Gie Quotes

O, wad some Power the giftie gie us To see oursels as others see us! It wad frae monie a blunder free us, An' foolish notion.

Nobody can see the trouble I see, nobody knows my sorrow.

Lebih baik diasingkan daripada menyerah pada kemunafikan

Seorang filsuf Yunani pernah berkata bahwa nasib terbaik adalah tidak dilahirkan, yang kedua dilahirkan tapi mati muda, dan tersial adalah umur tua.

Ye Hypocrites, are these your pranks To murder men and gie God thanks Desist for shame, proceed no further God won't accept your thanks for murder.

Bagiku ada sesuatu yang paling berharga dan hakiki dalam kehidupan: 'dapat mencintai, dapat iba hati, dapat merasai kedukaan'. Tanpa itu semua maka kita tidak lebih dari benda. Berbahagialah orang yang masih mempunyai rasa cinta, yang belum sampai kehilangan benda yang paling bernilai itu. Kalau kita telah kehilangan itu maka absurdlah hidup kita

Makhluk kecil kembalilah. Dari tiada ke tiada. Berbahagialah dalam ketiadaanmu.

Dan seorang pahlawan adalah seorang yang mengundurkan diri untuk dilupakan seperti kita melupakan yang mati untuk revolusi .

Tapi sekarang aku berpikir sampai di mana seseorang masih tetap wajar, walau ia sendiri tidak mendapatkan apa-apa. seseorang mau berkorban buat sesuatu, katakanlah, ide-ide, agama, politik atau pacarnya. Tapi dapatkah ia berkorban buat tidak apa-apa.

Oh would some power the giftie gie us, To see ourselves as others see us.

Hanya ada 2 pilihan, menjadi apatis atau mengikuti arus. Tetapi aku memilih untuk jadi manusia merdeka

But even an ordinary secretary or a housewife or a teenager can, within their own small ways, turn on a small light in a dark room.

Karena aku cinta pada keberanian hidup

Aku kira dan bagiku itulah kesadaran sejarah. Sadar akan hidup dan kesia-siaan nilai.

The eagle flies alone

Kami jelaskan apa sebenarnya tujuan kami. Kami katakan bahwa kami adalah manusia-manusia yang tidak percaya pada slogan. Patriotisme tidak mungkin tumbuh dari hipokrisi dan slogan-slogan. Seseorang hanya dapat mencintai sesuatu secara sehat kalau ia mengenal obyeknya. Dan mencintai tanah air Indonesia dapat ditumbuhkan dengan mengenal Indonesia bersama rakyatnya dari dekat. Pertumbuhan jiwa yang sehat dari pemuda harus berarti pula pertumbuhan fisik yang sehat. Karena itulah kami naik gunung.

O wad some Power the giftie gie us To see oursels as ithers see us!

Dunia ini adalah dunia yang aneh. Dunia yang hijau tapi lucu. Dunia yang kotor tapi indah. Mungkin karena itulah saya telah jatuh cinta dengan kehidupan. Dan saya akan mengisinya, membuat mimpi-mimpi yang indah dan membius diri saya dalam segala-galanya. Semua dengan kesadaran. Setelah itu hati rasanya menjadi lega.

People should never think that you have to be a very special person to help those who need you.

Kita tak pernah menanamkan apa-apa, kita tak'kan pernah kehilangan apa-apa

Potonglah kaki tangan seseorang lalu masukkan di tempat 2 x 3 meter dan berilah kebebasan padanya. Inilah kemerdekaan pers di Indonesia.

Nasib terbaik adalah tidak dilahirkan, yang kedua dilahirkan tapi mati muda, dan yang tersial adalah umur tua. Rasa-rasanya memang begitu. Bahagialah mereka yang mati muda.

Mimpi saya yang terbesar, yang ingin saya laksanakan adalah, agar mahasiswa Indonesia berkembang menjadi “manusia-manusia yang biasa”. Menjadi pemuda-pemuda dan pemudi-pemudi yang bertingkah laku sebagai seorang manusia yang normal, sebagai seorang manusia yang tidak mengingkari eksistensi hidupnya sebagai seorang mahasiswa, sebagai seorang pemuda dan sebagai seorang manusia.

Not the bee upon the blossom, In the pride o' sunny noon; Not the little sporting fairy, All beneath the simmer moon; Not the poet, in the moment Fancy lightens in his e'e, Kens the pleasure, feels the rapture, That thy presence gi'es to me.

Kebenaran hanya ada di langit dan dunia hanyalah palsu dan palsu.

