Quotes about thunder

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Source: Poems (1898), Rhymes And Rhythms, XIV

version in original Dutch (origineel citaat van Hendrik Werkman, in het Nederlands): Onderwerpen behoef ik nooit te zoeken die komen zichzelf aanbieden, de goede vorm niet altijd dadelijk en daarom is het goed vooraf die kleine schetsjes te maken. Anders wordt het te wild, het werk eischt een groote kalmte en als ik aan tijd gebonden ben, bijv. als Greet [zijn vrouw] vindt dat ik vroeger thuis moet komen [dan] is het donderen want de rust is zoek.
Quote in a letter to nl:Paul Guermonprez, 15 July 1942; as cited in H. N. Werkman - Leven & Werk - 1882-1945, ed. A. de Vries, J. van der Spek, D. Sijens, M. Jansen; WBooks, Groninger Museum / Stichting Werkman, 2015 (transl: Fons Heijnsbroek), p. 176
1940's

Source: A Language Older Than Words (2000), p. 361

The Killing Man (1989)

The Creation, st. 6.
God's Trombones: Seven Negro Sermons in Verse (1927)

Source: 1950's, In: Reminiscence and Reverie, 1951, p. 66

"Playboy Interview: Madalyn Murray", Playboy (October 1965), on why she pursued Murray v. Curlett

Time’s Rub, p. 253 (Originally published in Asimov’s, April 1985)
In Alien Flesh (1986)

"The Unchanging"
Flame and Shadow (1920)

&quot; The Runaway http://www.poemhunter.com/poem/runaway-the/&quot; (1923) <br class="br">1920s

Now he sounded like a politician; he despised Theodore Roosevelt, and took pleasure in Roosevelt's dislike for him.
Source: The Great War: American Front (1998), p. 32

A Plaine Discovery of the Whole Revelation of St. John (1593), The First and Introductory Treatise

Redwood Tree
Song lyrics, Saint Dominic's Preview (1972)

"The History of Religion and Philosophy in Germany" (1834)

White Noise (1984)

Poetic Manifesto

"Tires to Sandals", p. 318
Eight Little Piggies (1993)

Speech at TEDGlobal 2010

&quot;Yusuf Islam Takes Stance for Peace&quot; by Ali Asadullah at IslamOnline http://www.islamonline.net/servlet/Satellite?c=Article_C&amp;pagename=Zone-English-ArtCulture%2FACELayout&amp;cid=1158658359693

Annus Mirabilis, Stanza 39.
Bartlett's Familiar Quotations, 10th ed. (1919)

Basel Gill, referring to Lini
(9 November 2000)

Main Street and Other Poems (1917), The Thorn

Main Street and Other Poems (1917), In Memory

&quot;The Answer&quot; https://www.poetryfoundation.org/poems/50088/the-answer-56d22cd8d69d0, p. 33 <br class="br">The August Sleepwalker (1990)

Speech at United Mine Workers convention at Indianapolis (March 1940), quoted in Melvyn Dubofsky and Warren R. Van Tine, John L. Lewis: A Biography (1986), p. 278

Lyrics

The Visit (1991), The Old Ways

A Spring Storm

"Unappreciated Shakespeare", Illustrated Sporting and Dramatic News, Christmas Number, 9 December 1882.

In Efficiency is the ability to bring expertise in speech. http://books.google.co.in/books?id=mArVw7yUkCsC&amp;pg=PA338, p. 338

'..stripes and spots with the knife', as he learned then also Gabriele Münter - they frequently painted together in open air
Source: 1916 -1920, Autobiography', 1918, p. 31

Wild Night
Song lyrics, Tupelo Honey (1971)

The Confessions of Nat Turner (1831)

Song lyrics, Another Side of Bob Dylan (1964), Chimes of Freedom

Erinna
The Golden Violet (1827)
Variant: Which is the best,—
Beauty and glory, in a southern clime,
Mingled with thunder, tempest; or the calm
Of skies that scarcely change, which, at the least,
If much of shine they have not, have no storms?

Source: "Foundations of the Theory of Signs," 1938, p. 36

"Je suis le plus malade des Surrealistes"
Under a Glass Bell (1944)

Song lyrics, Earth Moving (1989)

Source: The Deserted Village (1770), Line 211.

