Quotes about shed

page 4

Aleph (2011)

1880s, Speech to the 'Boys in Blue' (1880)

Compassion: The Only Way to Peace (2007)

Seek My Face, Speak My Name: A Contemporary Jewish Theology (Northvale, NJ: Jason Aronson, 1992), p. 89.

The just man followed then his angel guide
Where he strode on the black highway, hulking and bright;
But a wild grief in his wife's bosom cried,
Look back, it is not too late for a last sight
Of the red towers of your native Sodom, the square
Where once you sang, the gardens you shall mourn,
And the tall house with empty windows where
You loved your husband and your babes were born.
Translator unknown
Lot's Wife

The Sunday Correspondent (21 October 1990), quoted in Simon Heffer, Like the Roman. The Life of Enoch Powell (Phoenix, 1999), p. 933
1990s

Injunctions of Marx
Specters of Marx (1993)

.
Science and Health with Key to the Scriptures, pp. 23:3–6, 25:6–8, 44:28–29 (1867).

Journal of Discourses 4:1 (June 29, 1856)

Playboy interview (1963)

Opening address to the Leadership Fiji 2006 program, 9 March 2006.

'My Own Life' (1776), quoted in David Hume, Essays: Moral, Political, and Literary (1741–1777), ed. Eugene Miller (1985), p. xxxvii

During the filming of Prospero's Books, quoted in an interview in American Film, Nov/Dec 1991
Prospero's Books

Viqar-ul-Mulk addressing a students’ gathering at Aligarh. Cited by R.C. Majumdar (ed.), History and Culture of the Indian People, Volume XI, Bombay, 1981, p.146. Quoted from Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

"Free Market Fraud" http://www.thirdworldtraveler.com/Economics/FreeMarketFraudGalbraith.html, The Progressive (January 1999)

Oh Breathe Not His Name, st. 1. <br class="br"> Irish Melodies http://www.musicanet.org/robokopp/moore.html (1807–1834)

Some Reasons Why (1881)

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 328.

Source: The Theogony (c. 700 BC), line 82.

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.399

The Book of Mirdad (1948)

"A Fratricide" (1917)

Nuptial Sleep.
The House of Life (1870—1881)

Source: The New Left: The Resurgence of Radicalism Among American Students (1966), p. 43

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 54.

Spring, p. 61
Anthology of Georgian Poetry (1948)

As quoted in The Amazon of Letters, Ch. 10 (1976) by George Wickes

Ibid, p.407

With Both Hands Waving: A Journey Through Mozambique (2001)

Epilogue
Hawthorn and Lavender (1901)
Context: A people, haggard with defeat,
Asks if there be a God; yet sets its teeth,
Faces calamity, and goes into the fire
Another than it was. And in wild hours
A people, roaring ripe
With victory, rises, menaces, stands renewed,
Sheds its old piddling aims,
Approves its virtue, puts behind itself
The comfortable dream, and goes,
Armoured and militant,
New-pithed, new-souled, new-visioned, up the steeps
To those great altitudes, whereat the weak
Live not. But only the strong
Have leave to strive, and suffer, and achieve.

Life Without and Life Within (1859), The Thankful and the Thankless
Context: With equal sweetness the commissioned hours
Shed light and dew upon both weeds and flowers.
The weeds unthankful raise their vile heads high,
Flaunting back insult to the gracious sky;
While the dear flowers, wht fond humility,
Uplift the eyelids of a starry eye
In speechless homage, and, from grateful hearts,
Perfume that homage all around imparts.

Epigram 2, translation by William Johnson Cory in Ionica (1858) p. 7
Epigrams

Still Falls the Rain (1940)
Context: See, see where Christ's blood streames in the firmament:
It flows from the Brow we nailed upon the tree Deep to the dying, to the thirsting heart
That holds the fires of the world, — dark-smirched with pain
As Caesar's laurel crown. Then sounds the voice of One who like the heart of man
Was once a child who among beasts has lain —
"Still do I love, still shed my innocent light, my Blood, for thee."