I pay more tax registered in Holland than I would in the USA, but better gieing to the Dutch to build dams than the Yanks to build bombs.

Saya mimpi tentang sebuah dunia dimana ulama, buruh, dan pemuda bangkit dan berkata, “stop semua kemunafikan ! Stop semua pembunuhan atas nama apapun.. dan para politisi di PBB, sibuk mengatur pengangkatan gandum, susu, dan beras buat anak-anak yang lapar di 3 benua, dan lupa akan diplomasi. Tak ada lagi rasa benci pada siapapun, agama apapun, ras apapun, dan bangsa apapun..dan melupakan perang dan kebencian, dan hanya sibuk dengan pembangunan dunia yang lebih baik.

You are the heroes. You are the heroes everyday.

Yang paling berharga dan hakiki dalam kehidupan adalah dapat mencintai, dapat iba hati, dapat merasai kedukaan

Tetapi kenang-kenangan demonstrasi akan tetap hidup. Dia adalah batu tapal daripada perjuangan mahasiswa Indonesia, batu tapal dalam revolusi Indonesia dan batu tapal dalam sejarah Indonesia. Karena yang dibelanya adalah keadilan dan kejujuran.

Bagiku ada sesuatu yang paling berharga dan hakiki dalam kehidupan: 'dapat mencintai, dapat iba hati, dapat merasai kedukaan'. Tanpa itu semua maka kita tidak lebih dari benda. Berbahagialah orang yang masih mempunyai rasa cinta, yang belum sampai kehilangan benda yang paling bernilai itu. Kalau kita telah kehilangan itu maka absurdlah hidup kita.

Ketika Hitler mulai membuas maka kelompok Inge School berkata tidak. Mereka (pemuda-pemuda Jerman ini) punya keberanian untuk berkata "tidak". Mereka, walaupun masih muda, telah berani menentang pemimpin-pemimpin gang-gang bajingan, rezim Nazi yang semua identik. Bahwa mereka mati, bagiku bukan soal. Mereka telah memenuhi panggilan seorang pemikir. Tidak ada indahnya (dalam arti romantik) penghukuman mereka, tetapi apa yang lebih puitis selain bicara tentang kebenaran.

Still, failure, success, what is it? Whae gies a fuck. We aw live, then we die, in quite a short space ay time n аw. That's it; end ay fuckin story.

-ye always want what ye cannae have and the things that ye dinnae really gie a toss aboot get handed tae ye oan a plate.

We did our duty as human beings: helping people in need.

Tetapi aku mempunyai kesadaran yang teguh, bahwa “let the dead, be dead. There are man and women so lonely. They believe, god is now we.

Manusia dibentuk oleh ambisi mengenai masa depan, dibentuk oleh kenyataan-kenyataan kini, dan pengalaman-pengalaman masa lampau. Seorang pun tak dapat membebaskan dirinya dari masa lampau. Pengalaman-pengalaman pribadi memberi warna pada pandangan dan sikap hidup seorang untuk seterusnya.

Baru-baru ini seorang OKD (Organisasi Keamanan Desa) memukul tukang becak. Kita kasihan pada OKD yang penakut itu. Mereka, untuk menutupi kekecilan-nya (cuma OKD) berlagak seperti jendral. Sebenarnya mereka adalah seorang yang penakut. Orang yang berani karena bersenjata adalah pengecut. Sabtu, 12 Desember 1959

Hidup adalah soal keberanian, menghadapi yang tanda tanya, tanpa kita mengerti tanpa kita bisa menawar. Terimalah dan hadapilah.

Kakimu Bukan Akar, Melangkahlah. "Orang-orang seperti kita, tidak pantas mati di tempat tidur," ucap Soe Hok Gie suatu ketika.

O wad some Power the giftie gie us To see oursels as ithers see us! It wad frae mony a blunder free us, An' foolish notion: What airs in dress an' gait wad lea'e us, An' ev'n devotion!

Whin yir oan junk, aw ye worry aboot is scorin. Oaf the gear, ye worry aboot loads ay things. Nae money, cannae git pished. Goat money, drinkin too much. Cannae git a burd, nae chance ay a ride. Git a burd, too much hassle, cannae breathe withoot her gittin oan yir case. Either that. or ye blow it, and feel aw guilty. Ye worry aboot bills, food, bailiffs, these Jambo Nazi scum beatin us, aw the things that ye couldnae gie a fuck aboot whin yuv goat a real junk habit. Yuv just goat one thing tae worry aboot. The simplicity ay it aw. Ken whit ah mean?

