
In a letter to Anita Pollitzer, Abiquiu, New Mexico, February 28, 1968); as quoted in The Complete Correspondence of Georgia O’Keeffe & Anita Pollitzer, ed. Clive Giboire, Touchstone Books, Simon & Schuster Inc., New York, 1990, p. 320
1950 - 1970
In a letter to Anita Pollitzer, Abiquiu, New Mexico, February 28, 1968); as quoted in The Complete Correspondence of Georgia O’Keeffe & Anita Pollitzer, ed. Clive Giboire, Touchstone Books, Simon & Schuster Inc., New York, 1990, p. 320
1950 - 1970
On Joe Calzaghe, as quoted in "Hopkins turns up heat on Calzaghe"at BBC News (14 November 2007) http://news2.thdo.bbc.co.uk/sport1/hi/boxing/7084427.stm
2000s, 2007
Page 36-37; from his fragmentary Autobiography.
Sergei Prokofiev: Autobiography, Articles, Reminiscences (1960)
In p. 1.
Sources, Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata
During the opening comments of his show as quoted in * http://www.time.com/time/magazine/article/0,9171,973851,00.html
A Man. A Legend. A What!?"
Richard
Corliss
Daniel S.
Levy
Time
1991-09-23
Book 1, Chapter 2 “The Temple at Teku Benga” (p. 14)
The Warlord of the Air (1971)
Comic interview with Jo Ranson, "Living from Can to Mouth," Brooklyn Daily Eagle, Brooklyn Eagle Magazine, November 24, 1929, p. 5.
Source: Evolution (2002), Chapter 13 “Last Contact” section III (p. 432)
Hear, hear.
Legislative Assembly, February 9, 1865
[Price, Robert M., w:Robert M. Price, Incredible Shrinking Son of Man: How Reliable Is the Gospel Tradition?, https://books.google.com/books?id=GmlB-KXsX8kC&pg=PA347, 2003, Prometheus Books, Publishers, 978-1-61592-028-0, 347]
Letter (12 January 1936); published in Ernest Hemingway: Selected Letters 1917–1961 (1981) edited by Carlos Baker
October 2, 1980 during the 9th round of the ill-fated Muhammad Ali-Larry Holmes World heavyweight championship.
Upon The Mother Of The Gods (c. 362-363)
Source: The Rise of Endymion (1997), Chapter 33 (p. 677)
2008-04-08
Iris Kyle, Ms. Olympia
IFBBPRO.com
Internet
http://www.ifbbpro.com/features/iris-kyle-ms-olympia/
Sourced quotes, 2008
Source: Books, The Arabs in History (1950), p. 45-46
Source: I Am Legend (1954), Ch. 3
Context: True, he thought, but no one ever got the chance to know it. Oh, they knew it was something, but it couldn’t be that — not that. That was imagination, that was superstition, there was no such thing as that.
And, before science had caught up with the legend, the legend had swallowed science and everything.
The Camelot Project interview (1996)
Context: When the legend is retold, it mirrors the reality of the time, and one can learn from studying how various authors have attempted to retell the story. I don't think we have an obligation to change it radically. I think that if we ever move too far from the basic story, we would lose something very precious. I don't, for instance, approve of fantasy that attempts to go back and rewrite the Middle Ages until it conforms to political correctness in the twentieth century. That removes all the benefit from reading the story. If you don't understand other people in their time and why they did what they did, then you don't understand your own past. And when you lose your past, you lose some potential for your own future.
“Like legend and myth, magic fades when it is unused”
hence all the old tales of elfin Kingdoms moving further and further away from our world, or that magical beings require our faith, our belief in their existence, to survive. … That is a lie. All they require is our recognition.
Goninan in Part One: The Hidden People, "Border Spirit" p. 337
The Little Country (1991)
Author's Note
The Silver Stallion (1926)
Context: Each in his day, and within howsoever limited a circle of adherents, awakened that sustaining faith which appears vitally necessary to men's contentment, in the legend of the all powerful Redeemer who will come again, to-morrow.
The theme of this book, then, is how that legend came to attach itself to Dom Manuel; how, in particular, that legend afterward affected, or did not affect, those persons who had known Dom Manuel almost intimately; and how in the end nobody believed in it any longer except Donander Veratyr. But Donander Veratyr was God.
