Variant: If she's amazing, she won't be easy. If she's easy, she won't be amazing. If she's worth it, you wont give up. If you give up, you're not worthy. ... Truth is, everybody is going to hurt you; you just gotta find the ones worth suffering for.
Source: Guitar Chord Songbook - Bob Marley
Quotes about wont
A collection of quotes on the topic of wont, men, man, use.
Quotes about wont
Response to Parliament (October 1566).
“The immortal gods are wont to allow those persons whom they wish to punish for their guilt sometimes a greater prosperity and longer impunity, in order that they may suffer the more severely from a reverse of circumstances.”
Consuesse enim deos immortales, quo gravius homines ex commutatione rerum doleant, quos pro scelere eorum ulcisci velint, his secundiores interdum res et diuturniorem impunitatem concedere.
Book I, Ch. 14, translated by W. A. McDevitte and W. S. Bohn
De Bello Gallico
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 294.
It would be no small praise to Christians if we could say as much for them.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 294.
Olive Gilbert & Sojourner Truth (1878), Narrative of Sojourner Truth, a Bondswoman of Olden Time, page 159. ( text at sojournertruth.org http://www.sojournertruth.org/Library/Archive/LibyanSibyl.htm)
The Life, Martyrdom, and Selections from the Writings of Thomas Cranmer https://books.google.com/books?id=FvNeAAAAcAAJ&pg=PA3&lpg=PA3&dq=The+Life,+Martyrdom,+and+Selections+from+the+Writings+of+Thomas+Cranmer+...&source=bl&ots=LbXiMjz5Zp&sig=0pi5SHuxfdt_YUoiJcxvLgr7x5E&hl=en&sa=X&ved=0ahUKEwjzmZL_wsfaAhVl6YMKHWubBkcQ6AEILDAB by Thomas Cranmer, p.139-142, (1809)
“Your minds that once did stand erect and strong,
What madness swerves them from their wonted course?”
Quo vobis mentes, rectae quae stare solebant
Antehac, dementis sese flexere viai?
As quoted by Cicero in De Senectute, Chapter VI (Loeb translation)
“We got arms but wont reach for the skies”
"Be (Intro)" (Track 1)
Albums, Be (2005)
“it wont be long now It won't be long
till earth is barren as the moon
and sapless as a mumbled bone”
archy and mehitabel (1927), what the ants are saying
A Commentary on St. Paul's Epistle to the Galatians https://books.google.com/books?id=zeCWncYgGOgC&pg=PA37&source=gbs_toc_r&cad=3#v=onepage&q&f=false by Martin Luther, Johann Friedrich Wilhelm Tischer, Samuel Simon Schmucker Chapter 3, p. 286
Commentary on the Epistle to the Galatians (1535)
1900s, Address at the Prize Day Exercises at Groton School (1904)
“Amidst all of these flashing lights I pray The Fame wont take my life.”
Performing "Paparazzi" in MTV VMA'S '09.
“Every man is like the company he is wont to keep.”
Phœnix Frag. 809
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.
“Nature is wont to hide herself.”
Fragment 123
Numbered fragments
Source: My Dearest Friend: Letters of Abigail and John Adams
Source: Runaways, Vol. 1: Pride and Joy
A Language Older Than Words (2000)
No. 206
Apophthegms (1624)
Awadh (Uttar Pradesh), Mir‘at-i-Mas‘udi in Elliot and Dowson, History of India as told by its own historians, Vol. II. p. 524-547
Quote from Mondrian's letter to H. P. Bremmer, Paris 29 January 1914; ; as cited in Mondrian, - The Art of Destruction, Carel Blotkamp, Reaktion Books LTD. London 2001, p. 81
1910's
June 15, 1844
1820s, Journals (1822–1863)
[Jackson, William Joseph, Tyāgarāja and the Renewal of Tradition: Translations and Reflections, http://books.google.com/books?id=CZBnppBQgOsC&pg=PA69, 1 January 1994, Motilal Banarsidass Publ., 978-81-208-1146-1, 169–]
“E'en from the tomb the voice of Nature cries,
E'en in our Ashes live their wonted Fires.”
