Hungarian Girl Quotes

....one of those long, romantic novels, six hundred and fifty pages of small print, translated from French or German or Hungarian or something -- because few of the English ones have the exact feeling I mean. And you read one page of it or even one phrase of it, and then you gobble up all the rest and go about in a dream for weeks afterwards, for months afterwards -- perhaps all your life, who knows? -- surrounded by those six hundred and fifty pages, the houses, the streets, the snow, the river, the roses, the girls, the sun, the ladies' dresses and the gentlemen's voices, the old, wicked, hard-hearted women and the old, sad women, the waltz music -- everything. What is not there you put in afterwards, for it is alive, this book, and it grows in your head. 'The house I was living in when I read that book,' you think, or 'This colour reminds me of that book.

…in joy he will invariably dance; when he is in love he will dance, for the czardas helps him to explain to the girl he loves exactly what he feels for her. And she understands. One czardas will reveal to a Hungarian village maid the state of her lover’s heart far more clearly than do all the whisperings behind hedges in more civilized lands.

A week ago, Harry would have said finding a partner for a dance would be a cinch compared to taking on a Hungarian Horntail. But now that he had done the latter, and was facing the prospect of asking a girl to the ball, he thought he’d rather have another round with the dragon. Harry had never known so many

Does Magna Carta mean nothing to you? Did she die in vain? That gallant Hungarian peasant girl who forced King John to sign the pledge at Runnymede and closed the boozers at half past ten?

College girls on the road! One-night stands! Lee felt like an Austro-Hungarian emperor attended on his deathbed by flappers. He felt them stealing his life—literally going back in time and taking, through their incoherent lifestyles, the little he had struggled so hard to attain.

There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?" Oppressed Poles and Hungarians could find a safe refuge in that city; John Mitchell was free to proclaim in the City Hall his desire for "a plantation well stocked with slaves;" but there I sat, an oppressed American, not daring to show my face. God forgive the black and bitter thoughts I indulged on that Sabbath day! The Scripture says, "Oppression makes even a wise man mad;" and I was not wise.

[I]t was in the pairs that the prisoners kept alive the semblance of humanity concluded Elmer Luchterhand, a sociologist at Yale who interviewed fifty-two concentration camp survivors shortly after liberation. Pairs stole food and clothing for each other, exchanged small gifts and planned for the future. If one member of a pair fainted from hunger in front of an SS officer, the other would prop him up. Survival . . . could only be a social achievement, not an individual accident, wrote Eugene Weinstock, a Belgian resistance fighter and Hungarian-born Jew who was sent to Buchenwald in 1943. Finally the death of one member of a pair often doomed the other. Women who knew Anne Frank in the Bergen-Belsen camp said that neither hunger nor typhus killed the young girl who would become the most famous diarist of the Nazi era. Rather, they said, she lost the will to live after the death of her sister, Margot.

I was weary of flying from pillar to post. I had been chased during half my life, and it seemed as if the chase was never to end. There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?" Oppressed Poles and Hungarians could find a safe refuge in that city; John Mitchell was free to proclaim in the City Hall his desire for "a plantation well stocked with slaves"; but there I sat, an oppressed American, not daring to show my face.

Later he would tell her that their story began at the Royal Hungarian Opera House, the night before he left for Paris on the Western Europe Express. The year was 1937; the month was September, the evening unseasonably cold. His brother had insisted on taking him to the opera as a parting gift. The show was Tosca and their seats were at the top of the house. Not for them the three marble-arched doorways, the façade with its Corinthian columns and heroic entablature. Theirs was a humble side entrance with a red-faced ticket taker, a floor of scuffed wood, walls plastered with crumbling opera posters. Girls in knee-length dresses climbed the stairs arm in arm with young men in threadbare suits; pensioners argued with their white-haired wives as they shuffled up the five narrow flights. At the top, a joyful din: a refreshment salon lined with mirrors and wooden benches, the air hazy with cigarette smoke. A doorway at its far end opened onto the concert hall itself, the great electric-lit cavern of it, with its ceiling fresco of Greek immortals and its gold-scrolled tiers. Andras had never expected to see an opera here, nor would he have if Tibor hadn’t bought the tickets. But it was Tibor’s opinion that residence in Budapest must include at least one evening of Puccini at the Operaház. Now Tibor leaned over the rail to point out Admiral Horthy’s box, empty that night except for an ancient general in a hussar’s jacket. Far below, tuxedoed ushers led men and women to their seats, the men in evening dress, the women’s hair glittering with jewels.

