Quotes about bread

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Introductio ad prudentiam: Part II (1727), Gnomologia (1732)

Sorrows of Werther, reported in Bartlett's Familiar Quotations, 10th ed. (1919).

Sorrows of Werther, reported in Bartlett's Familiar Quotations, 10th ed. (1919).

Source: What On Earth Is About To Happen… For Heaven’s Sake? (2013), p. 165

Theatricals: Second Series (1895).

Après le pain, l'éducation est le premier besoin du peuple.
http://www.gutenberg.org/dirs/etext04/8dscs10.txt
Speech, Assemblée législative, Paris (1793-08-13), reported in Le Moniteur (1793-08-15)

http://www.nuklearpower.com/daily.php?date=060216

Interview on Helenism .net (September 2011)

Katniss Everdeen, p. 297
The Hunger Games trilogy, The Hunger Games (2008)

Toledo Window Box (1974)

Uptown Girl.
Song lyrics, An Innocent Man (1983)

Source: Assassination Vacation (2005), p. 81 On Samuel Mudd

As quoted in His Brother's Blood: Speeches and Writings, 1838–64 https://books.google.com/books?id=qMEv8DNXVbIC&pg=PA178 (2004), edited by William Frederick Moore and Jane Ann Moore, p. 178
Also quoted in The History of Abraham Lincoln, and the Overthrow of Slavery http://books.google.com/books?id=RW0FAAAAQAAJ&pg=PA225, by Isaac Newton Arnold
Also quoted as Yes, I do assist fugitive slaves to escape! Proclaim it upon the house-tops; write it upon every leaf that trembles in the forest; make it blaze from the sun at high noon, and shine forth in the radiance of every star that bedecks the firmament of God. Let it echo through all the arches of heaven, and reverberate and bellow through all the deep gorges of hell, where slave catchers will be very likely to hear it. Owen Lovejoy lives at Princeton, Illinois, and he aids every fugitive that comes to his door and asks it. Thou invisible demon of slavery! Dost thou think to cross my humble threshold, and forbid me to give bread to the hungry and shelter to the houseless? I bid you defiance in the name of God.
1850s, The Fanaticism of the Democratic Party (February 1859)

Source: Eat and Run (2012), Ch. 4, pp. 31-32

Source: "Speech By Shri Kocheril Raman Narayanan On His Assumption Of Office As President Of India"

Quote of Jean Dubuffet, in Indications descriptives, in Michel Tapie, Mirobolus, Macadam & Cie. (Paris, 1946). Dubuffet, 'More Modest, (1946) trans. Joachim Neugroschel in Tracks: A Journal of Artist's Writings 1:2 (Spring 1975), p 26-29
1940's

Source: Why We Fail as Christians (1919), p. 24-25

America, l. 1-4

"My Way" (feat. Monty)

Proceedings of the Constitutional Convention of the United Auto Workers, Vol. 22 (1970)

Source: Between Caesar and Jesus (1899), p. 25

Bjartur talking with Asta Sollilja
Sjálfstætt fólk (Independent People) (1935), Book Two, Part III: Conclusion

Psalm 104.
Commentaries

Niinistö, the leader of the National Coalition Party, criticised the Natura 2000 environmental protection programme on 17 May 1997.
Source: Niinistö haukkui Natura 2000 -ohjelman "Miksi suojelisimme leivän suustamme?" http://www.hs.fi/kotimaa/art-2000003625116.html Helsingin Sanomat. 18 May 1997. Retrieved 13 July 2017.

"The Furniture Rule", explaining the differences and similarities between the fields of weird fiction in Dreamsongs

Interview by Kate Sullivan for Allure, April 2010

The trial of Charles B. Reynolds for blasphemy (1887)

Dearly Beloved, Vol. III (1990)

Source: The Skin Map (2010), p. 65

Source: Wings of Fire, p. 45.

Source: Star Maker (1937), Chapter III: The Other Earth; 2. A Busy World (pp. 30-31)

Source: The Phoenix and the Mirror (1969), Chapter 6

Ibid, p.407

The Grey Monk, stanza 1
1810s, Miscellaneous poems and fragments from the Nonesuch edition

Me gusta el sol, Alicia
y las palomas, el buen cigarro
y la guitarra española,
saltar paredes y abrir las ventanas
y cuando llora una mujer.
Me gusta el vino tanto como las flores
y los conejos pero no los tractores,
el pan casero y la voz de Dolores
y el mar mojándome los pies,
no soy de aqui ni soy de allá
no tengo edad mi porvenir y ser felíz
es mi color de identidad.
No soy de aqui ni soy de allá (1970

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 26.