St. 23
Elegy Written in a Country Churchyard http://www.thomasgray.org/cgi-bin/display.cgi?text=elcc (written 1750, publ. 1751)
Vol. 1., Page 394 - 395. Translated by W.P.Dickson.
The History of Rome - Volume 1
Source: The Nature of Geography (1939), p. 22 Introduction: About the historical background of American Geography
Eminent Historians: Their Technology, Their Line, Their Fraud
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 403.
"Thieves".
Volume Two (2010)
Letter to a friend after the dissolution of the unproductive Parliament of 1523. (Roger B. Merriman, The Life and Letters of Thomas Cromwell: Volume I (Oxford University Press, 1902), p. 313.)
“According to Cato the Elder, Scipio Africanus was wont to say that he was never less at leisure than when at leisure, nor less alone than when alone.”
P. Scipionem [...] dicere solitum scripsit Cato [...] numquam se minus otiosum esse, quam cum otiosus; nec minus solum, quam cum solus esset.
Book III, section 1
De Officiis – On Duties (44 BC)
“Who love my man, I'm a liar if I say I don't
But I'll quit my man, I'm a liar if I say I wont.”
Billie's Blues
and I believe in China they will send out the tanks.
2010s, Socialism's Legacy (2011), Q&A
“Dr. Kettle was wont to say that Seneca writes as a Boare does pisse, scilicet by jirkes.”
"Ralph Kettell"
Brief Lives
"They Are All Gone," st. 7.
Silex Scintillans (1655)
Give It Away by Red Hot Chili Peppers
Ma confession, Lausanne: L'Âge d'Homme, p. 91
Ma confession (1975)
The London Literary Gazette (10th January 1835) Versions from the German (Second Series.) 'The Coming of Spring'—Schiller.
Translations, From the German
“King Agis said, "The Lacedæmonians are not wont to ask how many, but where the enemy are."”
58 Agis
Apophthegms of Kings and Great Commanders
Dr. Wallis's Account of some Passages of his own Life (1696)
To a Lady singing a Song of his Composing; reported in Bartlett's Familiar Quotations, 10th ed. (1919). See also Eagles, for variations on this theme.
“Wine is wont to show the mind of man.”
Source: Elegies, Line 500.
En un lugar de la Mancha, de cuyo nombre no quiero acordarme, no hace mucho tiempo que vivía un hidalgo de los de lanza en astillero, adarga antigua, rocín flaco y galgo corredor.
Source: Don Quixote de la Mancha (1605–1615), Part I, Book I, Ch. 1.
1920s, The Press Under a Free Government (1925)
43 Alexander
Apophthegms of Kings and Great Commanders
:s:The World as Will and Representation/Preface to the First Edition, last paragraph.
Mostly quoted rather incorrectly as: All truth passes through three stages. First, it is ridiculed. Second, it is violently opposed. Third, it is accepted as being self-evident.
Und so, nachdem ich mir den Scherz erlaubt, dem eine Stelle zu gönnen, in diesem durchweg zweideutigen Leben kaum irgend ein Blatt zu ernsthaft seyn kann, gebe ich mit innigem Ernst das Buch hin, in der Zuversicht, daß es früh oder spät diejenigen erreichen wird, an welche es allein gerichtet seyn kann, und übrigens gelassen darin ergeben, daß auch ihm in vollem Maaße das Schicksal werde, welches in jeder Erkenntniß, also um so mehr in der wichtigsten, allezeit der Wahrheit zu Theil ward, der nur ein kurzes Siegesfest beschieden ist, zwischen den beiden langen Zeiträumen, wo sie als paradox verdammt und als trivial geringgeschätzt wird. Auch pflegt das erstere Schicksal ihren Urheber mitzutreffen.— Aber das Leben ist kurz und die Wahrheit wirkt ferne und lebt lange: sagen wir die Wahrheit.