“No matter the semantics, they are of a kind and it is legend and myth that binds us all together.”
Goninan in Part One: The Hidden People, "Border Spirit" p. 336
The Little Country (1991)
Context: Legend and myth are what we use to describe what we don't comprehend. They are out attempts to make the impossible, possible — at least insofar as our spirits interact with the spirit of the world, or if that is too animistic for you, then let's use Jung's terminology and call it our racial subconscious. No matter the semantics, they are of a kind and it is legend and myth that binds us all together. … Through them, through their retellings, and through those version that are called religion while they are current, we are taught Truth and we attempt to understand Mystery.
“Legend and myth are what we use to describe what we don't comprehend.”
Goninan in Part One: The Hidden People, "Border Spirit" p. 336
The Little Country (1991)
Context: Legend and myth are what we use to describe what we don't comprehend. They are out attempts to make the impossible, possible — at least insofar as our spirits interact with the spirit of the world, or if that is too animistic for you, then let's use Jung's terminology and call it our racial subconscious. No matter the semantics, they are of a kind and it is legend and myth that binds us all together. … Through them, through their retellings, and through those version that are called religion while they are current, we are taught Truth and we attempt to understand Mystery.
Epigraph, The Thorn Birds (1977)
Context: There is a legend about a bird that sings just once in its life, more sweetly than any other creature on the face of the earth. From the moment it leaves the nest it searches for a thorn tree and does not rest until it has found one. Then, singing among the savage branches, it impales itself upon the longest, sharpest spine. Dying, it rises above its own agony to out-carol the lark and the nightingale. One superlative song, existence the price. But the whole world stills to listen, and God in His heaven smiles. For the best is only bought at the cost of the great pain. … Or so says the legend.
Ch 1
A Canticle for Leibowitz (1959), Fiat Homo
Context: He had never seen a "Fallout," and he hoped he'd never see one. A consistent description of the monster had not survived, but Francis had heard the legends. He crossed himself and backed away from the hole. Tradition told that the Beatus Leibowitz himself had encountered a Fallout, and had been possessed by it for many months before the exorcism which accompanied his Baptism drove the fiend away.
Brother Francis visualized a Fallout as half-salamander, because, according to tradition, the thing was born in the Flame Deluge, and as half-incubus who despoiled virgins in their sleep, for, were not the monsters of the world still called "children of the Fallout"? That the demon was capable of inflicting all the woes which descended upon Job was recorded fact, if not an article of creed.
Founding Address (1876), Life and Destiny (1913)
Context: To those who are longing for a higher life, who deeply feel the need of religious satisfactions, we suggest that there is a way in which the demands of the head and the heart may be reconciled. Religion is not necessarily allied with dogma, a new kind of faith is possible, based not upon legend and tradition, not upon the authority of any book, but upon the moral nature of man.
quote in Arp on Arp: poems, essays, memories, Viking, 1972, p. 231
Attributed from posthumous publications
Context: Soon silence will have passed into legend. Man has turned his back on silence. Day after day he invents machines and devices that increase noise and distract humanity from the essence of life, contemplation, meditation.... tooting, howling, screeching, booming, crashing, whistling, grinding, and trilling bolster his ego. His anxiety subsides. His inhuman void spreads monstrously like a gray vegetation.
The Epilogue : Which is the proper ending of all comedies; and heralds, it may be, an afterpiece.
The Cream of the Jest (1917)
Context: It is true I have not told you everything. Why should I? No Author ever does.... With Felix Kennaston — or, if you prefer it so, with Horvendile, — rests safe this secret and peculiar knowledge as to how the life of Manuel may yet repair to it's first home after some seven centuries of exile. Thus will the traveller return — by and by — to the place of his starting; the legend of the second coming of the Redeemer will be justified, in, at all events, my lesser world; and the tale to Manuel's life will have come again, as it did once beside the pool of Haranton, full circle.
"Campo dei Fiori" (1943), trans. Louis Iribarne and David Brooks
Rescue (1945)
Context: Those dying here, the lonely
Forgotten by the world,
Our tongue becomes for them
The language of an ancient planet.