This social worker lassie turns round n gies us a stroppy look. Ah jist smiles bit she looked away aw fuckin nippy likes. Disnae cost nowt tae be social. A social worker thit cannae be fuckin social; that's nae good tae nae cunt, thon. Like a lifeguard thit cannae fuckin swim. Shouldnae be daein that kinday joab.

High cunts are a big fuckin drag when yir feeling like this, because thir too busy enjoying their high tae notice or gie a fuck about your suffering. Whereas the piss-held in the pub wants every cunt tae git as ootay it as he is, the real junky (as opposed tae the casual user who wants a partner-in-crime) doesnae gie a fuck aboot anybody else.

Any attempt at action is better than inaction. An attempt can go wrong, but inaction inevitably results in failure

Across the bottom of the last page of many a book is written 'Explicit, Deo Gratias ('Finished, thank god')...Books are kept not on open shelves, but in locked chests.

Jan Gies won’t need to. He’ll let his wife ride piggyback, and then Miep

Father has been home a lot lately. There’s nothing for him to do at the office; it must be awful to feel you’re not needed. Mr. Kleiman has taken over Opekta, and Mr. Kugler, Gies & Co., the company dealing in spices and spice substitutes that was set up in 1941. A few days

Fortune, if thou’ll but gie me still Hale breeks, a scone, an whisky gill, An’ rowth o’ rhyme to rave at will, Take a’ the rest, An’ deal’t about as thy blind skill Directs thee best.

Aku tidak percaya bentuk Tuhan apa pun, kecuali yang sesuai dengan idealku sendiri. Aku pun tak yakin (pasti malah) tentang ke-tak-ada-annya nasib. Juga tak percaya kita juga. Dewasa ini aku berpendapat bahwa kita adalah pion dari diri kita sendiri sebagai keseluruhan. Kita adalah arsitek nasib kita, tapi kita tak pernah dapat menolaknya. Kita asing, ya kita asing dari ciptaan kita sendiri. Itulah aku kira mengapa kita harus belajar sejarah dan dalam hal ini mengapa aku pesimis.

Orang yang berani karena bersenjata adalah pengecut.

Dear Sir, I'll gie ye some advice, You'll tak it no uncivil: You shouldna paint at angels, man, But try and paint the Devil. To paint an angel's kittle wark, Wi' Nick there's little danger; You'll easy draw a lang-kent face, But no sae weel a stranger.

An’ C is for claymore . . . and crivens, I’ll gi’e ye sich a guid kickin’ if’n you stick that sword intae me one muir time,” shouted the third, turning and hurling himself at one of his brothers.

Ah made yous cunts in ma ain image. Yous git oan wi it; yous fuckin well sort it oot. That cunt Nietzsche wis wide ay the mark when he sais ah wis deid. Ah'm no deid; ah jist dinnae gie a fuck. It's no fir me tae sort every cunt's problems oot. Nae other cunt gies a fuck so how should ah? Eh?

--Thing is though, Spud, whin yir intae skag, that's it. That's aw yuv goat tae worry aboot. Ken Billy, ma brar, likes? He's jist signed up tae go back intae the fuckin army. He's gaun tae fucking Belfast, the stupid cunt. Ah always knew that the fucker wis tapped. Fuckin imperialist lackey. Ken whit the daft cunt turned roond n sais tae us? He goes: Ah cannae fuckin stick civvy street. Bein in the army, it's like being a junky. The only difference is thit ye dinnae git shot at sae often bein a junky. Besides, it's usually you that does the shootin. --That, eh, likesay, seems a bit eh, fucked up like man. Ken? --Naw but, listen the now. You jist think aboot it. In the army they dae everything fir they daft cunts. Feed thum, gie the cunts cheap bevvy in scabby camp clubs tae keep thum fae gaun intae toon n lowerin the fuckin tone, upsetting the locals n that. Whin they git intae civvy street, thuv goat tae dae it aw fir thumsells. --Yeah, but likesay, it's different though, cause . . . Spud tries to cut in, but Renton is in full flight. A bottle in the face is the only thing that could shut him up at this point; even then only for a few seconds. --Uh, uh . . . wait a minute, mate. Hear us oot. Listen tae whit ah've goat tae say here . . . what the fuck wis ah sayin . . . aye! Right. Whin yir oan junk, aw ye worry aboot is scorin. Oaf the gear, ye worry aboot loads ay things. Nae money, cannae git pished. Goat money, drinkin too much. Cannae git a burd, nae chance ay a ride. Git a burd, too much hassle, cannae breathe withoot her gittin oan yir case. Either that, or ye blow it, and feel aw guilty. Ye worry aboot bills, food, bailiffs, these Jambo Nazi scum beatin us, aw the things that ye couldnae gie a fuck aboot whin yuv goat a real junk habit. Yuv just goat one thing tae worry aboot. The simplicity ay it aw. Ken whit ah mean?

