Herd English Quotes

I don’t believe him,” said Hermione in a very unsteady voice, the moment they were out of earshot of Hagrid. “I don’t believe him. I really don’t believe him. . . .” “Calm down,” said Harry. “Calm down!” she said feverishly. “A giant! A giant in the forest! And we’re supposed to give him English lessons! Always assuming, of course, we can get past the herd of murderous centaurs on the way in and out! I — don’t — believe — him!

When Rin Tin Tin first became famous, most dogs in the world would not sit down when asked. Dogs performed duties: they herded sheep, they barked at strangers, they did what dogs do naturally, and people learned to interpret and make use of how they behaved. The idea of a dog's being obedient for the sake of good manners was unheard of. When dogs lived outside, as they usually did on farms and ranches, the etiquette required of them was minimal. But by the 1930s, Americans were leaving farms and moving into urban and suburban areas, bringing dogs along as pets and sharing living quarters with them. At the time, the principles of behavior were still mostly a mystery -- Ivan Pavlov's explication of conditional reflexes, on which much training is based, wasn't even published in an English translation until 1927. If dogs needed to be taught how to behave, people had to be trained to train their dogs. The idea that an ordinary person -- not a dog professional -- could train his own pet was a new idea, which is partly why Rin Tin Tin's performances in movies and onstage were looked upon as extraordinary.

ABAC'TOR, noun [Latin from abigo, ab and ago, to drive.] In law, one that feloniously drives away or steals a herd or numbers of cattle at once, in distinction from one that steals a sheep or two.

I told them this was their language, this English, this most marvellous and expressive cloak of meaning and imagination. This great, exclamatory, illuminating song, it belonged to anyone who found it in their mouths. There was no wrong way to say it, or write it, the language couldn’t be compelled or herded, it couldn’t be tonsured or pruned, pollarded or plaited, it was as hard as oaths and as subtle as rhyme. It couldn’t be forced or bullied or policed by academics; it wasn’t owned by those with flat accents; nobody had the right to tell them how to use it or what to say. There are no rules and nobody speaks incorrectly, because there is no correctly: no high court of syntax. And while everyone can speak with the language, nobody speaks for the language. Not grammars, not dictionaries. They just run along behind, picking up discarded usages. This English doesn’t belong to examiners or teachers. All of you already own the greatest gift, the highest degree this country can bestow. It’s on the tip of your tongue.

The captain told me that large herds of seals used to inhabit these islands, but that English and American whalers, in their rage for destruction, had massacred the adult males and pregnant females, and left behind them the silence of death.

One of the great failings of the American education system, in our view, is that young people can graduate from university without any understanding of poverty at home or abroad. Study-abroad programs tend to consist of herds of students visiting Oxford or Florence or Paris. We believe that universities should make it a requirement that all graduates spend at least some time in the developing world, either by taking a "gap year" or by studying abroad. If more Americans worked for a summer teaching English at a school like Mukhtar's in Pakistan, or working at a hospital like HEAL Africa in Congo, our entire society would have a richer understanding of the world around us. And the rest of the world might also hold a more positive view of Americans.

Grant promised to send the Oglala Sioux large herds of sheep and cattle for raising stock and to build schools that would teach them English. For the Indians, however, this didn’t mean salvation so much as the wanton destruction of their traditional culture.

When Jesus received the vinegar, He said, IT IS FINISHED. 'At these words,' said F.W. Krummacher, 'you hear fetters burst and prison walls falling down, barriers as high as heaven are overthrown, and gates which had been closed for thousands of years again move on their hinges.' The three English words, 'it is finished', are the equivalent of a single Greek word, tetelestai. In his charming way, F.W. Borham points out that it was a farmer's word. When there was born into his herd an animal so shapely that it seemed destitute of defects, the farmer, gazing on the creature with delighted eyes exclaimed 'Tetelestai'. It was an artist's word. When the painter had put the finishing touches to the vivid landscape, he would stand back and admire his masterpiece. Seeing that nothing called for correction or improvement he would murmur, 'tetelestai'. It was a priestly word. When some devout worshiper overflowing with gratitude for mercies received brought to the Temple a lamb without blemish, the pride of the flock, the priest, more accustomed to seeing blind and defective animals led to the altar, would look admiringly at the pretty creature and say, 'tetelestai'.