Deeds Rather Than Words (1963)
Context: To me, today, at age sixty-one, all prayer, by the humble or highly placed, has one thing in common: supplication for strength and inspiration to carry on the best human impulses which should bind us together for a better world. Without such inspiration, we would rapidly deteriorate and finally perish. But in our troubled time, the right of men to think and worship as their conscience dictates is being sorely pressed. We can retain these privileges only by being constantly on guard and fighting off any encroachment on these precepts. To retreat from any of the principles handed down by our forefathers, who shed their blood for the ideals we still embrace, would be a complete victory for those who would destroy liberty and justice for the individual.

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

When the Lamp is Shattered http://www.readprint.com/work-1382/Percy-Bysshe-Shelley (1822), st. 1 <br class="br">Context: When the lamp is shattered<br>The light in the dust lies dead —<br>When the cloud is scattered,<br>The rainbow&#x27;s glory is shed.<br>When the lute is broken,<br>Sweet tones are remembered not;<br>When the lips have spoken,<br>Loved accents are soon forgot.

The Conspiracy of Kings (1792)
Context: Once draw the sword; its burning point shall bring
To thy quick nerves a never-ending sting;
The blood they shed thy weight of wo shall swell,
And their grim ghosts for ever with thee dwell. Learn hence, ye tyrants, ere ye learn too late,
Of all your craft th' inevitable fate.
The hour is come, the world's unclosing eyes
Discern with rapture where its wisdom lies;
From western heav'ns th' inverted Orient springs,
The morn of man, the dreadful night of kings.
Dim, like the day-struck owl, ye grope in light,
No arm for combat, no resource in sight;
If on your guards your lingering hopes repose,
Your guards are men, and men you've made your foes;
If to your rocky ramparts ye repair,
De Launay's fate can tell your fortune there.
No turn, no shift, no courtly arts avail,
Each mask is broken, all illusions fail;
Driv'n to your last retreat of shame and fear,
One counsel waits you, one relief is near :
By worth internal, rise to self-wrought fame,
Your equal rank, your human kindred claim;
'Tis Reason's choice, 'tis Wisdom's final plan,
To drop the monarch and assume the man.

A tribute to those ANZACs who died in Gallipoli (1934), this is inscribed on the Atatürk Memorial in Turakena Bay, Gallipoli http://www.mch.govt.nz/emblems/monuments/ataturk.html and at the Kemal Atatürk Memorial, Canberra <br class="br">Context: The heroes who shed their blood and lost their lives on this country&#x27;s soil! You are in the soil of a friendly country now. Therefore rest in peace. You are side by side with the little Mehmets. The mothers who send their sons to the war! Wipe your tears away. Your sons are in our bosom, are in peace and will be sleeping in peace comfortably. From now on, they have became our sons since they have lost their lives on this land.

Introduction to Absurd Drama (1965)
Context: The Theatre of the Absurd attacks the comfortable certainties of religious or political orthodoxy. It aims to shock its audience out of complacency, to bring it face to face with the harsh facts of the human situation as these writers see it. But the challenge behind this message is anything but one of despair. It is a challenge to accept the human condition as it is, in all its mystery and absurdity, and to bear it with dignity, nobly, responsibly; precisely because there are no easy solutions to the mysteries of existence, because ultimately man is alone in a meaningless world. The shedding of easy solutions, of comforting illusions, may be painful, but it leaves behind it a sense of freedom and relief. And that is why, in the last resort, the Theatre of the Absurd does not provoke tears of despair but the laughter of liberation.

Upon the Sovereign Sun (362)
Context: Unto men Athene gives good things — namely, wisdom, understanding, and the creative arts; and she dwells in their citadels, I suppose, as being the founder of civil government through the communication of her own wisdom.
Now for a few words about Aphrodite, whom the Phoenician theologians agree in making co-operate in the work of creation with the last-mentioned goddess — and I believe they are right. She, then, is the mingling together of the celestial deities, and of the harmony of the same, for the purposes of love and unification. For she being near to the Sun, and running her course together with him, and approaching close to him, she fills the heavens with a good temperament, she imparts to the earth the generative power, whilst she herself provides for the perpetuity of generation of animals, of which generation the Sovereign Sun contains the final efficient cause. She, however, is joint cause with him, enthralling our souls by the aid of pleasure, whilst she sheds down from the aether upon the earth her rays so delightful and pure, more lustrous than gold itself.