St. 1
The Cloud (1820)

XI. 593–598 (tr. William Broome); of Sisyphus.
Odyssey (c. 725 BC)

First Evening, "A Symbol".
The Poet's Journal (1863)

Journal of Discourses 3:222 (March 2, 1856)
1850s

44 : God Alone Is, p. 74.
The Everything and the Nothing (1963)

Act I, scene i.
Cato, A Tragedy (1713)

"The God Called Poetry"
Country Sentiment (1920)

Source: The Traveller (1764), Line 409.

Song lyrics, Another Side of Bob Dylan (1964), Chimes of Freedom

The Niagara Movement, Address to the Country

Canto I, I
The Fate of Adelaide (1821)

Speech http://hansard.millbanksystems.com/commons/1854/mar/31/war-with-russia-the-queens-message in the House of Commons on the debate on war with Russia (31 March 1854). <br class="br">1850s

Book of Taliesin (c. 1275?), Oh God, the God of Formation

Fiction, Napoleon Symphony (1974)

Moisés Neto. Nelson Rodrigues: o nosso boca de ouro, p 3.

Source: Collected Poems (1993), p. 268-269. The Single Hound.

A Tradition of Victory, Cap 11 "So Little Time"

Source: Buddy Holly is Alive and Well on Ganymede (1991), p. 173

Source: The Name of the Wind (2007), Chapter 7, “Of Beginnings and the Names of Things” (p. 57)

Source: The Passing of an Illusion, The Idea of Communism in the Twentieth Century (1999), p. 191

Nolde's written note in 1942; as quoted in Nolde: Forbidden Pictures [exhibition catalog], Marlsborough Fine Art Ltd., London, 1970, p. 9
1921 - 1956

Song, Book VIII, p. 146
Drake, an English Epic (1908)

Translation of The Lusiads, Canto I, st. 106, p. 40

O destino não é só dramaturgo, é também o seu próprio contra-regra, isto é, designa a entrada dos personagens em cena, dá-lhes as cartas e outros objetos, e executa dentro os sinais correspondentes ao diálogo, uma trovoada, um carro, um tiro.
Source: Dom Casmurro (1899), Ch. 73, pp. 159-60.

The London Literary Gazette (3rd January 1835) Versions from the German (First Series.) - 'The Black Hunt of Litzou'
Translations, From the German

Source: Esther: A Novel (1884), Ch. IX

"Thunder Road"
Song lyrics, Born to Run (1975)

Sisyphus as translated by R. G. Bury, and revised by J. Garrett

Wartet nur! [Only Wait!] in Poems for the Times ; also in Poems of Heinrich Heine: Three Hundred and Twenty-five Poems (1917) Selected and translated by Louis Untermeyer, p. 262

Some Reasons Why (1881)

St. XLII
Adonais (1821)

Source: Mathematical Monads (1889), p. 268

"Daily Trials" in Companion Poets (1871).

Page 17.
New Age Politics: Our Only Real Alternative (2015)

Book III, line 35
The Æneid of Virgil (1740)

"When You Walk In The Room" (1962)

"The First Long Range Artillery Fire On Leningrad," translated by Daniela Gioseffi (1993)

Young Adventure (1918), The Lover in Hell
Context: She is all peace, all quiet,
All passionate desires, the eloquent thunder
Of new, glad suns, shouting aloud for joy,
Over fresh worlds and clean, trampling the air
Like stooping hawks, to the long wind of horns,
Flung from the bastions of Eternity...
And she is the low lake, drowsy and gentle,
And good words spoken from the tongues of friends,
And calmness in the evening, and deep thoughts,
Falling like dreams from the stars' solemn mouths.
All these.

Canto 1: st. 1, lines 1–10
The Hasty-Pudding (1793)
Context: Despise it not, ye Bards to terror steel'd,
Who hurl'd your thunders round the epic field;
Nor ye who strain your midnight throats to sing
Joys that the vineyard and the still-house bring;
Or on some distant fair your notes employ,
And speak of raptures that you ne'er enjoy.
I sing the sweets I know, the charms I feel,
My morning incense, and my evening meal,
The sweets of Hasty-Pudding. Come, dear bowl,
Glide o'er my palate, and inspire my soul.