Jesus then asked him, “What is your name?” And he said,  “Legion,” for many demons had entered him. And they begged him not to command them to depart into the abyss. Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission. Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.

...in certain regions the party is organized like a gang whose toughest member takes over the leadership. The leader’s ancestry and powers are readily mentioned, and in a knowing and slightly admiring tone it is quickly pointed out that he inspires awe in his close collaborators. In order to avoid these many pitfalls a persistent battle has to be waged to prevent the party from becoming a compliant instrument in the hands of a leader. Leader comes from the English verb “to lead,” meaning “to drive” in French.15 The driver of people no longer exists today. People are no longer a herd and do not need to be driven. If the leader drives me I want him to know that at the same time I am driving him. The nation should not be an affair run by a big boss. Hence the panic that grips government circles every time one of their leaders falls ill, because they are obsessed with the question of succession: What will happen to the country if the leader dies? The influential circles, who in their blind irresponsibility are more concerned with safeguarding their lifestyle, their cocktail parties, their paid travel and their profitable racketeering, have abdicated in favor of a leader and occasionally discover the spiritual void at the heart of the nation.

So Mr. Thomas Beames found when about this time he took it into his head to go walking about London. He was surprised; indeed he was shocked. Splendid buildings raised themselves in Westminster, yet just behind them were ruined sheds in which human beings lived herded together above herds of cows—“two in each seven feet of space.” He felt that he ought to tell people what he had seen. Yet how could one describe politely a bedroom in which two or three families lived above a cow-shed, when the cow-shed had no ventilation, when the cows were milked and killed and eaten under the bedroom? That was a task, as Mr. Beames found when he came to attempt it, that taxed all the resources of the English language. And yet he felt that he ought to describe what he had seen in the course of an afternoon’s walk through some of the most aristocratic parishes in London. The risk of typhus was so great.

Section four people who don’t under stand homophones If ewe due naught no watt a homophone is, eye well X plane. Homophones R words, that win herd, sound the same, butt R naught spelt the same and mien differ rent things. Watt eye yam saying hear is that the English language ran out of words and had two reuse a phew. If some one is reading this too ewe rite now than it mite seam grate, butt just no that the purse son who reeds this is half-ing a reel pane full thyme. If ewe half know clew how two spell some thing and you’re teacher tells ewe two spell it buy “sounding it out,” ask hymn ab out home a phones, cause if the “sound ding it out” method was a hole lot moor ack U rate oar bet her than guess sing, wood home F owns X cyst? Ewe sea, hoe Moe phones own Lee X cyst sew you’re tea chair has a ree sun too mark down you’re pay purse. All so sew ewe sound like ewe half Ben drink king when ewe send text mess ages you sing voice two text. Two bee fare, English spell ling never maid much scents too beg in with.

Which brings me back to Ecclesiastes, his search for happiness, and mine. I spoke in chapter 4 about my first meeting, as a student, with Rabbi Menachem Mendel Schneersohn, the Lubavitcher Rebbe. As I was waiting to go in, one of his disciples told me the following story. A man had recently written to the Rebbe on something of these lines: ‘I need the Rebbe’s help. I am deeply depressed. I pray and find no comfort. I perform the commands but feel nothing. I find it hard to carry on.’ The Rebbe, so I was told, sent a compelling reply without writing a single word. He simply ringed the first word in every sentence of the letter: the word ‘I’. It was, he was hinting, the man’s self-preoccupation that was at the root of his depression. It was as if the Rebbe were saying, as Viktor Frankl used to say in the name of Kierkegaard, ‘The door to happiness opens outward.’23 It was this insight that helped me solve the riddle of Ecclesiastes. The word ‘I’ does not appear very often in the Hebrew Bible, but it dominates Ecclesiastes’ opening chapters. I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. (Ecclesiastes 2:4–8) Nowhere else in the Bible is the first-person singular used so relentlessly and repetitively. In the original Hebrew the effect is doubled because of the chiming of the verbal suffix and the pronoun: Baniti li, asiti li, kaniti li, ‘I built for myself, I made for myself, I bought for myself.’ The source of Ecclesiastes’ unhappiness is obvious and was spelled out many centuries later by the great sage Hillel: ‘If I am not for myself, who will be? But if I am only for myself, what am I?’24 Happiness in the Bible is not something we find in self-gratification. Hence the significance of the word simchah. I translated it earlier as ‘joy’, but really it has no precise translation into English, since all our emotion words refer to states of mind we can experience alone. Simchah is something we cannot experience alone. Simchah is joy shared.