Ask the Dust (1939)

Paradosis : Or "In the Night in Which He Was (?) Betrayed" (1904), "Introduction : Paradosis or Delivering Up the Soul", p. 6
Context: When our Lord uttered (or implied) the words "Do this in remembrance of me," He meant "Do as I am doing." And what He was doing was not a mere "dealing" of "bread" but a "drawing out" of the "soul." This view does not deny that He also contemplated a continuous celebration of the evening meal of thanksgiving in future generations; but it asserts something more, namely, that He meant a spiritual act, "'Draw out your souls' to one another, and for one another, according to your ability, even as I give my soul, my complete self, delivering it up to you as a gift, and for you as a sacrifice."
There is nothing contrary to history and historical development in the belief that Christ taught this doctrine — of self-sacrifice, or losing the soul, of giving the soul as a ransom for others, or drawing out the soul to those in need of help.

Letter to Nathaniel Hawthorne (July 1851); published in Memories of Hawthorne (1897) by Rose Hawthorne Lathrop, p. 158
Context: Whence came you, Hawthorne? By what right do you drink from my flagon of life? And when I put it to my lips — lo, they are yours and not mine. I feel that the Godhead is broken up like the bread at the Supper, and that we are the pieces. Hence this infinite fraternity of feeling. Now, sympathising with the paper, my angel turns over another leaf. You did not care a penny for the book. But, now and then as you read, you understood the pervading thought that impelled the book — and that you praised. Was it not so? You were archangel enough to praise the imperfect body, and embrace the soul.

Prayer for Easter Sunday in the Ordos Desert of Inner Mongolia published in article “The Priest Who Haunts the Catholic World” Saturday Evening Post (12 October 1963)
Context: Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world.
Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!"

Bewilderness (DVD, 2001)

The Man With the Blue Guitar (1937)
Context: Here is the bread of time to come,
Here is its actual stone. The bread
Will be our bread, the stone will be
Our bed and we shall sleep by night.
We shall forget by day, except
The moments when we choose to play
The imagined pine, the imagined jay.

Problemata: Preliminary Expectoration
1840s, Fear and Trembling (1843)
Context: An old proverb fetched from the outward and visible world says: "Only the man that works gets the bread." Strangely enough this proverb does not aptly apply in that world to which it expressly belongs. For the outward world is subjected to the law of imperfection, and again and again the experience is repeated that he too who does not work gets the bread, and that he who sleeps gets it more abundantly than the man who works. In the outward world everything is made payable to the bearer, this world is in bondage to the law of indifference, and to him who has the ring, the spirit of the ring is obedient, whether he be Noureddin or Aladdin, and he who has the world's treasure, has it, however he got it.

"The History of My Youth", p. 55.
Biographies of Distinguished Scientific Men (1859)
Context: I was often humiliated to see men disputing for a piece of bread, just as animals might have done. My feelings on this subject have very much altered since I have been personally exposed to the tortures of hunger. I have discovered, in fact, that a man, whatever may have been his origin, his education, and his habits, is governed, under certain circumstances, much more by his stomach than by his intelligence and his heart.

Native Son (1940)

1800s, First Inaugural Address (1801)
Context: With all these blessings, what more is necessary to make us a happy and prosperous people? Still one thing more, fellow-citizens,—A wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.