Ente tahu enggak, sungai Nil ane yang gali', kata si Mesir 'Ente juga tidak tahu. Laut merah ane yang sepuh', kata si Arab 'Ya, tapi lu juga nggak tahu, laut mati gue yang bunuh', kata Israel Lelucon-lelucon yang membuat dunia tetap segar.

And at night the river flows, it bears pale stars on the holy water, some sink like veils, some show like fish, the great moon that once was rose now high like a blazing milk flails its white reflection vertical and deep in the dark surgey mass wall river's grinding bed push. As in a sad dream, under the streetlamp, by pocky unpaved holes in dirt, the father James Cassidy comes home with lunchpail and lantern, limping, redfaced, and turns in for supper and sleep. Now a door slams. The kids have rushed out for the last play, the mothers are planning and slamming in kitchens, you can hear it out in swish leaf orchards, on popcorn swings, in the million-foliaged sweet wafted night of sighs, songs, shushes. A thousand things up and down the street, deep, lovely, dangerous, aureating, breathing, throbbing like stars; a whistle, a faint yell; the flow of Lowell over rooftops beyond; the bark on the river, the wild goose of the night yakking, ducking in the sand and sparkle; the ululating lap and purl and lovely mystery on the shore, dark, always dark the river's cunning unseen lips, murmuring kisses, eating night, stealing sand, sneaky. 'Mag-gie!' the kids are calling under the railroad bridge where they've been swimming. The freight train still rumbles over a hundred cars long, the engine threw the flare on little white bathers, little Picasso horses of the night as dense and tragic in the gloom comes my soul looking for what was there that disappeared and left, lost, down a path--the gloom of love. Maggie, the girl I loved.

Aku kira ada yang disebut cinta yang suci. Tapi itu cemar bila kawin. Aku pun telah pernah merasa jatuh simpati dengan orang-orang tertentu, dan aku yakin itu bukan nafsu

Dan mencintai tanah air Indonesia dapat ditumbuhkan dengan mengenal Indonesia bersama rakyatnya dari dekat...

Nasib terbaik adalah tidak dilahirkan yang kedua dilahirkan tapi mati muda, dan yang tersial adalah umur tua. Rasa-rasanya memang begitu. Bahagialah mereka yang mati muda.

Auld John may dee a beggar in a hay barn, or at the back of a dike, but he sall aye be master o' his ain thoughts an' gie them vent or no, as he likes

If I were you, I would keep dancing.” “I can’t.” The tears were coming. “You know they only win if you let them.” “I can’t.” His arms and fingers were still outstretched and frozen, like a dead tree. “Don’t give them the satisfaction.” “Mammy, help. I can’t.” “Yes. You. Can.” She was still smiling through her open teeth. “Just hold your head up high and Gie. It. Laldy.

O wad some Pow'r the giftie gie us To see oursels as others see us! It wad frae monie a blunder free us An' foolish notion: What airs in dress an' gait wad lea'e us, And ev'n Devotion!

The moral sense of the importance of human life; the humane desire to lighten a little of the torments of all these poor wretches, or restote their shattered courage; the furious and relentless activity which a man summons up at such moments; all these combine to create a kind of energy which gies one a positive craving to relieve as many as one can. There is no more grieving at the multiple scences of this fearful and solemn tragedy.

Ah don’t really know, Tam, ah jist dinnae. It kinday makes things seem mair real tae us. Life’s boring and futile. We start aof wi high hopes, then we bottle it. We realise that we’re aw gaunnae die, withoot really findin oot the big answers. We develop aw they long-winded ideas which just interpret the reality ay oor lives in different weys, withoot really extending oor body ay worthwhile knowledge, about the big things, the real things. Basically, we live a short, disappointing life; and then we die. We fill up oor lives wi shite, things like careers and relationships tae delude oorsels that it isnae totally pointless. Smack’s an honest drug, because it strips away these delusions. Wi smack, whin ye feel good, ye feel immortal. Whin ye feel bad, it intensifies the shite that’s already thair. It’s the only really honest drug. It doesnae alter yer consciousness. It just gies ye a hit and a sense ay well-being. Eftir that, ye see the misery ay the world as it is, and ye cannae anaesthetise yirsel against it.

