Dear Sir: In order to relieve your conscience of the crime of having contributed to the support of an unbeliever in ghosts, I hereby enclose the amount you paid to attend my lecture.” I then gave him a little good advice. I advised him to be charitable, to be kind, and regretted exceedingly that any man could listen to one of my talks for an hour and a half and not go away satisfied that all men had the same right to think. This man denied having received the money, but it was traced to him through a blot on the envelope.
"To Autumn", st. 1
Poems (1820)
Context: Season of mists and mellow fruitfulness,
Close bosom-friend of the maturing sun;
Conspiring with him how to load and bless
With fruit the vines that round the thatch-eves run;
To bend with apples the moss’d cottage-trees,
And fill all fruit with ripeness to the core;
To swell the ground, and plump the hazel shells
With a sweet kernel; to set budding more,
And still more, later flowers for the bees,
Until they think warm days will never cease,
For Summer has o’er-brimm’d their clammy cells.
1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
Context: We are to remember what an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom; your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just Earth; she grows the wheat, — the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good Earth is silent about all the rest, — has silently turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is true and not a lie; and yet so great, and just, and motherly in her truth. She requires of a thing only that it be genuine of heart; she will protect it if so; will not, if not so. There is a soul of truth in all the things she ever gave harbor to. Alas, is not this the history of all highest Truth that comes or ever came into the world?
The Ethics of Belief (1877), The Duty of Inquiry
Context: The harm which is done by credulity in a man is not confined to the fostering of a credulous character in others, and consequent support of false beliefs. Habitual want of care about what I believe leads to habitual want of care in others about the truth of what is told to me. Men speak the truth of one another when each reveres the truth in his own mind and in the other's mind; but how shall my friend revere the truth in my mind when I myself am careless about it, when I believe thing because I want to believe them, and because they are comforting and pleasant? Will he not learn to cry, "Peace," to me, when there is no peace? By such a course I shall surround myself with a thick atmosphere of falsehood and fraud, and in that I must live. It may matter little to me, in my cloud-castle of sweet illusions and darling lies; but it matters much to Man that I have made my neighbours ready to deceive. The credulous man is father to the liar and the cheat; he lives in the bosom of this his family, and it is no marvel if he should become even as they are.
“Believe, youth, despite all temptations, the oracle of deity in your own bosom.”
I. SPIRIT, 6. Oracle
Orphic Sayings
Context: Believe, youth, despite all temptations, the oracle of deity in your own bosom. ’T is the breath of God’s revelations,—the respiration of the Holy Ghost in your breast. Be faithful, not infidel, to its intuitions,—quench never its spirit,—dwell ever in its omniscience. So shall your soul be filled with light, and God be an indwelling fact,—a presence in the depths of your being.
Mother's Day Proclamation (1870)
Context: From the bosom of a devastated Earth a voice goes up with
Our own. It says: "Disarm! Disarm!
The sword of murder is not the balance of justice."
Blood does not wipe our dishonor,
Nor violence indicate possession.
As men have often forsaken the plough and the anvil
At the summons of war,
Let women now leave all that may be left of home
For a great and earnest day of counsel.
Let them meet first, as women, to bewail and commemorate the dead.
Let them solemnly take counsel with each other as to the means
Whereby the great human family can live in peace...
The Golden Legend, Pt. VI, A travelling Scholastic affixing his Theses to the gate of the College.
Context: I think I have proved, by profound researches,
The error of all those doctrines so vicious
Of the old Areopagite Dyonisius,
That are making such terrible work in the churches,
By Michael the Stammerer sent from the East,
And done into Latin by that Scottish beast,
Erigena Johannes, who dares to maintain,
In the face of the truth, the error infernal,
That the universe is and must be eternal;
At first laying down, as a fact fundamental,
That nothing with God can be accidental;
Then asserting that God before the creation
Could not have existed, because it is plain
That, had he existed, he would have created;
Which is begging the question that should be debated,
And moveth me less to anger than laughter.
All nature, he holds, is a respiration
Of the Spirit of God, who, in breathing hereafter
Will inhale it into his bosom again,
So that nothing but God alone will remain.
Source: The Professor at the Breakfast Table (1859), Ch. V.
Context: The real religion of the world comes from women much more than from men, — from mothers most of all, who carry the key of our souls in their bosoms. It is in their hearts that the "sentimental" religion some people are so fond of sneering at has its source. The sentiment of love, the sentiment of maternity, the sentiment of the paramount obligation of the parent to the child as having called it into existence, enhanced just in proportion to the power and knowledge of the one and the weakness and ignorance of the other, — these are the "sentiments" that have kept our soulless systems from driving men off to die in holes like those that riddle the sides of the hill opposite the Monastery of St. Saba, where the miserable victims of a falsely-interpreted religion starved and withered in their delusion.
Balsamo the Magician (or The Memoirs of a Physician) by Alex. Dumas (1891)
Speech http://downloads.it.ox.ac.uk/ota-public/tcp/Texts-HTML/free/A43/A43512.html on the scaffold at Tower Hill before his execution (10 January 1645)
As quoted in The Ghost-Dance Religion and Wounded Knee (1890) by James Mooney on page 721; it has been sometimes also ascribed to w:Wovoka, which seems misappropriated as Mooney himself mentions Wovoka in the same book from page 765 on.
"It is perhaps the most commonly cited piece of evidence documenting the Native American belief in Mother Earth. […]They rarely place the statement in the context in which Mooney presented it, that is, the history of millenarian movements spawned in part by the pressures Native American felt from the European-Americans' insatiable desire for land […] it is a direct response to 'white' pressures placed on native relationships with the land." From Mother Earth. An American Story. https://www.press.uchicago.edu/ucp/books/book/chicago/M/bo5975950.html
Miscellaneous Quotes
Source: Speech http://hansard.millbanksystems.com/commons/1874/jul/02/motion-for-a-committee-adjourned-debate#column_963 in the House of Commons against Irish Home Rule (2 July 1874)