In a letter to Andrew Crosse, as quoted in Eugen Kölbing&#x27;s Englische Studien, Volume 19 https://archive.org/stream/englischestudien19leipuoft#page/158/mode/1up (1894), Leipzig; O.R. Reisland, &quot;Byron&#x27;s Daughter&quot;, p. 158. <br class="br">Context: With all my wiry power and strength, I am prone at times to bodily sufferings, connected chiefly with the digestive organs, of no common degree or king. I do not regret the sufferings and peculiaties of my physical constitution. They have taught me, and continue to teach me, that which I think nothing else could have developed. It is a force and control put upon me by Providence which I must obey. And the effects of this continual disciple of facts are mighty. They tame the in the best sense of that word, and they fan into existence a pure, bright, holy, unselfish flame within that sheds cheerfulness and light on many.<br>— Ever yours truly. &quot;A. A. Lovelace.&quot;

Letter to Thomas Jefferson (24 August 1815), The Works of John Adams; he later expressed similar sentiments in a letter to Hezekiah Niles (13 February 1818)
1810s
Context: As to the history of the revolution, my ideas may be peculiar, perhaps singular. What do we mean by the Revolution? The war? That was no part of the revolution; it was only an effect and consequence of it. The revolution was in the minds of the people, and this was effected from 1760–1775, in the course of fifteen years, before a drop of blood was shed at Lexington.

About the removal of a book from libraries for political reasons. Arun Shourie: Hideaway Communalism (Indian Express, February 5, 1989) Quoted from Goel, Sita Ram (editor) (1993). Hindu temples: What happened to them. Volume I.
Context: A case in which the English version of a major book by a renowned Muslim scholar, the fourth Rector of one of the greatest centres of Islamic learning in India, listing some of the mosques, including the Babri Masjid, which were built on the sites and foundations of temples, using their stones and structures, is found to have the tell-tale passages censored out; The book is said to have become difficult to get;... Evasion, concealment, have become a national habit. And they have terrible consequences...
It was a long, discursive book, I learnt, which began with descriptions of the geography, flora and fauna, languages, people and the regions of India. These were written for the Arabic speaking peoples, the book having been written in Arabic.... A curious fact hit me in the face. Many of the persons who one would have normally expected to be knowledgeable about such publications were suddenly reluctant to recall this book. I was told, in fact, that copies of the book had been removed, for instance from the Aligarh Muslim University Library. Some even suggested that a determined effort had been made three or four years ago to get back each and every copy of this book..... Such being the eminence of the author, such being the greatness of the work, why is it not the cynosure of the fundamentalists’’ eyes? The answer is in the chapter “Hindustan ki Masjidein”, “The Mosques of Hindustan”.... Each reference to each of these mosques having been constructed on the sites of temples with, as in the case of the mosque at Benaras, the stones of the very temple which was demolished for that very purpose have been censored out of the English version of the book! Each one of the passages on each one of the seven mosques! No accident that..... why would anyone have thought it necessary to remove these passages from the English version-that is the version which was more likely to be read by persons other than the faithful? Why would anyone bowdlerise the book of a major scholar in this way?... Their real significance- and I dare say that they are but the smallest, most innocuous example that one can think of on the mosque-temple business-lies in the evasion and concealment they have spurred. I have it on good authority that the passages have been known for long, and well known to those who have been stoking the Babri Masjid issue. That is the significant thing; they have known them, and their impulse has been to conceal and bury rather than to ascertain the truth.... The fate of Maulana Abdul Hai’s passages-and I do, not know whether the Urdu version itself was not a conveniently sanitised version of the original Arabic volume-illustrates the cynical manner in which those who stoke the passions of religion to further their politics are going about the matter. Those who proceed by such cynical calculations sow havoc for all of us, for Muslims, for Hindus, for all. Those who remain silent in the face of such cynicism, such calculations help them sow the havoc. Will we shed our evasions and concealments? Will we at last learn to speak and face the whole truth?