People should consider, for example, the tireless unavoidable English utilitarians, how they wander around crudely and honourably in Bentham’s footsteps, moving this way and that (a Homeric metaphor says it more clearly), just as Bentham himself had already wandered in the footsteps of the honourable Helvetius (this Helvetius — no, he was no dangerous man!). No new idea, nothing of a more refined expression and bending of an old idea, not even a real history of an earlier thought: an impossible literature in its totality, unless we understand how to spice it up with some malice. For in these moralists as well (whom we really have to read with their ulterior motives in mind [mit Nebengedanken], if we have to read them—) that old English vice called cant and moral Tartufferie [hypocrisy], has inserted itself, this time hidden under a new form of scientific thinking. Nor is there any lack of a secret resistance against the pangs of conscience, something a race of former Puritans will justifiably suffer from in all its scientific preoccupations with morality. (Isn’t a moralist the opposite of a Puritan, namely, a thinker who considers morality something questionable, worth raising questions about, in short, as a problem? Shouldn’t moralizing be — immoral?). In the end they all want English morality to be considered right, so that then mankind or “general needs” or “the happiness of the greatest number” —n o! England’s happiness — will be best served. They want to prove with all their might that striving for English happiness, I mean for comfort and fashion (and, as the highest priority, a seat in Parliament) is at the same time also the right path of virtue, in fact, that all virtue which has existed in the world so far has consisted of just such striving. Not one of all those ponderous herd animals with uneasy consciences (who commit themselves to promoting the cause of egoism as an issue of general welfare—) wants to know or catch a whiff of the fact that the “general welfare” is no ideal, no goal, not even a concept one can somehow grasp, but is only an emetic — that what is right for one man cannot in any way therefore be right for another, that the demand for a single morality for everyone is a direct restriction on the higher men, in short, that there is a rank ordering between man and man, as a result, also between morality and morality. These utilitarian Englishmen are a modest and thoroughly mediocre kind of human being and, as mentioned, insofar as they are boring, we cannot think highly enough of their utility.

No one in the English department was jumping on the desks, and the mathematicians could preach all they wanted about the beauty of numbers: it was all so much Sudoku. And yet somehow, somewhere, the geography joke had come to be and now it was up to Mr Bradshaw, Michael, to defy those expectations and inspire. He led the way, Mrs Fraser – Cleo – herding the stragglers, and down in the valley he spoke of alluvial fans.

ABACTOR  (ABA'CTOR)   n.s.[Lat. abactor, a driver away.] Those who drive away or steal cattle in herds, or great numbers at once, in distinction from those that steal only a sheep or two.Blount.

The summers were a sight better, for we moved—the lot of us—outdoors to my father’s booleys. These were makeshift structures, long and narrow, and thatched with rushes, built new each year and set in the midst of our upland pastures amongst our herds. Aye, we lived with our animals, somethin’ the English could never fathom. But it was a marvelous thing, livin’ so close to the land with the very beasts that were so great a source of our wealth. ’Twas very green and the weather soft, and the booley house smelled of fresh rushes. The women would spin and weave. And sometimes we’d hunt with our hounds, or hawk with our falcons. There

In conversing with a prince at Johanna, one of the Comoro islands lying off the north end of Madagascar, he took occasion to extol the wisdom of the Arabs in keeping strict watch over their wives. On suggesting that their extreme jealousy made them more like jailers than friends of their wives, or, indeed, that they thus reduced themselves to the level of the inferior animals, and each was like the bull of a herd and not like a reasonable man—"fuguswa"—and that they gave themselves a vast deal of trouble for very small profit; he asserted that the jealousy was reasonable because all women were bad, they could not avoid going astray. And on remarking that this might be the case with Arab women, but certainly did not apply to English women, for though a number were untrustworthy, the majority deserved all the confidence their husbands could place in them, he reiterated that women were universally bad. He did not believe that women ever would be good; and the English allowing their wives to gad about with faces uncovered, only showed their weakness, ignorance, and unwisdom.

