Inspiring Illustrated Quotes

And, in the end The love you take is equal to the love you make.

Thus we never see the true state of our condition till it is illustrated to us by its contraries, nor know how to value what we enjoy, but by the want of it.

I am Not, but the Universe is my Self.

Even though Mr. Roo had been very hard on him, Mouse felt compassion and kindness...

I think being a teenager is such a compelling time period in your life--it gives you some of your worst scars and some of your most exhilarating moments. It's a fascinating place; old enough to feel truly adult, old enough to make decisions that affect the rest of your life, old enough to fall in love, yet, at the same time too young (in most cases) to be free to make a lot of those decisions without someone else's approval.

Which path do you intend to take, Nell?' said the Constable, sounding very interested. 'Conformity or rebellion?' Neither one. Both ways are simple-minded - they are only for people who cannot cope with contradiction and ambiguity.

Om is the things, Om is the ingredient, Om is the container and the content of this universe.

Inking is meditation in liquid form...

Om is that God of love. Like a loving mother Om cleans us of our clutters collected through many incarnations.

What the world neglects, the Lord accepts.

Music is my one necessary tool. I put on music that fits the mood of what I'm writing, to help me stay in the zone and get the emotional tone right.

You cannot be who you are not. Simply rest, sit still and unknot. You may even try to emulate and inspire, But it's the inner self that you'll transpire.

In its mythology, Mithra, the Persian god of light and wisdom, was born of a virgin in a cave on the 25th December and later, as an adult, undertook long voyages for the purposes of illuminating mankind. His disciples were twelve; he was betrayed, sentenced to death, and after his death, he was buried in a tomb from which he rose from the dead. The Mithrian religion also states that at the end of all time, Mithra will come again to judge the living and the dead. In this religious cult, Mithra was called the Saviour and he was sometimes illustrated as a lamb. Its doctrine included baptism, the sacramental meal (the Eucharist), and the belief in a saviour god that died and rose from the dead to be the mediator between God and mankind. The adherents of this religion believed in the resurrection of the body, universal judgement, and therefore in heaven and hell.

Start today like a new beginning, and not a repeat.

When you make the dream of your heart a treasure of heaven, it holds an eternal value.

I always try to treat the book itself as the artwork. I don't want you to stop while you're reading one of my books and say, 'Oh! What a gorgeous illustration!' I want you to stop at the end of the book and say, 'This is a good book.

Pruned my subconscious. Discovered new shoots.

Christ has no body now but mine. He prays in me, works in me, looks through my eyes, speaks through my words, works through my hands, walks with my feet and loves with my heart.

Books for me were what the ocean is to the fearless explorer-deep and mysterious, boundless and soothing. I loved the smell of books, the feel of their weight in my hands, the rustle of the pages as I turned them, the magnificent illustrations on the covers that promised hidden treasures within.

There are past versions of me who believe in me, and there are future versions of me who are looking back on where I am and thinking, That's the version of me who actually managed to achieve something. There are always these people cheering me on, or, at the very least thinking about me. And that helps me feel less alone. And that helps me feel like I am right where I need to be.

What really got me thinking about illustrating children's books was I discovered Hugh Thompson's illustrations for The Vicar of Wakefield in my mother's library and I looked at it and said, 'That's what I'm going to do.

The heart must be renewed by divine grace, or it will be in vain to seek for purity of life. He who attempts to build up a noble, virtuous character independent of the grace of Christ is building his house upon the shifting sand.

Conditions may vary. We will strive to make your stay as comfortable as possible. However there will be turbulence. There will be unexpected events. There will be human error. Fortunately, we are happy to provide you love. At no extra cost.

It was an irresistible development of modern illustration (so largely photographic) that borders should be abandoned and the "picture" end only with the paper. This method may be suitable for for photographs; but it is altogether inappropriate for the pictures that illustrate or are inspired by fairy-stories. An enchanted forest requires a margin, even an elaborate border. To print it coterminous with the page, like a "shot" of the Rockies in Picture Post, as if it were indeed a "snap" of fairyland or a "sketch by our artist on the spot", is a folly and an abuse.