Once I've coated the parsnips in a honey-saffron glaze, Rachel helps me plate them alongside the brisket, stuffed cabbage, and sweet potato tzimmes, and we carry the plates out to the dining room together. "Let me explain a little about tonight's dinner," I say, addressing the softly lit faces around the table, which is covered with flickering votives and tapered candles. I launch into a description of the Jewish New Year and the symbolism behind all of the food: how the honey represents the hope of a sweet new year, how the challah is round instead of braided to represent the circle of life, how my grandmother used to make stuffed cabbage on every possible occasion because it reminded her of her Hungarian mother. I tell them lots things- about food, about my bubbe, about me- and to my surprise, they actually pay attention. They hang on my every word and ask intelligent questions and make thought-provoking points of their own. And I realize, hey, these are people who get it, people who love to eat and talk about food and culture as much as I do. Most of them aren't Jewish, but that doesn't matter. Every family has its traditions. Every family has a story to share. That's the point of this dinner- to swap stories and histories and see how food can bring people together.

And at the end I always showed them a slide that I had taken on the other side of the railway embankment, showing the front of a large farmhouse, in front of which I had gathered the large extended family that lived there. These were the people who, during the last days of the war, risked their lives by hiding Hungarian Jewish girls who had escaped from the camp! With this slide I wanted to show what my deepest conviction is – and has been from the very first day after the war: namely that there is no collective guilt! Let alone – if I may so call it – retroactive collective guilt, in which someone is held responsible for what their parents’ or even grandparents’ generation may once have done. Guilt can only be personal guilt - guilt for what one has done oneself or even not done, neglected to do. But even then we must have some understanding of the fears of those concerned – fear for their freedom, even their lives, and not least fear for the fate of their families. Certainly, there have been those that have nonetheless preferred to let themselves be put in a concentration camp, rather than be unfaithful to their convictions. But actually, one may only demand heroism of one person - and that person is oneself.

a Hungarian girl with a completely unjustified belief in her own genius.

spring of 1915, nearly a year after the start of the Great War, when a stocky, prematurely balding serviceman arrived on leave in the Austro-Hungarian Empire’s grandiose capital of Vienna. His name was Jakob Georg Goldberger, and it was on that afternoon that he first glimpsed and fell instantly in love with a high school girl, Franzi Gutmann, thirteen years his junior. Was it sordid? Just another tiresome example of male foolishness? Or was it more romantic, a lonely soldier searching for innocence in a misery-soaked world? Raised

The Hotel Maillot, where they resided for four months, had French personnel and Jewish customers: Polish, Hungarian, Romanian refugees. Everybody was waiting for a visa - all displaced persons, everybody clinging to a hope, a piece of paper. In the yard of the hotel, red-cheeked peasant girls from Bretagne washed the hotel laundry. They also cleaned the rooms, scrubbed with rags and brooms. When the cleaning girl would come in and see Father in bed, she would say: "Monsieur shlooft" (Monsieur is sleeping, in Yiddish) and would come later. The only pleasant aspect of that time was the proximity of the Bois de Boulogne, which reminded my parents of home, of the Habsburgshohe. They watched children playing and the boats on the lake and there they spent hours upon hours. They hoped that one of their children would come to rescue them from that exile - Bernie or Pearl.