I know that many people including our President insist that it be called the Christmas Season. I’ll be the first in line to say that it works for me however that’s not what it is. We hint at its coming on Halloween when the little tykes take over wandering the neighborhood begging for candy and coins. In this day and age the idea of children wandering the streets threatening people with “Trick or Treat!” just isn’t a good idea. In most cases parents go with them encouraging their offspring’s to politely ask “Anything for Halloween.” An added layer of security occurs when the children are herded into one room to party with friends. It’s all good, safe fun and usually there is enough candy for all of their teeth to rot before they have a chance to grow new ones. Forgotten is the concept that it is a three day observance of those that have passed before us and are considered saints or martyrs. Next we celebrate Thanksgiving, a national holiday (holly day) formally observed in Canada, Liberia, Germany Japan, some countries in the Caribbean and the United States. Most of these countries observe days other than the fourth Thursday of November and think of it as a secular way of celebrating the harvest and abundance of food. Without a hiccup we slide into Black Friday raiding stores for the loot being sold at discounted prices. The same holds true for Cyber Monday when we burn up the internet looking for bargains that will arrive at our doorsteps, brought by the jolly delivery men and women, of FedEx, UPS and USPS. Of course the big days are Chanukah when the Maccabean Revolt against the Seleucid Empire, regained control of Jerusalem. It is a time to gather the family and talk of history and tell stories. Christmas Eve is a time when my family goes to church, mostly to sing carols and distribute gifts, although this usually continued on Christmas day. This is when the term “Merry Christmas” is justified and correct although it is thought that the actual birthday of Christ is in October. The English squeezed another day out of the season, called Boxing Day, which is when the servants got some scraps from the dinner the day before and received a small gift or a dash of money. I do agree that “Xmas” is inappropriate but that’s just me and I don’t go crazy over it. After all, Christmas is for everyone. On the evening of the last day of the year we celebrate New Year’s Evening followed by New Year’s Day which many people sleep through after New Year’s Eve. The last and final day of the Holiday Season is January 6th which Is Epiphany or Three Kings Day. In Tarpon Springs, the Greek Orthodox Priest starts the celebration with the sanctification of the waters followed by the immersion of the cross. It becomes a scramble when local teenage boys dive for the cross thrown into the Spring Bayou as a remembrance of the baptism of Jesus Christ in the Jordan River. This tradition is now over a century old and was first celebrated by the Episcopal Church by early settlers in 1903.

And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need -- an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth. 30. And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need. 31. And thus they did prosper and become far more wealthy than those who did not belong to their church.

Wasteland, then, was an eyesore, or what the English called a “sinke hole.” Waste people were analogized to weeds or sickly cattle grazing on a dunghill. But unlike the docile herd, which were carefully bred and contained in fenced enclosures, the poor could become disruptive and disorderly; they occasionally rioted. The cream of society could not be shielded from the public nuisance of the poor, in that they seemed omnipresent at funerals, church services, on highways and byways, in alehouses, and they loitered around Parliament—even at the king’s court. James I was so annoyed with vagrant boys milling around his palace at Newmarket that he wrote the London-based Virginia Company in 1619 asking for its help in removing the offensive population from his sight by shipping them overseas.

The houses of the ruling and representative class were very different from those of the great majority of Virginians. When the traveller came to one of the widely separated gaps in the forest and found himself upon the borders of a great plantation, the estate presented the appearance of a small village. In the centre stood the house of the planter, around which were clustered the offices, all separate from the main building, the tobacco-houses, and the numerous huts of the negro quarters. In the fields the slaves were seen sawing wood and making clearings, or cultivating tobacco. Not far away the herds of cattle were at pasture, and the whole scene recalled an English farm.