In response to the eugenic question, http://books.google.com/books?id=pV0eAQAAIAAJ&q=%22eugenic+question%22+overpopulation&dq=%22eugenic+question%22+overpopulation&hl=en&sa=X&ei=V1hcVN_dH4aoyAS-94LADQ&ved=0CDQQ6AEwBAWhat "What about overpopulation?" Seeing Through the Eye: Malcolm Muggeridge on Faith (2005), Cecil Kuhne (Ed.), introduction by William F. Buckley, Jr., Ignatius Press, p. 227. http://books.google.com/books?id=vTFa4eHUw4UC&pg=PA227&dq=%22when+I+was+young,+people+used+to+say+the+poor+had+too+many+children%22&hl=en&sa=X&ei=NXRQVOjiDcqAygTX2YCYBA&ved=0CB8Q6AEwAA#v=onepage&q=%22when%20I%20was%20young%2C%20people%20used%20to%20say%20the%20poor%20had%20too%20many%20children%22&f=false
Context: You see, when I was young, people used to say the poor had too many children. Or, at the time of the famine in Ireland, they would say that the Irish had too many children. We were taking the food from Ireland, and the Irish were starving, and we said they were starving because they had too many children. Now we who are sated, who have to adopt the most extravagant and ridiculous devices to consume what we produce, while watching whole vast populations getting hungrier and hungrier, overcome our feelings of guilt by persuading ourselves that these others are too numerous, have too many children.
They ask for bread and we give them contraceptives!
In future history books it will be said, and it will be a very ignoble entry, that just at the moment in our history when we, through our scientific and technical ingenuity, could produce virtually as much food as we wanted to, just when we were opening up and exploring the universe, we set up a great whimpering and wailing, and said there were too many people in the world. It's pitiful.

Dostoyevsky, in a letter to Katkov, the reactionary editor of The Moscow Herald, in which The Brothers Karamazov was serialized
As quoted by David Magarshack in his 1958 translation of The Brothers Karamazov
Context: The modern negationist declares himself declares himself openly in favour of the devil's advice and maintains that it is more likely to result in man's happiness than the teachings of Christ. To our foolish but terrible Russian socialism (for our youth is mixed up in it) it is a directive and, it seems, a very powerful one: the loaves of bread, the Tower of Babel (that is, the future reign of socialism) and the complete enslavement of the freedom of conscience - that is what the desperate negationist is striving to achieve. The difference is, that our socialists (and they are not only the hole-and-corner nihilists) are conscious Jesuits and liars who do not admit that their ideal is the ideal of the coercion of the human conscience and the reduction of mankind to the level of cattle. While my socialist (Ivan Karamazov) is a sincere man who frankly admits that he agrees with the views of the Grand Inquisitor and that Christianity seems to have raised man much higher than his actual position entitles him. The question I should like to put to them is, in a nutshell, this: "Do you despise or do you respect mankind, you - its future saviours?"

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.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

Sacris Solemniis Juncta Sint Gaudia (Matins hymn for Corpus Christi), stanza 6 (Panis Angelicus)
Context: Thus Angels' Bread is made
The Bread of man today:
The Living Bread from Heaven
With figures doth away:
O wondrous gift indeed!
The poor and lowly may
Upon their Lord and Master feed.

"Why I Like Business" in Manitowoc Herald-Times (21 July 1927), p. 3 http://www.newspapers.com/newspage/8420770/
Context: I like business because it is competitive. Business keeps books. The books are the score cards. Profit is the measure of accomplishment, not the ideal measure, but the most practical that can be devised.
I like business because it compels earnestness. Amateurs and dilettantes are shoved out. Once in you must fight for survival or be carried to the sidelines.
I like business because it requires courage. Cowards do not get to first base.
I like business because It demands faith. Faith in human nature, faith in one's self, faith in one's customers, faith in one's employees.
I like business because it is the essence of life. Dreams are good, poetical fancies are good, but bread must be baked today, trains must move today, bills must be collected today, payrolls met today. Business feeds, clothes and houses man.
I like business because it rewards deeds and not words.
I like business because it does not neglect today's task while it is thinking about tomorrow.
I like business because it undertakes to please, not to reform.
I like business because it is orderly.
I like business because it is bold in enterprise.
I like business because it is honestly selfish, thereby avoiding the hypocrisy and sentimentality of the unselfish attitude.
I like business because it is promptly penalized for its mistakes, shiftlessness and inefficiency.
I like business because its philosophy works.
I like business because each day is a fresh, adventure.

