Quotes about cord

General Security: The Liquidation of Opium (1925)

Book I: The Suburb, Ch. IV
Casuals of the Sea (1916)

1850s, Speech at Chicago (1858)
Context: There is something else connected with it. We have besides these men — descended by blood from our ancestors — among us perhaps half our people who are not descendants at all of these men, they are men who have come from Europe — German, Irish, French and Scandinavian — men that have come from Europe themselves, or whose ancestors have come hither and settled here, finding themselves our equals in all things. If they look back through this history to trace their connection with those days by blood, they find they have none, they cannot carry themselves back into that glorious epoch and make themselves feel that they are part of us, but when they look through that old Declaration of Independence they find that those old men say that 'We hold these truths to be self-evident, that all men are created equal,' and then they feel that that moral sentiment taught in that day evidences their relation to those men, that it is the father of all moral principle in them, and that they have a right to claim it as though they were blood of the blood, and flesh of the flesh of the men who wrote that Declaration, and so they are. That is the electric cord in that Declaration that links the hearts of patriotic and liberty-loving men together, that will link those patriotic hearts as long as the love of freedom exists in the minds of men throughout the world.

Speech in Reply to Senator Stephen Douglas in the Lincoln-Douglas debates http://www.bartleby.com/251/1003.html of the 1858 campaign for the U.S. Senate, at Chicago, Illinois (10 July 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Now, it happens that we meet together once every year, sometimes about the fourth of July, for some reason or other. These fourth of July gatherings I suppose have their uses. … We are now a mighty nation; we are thirty, or about thirty, millions of people, and we own and inhabit about one-fifteenth part of the dry land of the whole earth. We run our memory back over the pages of history for about eighty-two years, and we discover that we were then a very small people in point of numbers, vastly inferior to what we are now, with a vastly less extent of country, with vastly less of everything we deem desirable among men; we look upon the change as exceedingly advantageous to us and to our posterity, and we fix upon something that happened away back, as in some way or other being connected with this rise of prosperity. We find a race of men living in that day whom we claim as our fathers and grandfathers; they were iron men; they fought for the principle that they were contending for; and we understood that by what they then did it has followed that the degree of prosperity which we now enjoy has come to us. We hold this annual celebration to remind ourselves of all the good done in this process of time, of how it was done and who did it, and how we are historically connected with it; and we go from these meetings in better humor with ourselves, we feel more attached the one to the other, and more firmly bound to the country we inhabit. In every way we are better men in the age, and race, and country in which we live, for these celebrations. But after we have done all this we have not yet reached the whole. There is something else connected with it. We have besides these, men descended by blood from our ancestors — among us, perhaps half our people, who are not descendants at all of these men; they are men who have come from Europe — German, Irish, French and Scandinavian — men that have come from Europe themselves, or whose ancestors have come hither and settled here, finding themselves our equals in all things. If they look back through this history to trace their connection with those days by blood, they find they have none, they cannot carry themselves back into that glorious epoch and make themselves feel that they are part of us, but when they look through that old Declaration of Independence, they find that those old men say that "We hold these truths to be self-evident, that all men are created equal" and then they feel that that moral sentiment taught in that day evidences their relation to those men, that it is the father of all moral principle in them, and that they have a right to claim it as though they were blood of the blood, and flesh of the flesh, of the men who wrote that Declaration; and so they are. That is the electric cord in that Declaration that links the hearts of patriotic and liberty-loving men together, that will link those patriotic hearts as long as the love of freedom exists in the minds of men throughout the world.

A Means for Furthering Peace (1905)

Source: The World As I See It

Source: All I Really Need to Know I Learned in Kindergarten: Uncommon Thoughts on Common Things

Source: I Love Everybody

Source: Last Breath

Variant: Once I tried to kill myself with a bungee cord. I kept almost dying.

Source: Playing with Fire

Source: 2000s, Letter to a Christian Nation (2006), p. 32

Source: All I Really Need to Know I Learned in Kindergarten

VI, 28
Source: Meditations (c. 121–180 AD), Book VI

Source: Sizzling Sixteen

Source: Pieces of White Shell

Pt. X, Hiawatha's Wooing, st. 1.
The Song of Hiawatha (1855)

Arp wrote this in lowercase letters
Notes From a Dada Diary; published, 1932 in 'Transition magazine'; as quoted (in lowercase letters), “Soby, James Thrall. Arp: The Museum of Modern Art. Doubleday, New York, 1958, Print. p. 17
1930s

Mothers (pg. 209)
The Whole Woman (1999)

Ask the Dust (1939)

Source: 1961 - 1980, transcript of a public forum at Boston university', conducted by Joseph Ablow 1966, p. 68

Source: The Power Elite (1956), p. 7; discussing sectors of society which Mills feels have only recently become the dominant factors in determining the ultimate course of society.

cbs4.com (February 9, 2007)
2007, 2008

Source: Simon Stevin: Science in the Netherlands around 1600, 1970, p. 17-18

"Kiper: Q&A with Chad Johnson" http://espn.go.com/melkiper/s/2001/0215/1085985.html by Mel Kiper, ESPN.com (20 February 2000)

Mr. Rochester and Jane (Ch. 23)
Jane Eyre (1847)

As quoted in Funny Ladies (2001), by B. Adler, p. 213

"David Smith, MBE, vegan paralympian" http://www.greatveganathletes.com/david-smith-mbe-vegan-paralympian, interview with GreatVeganAthletes.com (2015).