Is there for honest Poverty That hings his head, an' a' that; The coward slave-we pass him by, We dare be poor for a' that! For a' that, an' a' that. Our toils obscure an' a' that, The rank is but the guinea's stamp, The Man's the gowd for a' that. What though on hamely fare we dine, Wear hoddin grey, an' a that; Gie fools their silks, and knaves their wine; A Man's a Man for a' that: For a' that, and a' that, Their tinsel show, an' a' that; The honest man, tho' e'er sae poor, Is king o' men for a' that. Ye see yon birkie, ca'd a lord, Wha struts, an' stares, an' a' that; Tho' hundreds worship at his word, He's but a coof for a' that: For a' that, an' a' that, His ribband, star, an' a' that: The man o' independent mind He looks an' laughs at a' that. A prince can mak a belted knight, A marquis, duke, an' a' that; But an honest man's abon his might, Gude faith, he maunna fa' that! For a' that, an' a' that, Their dignities an' a' that; The pith o' sense, an' pride o' worth, Are higher rank than a' that. Then let us pray that come it may, (As come it will for a' that,) That Sense and Worth, o'er a' the earth, Shall bear the gree, an' a' that. For a' that, an' a' that, It's coming yet for a' that, That Man to Man, the world o'er, Shall brothers be for a' that.

These unusual times were quickly making for unusual arrangements.

As the baby grows bigger, she [wet nurse] will chew his meat for him.

...beggars were permitted to enter great houses and solicit directly from the table, but now they are restricted to the doorstep.

Instrumental keys [on organs], introduced in the twelfth century, are so heavy and stiff that they must be played with clenched fists.

Ada orang yang menghabiskan waktunya berziarah ke Mekah. Ada orang yang menghabiskan waktunya berjudi di Miraza. Tapi aku ingin menghabiskan waktuku di sisimu, sayangku. Bicara tentang anjing-anjing kita yang nakal dan lucu. Atau tentang bunga-bunga yang manis di lembah Mendalawangi. Ada serdadu-serdadu Amerika yang mati kena bom di Banang (?) Ada bayi-bayi yang mati lapar di Biafra. Tetapi aku ingin mati di sisimu, manisku. Setelah kita bosan hidup dan terus bertanya-tanya tentang tujuan hidup yang tak satu setan pun tahu Mari sini sayangku Kalian yang pernah mesra, yang pernah baik, dan simpati padaku Tegaklah ke langit luas atau awan yang mendung. Kita tak pernah menanamkan apa-apa, kita tak'kan pernah kehilangan apa-apa.

During the hiding time I lived for the day that the war would end, when I would be able to go into the hiding place, throw open the doors, and say to my friends, “Now go home!” This was not to be. Perhaps when the time comes for me to join Jan and our friends in the hereafter, I’ll push aside the bookcase, walk behind it, climb the steep wooden stairway, careful not to hit my head on the low ceiling where Peter nailed the old towel to it. Upstairs Jan will be leaning against the edge of the dresser, his long legs stretched out, the cat Mouschi in his arms. All the others will be sitting around the table and will greet me when I enter. And Anne, with her usual curiosity, will get up and rush toward me saying, “Hello, Miep. What is the news?” I doubt I have very long to wait. People ask me what it is like to have outlived almost everyone whose history I have shared. It is a strange feeling. Why me? Why was I spared the concentration camp after being caught helping to hide Jews? This I will never know.

The last entry in Anne’s diary is dated August 1, 1944. On August 4, 1944, the eight people hiding in the Secret Annex were arrested. Miep Gies and Bep Voskuijl, the two secretaries working in the building, found Anne’s diaries strewn all over the floor. Miep Gies tucked them away in a desk drawer for safekeeping. After the war, when it became clear that Anne was dead, she gave the diaries, unread, to Anne’s father, Otto Frank.

