Source: The Monkey Grammarian (1974), Ch. 9
Quotes about dictionary
page 2
Lecture VI: Formation of Opinions
A Course of Popular Lectures (1829)
“Autarchy Versus Anarchy”, Rampart Journal of Individualist Thought, Vol. 1, No. 4 (Winter, 1965): 30–49.
“In the dictionary of Satyagraha, there is no enemy.”
Non-Violence in Peace and War (1948); also in Gandhi on Non-violence: Selected Texts from Mohandas K. Gandhi's Non-Violence in Peace and War (1965) edited by Thomas Merton
1940s
In the Collected Works of Periyar E.V.R., p. 490.
Society
On same-sex marriages, in "Q & A: 'Joe the Plumber'" interview by Sarah Pulliam, in Christianity Today (May 2009) Web-only article http://www.christianitytoday.com/ct/2009/mayweb-only/118-13.0.html.
p, 125
The Thirteen Books of Euclid's Elements (1908)
Quote of Rembrandt, recorded by his pupil Samuel van Hoogstraten, 1678 http://remdoc.huygens.knaw.nl/#/document/remdoc/e14113; as cited by W.Gs Hellinga, Rembrandt fecit 1642: de Nachtwacht, Gysbrecht van Aemstel', J.M. Meulenhoff, Amsterdam 1956, p. 4 (translation from the original Dutch: Anne Porcelijn)
Rembrandt is teaching his student Samuel van Hoogstraten (c. 1642), http://www.dbnl.org/tekst/hell014remb01_01/ according to W. Gs. Hellinga
1640 - 1670
Source: The Manufacture of Madness: A Comparative Study of the Inquisition and the Mental Health Movement (1997), p. 165.
“LEXICOGRAPHER — A writer of dictionaries, a harmless drudge.”
A Dictionary of the English Language (1755)
http://soccernet.espn.go.com/news/story?id=791482&sec=europe&cc=3436
2010
“It was in the shady groves of dictionaries that Jack fell in love.”
Unspecified edition, p. 54.
On Beauty (2005)
Source: after 2000, Doubt and belief in painting' (2003), p. 51, note 63
Such are the true concerns of the “secularists” warning the world against the attempts at glasnost in India's national history curriculum.
2000s, The Problem with Secularism (2007)
comment to audience at book signing at Macy's in New York City (November 21, 2006
2007, 2008
“Letter to his wife (2 June 1863), as quoted in "The Oxford Dictionary of American Quotations" (2005) edited by Hugh Rawson and Margaret Miner.”
Vox populi, vox humbug.
1860s, 1863, Letter (June 1863)
THAT would be AWESOME! It ain't gonna happen—but that would be awesome.
Now That's Awesome (2000)
Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 15 : Interesting Times
1993 Chairman's Letter http://www.berkshirehathaway.com/letters/1993.html
Letters to Shareholders (1957 - 2012)
the lowest thing I can think of at this time
Letter (20 March 1953); published in Ernest Hemingway: Selected Letters 1917–1961 (1981) edited by Carlos Baker
“I have a dream where society will replace guns with dictionaries.”
2002-02-01
The Wondiferous Wizard of Words
Reader's Digest
Rudolph
Chelminski
Établissons donc ici, pour les dictionnaires à venir, que le Demi-Monde ne représente pas, comme on le croit, comme on l'imprime, la cohue des courtisanes, mais la classe des déclassées.
Preface to Le Demi-Monde (1855), in Théatre complet de Al. Dumas fils (Paris: Michel Lévy Frères, 1868-98) vol. 2, p. 9; translation from Albert D. Vandam Undercurrents of the Second Empire (London: William Heinemann, 1897) p. 246.
"… symbols do not carry meaning as trucks carry coal. Their function is to select from alternatives within a given context." (paraphrased by Ernst Gombrich in his Inaugural Lecture at University College London in February 1957, and quoted in memory of Colin Cherry. http://www.gombrich.co.uk/showdoc.php?id=27
Reddy, Michael J. (1979). "The conduit metaphor: A case of frame conflict in our language about language," in: Andrew Ortony ed., Metaphor and Thought, Cambridge University Press. (See: Metalanguage)
The 'transmission' view of communication, as criticized in favor of the 'ritual' view by James Carey (1985) in: Communication as Culture: Essays on Media and Society (Boston: Unwin-Hyman).