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 296.

Writing and Being (1991)

Frank Welker Talks TRANSFORMERS PRIME, Voicing Megatron Throughout His Career, How the Voice-Acting Industry Has Changed and Working with Peter Cullen http://collider.com/frank-welker-transformers-prime-interview/ (November 1, 2012)

1990s, Moab is My Washpot (autobiography, 1997)

Source: The Philosophy of Manufactures, 1835, p. 9

Source: Station Eleven (2014), Chapter 36 (p. 191)

Elementary Treatise on Mechanics, The Equilibrium of Forces on a Point (1819).

No. 86.
Spiritual Exercises (1548)

1860s, Our Composite Nationality (1869)

"Brotherhood by Inversion", p. 327
Leonardo's Mountain of Clams and the Diet of Worms (1998)

Keynote address, California Institute of Technology http://sass.caltech.edu/events/ritter.shtml November 13, 2002
2000

Letter to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, 11 October 1798, in Revolutionary Services and Civil Life of General William Hull http://books.google.com/books?id=E2kFAAAAQAAJ&dq=editions%3AVsZcW99fWPgC&pg=PA265#v=onepage&q&f=false (New York, 1848), pp 265-6. There are some differences in the version that appeared in The Works of John Adams (Boston, 1854), vol. 9, pp. 228-9 http://books.google.com/books?id=PZYKAQAAIAAJ&pg=PA228#v=onepage&q&f=false, most notably the words "or gallantry" instead of "and licentiousness".
1790s

"Brotherhood by Inversion", p. 321
Leonardo's Mountain of Clams and the Diet of Worms (1998)

Source: Pedagogia do oprimido (Pedagogy of the Oppressed) (1968, English trans. 1970), Chapter 4, Unity for Liberation

On co-star George Peppard, interview http://www.westernclippings.com/interview/carrollbaker_interview.shtml with Mike Fitzgerald, Western Clippings

Afternoon Raag (1993)

"Isn't she lovely". Interview by Stacy Gueraseva for Laika magazine, issue 4, 2014, page 51.

Ask the Dust (1939)

p, 125
Philosophy of Structures (1958)

Preface to Brissot's Address (1794)
1790s

Women Can't Hear What Men Don't Say (2000)

Song of the Bossonian Archers
"The Scarlet Citadel" (1933)

"Brotherhood by Inversion", p. 326
Leonardo's Mountain of Clams and the Diet of Worms (1998)

Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.4 p. 62-63

Day 20, Northern Idaho
Reamde (2011), Part II: American Falls

Scholarship and service : the policies of a national university in a modern democracy https://archive.org/details/scholarshipservi00butluoft (1921)

Dorkfish (1998)

Source: NASA EOS Project Science Office: The Earth Observer January/February 2004, Vol. 16, No. 1 http://eospso.gsfc.nasa.gov/eos_observ/pdf/Jan-Feb04.pdf, Page 4

Man and Socialism in Cuba (1965)

address to League of United Latin American Citizens (LULAC) on July 1, 2005
2007, 2008

Source: Resurrection (1899), Ch. 83

On Werner Herzog, p. 213
Kinski Uncut : The Autobiography of Klaus Kinski (1996)

Section 2, member 1, subsection 2, How Love tyranniseth over men. Love, or Heroical Melancholy, his definition, part affected.
The Anatomy of Melancholy (1621), Part III

"Brotherhood by Inversion", p. 327
Leonardo's Mountain of Clams and the Diet of Worms (1998)

Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.

Speech to the centenary dinner of the City of London Conservative and Unionist Association (2 July 1936), quoted in Service of Our Lives (1937), pp. 43-44.
1936
Context: I have tried so far as I can to lead this country into the way of evolutionary progress, but I have tried to warn it against revolutionary progress, and I have tried to bring about a unity of spirit in the nation. I have done that, not only because it is right in itself, but because one watches this country becoming year by year more urbanised, more industrialised, and the potential dangers to this country becoming greater and greater lest at any time and in any way her communications, the constant flow of food and of raw materials, might ever be interrupted. Her life is an artificial life, and anything that tends to upset it, to break those cords and those strings, might ruin our country in a thousandth part of the time it has taken to build it up.

Speech in New York City (28 August 1952)
Context: The sound of tireless voices is the price we pay for the right to hear the music of our own opinions. But there is also, it seems to me, a moment at which democracy must prove its capacity to act. Every man has a right to be heard; but no man has the right to strangle democracy with a single set of vocal cords.