"Sing".
Volume Two (2010)

p. 21 http://www.gutenberg.org/files/1216/1216-h/1216-h.htm <br class="br">Reflections on the Decline of Science in England, and on Some of its Causes (1830) <br class="br">Context: If we look at the fact, we shall find that the great inventions of the age are not, with us at least, always produced in universities. The doctrines of &quot;definite proportions,&quot; and of the &quot;chemical agency of electricity,&quot;—principles of a high order, which have immortalized the names of their discoverers,—were not produced by the meditations of the cloister: nor is it in the least a reproach to those valuable institutions to mention truths like these. Fortunate circumstances must concur, even to the greatest, to render them eminently successful. It is not permitted to all to be born, like Archimedes, when a science was to be created; nor, like Newton, to find the system of the world &quot;without form and void;&quot; and, by disclosing gravitation, to shed throughout that system the same irresistible radiance as that with which the Almighty Creator had illumined its material substance. It can happen to but few philosophers, and but at distant intervals, to snatch a science, like Dalton, from the chaos of indefinite combination, and binding it in the chains of number, to exalt it to rank amongst the exact. Triumphs like these are necessarily &quot;few and far between;&quot;, nor can it be expected that that portion of encouragement, which a country may think fir to bestow on science, should be adapted to meet such instances. Too extraordinary to be frequent, they must be left, if they are to be encouraged at all, to some direct interference of the governemeɳt.<br>The dangers to be apprehended from such a specific interference, would arise from one, or several of the following circumstance:—That class of society, from whom the government is selected, might not possess sufficient knowledge either to judge themselves, or know upon whose judgment to rely. Or the number of persons devoting themselves to science, might not be sufficiently large to have due weight in the expression of public opinion. Or, supposing this class to be large, it might not enjoy, in the estimation of the world, a sufficiently high character for independence. Should these causes concur in any country, it might become highly injurious to commit the encouragement of science to any department of the government. This reasoning does not appear to have escaped the penetration of those who advised the abolition of the late Board of Longitude.<br>The question whether it is good policy in the government of a country to encourage science, is one of which those who cultivate it are not perhaps the most unbiased judges. In England, those who have hitherto pursued science, have in general no very reasonable grounds of complaint; they knew, or should have known, that there was no demand for it, that it led to little honour, and to less profit.<br>That blame has been attributed to the government for not fostering the science of the country is certain; and, as far as regards past administrations, is, to a great extent, just; with respect to the present ministers, whose strength essentially depends on public opinion, it is not necessary that they should precede, and they cannot remain long insensible to any expression of the general feeling. But supposing science were thought of some importance by any administration, it would be difficult in the present state of things to do much in its favour; because, on the one hand, the higher classes in general have not a profound knowledge of science, and, on the other, those persons whom they have usually consulted, seem not to have given such advice as to deserve the confidence of government. It seems to be forgotten, that the money allotted by government to purposes of science ought to be expended with the same regard to prudence and economy as in the disposal of money in the affairs of private life.

Lyrics, Misc.

Biomedical Ethics and Jewish Law http://www.myjewishlearning.com/ideas_belief/bioethics/Bioethics_Euthanasia_TO/Bioethics_EuthanMedi_Rosner.htm, published by KTAV http://www.ktav.com/ <br class="br">Context: One who is in a dying condition is regarded as a living person in all respects. It is not permitted to bind his jaws, to stop up the organs of the lower extremities, or to place metallic or cooling vessels upon his navel in order to prevent swelling. He is not to be rubbed or washed, nor is sand or salt to be put upon him until he expires. He who touches him is guilty of shedding blood. To what may he be compared? To a flickering flame, which is extinguished as soon as one touches it. Whoever closes the eyes of the dying while the soul is about to depart is shedding blood. One should wait a while; perhaps he is only in a swoon.

Aphorism 22
Les Caractères (1688), Du mérite personnel
Context: From time to time there appear on the face of the earth men of rare and consummate excellence, who dazzle us by their virtue, and whose outstanding qualities shed a stupendous light. Like those extraordinary stars of whose origins we are ignorant, and of whose fate, once they have vanished, we know even less, such men have neither forebears nor descendants: they are the whole of their race.

