The Little White Rose
Quotes about smell
page 6
“You know, that's the first time I've ever been able to smell a website.”
Radio From Hell (February 6, 2007) - referring to Kip Winger's website
The Unreasonable Effectiveness of Mathematics (1980)
Source: Short fiction, Companions on the Road (1975), Chapter 1, “Avillis” (p. 4)
East (1975), Scene 17
Quotes from Words of Wisdoms Vol.2
(Staley, 2001: 64-5).
The Book of Margery Kempe
“In the summertime, because it gets so hot here, you could literally smell the tourists coming.”
Following opening of a new Capitol Visitors Center that includes air conditioning.
[Ashley, Halsey III, http://www.washingtonpost.com/wp-dyn/content/story/2008/12/03/ST2008120300627.html, Right at Home Under the Dome, Washington Post, December 3, 2008, 2008-12-03]
Source: The King of Lies (2006), Ch. 1.
“Only when I smell the earth upon my face, will I ever be free, to fly from this place.”
"Out Seeing The Fields"
Out Seeing The Fields (2007)
Source: The Unicorn Girl (1969), Chapter 7 (p. 95)
Source: A Wild Sheep Chase: A Novel (1982), Chapter 1: Wednesday Afternoon Picnic
Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 43.
Under the Trees, reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 494.
"Natural Attraction: Bacteria, the Birds, and the Bees", p. 313
The Panda's Thumb (1980)
The Late Forties and the Fifties, 1956 entry.
The Journals of John Cheever (1991)
“Titus complained of the tax which Vespasian had imposed on the contents of the city urinals. Vespasian handed him a coin which had been part of the first day's proceeds: "Does it smell bad?" he asked. And when Titus said "No" he went on: "Yet it comes from urine."”
Reprehendenti filio Tito, quod etiam urinae vectigal commentus esset, pecuniam ex prima pensione admovit ad nares, sciscitans num odore offenderetur; et illo negante: "Atqui," inquit, "e lotio est."
Sometimes misquoted as Pecunia non olet, "Money doesn't smell".
Source: The Twelve Caesars, Vespasian, Ch. 23
Source Book in Ancient Philosophy (1907), The Fragments
Source: Kinski Uncut : The Autobiography of Klaus Kinski (1996), p. 305
Source: 1980s, Trump: The Art of the Deal (1987), p. 53
I pulled everything off, washed the smells out of my hair, and climbed into my old clothes.
Source: Ask the Dust (1939), Chapter Eight
Source: Nervous Stillness on the Horizon (2006), P. 166 (1966/1972)
Mein Gott ist ein Gott der Stärke. Er mag nicht den Weihrauchdampf und das entehrende Kriechen der Menge. Ich stehe vor ihm stolz erhobenen Hauptes, wie er mich erschaffen hat, und bekenne mich freudig und frei vor ihm. Der wahre Deutsche bleibt Zeit seines Lebens ein Gottsucher.
Michael: a German fate in diary notes (1926)
Voice-over introduction to Forza Motorsport 4 (2011)
As quoted in The Art of Wilhelm Lehmbruck (1972) by Reinhold Heller
Source: Advanced Systems Thinking, Engineering and Management (2003), p. 24
"Facing Up to the Problem of Consciousness," 1995
Man: The Dwelling Place of God (1992)
“A soul. A soul is nothing. Can you see it, smell it, touch it? No.”
The Devil and Daniel Webster (1937)
Source: Mahayana, Mahāparinirvāṇa Sūtra (or Nirvana Sutra), Chapter Seven: On the Four Aspects
April Fool's
Song lyrics, Rufus Wainwright (1998)
Down in the Tube Station at Midnight
All Mod Cons (1978)
“1544. Fish and Guests smell at three Days old.”
Compare Poor Richard's Almanack (1736) : Fish & Visitors stink in 3 days.
Introductio ad prudentiam: Part II (1727), Gnomologia (1732)
Source: The New Drawing on the Right Side of the Brain (1979), p.239
Lahari Bandar (Sindh) . The Rehalã of Ibn Battûta translated into English by Mahdi Hussain, Baroda, 1967, p. 10.
Travels in Asia and Africa (Rehalã of Ibn Battûta)
“I seem to smell the stench of appeasement in the air—the rather nauseating stench of appeasement.”
http://www.margaretthatcher.org/document/108234 On a parliament debate about the Gulf War
Third term as Prime Minister
“The past is the only dead thing that smells sweet.”
Edward Thomas, "Early One Morning" from Poems (1917) http://www.richmondreview.co.uk/library/thomas04.html#five
Misattributed
All Too Well, written by Taylor Swift and Liz Rose.