Die Welt als Wille und Vorstellung. Leipzig 1819. Vorrede. p.XVI books.google https://books.google.de/books?id=0HsPAAAAQAAJ&pg=PR16
The World as Will and Representation (1819; 1844; 1859)
Part I, line 9.
The Grave (1743)
Source: "English and the Discipline of Ideas" (1920), pp. 64-65
Source: 1970s, "The short and glorious history of organizational theory", 1973, p. 6
“As men of inward light are wont
To turn their optics in upon 't.”
Canto I, line 481
Source: Hudibras, Part III (1678)
"Complaint of the Absence of her Lover Being upon the Sea", line 1
“Alexander was wont to say, "Were I not Alexander, I would be Diogenes."”
Of the Fortune or Virtue of Alexander the Great
Bartlett's Familiar Quotations, 10th ed. (1919)
“Atlas' grandson obeys his sire's words and hastily thereupon binds the winged sandals on to his ankles and with his wide hat covers his locks and tempers the stars. Then he thrusts the wand in his right hand; with this he was wont to banish sweet slumber or recall it, with this to enter black Tartarus and give life to bloodless phantoms. Down he leapt and shivered as the thin air received him. No pause; he takes swift and lofty flight through the void and traces a vast arc across the clouds.”
Paret Atlantiades dictis genitoris et inde
summa pedum propere plantaribus inligat alis
obnubitque comas et temperat astra galero.
tum dextrae uirgam inseruit, qua pellere dulces
aut suadere iterum somnos, qua nigra subire
Tartara et exangues animare adsueuerat umbras.
desiluit, tenuique exceptus inhorruit aura.
nec mora, sublimes raptim per inane volatus
carpit et ingenti designat nubila gyro.
Source: Thebaid, Book I, Line 303
Wieland; or, the Transformation (1798)
“As institutional psychopaths, corporations are wont to remove obstacles that get into their way.”
Source: The Corporation: The Pathological Pursuit of Profit and Power (2004), Chapter 4, Democracy Ltd., p. 85
“As old Chaucer was wont to say, that broad famous English poet.”
More Dissemblers besides Women (1614), Act i. Sc. 4.
Nan You're A Window Shopper
Song lyrics, Alright, Still (2006)
Source: Mathematical Lectures (1734), p. 44
“Euripides was wont to say, "Silence is an answer to a wise man."”
Of Bashfulness
Bartlett's Familiar Quotations, 10th ed. (1919)
As quoted by Jordanes, The Origin and Deeds of the Goths http://people.ucalgary.ca/~vandersp/Courses/texts/jordgeti.html#attila, translated by Charles C. Mierow
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 193.
No. 76
Apophthegms (1624)
Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 11. Concerning our Priests
Context: p>With us, our Priests are Administrators of all Business, Art, and Science; Directors of Trade, Commerce, Generalship, Architecture, Engineering, Education, Statesmanship, Legislature, Morality, Theology; doing nothing themselves, they are the Causes of everything worth doing, that is done by others.Although popularly everyone called a Circle is deemed a Circle, yet among the better educated Classes it is known that no Circle is really a Circle, but only a Polygon with a very large number of very small sides. As the number of the sides increases, a Polygon approximates to a Circle; and, when the number is very great indeed, say for example three or four hundred, it is extremely difficult for the most delicate touch to feel any polygonal angles. Let me say rather, it WOULD be difficult: for, as I have shown above, Recognition by Feeling is unknown among the highest society, and to FEEL a Circle would be considered a most audacious insult. This habit of abstention from Feeling in the best society enables a Circle the more easily to sustain the veil of mystery in which, from his earliest years, he is wont to enwrap the exact nature of his Perimeter or Circumference.</p
“Promise me you wont never hurt nobody unless its absolute a must, unless you jist have to do it.”