Book I : Man at Bay, Ch. 5
Wanderer (1963)
Context: "I’ve always wanted to sail to the South Seas, but I can’t afford it." What these men can’t afford is not to go. They are enmeshed in the cancerous discipline of "security." And in the worship of security we fling our lives beneath the wheels of routine — and before we know it our lives are gone.
What does a man need — really need? A few pounds of food each day, heat and shelter, six feet to lie down in — and some form of working activity that will yield a sense of accomplishment. That's all — in the material sense, and we know it. But we are brainwashed by our economic system until we end up in a tomb beneath a pyramid of time payments, mortgages, preposterous gadgetry, playthings that divert our attention from the sheer idiocy of the charade.
The years thunder by. The dreams of youth grow dim where they lie caked in dust on the shelves of patience. Before we know it, the tomb is sealed.
Where, then, lies the answer? In choice. Which shall it be: bankruptcy of purse or bankruptcy of life? What follows is not a blueprint for the man entombed; not many people find themselves in a situation paying a hundred and fifty thousand dollars a year (as if any man is worth that much). But the struggle is relative: it's a lot hard to walk away from an income like that than from a fraction thereof.

1850s, West India Emancipation (1857)
Context: Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims, have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle, there is no progress. Those who profess to favor freedom, and yet depreciate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to, and you have found out the exact amount of injustice and wrong which will be imposed upon them; and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress. [... ] Men might not get all they work for in this world, but they must certainly work for all they get. If we ever get free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 19. How, Though the Sphere Showed Me Other Mysteries of Spaceland, I Still Desired More; and What Came of It
Context: p>Those who have thus appeared — no one knows whence — and have returned — no one knows whither — have they also contracted their sections and vanished somehow into that more Spacious Space, whither I now entreat you to conduct me?SPHERE (MOODILY). They have vanished, certainly — if they ever appeared. But most people say that these visions arose from the thought — you will not understand me — from the brain; from the perturbed angularity of the Seer.I. Say they so? Oh, believe them not. Or if it indeed be so, that this other Space is really Thoughtland, then take me to that blessed Region where I in Thought shall see the insides of all solid things. There, before my ravished eye, a Cube, moving in some altogether new direction, but strictly according to Analogy, so as to make every particle of his interior pass through a new kind of Space, with a wake of its own — shall create a still more perfect perfection than himself, with sixteen terminal Extra-solid angles, and Eight solid Cubes for his Perimeter. And once there, shall we stay our upward course? In that blessed region of Four Dimensions, shall we linger on the threshold of the Fifth, and not enter therein? Ah, no! Let us rather resolve that our ambition shall soar with our corporal ascent. Then, yielding to our intellectual onset, the gates of the Sixth Dimension shall fly open; after that a Seventh, and then an Eighth —How long I should have continued I know not. In vain did the Sphere, in his voice of thunder, reiterate his command of silence, and threaten me with the direst penalties if I persisted. Nothing could stem the flood of my ecstatic aspirations. Perhaps I was to blame; but indeed I was intoxicated with the recent draughts of Truth to which he himself had introduced me. However, the end was not long in coming. My words were cut short by a crash outside, and a simultaneous crash inside me, which impelled me through space with a velocity that precluded speech. Down! down! down! I was rapidly descending; and I knew that return to Flatland was my doom. One glimpse, one last and never-to-be-forgotten glimpse I had of that dull level wilderness — which was now to become my Universe again — spread out before my eye. Then a darkness. Then a final, all-consummating thunder-peal; and, when I came to myself, I was once more a common creeping Square, in my Study at home, listening to the Peace-Cry of my approaching Wife.</p