Song lyrics, Red (2012)
God doesn't believe in atheists (2002)
“We're meant for each other 'cause we smell bad.”
My Heart Will Always be the B-Side to My Tongue DVD
Anita
Anita Blake: Vampire Hunter series, The Laughing Corpse (1994)
Source code, <code>Configure</code>
Interview in Stop Smiling magazine (29 June 2007) http://www.stopsmilingonline.com/story_detail.php?id=841&page=2]
"Certayne Notes of Instruction Concerning the Making of Verse or Ryme in English", from The Posies; pp. 457-8.
Are You There Vodka? It's Me, Chelsea (2008)
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53-54
Brown : The Last Discovery of America (2003)
Context: Books should confuse. Literature abhors the typical. Literature flows to the particular, the mundane, the greasiness of paper, the taste of warm beer, the smell of onion or quince. Auden has a line: "Ports have names they call the sea." Just so will literature describe life familiarly, regionally, in terms life is accustomed to use — high or low matters not. Literature cannot by this impulse betray the grandeur of its subject — there is only one subject: What it feels like to be alive. Nothing is irrelevant. Nothing is typical.
“While he smells like nectar, you smell like a goat.”
As quoted in The Barbarian's Beverage: A History of Beer in Ancient Europe (2005) by Max Nelson, p. 28. In this epigram, Julian mocked the beer of the Germans and Celts as disgusting in comparison with wine.
General sources
Context: Who and from where are you Dionysus?
Since by the true Bacchus,
I do not recognize you; I know only the son of Zeus.
While he smells like nectar, you smell like a goat.
Can it be then that the Celts because of lack of grapes
Made you from cereals? Therefore one should call you
Demetrius, not Dionysus, rather wheat born and Bromus,
Not Bromius.
“No normal man who has smelled and associated with death ever wants to see any more of it.”
Up Front (1945)
Context: Many celebrities and self-appointed authorities have returned from quick tours of war zones (some of them getting within hearing distance of the shooting) and have put out their personal theories to batteries of photographers and reporters. Some say the American soldier is the same clean-cut young man who left his home; others say morale is sky-high at the front because everybody's face is shining for the great Cause.
They are wrong. The combat man isn't the same clean-cut lad because you don't fight a kraut by Marquess of Queensberry rules. You shoot him in the back, you blow him apart with mines, you kill or maim him the quickest and most effective way you can with the least danger to yourself. He does the same to you.
He tricks you and cheats you, and if you don't beat him at his own game you don't live to appreciate your own nobleness.
But you don't become a killer. No normal man who has smelled and associated with death ever wants to see any more of it. In fact, the only men who are even going to want to bloody noses in a fist fight after this war will be those who want people to think they were tough combat men, when they weren't. The surest way to become a pacifist is to join the infantry. <!-- p. 12 - 14
In Search of Memory (2006)
Context: Unlike vision, touch, or smell, which are prewired and based on Kantian a priori knowledge, the spatial map presents us with a new type of representation, one based on a combination of a priori knowledge and learning. The general capability for forming spatial maps is built into the mind, but the particular map is not. Unlike neurons in a sensory system, place cells are not switched on by sensory stimulation. Their collective activity represents the location where the animal thinks it is.
St. Peter and the Angel
Oblique Prayers (1984)
Context: Delivered out of raw continual pain,
smell of darkness, groans of those others
to whom he was chained — unchained, and led
past the sleepers,
door after door silently opening —
out!
“What occultism needs is someone to open the window, it’s too stuffy and it smells.”
De Abaitua interview (1998)
Context: I understand that the word ‘occult’ means hidden, but surely that is not meant to be the final state of all this information, hidden forever. I don’t see why there is any need to further obscure things that are actually lucid and bright. Language and strange terminology – to keep them as some private mystery. I think there is too much darkness in magic. I can understand that it is part of the theatre. I can understand Aleister Crowley – who I think was a great intellect that was sometimes let down by his own flair for showmanship — but he did a lot to generate the scary aura of the magician that you find these sad, Crowleyite fucks making a fetish of. The ones who say ‘oh we’re into Aleister Crowley because he was the wickedest man in the world, and we’re also into Charles Manson because we’re bad. And we are middle-class as well, but we’re bad’. There are some people who seek evil – I don’t think there is such a thing as evil – but there are people who seek it as a kind of Goth thing. That just adds to the murk to what to me is a very lucid and flourescent subject. What occultism needs is someone to open the window, it’s too stuffy and it smells. Let’s get some fresh air, throw open the curtains – I can’t go for that posturing, spooky guy stuff. When they wanted me to do Fortean TV it became apparent that they wanted me to be Spooky Bloke. But I’m not actually trying to look spooky. I dress in black because it makes me look less fat, it’s as simple as that. It’s not a gothic flourish. I don’t want to be thought of as a figure of mystery or a master of the occult, surely this is about illumination, casting light on things. I’m an illuminist, that’d do for me.