ODE TO A HAGGIS Fair fa’ your honest, sonsie face, Great Chieftan o’ the Puddin-race! Aboon them a’ ye tak your place, Painch, tripe, or thairm: Weel are ye wordy of a grace As lang’s my arm The groaning trencher there ye fill, Your hurdies like a distant hill, You pin wad help to mend a mill In time o’need While thro’ your pores the dews distil Like amber bead His knife see Rustic-labour dight, An’ cut you up wi’ ready slight, Trenching your gushing entrails bright Like onie ditch; And then, O what a glorious sight, Warm-reeking, rich! Then, horn for horn they stretch an’ strive, Deil tak the hindmost, on they drive, Till a’ their weel-swall’d kytes belyve Are bent like drums; Then auld Guidman, maist like to rive Bethankit hums Is there that owre his French ragout, Or olio that wad staw a sow, Or fricassee wad mak her spew Wi’ perfect sconner, Looks down wi’ sneering, scornfu’ view On sic a dinner? Poor devil! see him owre his trash, As feckless as a wither’d rash His spindle-shank a guid whip-lash, His nieve a nit; Thro’ bluidy flood or field to dash, O how unfit! But mark the Rustic, haggis-fed, The trembling earth resounds his tread, Clap in his walie nieve a blade, He’ll mak it whissle; An’ legs, an’ arms an’ heads will sned, Like taps o’ thrissle Ye pow’rs wha mak mankind your care, An’ dish them out their bill o’fare, Auld Scotland wants nae skinking ware That jaups in luggies; But, if ye wish her gratefu’ pray’r, Gie her a Haggis!

At mealtime a very broad cloth is laid on the trestle table in the solar. to facilitate service, places are set along one side only. On that side the cloth falls to the floor, doubling as a communal napkin...there are several kinds of knives...but no forks.

Gillie was grinning at the boy's indignant anger. He put a hand on the pages shoulder and looked coldly at Augusta. "Do you call my page a liar, old woman? And who are you to speak of this lady as your charge? My page is no liar, just as Thursey is not your charge. Not in any way. She is your landlord, for it is her inn you occupy. And it is to her you will answer for its keeping. She is beholden to no one, unless it would be the people of Gies in the same manner as I am—for she may be their princess soon. If she is willing," he added gently.

If you give a five thousand dollar diamond ring to a two year old child, sooner or later, that child is going to lose the treasure. Even though you could have meant well, yet the child would misplace the diamond. It is obvious because that child doesn’t know the value of a diamond ring.

That's richt. When we were campaignin' wi' Marlborough oor lads had mony time to sleep wi' the canon dirlin' aboot them. Ye get us'd to't, as Annalpa says aboot bein' a weedow woman. And if ye hae noticed it, Coont, there's nae people mair adapted for fechtin' under difeeculties than oor ane; that's what maks the Scots the finest sogers in the warld. It's the build o them, Lowlan' or Hielan', the breed o' them; the dour hard character o' their country and their mainner o' leevin'. We gied the English a fleg at the 'Forty-five,' didnae we? That was where the tartan cam' in: man, there's naethin' like us!

Aku tidak bisa memberikan apa-apa pada seseorang atau setiap orang lain. Yang dapat kuberikan hanya kepercayaan. Kepercayaan pada diriku sendiri tentu. Kepercayaan akan hidupku. Dengan mempercayai diriku sendiri kupikir aku akan mengurangi kepedihan yang akan kualami dan kuderita dari hidupku. Lagi pula jika kita mau berpikir kalau setiap orang hanya mengharapkan dari dirinya sendiri, tidak tergantung pada orang lain, tidak akan ada kekecewaan di dunia ini. Kekecewaan pada hidup maksudku. Jika setiap orang menghendaki dari dirinya sedikit saja, tidak akan ada kekecewaan. Karena kekecewaan itu datangnya dari mengharap kepada orang lain.

You haven’t met Boche yet, despite the fact that she was here before we went into hiding. She’s the warehouse and office cat, who keeps the rats at bay in the storeroom. Her odd, political name can easily be explained. For a while the firm Gies & Co. had two cats: one for the warehouse and one for the attic. Their paths crossed from time to time, which invariably resulted in a fight. The warehouse cat was always the aggressor, while the attic cat was ultimately the victor, just as in politics. So the warehouse cat was named the German, or “Boche,” and the attic cat the Englishman, or “Tommy.” Sometime after that they got rid of Tommy, but Boche is always there to amuse us when we go downstairs.

False accusations of harm are used to avoid acknowledgment of complicity in creating conflict and instead escalate normative conflict to the level of crisis. This choice to punish rather than resolve is a product of distorted thinking, and relies on reinforcement of negative group relationships, when instead these ideolo- gies should be actively challenged. Through this over-statement of harm, false accusations are used to justify cruelty, while shunning keeps information from entering into the process. Resistance to shunning, exclusion, and unilateral control, while necessary, are mischaracterized as harm and used to re-justify more escalation towards bullying, state intervention, and violence. Emphasizing communication and repair, instead of shunning and separation, is the key to transforming these paradigms.