Orthodoxy (1884).
Context: Love is the only bow on Life's dark cloud. It is the morning and the evening star. It shines upon the babe, and sheds its radiance on the quiet tomb. It is the mother of art, inspirer of poet, patriot and philosopher. It is the air and light of every heart — builder of every home, kindler of every fire on every hearth. It was the first to dream of immortality. It fills the world with melody — for music is the voice of love. Love is the magician, the enchanter, that changes worthless things to Joy, and makes royal kings and queens of common clay. It is the perfume of that wondrous flower, the heart, and without that sacred passion, that divine swoon, we are less than beasts; but with it, earth is heaven, and we are gods.

S Rajesh and ESPNcricinfo staff on Mahela Jayawardene, quoted on ESPN Cricket Info, &quot;Mahela Jayawardene&quot; http://www.espncricinfo.com/srilanka/content/player/49289.html <br class="br">Quote <br class="br">Context: A prolific, elegant and utterly classy batsman with a huge appetite for runs, and a calm yet authoritative captain - those are the qualities that best describe Mahela Jayawardene. His sheer quality as a batsman was never in doubt even when he just entered the international scene, but for Jayawardene the biggest challenge has been to justify all the early hype. With over 10,000 runs in both Tests and ODIs - and a captaincy stint that included a World Cup final appearance - it can safely be said that he has met that challenge more than adequately. Blessed with excellent hand-eye coordination and a fine technique, Jayawardene scores his runs all around the wicket. Among his favourite strokes are the languid cover-drive - often with minimal footwork but precise placement and timing - and the wristy flick off his legs, but there are several others he plays with equal felicity. The most memorable are the cuts and dabs he plays behind the stumps, mostly off spinners, but also against quick bowling, when bat makes contact with ball delightfully late. Apart from his artistry, what stands out about his batting is his hunger for big scores, most apparent in his record 624-run partnership with Kumar Sangakkara, but also in the regularity with which he notches up Test double-hundreds. And his century against Zimbabwe in the World Twenty20 in 2010 was a shining example of traditional methods succeeding in a new format. Jayawardene is easily one of the most elegant batsmen of his generation, but the major drawback in his career is his relative lack of success in overseas conditions. His averages in Australia, England, South Africa and New Zealand are all less than 35, but at home he averages more than 60. In the second half of his career, Jayawardene grew into an astute captain who read the game well and wasn&#x27;t afraid to take risks. Under him, Sri Lanka shed their diffident approach, winning Tests in England and New Zealand, and - in what was Jayawardene&#x27;s greatest achievement as captain - reached the final of the 2007 World Cup. He quit captaincy in February 2009, but agreed to a second stint, taking over from Tillakaratne Dilshan after the tour to South Africa in 2011-12, but resigned again after a year, handing the reins to Angelo Mathews. His limited overs batting has improved with age, and an increasing stroke repertoire has seen Jayawardene become almost as impressive an innovator at the crease, as he is a technician. An unbeaten 103 from 88 balls in the 2011 World Cup final made plain his limited overs prowess, and marked him out as a big-match player, having already made a century in the semi-final of the same tournament four years ago.

"An Unexpected Meeting"
Poems New and Collected (1998), Salt (1962)
Context: Our snakes have shed their lightning,
our apes their flights of fancy,
our peacocks have renounced their plumes.
The bats flew out of our hair long ago. We fall silent in mid-sentence,
all smiles, past help.
Our humans
don't know how to talk to one another.

(Hindu Politics, p.103) . Quoted from Elst, K. : Was Veer Savarkar a Nazi? , 1999 https://web.archive.org/web/20100706155911/http://koenraadelst.bharatvani.org/articles/fascism/savarkarnazi.html

quoted in Vikram Sampath - Savarkar, Echoes from a Forgotten Past, 1883–1924 (2019)

2010s, 2019, June, Remarks on the 75th Anniversary of D-Day in Colleville-sur-Mer, France

The Concrete Jungle (p. 305)
The Laundry Files, The Atrocity Archives (2004)

James Harrington in American Record Guide ARG, USA, issue November/December 2010, Volume 73, Number 6, p. 107

"Preface"
Why I Am a Vegetarian: An Address Delivered before the Chicago Vegetarian Society (1895)