Alternately reported as: "That is my thunder, by God; the villains will play my thunder, but not my play." Reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Note: Dennis had written a tragedy, Appius and Virginia, for which he had invented a new technique for creating the sound of thunder, which the actors favored and which remained in use for centuries thereafter. The play itself was poorly received despite this innovation, and the management of the Drury Lane Theatre withdrew it. A few nights later, Dennis was in the pit at a performance of Macbeth, and heard his own thunder used; upon which he rose in a violent passion, and exclaimed with an oath, that it was his thunder. In Biographia Britannica, vol. v. p. 103. Conflicting reports exist as to whether Dennis actually used the phrase "steal my thunder", although it is undisputed that his experience is the origin of the idiom.
Context: See how the rascals use me! They will not let my play run; and yet they steal my thunder.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 19. How, Though the Sphere Showed Me Other Mysteries of Spaceland, I Still Desired More; and What Came of It
Context: p>Those who have thus appeared — no one knows whence — and have returned — no one knows whither — have they also contracted their sections and vanished somehow into that more Spacious Space, whither I now entreat you to conduct me?SPHERE (MOODILY). They have vanished, certainly — if they ever appeared. But most people say that these visions arose from the thought — you will not understand me — from the brain; from the perturbed angularity of the Seer.I. Say they so? Oh, believe them not. Or if it indeed be so, that this other Space is really Thoughtland, then take me to that blessed Region where I in Thought shall see the insides of all solid things. There, before my ravished eye, a Cube, moving in some altogether new direction, but strictly according to Analogy, so as to make every particle of his interior pass through a new kind of Space, with a wake of its own — shall create a still more perfect perfection than himself, with sixteen terminal Extra-solid angles, and Eight solid Cubes for his Perimeter. And once there, shall we stay our upward course? In that blessed region of Four Dimensions, shall we linger on the threshold of the Fifth, and not enter therein? Ah, no! Let us rather resolve that our ambition shall soar with our corporal ascent. Then, yielding to our intellectual onset, the gates of the Sixth Dimension shall fly open; after that a Seventh, and then an Eighth —How long I should have continued I know not. In vain did the Sphere, in his voice of thunder, reiterate his command of silence, and threaten me with the direst penalties if I persisted. Nothing could stem the flood of my ecstatic aspirations. Perhaps I was to blame; but indeed I was intoxicated with the recent draughts of Truth to which he himself had introduced me. However, the end was not long in coming. My words were cut short by a crash outside, and a simultaneous crash inside me, which impelled me through space with a velocity that precluded speech. Down! down! down! I was rapidly descending; and I knew that return to Flatland was my doom. One glimpse, one last and never-to-be-forgotten glimpse I had of that dull level wilderness — which was now to become my Universe again — spread out before my eye. Then a darkness. Then a final, all-consummating thunder-peal; and, when I came to myself, I was once more a common creeping Square, in my Study at home, listening to the Peace-Cry of my approaching Wife.</p

"The Altar of Righteousness" in Harper's Monthly (June 1904).
Context: God by God flits past in thunder, till His glories turn to shades;
God to God bears wondering witness how His gospel flames and fades.
More was each of these, yet they were, than man their servant seemed:
Dead are all of these, and man survives who made them while he dreamed.

Poems (1917), The Great Minimum
Context: In a time of sceptic moths and cynic rusts,
And fattened lives that of their sweetness tire
In a world of flying loves and fading lusts,
It is something to be sure of a desire.
Lo, blessed are our ears for they have heard;
Yea, blessed are our eyes for they have seen:
Let the thunder break on man and beast and bird
And the lightning. It is something to have been.

The Legend of Jubal (1869)
Context: Wouldst thou have asked aught else from any god
Whether with gleaming feet on earth he trod
Or thundered through the skies — aught else for share
Of mortal good, than in thy soul to bear
The growth of song, and feel the sweet unrest
Of the world's spring-tide in thy conscious breast?
No, thou hadst grasped thy lot with all its pain,
Nor loosed it any painless lot to gain
Where music's voice was silent; for thy fate
Was human music's self incorporate:
Thy senses' keenness and thy passionate strife
Were flesh of her flesh and her womb of Life.

Hudibras, Part III (1678)
Context: We idly sit, like stupid blockheads,
Our hands committed to our pockets,
And nothing but our tongues at large,
To get the wretches a discharge:
Like men condemn'd to thunder-bolts,
Who, ere the blow, become mere dolts;
Or fools besotted with their crimes,
That know not how to shift betimes,
And neither have the hearts to stay,
Nor wit enough to run away.