Until, when all is legend
And many years have passed,
On a great Campo di Fiori
Rage will kindle at a poet's word.
As quoted in "Carl Orff" by Everett Helm in The Musical Quarterly Vol. 41, No. 3 (July 1955)
“History is facts which become lies in the end; legends are lies which become history in the end.”
As quoted in The Observer (22 September 1957)
Context: What is history after all? History is facts which become lies in the end; legends are lies which become history in the end.
Congressional testimony (2007)
Context: I have repeatedly said, when asked, that if the stories about me helped inspired our troops and rally a nation, then perhaps there was some good. However, I am still confused as to why they chose to lie and try to make me a legend, when the real heroics — of my fellow soldiers that day — were legendary.
Book Seven : The Church of the Social Revolution, "Christ and Caesar"
The Profits of Religion (1918)
Context: In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil.
But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion.
Source: The Rainbow: From Myth to Mathematics (1959), p. 27
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.
Source: 1960s, Strength to Love (1963), Ch. 1 : A tough mind and a tender heart
Context: The tough mind is sharp and penetrating, breaking through the crust of legends and myths and sifting the true from the false. The tough-minded individual is astute and discerning. He has a strong austere quality that makes for firmness of purpose and solidness of commitment.
Who doubts that this toughness is one of man's greatest needs? Rarely do we find men who willingly engage in hard, solid thinking. There is an almost universal quest for easy answers and half-baked solutions. Nothing pains some people more than having to think.
As quoted in "Interview: Morten Tyldum, Graham Moore of The Imitation Game" by PatrickMcD at Hollywood Chicago (11 December 2014) http://www.hollywoodchicago.com/news/24872/interview-morten-tyldum-graham-moore-of-the-imitation-game
Context: I had been this huge computer nerd my entire life. I went to space camp and computer programming camp. I was that kid. From a very young age, I knew about the legend of Alan Turing – among awkward, nerdy teenagers, he is a patron saint. He never fit in, but accomplished these wonderful things, as part of a secret queer history of computer science.
And so I always dreamt of writing something about him, and I thought that there had never been a proper narrative treatment of his life, that he deserved. I by chance met the producers of the film at a party, and one of them told me they had optioned a biography. When I asked who it was, they said, ‘it’s a mathematician that you’ve never heard of.’ When they told me it was Alan Turing, I almost tackled them, and I told them I’d do anything to write this film, I’d write it for free. It was all about luck and passion. That is how it started, and I felt that everyone else involved was just as committed to the story.
Source: The Story of Jesus (1938), Chapter 2
quote in Arp on Arp: poems, essays, memories, Viking, 1972, p. 231
Attributed from posthumous publications
2010s, 2019, June, Remarks on the 75th Anniversary of D-Day in Colleville-sur-Mer, France
Alternative models include the hundredth dune after the death of all camels, or the thousandth crevasse following the demise of all sled dogs.
Source: Wonderful Life (1989), p. 65
Begum Akhtar the Undisputed Malika of Ghazals
Book 3, Chapter 2 “The Destruction in the Fortress” (p. 260)
The Elric Cycle, The Fortress of the Pearl (1989)
"The Necessity and Grandeur of the International Ideal," in Woman as Artist and Thinker, Lincoln, NE: iUniverse, 2005.
“Historical Legend and Revisionism?” 1980 lecture, reprinted in Forever in the Shadow of Hitler? New Jersey: Humanities Press, (1993), pp. 3-4.
So long as the law considers all these human beings, with beating hearts and living affections, only as so many things belonging to a master — so long as the failure, or misfortune, or imprudence, or death of the kindest owner, may cause them any day to exchange a life of kind protection and indulgence for one of hopeless misery and toil — so long it is impossible to make anything beautiful or desirable in the best regulated administration of slavery.
Source: Uncle Tom's Cabin (1852), Ch. 1.
