Khafi Khan, trs. E and D, VII, p. 296. Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6
Quotes from late medieval histories, 1660s
Quotes about length
page 5
“Till their own dreams at length decive 'em,
And oft repeating, they believe 'em.”
Alma, Canto III, l. 13 (1718).
Excerpted from the resignation letter of J. N. Mandal, Minister for Law and Labour, Government of Pakistan, October 8, 1950. https://en.wikisource.org/wiki/Resignation_letter_of_Jogendra_Nath_Mandal https://biblio.wiki/wiki/Resignation_letter_of_Jogendra_Nath_Mandal
“I pass, at length, to the third and perfectly absolute dominion, which we call democracy.”
Source: Political Treatise (1677), Ch. 11, Of Democracy
Source: The Inefficient Stock Market - What Pays Off And Why (1999), Chapter 15, The Wrong 20-yard Line, p. 142
S. J. Perelman "Cloudland Revisited: Tuberoses and Tigers", in The Most of S. J. Perelman (London: Mandarin, [1979] 1992) p. 282.
Criticism
“…a novel is a prose narrative of some length that has something wrong with it…”
“An Unread Book”, p. 50
The Third Book of Criticism (1969)
Source: Intellectual Memoirs: New York 1936–1938 (1992), Ch. 2
“Whose life is a bubble, and in length a span.”
Book i. Song 2. Compare: "Who then to frail mortality shall trust/ But limns on water, or but writes in dust", Francis Bacon, The World.
Britannia's Pastorals (1613)
Source: 1880s, Incidents and Anecdotes of the Civil War (1885), p. 319
On why it took Soundgarden more than 15 years to return to the studio. **
Soundgarden Era
Interview with PETA (27 January 2011); quoted in "Taraji P. Henson Bares All For PETA" https://teamyee.tv/taraji-p-henson-bares-all-for-peta/, TeamYee.tv.
Chatham Correspondence, Speech, March 2, 1770, reported in Bartlett's Familiar Quotations, 10th ed. (1919). Quoted by Lord Mahon, "greater than the throne itself", in History of England, vol. v., p. 258.
"Loop Quantum Gravity," The New Humanists: Science at the Edge (2003)
“Form is a theatrical event of a certain length, and the length itself may be unpredictable.”
quoted in Aspects of 20th Century Music, ISBN 0130493465
As quoted in Elevator Music (1994) by Joseph Lanza
"Exoticism and Low Life", p. 174.
Music, Ho! (1934)
Source: The Literary Character, Illustrated by the History of Men of Genius (1795–1822), Ch. III.
Source: The Philosophy of Manufactures, 1835, p. vii; Preface, lead paragraph
Source: The Shape of Time, 1982, p. 14.
Speech http://hansard.millbanksystems.com/commons/1986/jul/07/future-of-manufacturing-industry in the House of Commons (7 July 1986).
1980s
Letter to David Baillie Warden (25 February 1809)
1800s, Second Presidential Administration (1805-1809)
The Cornerstone Speech (1861)
Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 3 quoting Maulana Ahmad, Tarikh-i-Alfi, E.D., V, 163; Farishtah, I, 49.
De Kooning’s lecture Trans/formation at Studio 35, 1950.
1950's
Feminist bullies tearing the video game industry http://www.breitbart.com/Breitbart-London/2014/09/01/Lying-Greedy-Promiscuous-Feminist-Bullies-are-Tearing-the-Video-Game-Industry-, Breitbart (1 Sep 2014)
2014
“The terrible thing about invisibility is the lengths we will go to be seen.”
From Her Books, I Have Chosen To Stay And Fight, INVISIBILITY
Source: Master of Precision: Henry M. Leland, 1966, p. 147; Leland talking about his idea for a V8 engine around 1913-14. Partly cited in: Alexander Richard Crabb (1969), Birth of a giant: the men and incidents that gave America the motorcar. p. 315
As quoted by W. S. Eichelberger, "The Distances of the Heavenly Bodies," http://www.jstor.org/stable/1639343 Science New Series, Vol. 43, No. 1110 (Apr. 7, 1916), pp. 475-483.
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Letter to William Wedgwood Benn, quoted in Birkenhead, Halifax (Hamish Hamilton, 1965), p. 275
Viceroy of India
“The length of life takes the leading place among inquiries about events following birth.”