R. Buckminster Fuller on Education (University of Massachusetts Press, 1979), p. 130
1970s
Context: Up to the Twentieth Century, reality was everything humans could touch, smell, see, and hear. Since the initial publication of the chart of the electromagnetic spectrum, humans have learned that what they can touch, smell, see, and hear is less than one-millionth of reality. Ninety-nine percent of all that is going to affect our tomorrows is being developed by humans using instruments and working in ranges of reality that are nonhumanly sensible.
“Wake up and smell the coffee: Gibraltar will never be Spanish!”
Address to the Special Committee on Decolonisation in New York
2012
Context: One of the top Spanish diplomats of recent generations, Snr Inocencio Arias – who was until ten years ago Spain's Permanent Representative at the UN - has recently recognised, in a memoir, that all of Spain's strategies for the recovery of Gibraltar have failed. We did not need to be told that, nor do we want any strategy to succeed, but he is right to have started a debate in Spain which in effect is telling Spanish diplomacy what we have been saying for generations: Wake up and smell the coffee: Gibraltar will never be Spanish! Yet in recent months, the attitude of Spain's foreign ministry appears to have ignored the failures of the past and is working hard to secure even greater failures for the future.
The American Mercury (March, 1930); first printed, in part, in the Baltimore Evening Sun (9 December 1929)
1920s
Context: The most curious social convention of the great age in which we live is the one to the effect that religious opinions should be respected. Its evil effects must be plain enough to everyone. All it accomplishes is (a) to throw a veil of sanctity about ideas that violate every intellectual decency, and (b) to make every theologian a sort of chartered libertine. No doubt it is mainly to blame for the appalling slowness with which really sound notions make their way in the world. The minute a new one is launched, in whatever field, some imbecile of a theologian is certain to fall upon it, seeking to put it down. The most effective way to defend it, of course, would be to fall upon the theologian, for the only really workable defense, in polemics as in war, is a vigorous offensive. But the convention that I have mentioned frowns upon that device as indecent, and so theologians continue their assault upon sense without much resistance, and the enlightenment is unpleasantly delayed.
There is, in fact, nothing about religious opinions that entitles them to any more respect than other opinions get. On the contrary, they tend to be noticeably silly. If you doubt it, then ask any pious fellow of your acquaintance to put what he believes into the form of an affidavit, and see how it reads…. “I, John Doe, being duly sworn, do say that I believe that, at death, I shall turn into a vertebrate without substance, having neither weight, extent nor mass, but with all the intellectual powers and bodily sensations of an ordinary mammal;... and that, for the high crime and misdemeanor of having kissed my sister-in-law behind the door, with evil intent, I shall be boiled in molten sulphur for one billion calendar years.” Or, “I, Mary Roe, having the fear of Hell before me, do solemnly affirm and declare that I believe it was right, just, lawful and decent for the Lord God Jehovah, seeing certain little children of Beth-el laugh at Elisha’s bald head, to send a she-bear from the wood, and to instruct, incite, induce and command it to tear forty-two of them to pieces.” Or, “I, the Right Rev. _____ _________, Bishop of _________, D. D., LL. D., do honestly, faithfully and on my honor as a man and a priest, declare that I believe that Jonah swallowed the whale,” or vice versa, as the case may be. No, there is nothing notably dignified about religious ideas. They run, rather, to a peculiarly puerile and tedious kind of nonsense. At their best, they are borrowed from metaphysicians, which is to say, from men who devote their lives to proving that twice two is not always or necessarily four. At their worst, they smell of spiritualism and fortune telling. Nor is there any visible virtue in the men who merchant them professionally. Few theologians know anything that is worth knowing, even about theology, and not many of them are honest. One may forgive a Communist or a Single Taxer on the ground that there is something the matter with his ductless glands, and that a Winter in the south of France would relieve him. But the average theologian is a hearty, red-faced, well-fed fellow with no discernible excuse in pathology. He disseminates his blather, not innocently, like a philosopher, but maliciously, like a politician. In a well-organized world he would be on the stone-pile. But in the world as it exists we are asked to listen to him, not only politely, but even reverently, and with our mouths open.