Source: On Human Communication (1957), What Is It That We Communicate?, p. 9
Biographies of Words and the Home of the Aryas (1888)
Part 6 : Doing Sixty, p. 270
Moving Beyond Words (1994)
Context: I'm not sure feminism should require an adjective. Believing in the full social, political, and economic quality of women, which is what the dictionary says "feminism" means, is enough to make a revolution in itself. But if I had to choose only one adjective, I still would opt for radical feminist. I know patriarchs keep equating that word with violent or man-hating, crazy or extremist — though being a plain vanilla feminist doesn't keep one safe from such epithets either, nor does "I'm not a feminist, but..." Nonetheless, radical seems an honest indication of the fundamental change we have in mind and says what probably is the case: the false division of human nature into “feminine” and “masculine” is the root of all other divisions into subject and object, active and passive — the beginning of hierarchy.
Gompers v. United States, 233 U.S. 604, 610 (1914).
1910s
The Principles of Success in Literature (1865)
Context: It is impossible to deny that dishonest men often grow rich and famous, becoming powerful in their parish or in parliament. Their portraits simper from shop windows; and they live and die respected. This success is theirs; yet it is not the success which a noble soul will envy. Apart from the risk of discovery and infamy, there is the certainty of a conscience ill at ease, or if at ease, so blunted in its sensibilities, so given over to lower lusts, that a healthy instinct recoils from such a state. Observe, moreover, that in Literature the possible rewards of dishonesty are small, and the probability of detection great. In Life a dishonest man is chiefly moved by desires towards some tangible result of money or power; if he get these he has got all. The man of letters has a higher aim: the very object of his toil is to secure the sympathy and respect of men; and the rewards of his toil may be paid in money, fame, or consciousness of earnest effort. The first of these may sometimes be gained without Sincerity. Fame may also, for a time, be erected on an unstable ground, though it will inevitably be destroyed again. But the last and not least reward is to be gained by every one without fear of failure, without risk of change. Sincere work is good work, be it never so humble; and sincere work is not only an indestructible delight to the worker by its very genuineness, but is immortal in the best sense, for it lives for ever in its influence. There is no good Dictionary, not even a good Index, that is not in this sense priceless, for it has honestly furthered the work of the world, saving labour to others, setting an example to successors.
Letter to Nathaniel Hawthorne, including bits of a review of his work that he had written (c. 16 April 1851); published in Nathaniel Hawthorne and His WIfe Vol, I (1884) by Julian Hawthorne, Ch. VIII : Lenox, p. 388
Context: There is a certain tragic phase of humanity which, in our opinion, was never more powerfully embodied than by Hawthorne. We mean the tragedies of human thought in its own unbiassed, native, and profounder workings. We think that into no recorded mind has the intense feeling of the usable truth ever entered more deeply than into this man's. By usable truth, we mean the apprehension of the absolute condition of present things as they strike the eye of the man who fears them not, though they do their worst to him, — the man who, like Russia or the British Empire, declares himself a sovereign nature (in himself) amid the powers of heaven, hell, and earth. He may perish; but so long as he exists he insists upon treating with all Powers upon an equal basis. If any of those other Powers choose to withhold certain secrets, let them; that does not impair my sovereignty in myself; that does not make me tributary. And perhaps, after all, there is no secret. We incline to think that the Problem of the Universe is like the Freemason's mighty secret, so terrible to all children. It turns out, at last, to consist in a triangle, a mallet, and an apron, — nothing more! We incline to think that God cannot explain His own secrets, and that He would like a little information upon certain points Himself. We mortals astonish Him as much as He us. But it is this Being of the matter; there lies the knot with which we choke ourselves. As soon as you say Me, a God, a Nature, so soon you jump off from your stool and hang from the beam. Yes, that word is the hangman. Take God out of the dictionary, and you would have Him in the street.