Book III, sec. 10
Tetrabiblos
"The Artist of the Beautiful" (1844)
“Israel went to extraordinary lengths to limit collateral damage and civilian casualties.”
Praising the Israeli army's actions in the military engagement with Gaza in 2014, as quoted in The Jewish Chronicle, 26 December 2014, p.20.
Source: De architectura (The Ten Books On Architecture) (~ 15BC), Book I, Chapter II, Sec. 3
Known as the Sermon of ash-Shiqshiqiyyah (roar of the camel), It is said that when Amir al-mu'minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu'minin began looking at it, when Ibn `Abbas said, "O' Amir al-mu'minin, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbas it was like the foam of a Camel which gushed out but subsided." Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu'minin could not finish it as he wished to.
Nahj al-Balagha
Source: Life Itself : A Memoir (2011), Ch. 54 : How I Believe In God
Source: Plague from Space (1965), Chapter 10 (p. 104)
Source: An Essay on Aristocratic Radicalism (1889), p. 20
"Some Notes on Workers’ Education" in New International, Vol.2, No.7 http://www.marxists.org/history/etol/writers/muste/1935/12/workereduc.htm (December 1935), p. 225.
“The earliest full-length account of a chariot race appears in Book xxiii of the Iliad.”
Source: The Theory of Gambling and Statistical Logic (Revised Edition) 1977, Chapter Nine, Weighted Statistical Logic And Statistical Games, p. 287
Life of Coriolanus
Bartlett's Familiar Quotations, 10th ed. (1919)
The chambered Nautilus; reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Poem Present in Absence http://www.bartleby.com/101/197.html
Attribution likely but not proven http://links.jstor.org/sici?sici=0026-7937(191107)6%3A3%3C383%3ATAO%22HT%3E2.0.CO%3B2-B
A Heartbreaking Work Of Staggering Genius (2000)
"Ten Variable Stars of the Algol Type" http://books.google.com/books?id=UkdWAAAAYAAJ&pg=PA87 (1908) Annals of the Astronomical Observatory of Harvard College Vol.60. No.5
Broken Lights Letters 1951-59.
actually a quote from Voices of the Dead by John Cumming (1854) (p.8: The Speaking Dead)
Misattributed
[Black Holes and Entropy, Phys. Rev. D, 7, 8, 2333–2346, 15 April 1973, 10.1103/PhysRevD.7.2333]
"Miss Furr and Miss Skeene"
This story about two lesbians, written in 1911, and published in Vanity Fair magazine in July 1923, is considered to be the origin of the use of the term "gay" for "homosexual", though it was not used in this sense in the story.
Geography and Plays (1922)
1920s, Speech on the Anniversary of the Declaration of Independence (1926)
“Curst Love! what lengths of tyrant scorn
Wreak'st not on those of woman born?”
Source: Translations, The Aeneid of Virgil (1866), Book IV, p. 127
“The measure of a man's life is the well spending of it, and not the length.”
Consolation to Apollonius
John M. Coski, The Confederate Battle Flag: America's Most Embattled Emblem https://archive.is/jcaoZ (2006).
In an interview (March 1960) with David Sylvester, edited for broadcasting by the BBC first published in 'Location', Spring 1963; as quoted in Interviews with American Artists, by David Sylvester; Chatto & Windus, London 2001, p. 54
1960's
The point P where the two parabolas intersect is given by<center><math>\begin{cases}y^2 = bx\\x^2 = ay\end{cases}</math></center>whence, as before,<center><math>\frac{a}{x} = \frac{x}{y} = \frac{y}{b}.</math></center>
Apollonius of Perga (1896)
Don't Blame Me https://web.archive.org/web/20120621054133/http://www.georgecarlin.com/home/dontblame.html
Internet, Georgecarlin.com (official website)
Description of the temple built by Shantidas Jhaveri. Indian Records Series Indian Travels Of Thevenot And Careri https://archive.org/stream/in.ernet.dli.2015.210583/2015.210583.Indian-Records_djvu.txt Cited in Harsh Narain, The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, Appendix VI
Testamentum Johannis Dee Philosophi Summi ad Johannem Gwynn (1568)
Context: Cut that in Three, which Nature hath made One,
Then strengthen hyt, even by it self alone,
Wherewith then Cutte the poudred Sonne in twayne,
By length of tyme, and heale the woonde againe.