Empire of the Sun (1984)
Context: The two parachutes fell towards the burial mounds. Already a squad of Japanese soldiers in a truck with a steaming radiator sped along the perimeter road, on their way to kill the pilots. Jim wiped the dust from his Latin primer and waited for the rifle shots.
The halo of light which had emerged from the burning Mustang still lay over the creeks and paddies. For a few minutes the sun had drawn nearer to the earth, as if to scorch the death from the fields.
Jim grieved for these American pilots, who died in a tangle of their harnesses, within sight of a Japanese corporal with a Mauser and a single English boy hidden on the balcony of this ruined building. Yet their end reminded Jim of his own, about which he had thought in a clandestine way ever since his arrival at Lunghua.
He welcomed the air raids, the noise of the Mustangs as they swept over the camp, the smell of oil and cordite, the deaths of the pilots, and even the likelihood of his own death. Despite everything he knew he was worth nothing. He twisted his Latin primer, trembling with a secret hunger that the war would so eagerly satisfy.
The Philosophical Emperor, a Political Experiment, or, The Progress of a False Position: (1841)
Context: A young lady, being on a visit at a noble friend's mansion, was betrayed by complaisance into an admission that she was very fond of potted sprats, though she abhorred the sight, taste, and smell of them. This little falsehood brought her into a false position as respects her noble friend, who, to oblige her young guest, provided for her nothing but potted sprats.... So the aforesaid young lady found herself suddenly seated beside a plate of sprats, with all their disgusting odours rising to her face, and their horrid forms spread out before her eyes. A moment ago, she might, with entire propriety, have declared her disgust of them; but she had taken her false position, and that was now to govern.... But here the authority ended of all external government. The chyle would not digest the intruder, nor the pylorus permit its egress The whole inner woman suffered a state of rebellion; when a new actor appeared upon the stage... in the shape of fever, first mild and gentle, then importunate and bold, then raging, and then outrageous. The fever introduced, in turn, a new agent in the shape of a physician, grave and knowing; who introduced two others more knowing still, who introduced various cathartics, diaphoretics, lancets, leeches, blisters, and glysters, which together soon introduced debility, epilepsy, and catalepsy; which, to the astonishment of no one but the doctors, introduced death, who ended the false position.
Biographical profile http://rivera-ortiz.com/html_info.cfm?menu_itemID=144717&load=html
Official site
Context: I don’t need them to tell me what it feels like to be poor … I already know how this feels, how it smells and how it tastes! When I talk to them … I want them to tell me about their hopes and aspirations, about their dreams… about the road ahead and how they imagine it will shape up out in front of them to make the dreaming and hoping come true. I ask them about assistance, about the health, and about their families near or far.
“My book should smell of pines and resound with the hum of insects.”
1840s, Essays: First Series (1841), Self-Reliance
Context: In this pleasing contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt it, it will be found symmetrical, though I mean it not and see it not. My book should smell of pines and resound with the hum of insects.
“The present world situation smells to heaven!”
“Shall the Fundamentalists Win?” in Christian Work #102 (10 June 1922), p. 716–722
Context: The present world situation smells to heaven! And now, in the presence of colossal problems, which must be solved in Christ’s name and for Christ’s sake, the Fundamentalists propose to drive out from the Christian churches all the consecrated souls who do not agree with their theory of inspiration. What immeasurable folly!
Well, they are not going to do it; certainly not in this vicinity. I do not even know in this congregation whether anybody has been tempted to be a Fundamentalist. Never in this church have I caught one accent of intolerance. God keep us always so and ever increasing areas of the Christian fellowship; intellectually hospitable, open-minded, liberty-loving, fair, tolerant, not with the tolerance of indifference, as though we did not care about the faith, but because always our major emphasis is upon the weightier matters of the law.
The Tragic Sense of Life (1913), II : The Starting-Point
Context: Knowledge is employed in the service of the necessity of life and primarily in the service of the instinct of personal preservation. The necessity and this instinct have created in man the organs of knowledge and given them such capacity as they possess. Man sees, hears, touches, tastes and smells that which it is necessary for him to see, hear, touch, taste and smell in order to preserve his life. The decay or loss of any of these senses increases the risks with which his life is environed, and if it increases them less in the state of society in which we are actually living, the reason is that some see, hear, touch, taste and smell for others. A blind man, by himself and without a guide, could not live long. Society is an additional sense; it is the true common sense.
Katastroika (1988)
Source: Sacred Causes: The Clash of Religion and Politics, From the Great War to the War on Terror (2006), p. 415