Susan Dewey in [Dewey, Susan, Making Miss India Miss World: Constructing Gender, Power, and the Nation in Postliberalization India, http://books.google.com/books?id=-WamxY5bQtIC&pg=PA111, 2008, Syracuse University Press, 978-0-8156-3176-7, 111–]
Stated by Javier Perez de Cuellar, Secretary General of the United Nations on the occasion of award of the First World Food Prize. Quoted here World Food Prize, Prof. Swaminathan, 1987 World Food Prize Laureate, 25 November 2013, World Food Prize Organization http://www.worldfoodprize.org/Laureates/Past/1987.htm,
Shyam Benegal, after Kamala hasan was selected for the honour of the Lifetime Achievement Award at the 15th Mumbai Film Festival for 50 years in the Indian film industry, in Kamal Haasan to be Bestowed with Lifetime Achievement Award (15 September 2013) http://www.ibtimes.co.in/articles/506113/20130915/kamal-haasan-lifetime-achievement-award-film-festival.htm
Source: Collected Works of Deshbandhu.
Alabama coach Gene Stallings
Brett Favre Timeline, Traina, Jimmy, Sports Illustrated, 5 October 2002, 2007-02-08 http://sportsillustrated.cnn.com/football/nfl/features/favre/timeline,
About Favre
Wolcott Gibbs, Season in the Sun (1951)
The Essays Or Counsels, Civil And Moral, Of Francis Ld. Verulam Viscount St. Albans (1625), Of Atheism
Life and Destiny (1913)
“I'm a legend in this sport. If you don't believe me, ask me.”
Misc.
“The Leadership legends have the air of a myth concocted to justify their place in society.”
Source: The Obelisk Gate (2016), Chapter 6 “you commit to the cause” (p. 91)
“There are stories—legends, really—of the “steady job.””
Old-timers gather graduates around the flickering light of a computer monitor and tell stories of how the company used to be, back when a job was for life, not just for the business cycle. In those days, there were dinners for employees who racked up twenty-five years—don’t laugh, you, yes, twenty-five years!—of service. In those days, a man didn’t change jobs every five minutes. When you walked down the corridors, you recognized everyone you met; hell, you knew the names of their kids.
The graduates snicker. A steady job! They’ve never heard of such a thing. What they know is the flexible job. It’s what they were raised on in business school; it’s what they experienced, too, as they drove a cash register or stacked shelves between classes. Flexibility is where it’s at, not dull, rigid, monotonous steadiness. Flexible jobs allow employees to share in the company’s ups and downs; well, not so much the ups. But when times get tough, it’s the flexible company that thrives. By comparison, a company with steady jobs hobbles along with a ball and chain. The graduates have read the management textbooks and they know the truth: long-term employees are so last century.
The problem with employees, you see, is everything. You have to pay to hire them and pay to fire them, and, in between, you have to pay them. They need business cards. They need computers. They need ID tags and security clearances and phones and air-conditioning and somewhere to sit. You have to ferry them to off-site team meetings. You have to ferry them home again. They get pregnant. They injure themselves. They steal. They join religions with firm views on when it’s permissible to work. When they read their e-mail they open every attachment they get, and when they write it they expose the company to enormous legal liabilities. They arrive with no useful skills, and once you’ve trained them, they leave. And don’t expect gratitude! If they’re not taking sick days, they’re requesting compassionate leave. If they’re not gossiping with co-workers, they’re complaining about them. They consider it their inalienable right to wear body ornamentation that scares customers. They talk about (dear God) unionizing. They want raises. They want management to notice when they do a good job. They want to know what’s going to happen in the next corporate reorganization. And lawsuits! The lawsuits! They sue for sexual harassment, for an unsafe workplace, for discrimination in thirty-two different flavors. For—get this—wrongful termination. Wrongful termination! These people are only here because you brought them into the corporate world! Suddenly you’re responsible for them for life?
The truly flexible company—and the textbooks don’t come right out and say it, but the graduates can tell that they want to—doesn’t employ people at all. This is the siren song of outsourcing. The seductiveness of the subcontract. Just try out the words: no employees. Feels good, doesn’t it? Strong. Healthy. Supple. Oh yes, a company without employees would be a wondrous thing. Let the workers suck up a little competitive pressure. Let them get a taste of the free market.
The old-timers’ stories are fairy tales, dreams of a world that no longer exists. They rest on the bizarre assumption that people somehow deserve a job. The graduates know better; they’ve been taught that they don’t.
Source: Company (2006), pp. 41-43
“Asleep in lap of legends old.”
Stanza 15
Poems (1820), The Eve of St. Agnes