The self same Sunne twys yet more, ye must wounde,
Still with new Knives, of the same kinde, and grounde;
Our Monas trewe thus use by natures Law,
Both binde and lewse, only with rype and rawe,
And ay thanke God who only is our Guyde,
All is ynugh, no more then at this Tyde.
Song, To Celia, lines 1-10.
Compare Catullus, Carmina V
The Works of Ben Jonson, First Folio (1616), The Forest
Context: Come my Celia, let us prove,
While we can, the sports of love;
Time will not be ours forever,
He at length our good will sever.
Spend not then his gifts in vain;
Suns that set may rise again,
But if once we lose this light,
'Tis with us perpetual night.
Why should we defer our joys?
Fame and rumour are but toys.
“Euryalus
In death went reeling down,
And blood streamed on his handsome length, his neck
Collapsing let his head fall on his shoulder—
As a bright flower cut by a passing plow
Will droop and wither slowly, or a poppy
Bow its head upon its tired stalk
When overborne by a passing rain.”
Volvitur Euryalus leto, pulchrosque per artus
It cruor inque umeros cervix conlapsa recumbit:
Purpureus veluti cum flos succisus aratro
Languescit moriens; lassove papavera collo
Demisere caput, pluvia cum forte gravantur.
Compare:
Μήκων δ' ὡς ἑτέρωσε κάρη βάλεν, ἥ τ' ἐνὶ κήπῳ
καρπῷ βριθομένη νοτίῃσί τε εἰαρινῇσιν,
ὣς ἑτέρωσ' ἤμυσε κάρη πήληκι βαρυνθέν.
He bent drooping his head to one side, as a garden poppy
bends beneath the weight of its yield and the rains of springtime;
so his head bent slack to one side beneath the helm's weight.
Homer, Iliad, VIII, 306–308 (tr. R. Lattimore)
Source: Aeneid (29–19 BC), Book IX, Lines 433–437 (tr. Fitzgerald)
The First Part, Chapter 5, p. 21 (See also: John Rawls).
Leviathan (1651)
Context: It is not easy to fall into any absurdity, unless it be by the length of an account; wherein he may perhaps forget what went before. For all men by nature reason alike, and well, when they have good principles. For who is so stupid as both to mistake in geometry, and also to persist in it, when another detects his error to him?
By this it appears that reason is not, as sense and memory, born with us; nor gotten by experience only, as prudence is; but attained by industry: first in apt imposing of names; and secondly by getting a good and orderly method in proceeding from the elements, which are names, to assertions made by connexion of one of them to another; and so to syllogisms, which are the connexions of one assertion to another, till we come to a knowledge of all the consequences of names appertaining to the subject in hand; and that is it, men call science. And whereas sense and memory are but knowledge of fact, which is a thing past and irrevocable, science is the knowledge of consequences, and dependence of one fact upon another; by which, out of that we can presently do, we know how to do something else when we will, or the like, another time: because when we see how anything comes about, upon what causes, and by what manner; when the like causes come into our power, we see how to make it produce the like effects.
Children therefore are not endued with reason at all, till they have attained the use of speech, but are called reasonable creatures for the possibility apparent of having the use of reason in time to come.
Letter to Sir Frederick Pollock (23 August 1895); reported in Holmes-Pollock Letters: The Correspondence of Mr. Justice Holmes and Sir Frederick Pollock (1961) edited by Mark De Wolfe Howe, Vol. 1, p. 60; also reported in The Mind and Faith of Justice Holmes: His Speeches, Essays, Letters, and Judicial Opinions (1954), p. 437.