There is the grand truth about Nathaniel Hawthorne. He says NO! in thunder; but the Devil himself cannot make him say yes. For all men who say yes, lie; and all men who say no,—why, they are in the happy condition of judicious, unincumbered travellers in Europe; they cross the frontiers into Eternity with nothing but a carpet-bag, — that is to say, the Ego. Whereas those yes-gentry, they travel with heaps of baggage, and, damn them! they will never get through the Custom House. What's the reason, Mr. Hawthorne, that in the last stages of metaphysics a fellow always falls to swearing so? I could rip an hour.
Letter to Mrs. Blumberg (27 September 1977)
Context: There is not an idea that cannot be expressed in 200 words. But the writer must know precisely what he wants to say. If you have nothing to say and want badly to say it, then all the words in all the dictionaries will not suffice.
1830s, The American Scholar http://www.emersoncentral.com/amscholar.htm (1837)
The Master Key (1901)
Context: If you will take the trouble to consult your dictionary, you will find that demons may be either good or bad, like any other class of beings. Originally all demons were good, yet of late years people have come to consider all demons evil. I do not know why. Should you read Hesiod you will find he says:
'Soon was a world of holy demons made,
Aerial spirits, by great Jove designed
To be on earth the guardians of mankind.' "
"But Jove was himself a myth," objected Rob, who had been studying mythology.
The Demon shrugged his shoulders.
"Then take the words of Mr. Shakespeare, to whom you all defer," he replied. "Do you not remember that he says:
'Thy demon (that's thy spirit which keeps thee) is
Noble, courageous, high, unmatchable.' "
"Oh, if Shakespeare says it, that's all right,' answered the boy."
Preface http://andromeda.rutgers.edu/~jlynch/Texts/preface.html
A Dictionary of the English Language (1755)
Context: It is the fate of those, who toil at the lower employments of life, to be rather driven by the fear of evil, than attracted by the prospect of good; to be exposed to censure, without hope of praise; to be disgraced by miscarriage, or punished for neglect, where success would have been without applause, and diligence without reward. Among these unhappy mortals is the writer of dictionaries, whom mankind have considered, not as the pupil, but the slave of science, the pioneer of literature, doomed only to remove rubbish and clear obstructions from the paths through which Learning and Genius press forward to conquest and glory, without bestowing a smile on the humble drudge that facilitates their progress. Every other author may aspire to praise; the lexicographer can only hope to escape reproach, and even this negative recompense has been yet granted to very few.
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)
Context: Anarchism, nihilism, and terrorism are often mistakenly equated, and in most dictionaries will be found at least two definitions of the anarchist. One presents him as a man who believes that government must die before freedom can live. The other dismisses him as a mere promoter of disorder who offers nothing in place of the order he destroys. In popular thought the latter conception is far more widely spread. The stereotype of the anarchist is that of the cold-blooded assassin who attacks with dagger or bomb the symbolic pillars of established society. Anarchy, in popular parlance, is malign chaos.
Yet malign chaos is clearly very far from the intent of men like Tolstoy and Godwin, Thoreau and Kropotkin, whose social theories have all been described as anarchist. There is an obvious discrepancy between the stereotype anarchist and the anarchist as we most often see him in reality; that division is due partly to semantic confusions and partly to historical misunderstandings.
p. 33 https://babel.hathitrust.org/cgi/pt?id=uc1.$b325850;view=1up;seq=39
Six Essays on Johnson (1910)
On working on a French-language dictionary as part his duties at the Académie française in “Dany Laferrière, The Art of Fiction No. 237” https://www.theparisreview.org/interviews/7040/dany-laferriere-the-art-of-fiction-no-237-dany-laferriere in The Paris Review (Fall 2017)
Una parola o forma di dire non è buona perchè è nel Vocabulario, ma è nel Vocabulario perchè era buona anche prima di esservi.
XIX.
Translation reported in Harbottle's Dictionary of quotations French and Italian (1904), p. 434.
Paradossi
And it was in the penal code, of course. It wouldn't be in any American dictionary until 1938. And in most American dictionaries not until the Second World War. We had no words for ourselves. That's the important point--we didn't have words...
On not having the word to define his sexual orientation in “Meet Pioneer of Gay Rights, Harry Hay” https://progressive.org/magazine/meet-pioneer-gay-rights-harry-hay/ in The Progressive (2016 Aug 9)