1880s, Speech to the 'Boys in Blue' (1880)
Context: And it did gentle the condition and elevate the heart of every worthy soldier who fought for the Union, [applause, ] and he shall be our brother forevermore. Another thing we will remember: we will remember our allies who fought with us. Soon after the great struggle began, we looked behind the army of white rebels, and saw 4,000,000 of black people condemned to toil as slaves for our enemies; and we found that the hearts of these 4,000,000 were God-inspired with the spirit of Liberty, and that they were all our friends. [Applause. ] We have seen the white men betray the flag and fight to kill the Union; but in all that long, dreary war we never saw a traitor in a black skin. [Great cheers. ] Our comrades escaping from the starvation of prison, fleeing to our lines by the light of the North star, never feared to enter the black man's cabin and ask for bread. ["Good, good," "That's so," and loud cheers. ] In all that period of suffering and danger, no Union soldier was ever betrayed by a black man or woman. [Applause. ] And now that we have made them free, so long as we live we will stand by these black allies. [Renewed applause. ] We will stand by them until the sun of liberty, fixed in the firmament of our Constitution, shall shine with equal ray upon every man, black or white, throughout the Union. [Cheers. ] Fellow-citizens, fellow-soldiers, in this there is the beneficence of eternal justice, and by it we will stand forever. [Great applause. ] A poet has said that in individual life we rise, "On stepping-stones of our dead selves to higher things," and the Republic rises on the glorious achievements of its dead and living heroes to a higher and nobler national life. [Applause. ] We must stand guard over our past as soldiers, and over our country as the common heritage of all. [Applause. ]

"Our Mobsters, Ourselves", The Nation (2 April 2001) https://www.thenation.com/article/our-mobsters-ourselves/
Context: In its original literal sense, "moral relativism" is simply moral complexity. That is, anyone who agrees that stealing a loaf of bread to feed one's children is not the moral equivalent of, say, shoplifting a dress for the fun of it, is a relativist of sorts. But in recent years, conservatives bent on reinstating an essentially religious vocabulary of absolute good and evil as the only legitimate framework for discussing social values have redefined "relative" as "arbitrary." That conflation has been reinforced by social theorists and advocates of identity politics who argue that there is no universal morality, only the value systems of particular cultures and power structures. From this perspective, the psychoanalytic – and by extension the psychotherapeutic – worldview is not relativist at all. Its values are honesty, self-knowledge, assumption of responsibility for the whole of what one does, freedom from inherited codes of family, church, tribe in favor of a universal humanism: in other words, the values of the Enlightenment, as revised and expanded by Freud's critique of scientific rationalism for ignoring the power of unconscious desire.

Advice to the Estranged. S. Liptzin. Peretz. Yivo, 1947, p. 348.
Context: A Jew waits for Messiah to come and redeem the world from fear and pain, from the cataclysmic conflicts between rich and poor. All shall enjoy the earth. This means, in popular imagination, that bread and clothes shall grow, ready-made, on trees. Do you have more winged ideals?

Notes Toward a Supreme Fiction (1942), It Must Give Pleasure
Context: His petty syllabi, the sounds that stick,
Inevitably modulating, in the blood.
And war for war, each has its gallant kind. How simply the fictive hero becomes the real;
How gladly with proper words the solider dies,
If he must, or lives on the bread of faithful speech.

"Pass the Bread", baccalaureate address at Hamilton College (20 May 2006), as quoted in Moyers on Democracy (2008), p. 385<!-- italics in source -->
Context: All my life I've prayed the Lord's Prayer, but I've never prayed, "Give me this day my daily bread." It is always, "Give us this day our daily bread." Bread and life are shared realities. They do not happen in isolation. Civilization is an unnatural act. We have to make it happen, you and I, together with all the other strangers.

I, This section is also known as "Bread and Music"
Discordants (1916)
Context: Music I heard with you was more than music,
And bread I broke with you was more than bread;
Now that I am without you, all is desolate;
All that was once so beautiful is dead.

"The Army of the Discontented," http://ebooks.library.cornell.edu/cgi/t/text/pageviewer-idx?c=nora;cc=nora;g=moagrp;xc=1;q1=The%20Army%20of%20the%20Discontented;rgn=full%20text;cite1=Powderly;cite1restrict=author;view=image;seq=0381;idno=nora0140-4;node=nora0140-4%3A8 North American Review, vol. 140, whole no. 341 (April 1885), p. 377.

Source: Two Little Wooden Shoes (1874), Chapter II

Poems and Ballads (1866-89), The Triumph of Time
Context: p>It is not much that a man can save
On the sands of life, in the straits of time,
Who swims in sight of the great third wave
That never a swimmer shall cross or climb.
Some waif washed up with the strays and spars
That ebb-tide shows to the shore and the stars;
Weed from the water, grass from a grave,
A broken blossom, a ruined rhyme.There will no man do for your sake, I think,
What I would have done for the least word said.
I had wrung life dry for your lips to drink,
Broken it up for your daily bread:
Body for body and blood for blood,
As the flow of the full sea risen to flood
That yearns and trembles before it sink,
I had given, and lain down for you, glad and dead.</p

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws.