1920s, Notes on Democracy (1926)
Context: Democracy always seems bent upon killing the thing it theoretically loves. I have rehearsed some of its operations against liberty, the very cornerstone of its political metaphysic. It not only wars upon the thing itself; it even wars upon mere academic advocacy of it. I offer the spectacle of Americans jailed for reading the Bill of Rights as perhaps the most gaudily humorous ever witnessed in the modern world. Try to imagine monarchy jailing subjects for maintaining the divine right of Kings! Or Christianity damning a believer for arguing that Jesus Christ was the Son of God! This last, perhaps, has been done: anything is possible in that direction. But under democracy the remotest and most fantastic possibility is a common place of every day. All the axioms resolve themselves into thundering paradoxes, many amounting to downright contradictions in terms. The mob is competent to rule the rest of us—but it must be rigorously policed itself. There is a government, not of men, but of laws—but men are set upon benches to decide finally what the law is and may be. The highest function of the citizen is to serve the state—but the first assumption that meets him, when he essays to discharge it, is an assumption of his disingenuousness and dishonour. Is that assumption commonly sound? Then the farce only grows the more glorious.
I confess, for my part, that it greatly delights me. I enjoy democracy immensely. It is incomparably idiotic, and hence incomparably amusing. Does it exalt dunderheads, cowards, trimmers, frauds, cads? Then the pain of seeing them go up is balanced and obliterated by the joy of seeing them come down. Is it inordinately wasteful, extravagant, dishonest? Then so is every other form of government: all alike are enemies to laborious and virtuous men. Is rascality at the very heart of it? Well, we have borne that rascality since 1776, and continue to survive. In the long run, it may turn out that rascality is necessary to human government, and even to civilization itself—that civilization, at bottom, is nothing but a colossal swindle. I do not know: I report only that when the suckers are running well the spectacle is infinitely exhilarating. But I am, it may be, a somewhat malicious man: my sympathies, when it comes to suckers, tend to be coy. What I can't make out is how any man can believe in democracy who feels for and with them, and is pained when they are debauched and made a show of. How can any man be a democrat who is sincerely a democrat?

"July"
Context: What comes now? The earth awaits
What fierce wonder from the skies?
Thunder, trampling through the night?
Morning, with illustrious eyes?
Morning, from the springs of light:
Thunder, round Heaven's opening gates..

Poems and Ballads (1866-89), The Triumph of Time
Context: p>The pulse of war and passion of wonder,
The heavens that murmur, the sounds that shine,
The stars that sing and the loves that thunder,
The music burning at heart like wine,
An armed archangel whose hands raise up
All senses mixed in the spirit's cup
Till flesh and spirit are molten in sunder —
These things are over, and no more mine. These were a part of the playing I heard
Once, ere my love and my heart were at strife;
Love that sings and hath wings as a bird,
Balm of the wound and heft of the knife.
Fairer than earth is the sea, and sleep
Than overwatching of eyes that weep,
Now time has done with his one sweet word,
The wine and leaven of lovely life.</p

1860s, 1864, Letter to the City of Atlanta (September 1864)
Context: You might as well appeal against the thunder-storm as against these terrible hardships of war. They are inevitable, and the only way the people of Atlanta can hope once more to live in peace and quiet at home, is to stop the war, which can only be done by admitting that it began in error and is perpetuated in pride.

1960s, A Christian Movement in a Revolutionary Age (1965)
Context: When Moses walked into the courts of Pharaoh and thundered forth with the call to "Let my people go," he introduced into history the concept of a God who was concerned about the freedom and dignity of all his children and who was willing to turn heaven and earth that freedom might be a realty. Throughout the history of Israel as recorded in the Old Testament, we see God active in the affairs of men, struggling relentlessly against the forces of evil that beset them and seeking to mold a people who will serve as his children, as partners in the building of His kingdom here on earth. The God of our fathers is a God of revolution. He will not be content with anything less than perfection in His children and in their society. It is this strong biblical tradition which has been the foundation of the freedom struggle for the past three centuries. As far as back as the early days of slavery black men heard the story of Mosees and learned of this great God who would lead his people to freedom, and so they sang, "Go Down Moses." They sang of a "Balm in Gilead" that would "heal the sin-sick soul" and "make the wounded whole." They sand of Ezekial's dry bones and prophesied the day when the dry bones of the valleys of our land would rise up and become men and stand tall for freedom and dignity.

Source: Archipelago (1979), Chapter Four, Pt. 6
Context: A crisis should have thunder in it. If Finnegan and Dotty had been able to generate a crisis with thunder and lightning, things might have been different. But what if the last anchor-cable parts when no one knows it, and the drift has already begun? This is the crisis come and gone.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 94

The Transhumanism Handbook, 2019

Source: Demon Princes (1964-1981), The Star King (1964), Chapter 6 (p. 59)

Live at the Purple Onion (2007)

1840s, Heroes and Hero-Worship (1840), The Hero as Priest

Translated by C. J. Lyall, quoted in Arabian Poetry, p. 41-42. First Stanza, lines 1-10 https://archive.org/details/arabianpoetryfo00clougoog/page/n127/mode/2up <br class="br">The Poem of Labīd (translated by C. J. Lyall in 1881)