You know what amazes me the most about some people? They value their idiotic ideals over actual human lives. Esty—” her hand, holding a cloth on which she had just generously poured antiseptic, gestured toward her patient, “would have died, and that self-important Hungarian broad, who calls herself a physician, wouldn’t give a brass tack. All she cares about is the idea of the unborn child. The mother, who is a living and breathing human being and whose life is at stake, is irrelevant to her. She would refuse to abort a child that didn’t have the slightest chance in the first place and kill the mother with her inaction as long as her religious principles aren’t compromised. Isn’t that something amazing?” “I’m Jewish.” Mala shrugged. “In my religion, we value a mother’s life over an unborn child’s. Even when it’s a difficult birth and there’s a choice between a mother’s life and the child’s, we always save the mother. She’s already here on earth. She has her life, family, friends, her work and her interests. She’ll go on and have more children. The child hasn’t begun its life yet, so the choice is obvious. That’s the logic behind all this, at least.” “Precisely,” Stasia agreed. “I worked as a gynecologist, back home, in Poland. I was performing abortions—illegally, of course—for all those poor souls who had been turned away from state hospitals. I had thirteen-year-old girls who were raped by their uncles and who sat there with empty eyes and explained to me very calmly that it was the choice between me helping them or them drowning themselves in the river. I had wives who wore veils over their faces to cover up their bruises, begging me to help them so that another poor soul wouldn’t be born into a household where the husband did two things: got drunk, and beat up her and the children on a daily basis. My private clinic was a safe refuge for them. But in the eyes of the self-righteous public, I was this vicious child-murderer with no morals or ethics. And you know what? If helping a woman in crisis is immoral and unethical, I think I’ll remain immoral and unethical rather than condemning her to a life of abuse, poverty, or literal death as in Esty’s case.

Does Magna Carta mean nothing to you? Did she die in vain, that brave Hungarian peasant girl who forced King John to sign the pledge at Runnymede and closed all the boozers at half past ten? Is all this forgotten? No. My friends, it is not John Harrison Peabody who is on trial here today but the fair name of British justice. I ask you to send that poor boy back to the loving arms of his poor white-haired old mother... a free man. I thank you.

My name is Attila.’ ah-til-ha. ‘That’s an unusual name,’ Jean said. ‘to whom?’ replied Attila cheerfully. ‘Well . . . everyone,’ said Jean. ‘not to the Hungarians or the Turks,’ said Attila. ‘your parents named you after Attila the Hun?’ Attila smiled. ‘Some people,’ he said, ‘name their baby girls Victoria.

once the fear and surprise of the first few instants had vanished, all that was left was the fear of death and boredom, and to stave off boredom he began to masturbate, first timidly, as if he were seducing a peasant girl or a little shepherdess, then with increasing determination, until he managed to bring himself off to his full satisfaction, and he went on like that for fifteen days, in his little cave of corpses and snow, rationing his food and indulging his urges, which didn’t make him weaker but rather seemed to retronourish him, as if he had drunk his own semen or as if after going mad he had found a forgotten way back to a new sanity, until the German troops counterattacked and discovered him, and here was a curious bit of information, thought Archimboldi, one of the soldiers who freed him from the pile of reeking corpses and the heaps of snow said the man smelled strange somehow, in other words not dirty or like shit or urine, nor like rot or worm meat, in fact, the survivor smelled good, the smell was strong, perhaps, but good, like cheap perfume, Hungarian perfume or Gypsy perfume, maybe with a faint hint of yogurt, maybe a faint scent of roots, but the predominant smell wasn’t of yogurt or roots but of something else, something that surprised all of those present, all the men shoveling out the corpses to send them behind the lines or give them a Christian burial, a smell that parted the waters, as Moses parted the waters of the Red Sea, to let the soldier pass, though he could scarcely stand, and where was he going? who could say, surely away from the fighting, surely to a madhouse back home.

I have a newspaper picture of one of the girls arrested in Hungary. It is a portrait of a lovely Hungarian girl on trial. Her name was Ilond Troth. She was hanged in July 1957. I keep her picture to remember: “Forget the past and you will lose both eyes.