As quoted in Peter Godspeed, 'It is my duty' http://www.rezapahlavi.org/details_article.php?article=462&page=2, Canada National Post, September 24, 2010.
Interviews, 2010

The True Levellers Standard Advanced (1649)

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws
Prime Minister

Source: Pilgrim of the Absolute (1947), p. 2

Statement, Mexico, March 18th, 1956 as published in Carlos Franqui's Diary of the Cuban Revolution (1976), pp. 100-101.

An argosy of fables, p. 242
about himself, Extracted from Baharīstān-e- Jami

Source: As quoted in "Net Impact: One man's cyber-crusade against Russian corruption" http://archive.is/FGqQE (4 April 2011), by Julia Ioffe, The New Yorker

Source: Ethics and Education (1912), The World to Be, p. 150

The Great Rip Off
Woodstock Nation (1969)

25 May 1843
1820s, Journals (1822–1863)

Villars reflecting on the state of the French army in 1709 when he took command, quoted in Winston Churchill, Marlborough: His Life and Times

Han Kuo-yu (2018) cited in " President Tsai decries row over Wu Pao-chun http://www.taipeitimes.com/News/front/archives/2018/12/12/2003705958" on Taipei Times, 12 December 2018.
2018

Statement, Mexico, March 18th, 1956 as published in Carlos Franqui's Diary of the Cuban Revolution (1976), pp. 100-101.

Book VII Chapter IX
Wilhelm Meister's Wanderjahre (Journeyman Years) (1821–1829)

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 28.

Buck Owens, RIP George Jones: 1931-2013 http://communityvoices.post-gazette.com/arts-entertainment-living/get-rhythm/item/36485-rip-george-jones-1931-2013, 1988

1999: Violinist Yehudi Menuhin dies

Fellow detainee, Julio Laks Feller sworn testimony before the Spanish consulate on November 27, 1977.

And you're going, "Red or white wine, well, what would you like, darling? I don't know, what would you like?", all to block out the thought that's in your mind which is - "We're gonna die, we're all gonna die, we're all gonna die, right now. The plane is made of metal, the wings are made of metal, we're all eating, and I'm the only non-terrorist aboard, we're all going to die."
On travelling by aeroplane.
Like, Totally (2006)

By making a very careful comparison of the two pictures, everyone can study all the history of painting right there, from the linear charm of primitivism to stereoscopic hyper-aestheticism.
Dali's quote, 1945; as cited by R. Descharnes (1985), in Salvador Dalí. Abrams. p. 94. ISBN 0-8109-0830-1
Dali just finished his second painting 'Basket of Bread, 1945'
Quotes of Salvador Dali, 1941 - 1950

On Behalf of the Movement of Nonaligned Countries (1979)

Source: Ferret: The Reluctant King (2020), p. 139

1930s, Die verfluchten Hakenkreuzler. Etwas zum Nachdenken (1932)

Source: The Seven Storey Mountain (1948), p. 252

And this is much more broadly based. In fact, I think mercenary motives are among the least unattractive that we have.
Source: The Draft: A Handbook of Facts and Alternatives, Sol Tax, edit., chapter: “Recruitment of Military Manpower Solely by Voluntary Means,” chairman: Aristide Zolberg, University of Chicago Press (1967) p. 366, based on the Conference Held at the University of Chicago, December 4-7, 1966, also in Two Lucky People, Milton and Rose Friedman, Chicago: University of Chicago Press, 1998, p. 380.

Innkeeper's wife
Source: A Child is Born (1942)

"Down the River", p. 148
Desert Solitaire (1968)

Notes of a Dirty Old Man (1969)

Source: Op. cit., p. 280

Pt. I, Lib. III, Ch. X.
Guzmán de Alfarache (1599-1604)

They nothing see,
Themselves except, and creatures like themselves,
That liv'd short-sighted, impotent to save.
So on their dissolute spirits, soon or late,
Destruction cometh 'like an armed man,'
Or like a dream of murder in the night,
Withering their mortal faculties, & breaking
The bones of all their pride.
Living Without God In The World (1798)

Source: https://www.youtube.com/watch?v=ND1NCf1ZRFM