Before he could answer, it started. It sounded like a murmur, and then someone said it out loud, and the whisper became outright laughter. “Is eht Gaylord?” said a rat-faced boy at the front. The room erupted. “Big Bobby Bender?” said another. Shuggie tried to talk over them. His face burned red. “It’s Shuggie, sir. Hugh Bain. I’m transferred here from Saint Luke’s.” “Listen tae that voice!” said another boy, with tight curly hair. He opened his eyes wide like he had hit the bullying jackpot. “Ere, posh boy. Whaur did ye get that fuckin’ accent? Are ye a wee ballet dancer, or whit?” This went down the best of all. It was a divine inspiration to the others. “Gies a wee dance!” they squealed with laughter. “Twirl for us, ye wee bender!” Shuggie sat there listening to them amuse themselves. He took the red football book and dropped it into the dark drawer of this strange school desk. He was glad, at least, to be done with that. It was clear now: nobody would get to be made brand new.

Betapa banyaknya ketidakadilan di duni ini. Tidak hanya di Inodnesia tetapi di mana-mana di seluruh dunia. Di Guatemala, di Vietnam, di AS, di Rusia, di Ceko, di Afrika, dll. Seolah-olah dunia ini adalah tumpukan sampah dari nafsu dan ketamakan manusia. Kadang-kadang saya berpikir apakah tidak lebih baik meledakan dunia ini agar supaya semuanya berakhir. Tetapi di samping semua itu kita juga melihat manusia-manusia yang bergulat untuk suatu cita-cita. Sebagian mereka berhasil dan jadi orang terhormat Gandhi, Kennedy, tetapi berjuta-juta tenggelam dalam 'sampah-sampah' dan hilang ditelan waktu. Tetapi yang lebih menyedihkan adalah mereka yang menemui kekecewaan-kekecewaan dan kemudian dipenuhi oleh rasa benci pada lawan-lawannya. Bertekad menghancurkan dunia 'lawan' dan kejam terhadapnya. Semuanya. Saya kira idealis-idealis besar apakah dia communist-facist-black power dan lain-lainnya dibakar oleh suatu cita-cita yang sama. Kemuakan pada kemesum-kemesuman dunia dan cinta pada mereka yang tertindas. Berapakah di antara mereka yang tetap bertahan dalam kegagalan? Saya tak tahu masa depan saya. Sebagai orang yang berhasil? Sebagai orang yang gagal terhadap cita-cita idealisme? Lalu tenggelam dalam waktu dan usia? Sebagai orang yang kecewa dan lalu mencoba menteror dunia? Atau sebagai seorang yang gagal tetapi dengan penuh rasa bangga tetap memandang matahari yang terbit? Saya ingin mencoba mencintai semua. Dan bertahan dalam hidup ini.

Tokens Green mwold on zummer bars do show That they’ve a-dripp’d in winter wet; The hoof-worn ring o’ groun’ below The tree, do tell o’ storms or het; The trees in rank along a ledge Do show where woonce did bloom a hedge; An’ where the vurrow-marks do stripe The down, the wheat woonce rustled ripe. Each mark ov things a-gone vrom view— To eyezight’s woone, to soulzight two. The grass ageän the mwoldrèn door ’S a tóken sad o’ vo’k a-gone, An’ where the house, bwoth wall an’ vloor, ’S a-lost, the well mid linger on. What tokens, then, could Meäry gi’e That she’d a-liv’d, an’ liv’d vor me, But things a-done vor thought an’ view? Good things that nwone ageän can do, An’ every work her love ha’ wrought To eyezight’s woone, but two to thought.

verligen-Szene Êrec was biderbe unde guot, ritterlîche stuont sîn muot ê er wîp genaeme und hin heim kaeme: nû sô er heim komen ist, dô kêrte er allen sînen list an vrouwen Ênîten minne. sich vlizzen sîne sinne wie er alle sîne sache wante zuo gemache. sîn site er wandeln began. als er nie würde der man, alsô vertreip er den tac. des morgens er nider lac, daz er sîn wîp trûte unz daz man messe lûte. sô stuonden si ûf gelîche vil unmüezeclîche. ze handen si sich viengen, zer kappeln si giengen: dâ was ir tweln alsô lanc unz daz man messe gesanc. diz was sîn meistiu arbeit: sô was der imbîz bereit. swie schiere man die tische ûf zôch, mit sînem wîbe er dô vlôch ze bette von den liuten. dâ huop sich aber triuten. von danne enkam er aber nie unz er ze naht ze tische gie. (Erec war rechtschaffen und gut, sein Geist war ritterlich gewesen, bevor er eine Frau genommen hatte und nach Hause zurückgekehrt war. Nachdem er jetzt zu Hause ist, wendete er alle seine Gedanken an die Liebe Enites. Sein Verstand richtete sich nur darauf, wie er alles zu seiner Bequemlichkeit einrichten könne. Er änderte seine Gewohnheiten. Als sei er nie ein Mann geworden, so vertrieb er den Tag. Morgens legte er sich nieder, um seine Frau zu lieben, bis man zur Messe läutete. Dann standen sie beide eilig auf. Sie nahmen sich bei der Hand und gingen zur Kapelle; dort blieben sie gerade so lange wie man die Messe sang. Das war seine größte Mühe; dann war schon das Essen fertig. Sobald man die Tische hochgezogen hatte, eilte er mit seiner Frau von den Leuten weg ins Bett. Da ging die Liebe von neuem an. Von dort kam er nicht mehr weg, bis er zum Abendessen ging.)