1890s
Upon the Sovereign Sun (362)
Context: To explain, however, everything relating to the nature of this deity, is beyond the power of man, even though the god himself should grant him the ability to understand it: in a case where it seems, to me at least, impossible even mentally to conceive all its extent. And now that we have discussed so much, we must put as it were a seal upon this subject; and to stay a while and pass on to other points no less requiring examination. What then is this seal; and what comprises everything, as it were in a summary of the conception concerning the nature of the god? May He Himself inspire our understanding when we attempt briefly to explain the source out of which he proceeded; and what he is himself; and with what effects he fills the visible world. It must therefore be laid down that the sovereign Sun proceeded from the One God, — One out of the one Intelligible world; he is stationed in the middle of the Intelligible Powers, according to the strictest sense of "middle position;" bringing the last with the first into a union both harmonious and loving, and which fastens together the things that were divided: containing within himself the means of perfecting, of cementing together, of generative life, and of the uniform existence, and to the world of Sense, the author of all kinds of good; not merely adorning and cheering it with the radiance wherewith he himself illumines the same, but also by making subordinate to himself the existence of the Solar Angels; and containing within himself the unbegotten Cause of things begotten; and moreover, prior to this, the unfading, unchanging source of things eternal.
All, therefore, that was fitting to be said touching the nature of this deity (although very much has been passed over in silence) has now been stated at some length.
Writ of expulsion from the Jewish community, as translated in Benedict de Spinoza : His Life, Correspondence, and Ethics (1870) by Robert Willis
Context: With the judgment of the angels and the sentence of the saints, we anathematize, execrate, curse and cast out Baruch de Espinoza, the whole of the sacred community assenting, in presence of the sacred books with the six-hundred-and-thirteen precepts written therein, pronouncing against him the malediction wherewith Elisha cursed the children, and all the maledictions written in the Book of the Law. Let him be accursed by day, and accursed by night; let him be accursed in his lying down, and accursed in his rising up; accursed in going out and accursed in coming in. May the Lord never more pardon or acknowledge him; may the wrath and displeasure of the Lord burn henceforth against this man, load him with all the curses written in the Book of the Law, and blot out his name from under the sky; may the Lord sever him from all the tribes of Israel, weight him with all the maledictions of the firmament contained in the Book of Law; and may all ye who are obedient to the Lord your God be saved this day.
Hereby then are all admonished that none hold converse with him by word of mouth, none hold communication with him by writing; that no one do him any service, no one abide under the same roof with him, no one approach within four cubits' length of him, and no one read any document dictated by him, or written by his hand.
“This shows the lengths that hard science will go to to banish the ghost from the machine.”
De Abaitua interview (1998)
Context: B. F. Skinner actually put forward – and this is a measure of scientific desperation over consciousness – the idea that consciousness was a weird vibrational by-product of the vocal cords. That we did not actually think. We thought we thought because of this weird vibration caused by the vocal cords. This shows the lengths that hard science will go to to banish the ghost from the machine.
Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 20. How the Sphere Encouraged Me in a Vision
Context: "Behold yon miserable creature. That Point is a Being like ourselves, but confined to the non-dimensional Gulf. He is himself his own World, his own Universe; of any other than himself he can form no conception; he knows not Length, nor Breadth, nor Height, for he has had no experience of them; he has no cognizance even of the number Two; nor has he a thought of Plurality; for he is himself his One and All, being really Nothing. Yet mark his perfect self-contentment, and hence learn this lesson, that to be self-contented is to be vile and ignorant, and that to aspire is better than to be blindly and impotently happy. Now listen."He ceased; and there arose from the little buzzing creature a tiny, low, monotonous, but distinct tinkling, as from one of your Spaceland phonographs, from which I caught these words, "Infinite beatitude of existence! It is; and there is none else beside It."
"Introduction"
The Defendant (1901)
Context: There runs a strange law through the length of human history — that men are continually tending to undervalue their environment, to undervalue their happiness, to undervalue themselves. The great sin of mankind, the sin typified by the fall of Adam, is the tendency, not towards pride, but towards this weird and horrible humility.
This is the great fall, the fall by which the fish forgets the sea, the ox forgets the meadow, the clerk forgets the city, every man forgets his environment and, in the fullest and most literal sense, forgets himself. This is the real fall of Adam, and it is a spiritual fall. It is a strange thing that many truly spiritual men, such as General Gordon, have actually spent some hours in speculating upon the precise location of the Garden of Eden. Most probably we are in Eden still. It is only our eyes that have changed.