From Here to Eternity (1951)
Context: "A deathbed promise is the most sacred one there is," she hawked at him from the lungs that were almost, but not quite, filled up yet, "and I want you to make me this promise on my deathbed: Promise me you wont never hurt nobody unless its absolute a must, unless you jist have to do it."
"I promise you," he vowed to her, still waiting for the angels to appear. "Are you afraid?" he said.
"Give me your hand on it, boy. It is a deathbed promise, and you'll never break it."
"Yes maam," he said, giving her his hand, drawing it back quickly, afraid to touch the death he saw in her, unable to find anything beautiful or edifying or spiritually uplifting in this return to God. He watched a while longer for signs of immortality. No angels came, however, there was no earthquake, no cataclysm, and it was not until he had thought it over often this first death that he had had a part in that he discovered the single uplifting thing about it, that being the fact that in this last great period of fear her thought had been upon his future, rather than her own. He wondered often after that about his own death, how it would come, how it would feel, what it would be like to know that this breath, now, was the last one. It was hard to accept that he, who was the hub of this known universe, would cease to exist, but it was an inevitability and he did not shun it. He only hoped that he would meet it with the same magnificent indifference with which she who had been his mother met it. Because it was there, he felt, that the immortality he had not seen was hidden.
On her initial inspiration for "The Battle Hymn of the Republic".
Reminiscences (1899)
Context: We returned to the city very slowly, of necessity, for the troops nearly filled the road. My dear minister was in the carriage with me, as were several other friends. To beguile the rather tedious drive, we sang from time to time snatches of the army songs so popular at that time, concluding, I think, with
John Brown's body lies a-mouldering in the ground;
His soul is marching on.
The soldiers seemed to like this, and answered back, "Good for you!" Mr. Clarke said, "Mrs. Howe, why do you not write some good words for that stirring tune?" I replied that I had often wished to do this, but had not as yet found in my mind any leading toward it.
I went to bed that night as usual, and slept, according to my wont, quite soundly. I awoke in the gray of the morning twilight; and as I lay waiting for the dawn, the long lines of the desired poem began to twine themselves in my mind. Having thought out all the stanzas, I said to myself, "I must get up and write these verses down, lest I fall asleep again and forget them." So, with a sudden effort, I sprang out of bed, and found in the dimness an old stump of a pen which I remembered to have used the day before. I scrawled the verses almost without looking at the paper. I had learned to do this when, on previous occasions, attacks of versification had visited me in the night, and I feared to have recourse to a light lest I should wake the baby, who slept near me. I was always obliged to decipher my scrawl before another night should intervene, as it was only legible while the matter was fresh in my mind. At this time, having completed the writing, I returned to bed and fell asleep, saying to myself, "I like this better than most things that I have written."
“Thy name is Hasty-Pudding! thus our sires
Were wont to greet thee fuming from the fires.”
Canto 1: st. 8 & st. 9, lines 1–12
The Hasty-Pudding (1793)
Context: But here tho' distant from our native shore,
With mutual glee we meet and laugh once more,
The same! I know thee by that yellow face,
That strong complexion of true Indian race,
Which time can never change, nor soil impair,
Nor Alpine snows, nor Turkey's morbid air;
For endless years, thro' every mild domain,
Where grows the maize, there thou art sure to reign.
But man, more fickle, the bold license claims,
In different realms to give thee different names.
Thee soft nations round the warm Levant
Palanta call, the French of course Polante;
E'en in thy native regions, how I blush
To hear the Pennsylvanians call thee Mush!
On Hudson's banks, while men of Belgic spawn
Insult and eat thee by the name suppawn.
All spurious appellations, void of truth:
I've better known thee from my earliest youth,
Thy name is Hasty-Pudding! thus our sires
Were wont to greet thee fuming from the fires.
No. 97
Apophthegms (1624)
About, Pride Of The Nation: Dr. A.P.J. Abdul Kalam
Vol. 4, pt. 2, translated by W.P.Dickson
The History of Rome - Volume 4: Part 2