Tiada kata yang lebih puitis selain berbicara tentang kebenaran.. Bukan begitu, Gie ?? Tapi Gie !!

Kugel wondered if in these days of the Internet you would even need a Miep Gies anymore, if you could make it through a genocide these days with just a smartphone and a credit card, and he was hopeful that in the event of another Holocaust, he would have some sort of broadband Internet access.

Shudupshudup . . . will ye all shudup while I’m talkin’. . . . Ahem. Good day ta’ ye, carter fellow my ol’ fellowy fellow! If ye’ll gie us—me a lift as far as yer are goin’, we—I’ll gie ye this fine shiny golden coin!” The

Theoretically, the curriculum consists of the “seven liberal arts.”2 But schools rarely teach all seven of the arts, and the emphasis is very unequal. These “arts” are “liberal” because their purpose is not moneymaking and because they are worthy of a free man. There are seven mainly because people are fond of the number seven, one of the keys to a numerologically ordered universe.

The numerals (actually Indian in origin) are spreading through the Italian business community. The key to the Hindu-Arabic system is the zero, which permits the position of the digit to indicate its value as unit, ten, hundred, or thousand. Rapid and accurate computation can be done, something difficult with clumsy Roman numbers. The

With the growth of proletarian discontent many towns are taking care to restrict the privilege of arms to the wealthy. In Troyes only those citizens possessing vingt livres vaillant (“twenty pounds’ worth of property”) are authorized to own a crossbow and fifty bolts.

He may leave a prescription of herbs and drugs, and recommend diet—perhaps chicken broth, the milk of pulverized almonds, or barley water mixed with figs, honey, and licorice.

Scutage was an aspect of two fundamental historic trends in twelfth-century Europe that profoundly affected the knights. The first was the increasing concentration of power in the hands of a few kings and great princes that gradually professionalized warfare. The second was the economic upturn from the depressed state of the ninth and tenth centuries to the Commercial Revolution of the eleventh and twelfth centuries that raised living standards and inflated prices.

The Diary of a Young Girl: The Definitive Edition was published. This new, expanded

If we jist be oorselves, n be honest, thill nivir gie either ay us the fuckin joab.

Life’s boring and futile. We start oaf wi high hopes, then we bottle it. We realise that we’re aw gaunnae die, withoot really findin oot the big answers. We develop aw they long-winded ideas which jist interpret the reality ay oor lives in different weys, withoot really extending oor body ay worthwhile knowledge, about the big things, the real things. Basically, we live a short, disappointing life; and then we die. We fill up oor lives wi shite, things like careers and relationships tae delude oorsels that it isnae aw totally pointless. Smack’s an honest drug, because it strips away these delusions. Wi smack, whin ye feel good, ye feel immortal. Whin ye feel bad, it intensifies the shite that’s already thair. It’s the only really honest drug. It doesnae alter yir consciousness. It just gies ye a hit and a sense ay well-being. Eftir that, ye see the misery ay the world as it is, and ye cannae anaesthetise yirsel against it.

Now most people would put this doon tae experience, ye always want what ye cannae have and the things that ye dinnae really gie a toss aboot get handed tae ye oan a plate.

Between two each places stands a two-handed bowl, or ecuelle, which is filled with soup or stew. Two neighbors share the ecuelle, as well as a winecup and spoon.

Even for a well-to-do city family, making life comfortable is a problem. But arriving at a point where comfort becomes a problem for a fair number of people is a sign of advancing civilization.

Sometimes the pagan spirit of Roman poetry arouses qualms. Guibert of Nogent confesses in his autobiography that early in his monastic life he took up verse making and even fell into "certain obscene words and composed brief writings, worthless and immodest, in fact bereft of all decency," before abandoning this shocking practice in favor of commentaries on the Scriptures.