The Great Rip Off
Woodstock Nation (1969)

Consciencism (1964), Introduction

Mahatma Gandhi, Young India, 6 April 1921. Quoted from Hinduism and Judaism compilation https://web.archive.org/web/20060423090103/http://www.nhsf.org.uk/images/stories/HinduDharma/Interfaith/hinduzion.pdf <br class="br">1920s

The Art of Co-operation (2002)

Abu Musab al-Zarqawi in quotes https://www.irishtimes.com/news/abu-musab-al-zarqawi-in-quotes-1.786124 The Irish Times (18th May 2005)

Source: Killing History: The False Left-Right Political Spectrum and the Battle between the ‘Free Left’ and the ‘Statist Left', (2019), pp. 194-195

Source: The Characteristics of the Present Age (1806), p. 268

Source: Deep Vegetarianism (1999), p. 181

&quot;The Real-Life Diet of JaVale McGee, Vegan&quot; https://www.gq.com/story/javale-mcgee-real-life-diet, interview with GQ (February 27, 2018).

Michael Brooks in: "Neutrino misbehaviour suggested 50 years ago"

Maic Casey in [Mitter, Partha, The Triumph of Modernism: India's Artists and the Avant-garde, 1922-1947, http://books.google.com/books?id=krdWkzVLSbkC&pg=PA236, 2007, Reaktion Books, 978-1-86189-318-5, 45]

Finance Minister Piyush Goyal, as quoted in BJP minister describes Rahul Gandhi as &quot;merchant of hate&quot; https://economictimes.indiatimes.com/news/politics-and-nation/bjp-minister-describes-rahul-gandhi-as-merchant-of-hate/articleshow/65105505.cms The Economic Times, Jul 23, 2018

Source: Man in Evolution (1941), Chapter 10

Farmageddon (2014)

Masterpieces of Patriotic Urdu Poetry, p. 63-67
Poetry

Pelopidas, sec. 1
Parallel Lives

</p>
Still Falls the Rain (1940)

Postscript (p. 301)
A Natural History of the Senses (1990)

§ 27
On Spiritual Knowledge and Discrimination (480 AD)

Twilight Land, "Not a Pin to Choose"

Source: Call Sign Chaos: Learning to Lead (2019), p. 42

Original: (it) Abbi sempre cura delle emozioni. Sono loro a far luce sull'arduo percorso della vita.
Source: prevale.net

Source: I Wanna Be Yours (2020), p. 172.

The fishermen (2015)

Source: The Poetry of Menotti Lerro, p. 55

&quot;Snakeskin&quot; (song) <br class="br"> (&quot;Snakeskin&quot; on YouTube (with lyrics)) https://www.youtube.com/watch?v=rAcSlJoTRQ4 <br class="br">Studio albums, The Evolution of Man (2012)

Source: Attributed by Gurbachan Singh Talib in Muslim League Attack on Sikhs and Hindus in the Punjab 1947, p. 34 https://books.google.com/books?id=WScbAAAAIAAJ&amp;q=Pakistan+can+only+be+achieved+through+shedding+blood+of+ourselves,+and+if+need+be,+and+if+opportunity+arose,+by+shedding+blood+of+others.+Muslims+are&amp;dq=Pakistan+can+only+be+achieved+through+shedding+blood+of+ourselves,+and+if+need+be,+and+if+opportunity+arose,+by+shedding+blood+of+others.+Muslims+are&amp;hl=es-419&amp;sa=X&amp;ved=2ahUKEwidlJ3gj_vqAhUyHbkGHeBYCTcQ6AEwAnoECAYQAg, 1950, Shiromani Gurdwara Prabandhak Committee

Source: Tabari 17:187

Source: Belgium since the Revolution of 1830, Page 198. https://be1830.be/onewebmedia/Belgi%C3%AB_sedert_de_omwenteling_in_1830%20I.pdf Louis de Potter, who would have preferred Belgium to become a republic after the revolution of 1830, is disappointed when the National Congress opts for a hereditary monarchy instead.

Others

Source: The Goblin Quest Series, Goblin Quest (2004), Chapter 13 (p. 238)

"The Old American Dream Is a Nightmare," March 9, 2011.