Letter II : Heloise to Abelard
Letters of Abelard and Heloise
Context: A consolatory letter of yours to a friend happened some days since to fall into my hands. My knowledge of the character, and my love of the hand, soon gave me the curiosity to open it. In justification of the liberty I took, I flattered myself I might claim a sovereign privilege over every thing which came from you nor was I scrupulous to break thro' the rules of good breeding, when it was to hear news of Abelard. But how much did my curiosity cost me? what disturbance did it occasion? and how was I surprised to find the whole letter filled with a particular and melancholy account of our misfortunes? I met with my name a hundred times; I never saw it without fear: some heavy calamity always, followed it, I saw yours too, equally unhappy. These mournful but dear remembrances, puts my spirits into such a violent motion, that I thought it was too much to offer comfort to a friend for a few slight disgraces by such extraordinary means, as the representation of our sufferings and revolutions. What reflections did I not make, I began to consider the whole afresh, and perceived myself pressed with the same weight of grief as when we first began to be miserable. Tho' length of time ought to have closed up my wounds, yet the seeing them described by your hand was sufficient to make them all open and bleed afresh. Nothing can ever blot from my memory what you have suffered in defence of your writings.
“I found at length some excellent brief rules”
Canon Mirificus, Englsh edition (1616)
Memoirs of John Napier of Merchiston (1834)
Context: Seeing there is nothing, (right well beloved students of mathematics,) that is so troublesome to mathematical practice, nor that doth more molest and hinder calculations, that the multiplications, divisions, square and cubical extractions of great numbers, which besides the tedious expence of time, are for the most part subject to many slippery errors, I began, therefore, to consider in my mind, by what certain and ready art I might remove these hindrances. And having thought upon many things to this purpose, I found at length some excellent brief rules to be treated of perhaps hereafter: But amongst all, none more profitable than this, which together with the hard and tedious multiplications, divisions, and extractions of roots, doth also cast away even the very numbers themselves that are to be multiplied, divided, and resolved into roots, and putteth other numbers in their place which perform as much as they can do, only by addition and substraction, division by two, or division by three. Which secret invention being, (as all other good things are,) so much the better as it shall be the more common, I thought good heretofore, to set forth in Latin for the public use of mathematicians.<!--pp.381-382
De Abaitua interview (1998)
Context: The twigs will be tied together in a neater and stronger bundle if they are all the same size and length. That’s fascism. It suggests that you have two contrary organisational principles involved … One is a kind of linear, meccano-like organisation – tie up all the sticks, make sure they are the same length, and you have a brick wall or something. The other one – anarchy – is a more fractal more natural more human organisational system in that it organises society in much the same way that we organise our personalities. Where it is purely the interplay of neurons – we haven’t got a king neuron that tells all the other neurons what to do. It seems to me to be a more emotionally natural way of working with other people.
Life Without Principle (1863)
Context: Read not the Times. Read the Eternities. Conventionalities are at length as bad as impurities. Even the facts of science may dust the mind by their dryness, unless they are in a sense effaced each morning, or rather rendered fertile by the dews of fresh and living truth. Knowledge does not come to us by details, but in flashes of light from heaven. Yes, every thought that passes through the mind helps to wear and tear it, and to deepen the ruts, which, as in the streets of Pompeii, evince how much it has been used. How many things there are concerning which we might well deliberate, whether we had better know them, — had better let their peddling-carts be driven, even at the slowest trot or walk, over that bridge of glorious span by which we trust to pass at last from the farthest brink of time to the nearest shore of eternity! Have we no culture, no refinement, — but skill only to live coarsely and serve the Devil? — to acquire a little worldly wealth, or fame, or liberty, and make a false show with it, as if we were all husk and shell, with no tender and living kernel to us? Shall our institutions be like those chestnut-burs which contain abortive nuts, perfect only to prick the fingers?
Letter to Lord Hardinge (24 September, 1846).
Charles Stuart Parker (ed.), Sir Robert Peel from His Private Papers. Volume III (London: John Murray, 1899), pp. 473-474.