The speakers of Proto-Indo-European were farmers and stockbreeders: we can reconstruct words for bull, cow, ox, ram, ewe, lamb, pig, and piglet. They had many terms for milk and dairy foods, including sour milk, whey, and curds. When they led their cattle and sheep out to the field they walked with a faithful dog. They knew how to shear wool, which they used to weave textiles (probably on a horizontal band loom). They tilled the earth (or they knew people who did) with a scratch-plow, or ard, which was pulled by oxen wearing a yoke. There are terms for grain and chaff, and perhaps for furrow. They turned their grain into flour by grinding it with a hand pestle, and cooked their food in clay pots (the root is actually for cauldron, but that word in English has been narrowed to refer to a metal cooking vessel). They divided their possessions into two categories: movables and immovables; and the root for movable wealth (*peku-, the ancestor of such English words as pecuniary) became the term for herds in general.10 Finally, they were not averse to increasing their herds at their neighbors’ expense, as we can reconstruct verbs that meant “to drive cattle,” used in Celtic, Italic, and Indo-Iranian with the sense of cattle raiding or “rustling.

Soon after we were ushered on to an awaiting trawler, which had been commissioned to take us across the English Channel to Cherbourg in the darkness of that very cold winter’s night. Herded on to the deck we had only our kit bags to serve as seats. Slowly the trawler edged out of the harbour and into the Channel. It was a rough crossing and my first experience of sea-sickness. Within an hour the relentless heavy swell had me, along with many others, hanging over the rails being violently sick. I decided to move up near the bridge, thinking if I went higher I might not feel as if I were dying. From out of nowhere a hand grasped my shoulder and a voice said, ‘Here, laddie, get this down you.’ The trawler captain handed me half a mug of brandy and I did my best to gulp down the burning liquid. It was the first time alcohol had passed my lips and it tasted so awful that I could not imagine how anyone could actually enjoy the taste. The captain waited until I had finished then told me to go and sit at the stern. Thanking him, I did so and felt a bit better.

Horses were supposed to be herd creatures, but Last Hurrah had never heard that rule.

Not one to run with the herd, all we can say with any precision is that he is not afraid to walk away from the action.

22When the camels had finished drinking, the man took a gold ring weighing a half shekel, [4] and two bracelets for her arms weighing ten gold shekels, 23and said, “Please tell me whose daughter you are. Is there room in your father’s house for us to spend the night?” 24She said to him,  e“I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” 25She added, “We have plenty of both straw and fodder, and room to spend the night.” 26 fThe man bowed his head and worshiped the LORD 27and said, “Blessed be the LORD,  gthe God of my master Abraham, who has not forsaken  hhis steadfast love and his faithfulness toward my master. As for me, the LORD  ihas led me in the way to the house of my master’s kinsmen.” 28Then the young woman ran and told her mother’s household about these things. 29Rebekah had a brother whose name was  jLaban. Laban ran out toward the man, to the spring. 30As soon as he saw the ring and the bracelets on his sister’s arms, and heard the words of Rebekah his sister, “Thus the man spoke to me,” he went to the man. And behold, he was standing by the camels at the spring. 31He said, “Come in,  kO blessed of the LORD. Why do you stand outside? For I have prepared the house and a place for the camels.” 32So the man came to the house and unharnessed the camels, and gave  lstraw and fodder to the camels, and there was  mwater to wash his feet and the feet of the men who were with him. 33Then food was set before him to eat. But he said, “I will not eat until I have said what I have to say.” He said, “Speak on.” 34So he said, “I am Abraham’s servant. 35The LORD  nhas greatly blessed my master, and he has become great. He has given him flocks and herds, silver and gold, male servants and female servants, camels and donkeys. 36And Sarah my master’s wife  obore a son to my master when she was old, and  pto him he has given all that he has. 37 qMy master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in

We never shot a coyote. Instead, we adapted, and things improved. We stopped burying sheep on the farm. We installed a dog-proof fence around the lambing paddock. We got another guard llama, Habibi—a magnificent, nervous animal with huge eyes and long ears who has the instinct to herd the sheep to the highest point in every pasture at dusk—and an English shepherd pup, Rue. Now Rue is a year old and sees herself as ruler of our hillside. The coyotes seem to respect that it is her territory now. She patrols a circle around the fields each dusk and dawn, her nose to the ground on the traces of nocturnal footprints, hackles raised. If she hears coyotes in the distance she sits down, throws her head back, and raises her voice with them—long, low, moaning howls and high yips, her wild relatives’ voices infinitely more complex and layered than hers but in total kinship. It is the wild and domestic sharing a song, and it is a beautiful sound.

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