Akhenaten, as portrayed in Akhnaton (1937); Christie later revised the play slightly in 1972, and it was published in 1973.
Context: I have given them life instead of death, freedom instead of the cords of superstition, beauty and truth instead of corruption and exploitation. The old bad days are over for them, the Light of the Aton has risen, and they can dwell in peace and harmony freed from the shadow of fear and oppression.

Harold the Dauntless (1817), Canto I, st. 4.
Context: Time will rust the sharpest sword,
Time will consume the strongest cord;
That which molders hemp and steel,
Mortal arm and nerve must feel.

"Chiropractic" in Baltimore Evening Sun http://www.chirobase.org/12Hx/mencken.html (December 1924)
1920s
Context: This preposterous quackery flourishes lushly in the back reaches of the Republic, and begins to conquer the less civilized folk of the big cities. As the oldtime family doctor dies out in the country towns, with no competent successor willing to take over his dismal business, he is followed by some hearty blacksmith or ice-wagon driver, turned into a chiropractor in six months, often by correspondence. In Los Angeles the Damned there are probably more chiropractors than actual physicians, and they are far more generally esteemed. Proceeding from the Ambassador Hotel to the heart of the town, along Wilshire boulevard, one passes scores of their gaudy signs; there are even many chiropractic "hospitals." The morons who pour in from the prairies and deserts, most of them ailing, patronize these "hospitals" copiously, and give to the chiropractic pathology the same high respect that they accord to the theology of the town sorcerers. That pathology is grounded upon the doctrine that all human ills are caused by the pressure of misplaced vertebra upon the nerves which come out of the spinal cord—in other words, that every disease is the result of a pinch. This, plainly enough, is buncombe. The chiropractic therapeutics rest upon the doctrine that the way to get rid of such pinches is to climb upon a table and submit to a heroic pummeling by a retired piano-mover. This, obviously, is buncombe doubly damned.

Perelandra (1943)
Context: And now, by a transition which he did not notice, it seemed that what had begun as speech was turned into sight, or into something that can be remembered only as if it were seeing. He thought he saw the Great Dance. It seemed to be woven out of the intertwining undulation of many cords or bands of light, leaping over and under one another and mutually embraced in arabesques and flower-like subtleties. Each figure as he looked at it became the master-figure or focus of the whole spectacle, by means of which his eye disentangled all else and brought it into unity — only to be itself entangled when he looked to what he had taken for mere marginal decorations and found that there also the same hegemony was claimed, and the claim made good, yet the former pattern thereby disposed but finding in its new subordination a significance greater than that which it had abdicated. He could see also (but the word "seeing" is now plainly inadequate) wherever the ribbons or serpents of light intersected minute corpuscles of momentary brightness: and he knew somehow that these particles were the secular generalities of which history tells — people, institutions, climates of opinion, civilizations, arts, sciences and the like — ephemeral coruscations that piped their short song and vanished. The ribbons or cords themselves, in which millions of corpuscles lived and died, were the things of some different kind. At first he could not say what. But he knew in the end that most of them were individual entities. If so, the time in which the Great Dance proceeds is very unlike time as we know it. Some of the thinner more delicate cords were the beings that we call short lived: flowers and insects, a fruit or a storm of rain, and once (he thought) a wave of the sea. Others were such things we think lasting: crystals, rivers, mountains, or even stars. Far above these in girth and luminosity and flashing with colours form beyond our spectrum were the lines of personal beings, yet as different from one another in splendour as all of them from the previous class. But not all the cords were individuals: some of them were universal truths or universal qualities. It did not surprise him then to find that these and the persons were both cords and both stood together as against the mere atoms of generality which lived and died in the clashing of their streams: But afterwards, when he came back to earth, he wondered. And by now the thing must have passed together out of the region of sight as we understand it. For he says that the whole figure of these enamored and inter-inanimate circlings was suddenly revealed as the mere superficies of a far vaster pattern in four dimensions, and that figure as the boundary of yet others in other worlds: till suddenly as the movement grew yet swifter, the interweaving yet more ecstatic, the relevance of all to all yet more intense, as dimension was added to dimension and that part of him which could reason and remember was dropped further and further behind that part of him which saw, even then, at the very zenith of complexity, complexity was eaten up and faded, as a thin white cloud fades into the hard blue burning of sky, and all simplicity beyond all comprehension, ancient and young as spring, illimitable, pellucid, drew him with cords of infinite desire into its own stillness. He went up into such a quietness, a privacy, and a freshness that at the very moment when he stood farthest from our ordinary mode of being he had the sense of stripping off encumbrances and awaking from a trance, and coming to himself. With a gesture of relaxation he looked about him…

Speech in New York City (28 August 1952)

"The Common-Sense View", pp. 184–185
The Universal Kinship (1906), The Psychical Kinship

"Fecundity", p. 171
Pilgrim at Tinker Creek (1976)

Lt. Col. Eugene K. Bird on the death of Hess, to a Deutsche Presse-Agentur reporter, as quoted in "Former governor of Spandau Prison dies in Berlin" in Expatica (7 November 2005)