Thomas Jefferson to Mordecai M. Noah, May 28, 1818. Manuscript Division, Papers of Thomas Jefferson. http://www.jewishvirtuallibrary.org/jsource/loc/madison.html
1810s
Context: Your sect by its sufferings has furnished a remarkable proof of the universal spirit of religious intolerance inherent in every sect, disclaimed by all while feeble, and practiced by all when in power. Our laws have applied the only antidote to this vice, protecting our religious, as they do our civil rights, by putting all on an equal footing. But more remains to be done, for although we are free by the law, we are not so in practice. Public opinion erects itself into an inquisition, and exercises its office with as much fanaticism as fans the flames of an Auto-da-fé. The prejudice still scowling on your section of our religion altho' the elder one, cannot be unfelt by ourselves. It is to be hoped that individual dispositions will at length mould themselves to the model of the law, and consider the moral basis, on which all our religions rest, as the rallying point which unites them in a common interest; while the peculiar dogmas branching from it are the exclusive concern of the respective sects embracing them, and no rightful subject of notice to any other. Public opinion needs reformation on that point, which would have the further happy effect of doing away the hypocritical maxim of "intus et lubet, foris ut moris". Nothing, I think, would be so likely to effect this, as to your sect particularly, as the more careful attention to education, which you recommend, and which, placing its members on the equal and commanding benches of science, will exhibit them as equal objects of respect and favor.
The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: And hold Humanity one man, whose universal agony
Still strains and strives to gain the goal, where agonies shall cease to be.
Believe in all things; none believe; judge not nor warp by "Facts" the thought;
See clear, hear clear, tho' life may seem Mâyâ and Mirage, Dream and Naught.
Abjure the Why and seek the How: the God and gods enthroned on high,
Are silent all, are silent still; nor hear thy voice, nor deign reply.
The Now, that indivisible point which studs the length of infinite line
Whose ends are nowhere, is thine all, the puny all thou callest thine.
"Of Love" as translated in The Infinite in Giordano Bruno : With a Translation of His Dialogue, Concerning the Cause, Principle, and One (1978) by Sidney Thomas Greenburg, p. 89
Variant translation:
Cause, Principle and One, the Sempiterne,
On whom all being, motion, life, depend.
From whom, in length, breadth, depth, their paths extend
As far as heaven, earth, hell their faces turn :
With sense, with mind, with reason, I discern
That not, rule, reckoning, may not comprehend
That power and bulk and multitude which tend
Beyond all lower, middle, and superne. <p> Blind error, ruthless time, ungentle doom,
Deaf envy, villain madness, zeal unwise,
Hard heart, unholy craft, bold deeds begun,
Shall never fill for one the air with gloom,
Or ever thrust a veil before these eyes,
Or ever hide from me my glorious sun.
As quoted in "Giordano Bruno" by Thomas Davidson, The Index Vol. VI. No. 36 (4 March 1886), p. 429
Cause, Principle, and Unity (1584)
Context: Cause, Principle, and One eternal
From whom being, life, and movement are suspended,
And which extends itself in length, breadth, and depth,
To whatever is in Heaven, on Earth, and Hell;
With sense, with reason, with mind, I discern,
That there is no act, measure, nor calculation, which can comprehend
That force, that vastness and that number,
Which exceeds whatever is inferior, middle, and highest;
Blind error, avaricious time, adverse fortune,
Deaf envy, vile madness, jealous iniquity,
Crude heart, perverse spirit, insane audacity,
Will not be sufficient to obscure the air for me,
Will not place the veil before my eyes,
Will never bring it about that I shall not
Contemplate my beautiful Sun.
“But now at length I have the happiness to know that it is a rising and not a setting Sun”
At the signing of the United States Constitution, Journal of the Constitutional Convention (17 September 1787).
Constitutional Convention of 1787
Context: Whilst the last members were signing it Doctor Franklin looking towards the President's Chair, at the back of which a rising sun happened to be painted, observed to a few members near him, that Painters had found it difficult to distinguish in their art a rising from a setting sun. "I have," said he, "often and often in the course of the Session, and the vicissitudes of my hopes and fears as to its issue, looked at that behind the President without being able to tell whether it was rising or setting: But now at length I have the happiness to know that it is a rising and not a setting Sun."
The Golden Ass (1999)
Context: They live and laugh who know the better part —
Count length of pleasure not by dial or glass
But by the heart;
What are our fears
When Time's slow footfall, fall, fall
Falling
Turns lovers' hours to years?