In the case of Michel Angelo we have an artist who with brush and chisel portrayed literally thousands of human forms; but with this peculiarity, that while scores and scores of his male figures are obviously suffused and inspired by a romantic sentiment, there is hardly one of his female figures that is so,—the latter being mostly representative of woman in her part as mother, or sufferer, or prophetess or poetess, or in old age, or in any aspect of strength or tenderness, except that which associates itself especially with romantic love. Yet the cleanliness and dignity of Michel Angelo's male figures are incontestable, and bear striking witness to that nobility of the sentiment in him, which we have already seen illustrated in his sonnets.

Don’t be confined by the self you have experienced, the self you know. Going beyond what you know and what you have experienced, challenge your brain with new questions and give it new tasks—then it will begin to manifest infinite creativity.

To be rich or well-born was a crime: men were prosecuted for holding or for refusing office: merit of any kind meant certain ruin. Nor were the Informers more hated for their crimes than for their prizes: some carried off a priesthood or the consulship as their spoil, others won offices and influence in the imperial household: the hatred and fear they inspired worked universal havoc. Slaves were bribed against their masters, freedmen against their patrons, and, if a man had no enemies, he was ruined by his friends.

A storyteller, a displaced poet, will absorb reading differently.

For it is disheartening to inspire in a man the desire, and to take away from him the hope, of emulation.

I'll illustrate the cover of your book for a million dollars. Wait, just let me find my crayons.

Synchronicity is only one illustration of eventuality convergence as a visual display for the inner workings of the cosmos as an ordered, harmonious whole.

A nadie hagas daño y jamás omitas el bien que puedas hacer.

Curse my poetic nature, as I don't mean to speak in poetic ways, but to just illustrate the heat and the pain i feel as the cruel sun burns my pale skin.

Inspire someone today. Your action can change that person’s life forever.

On this material plane, each living being is like a street lantern lamp with a dirty lampshade. The inside flame burns evenly and is of the same quality as all the rest—hence all of us are equal in the absolute sense, the essence, in the quality of our energy. However, some of the lamps are “turned down” and having less light in them, burn fainter, (the beings have a less defined individuality, are less in tune with the universal All which is the same as the Will)—hence all of us are unequal in a relative sense, some of us being more aware (human beings), and others being less aware (animal beings), with small wills and small flames. The lampshades of all are stained with the clutter of the material reality or the physical world. As a result, it is difficult for the light of each lamp to shine through to the outside and it is also difficult to see what is on the other side of the lampshade that represents the external world (a great thick muddy ocean of fog), and hence to “feel” a connection with the other lantern lamps (other beings). The lampshade is the physical body immersed in the ocean of the material world, and the limiting host of senses that it comes with. The dirt of the lampshade results from the cluttering bulk of life experience accumulated without a specific goal or purpose. The dirtier the lampshade, the less connection each soul has to the rest of the universe—and this includes its sense of connection to other beings, its sense of dual presence in the material world and the metaphysical world, and the thin connection line to the wick of fuel or the flow of electricity that resides beyond the material plane and is the universal energy. To remain “lit” each lantern lamp must tap into the universal Source of energy. If the link is weak, depression and-or illness sets in. If the link is strong, life persists. This metaphor to me best illustrates the universe.

For bravery is not thoughtless rashness, or love of danger, or the courting of fear-inspiring objects; it is the knowledge which enables us to distinguish between that which is evil and that which is not.

God is a great illustrator especially when I look at the humankind; different races, different genders, different heights, different weights and different shapes.His illustrations are simply breath taking, full of details and very inspiring. His creativity is beyond great and He's a mighty God.

Hopper was neither an illustrator nor a narrative painter. His paintings don’t tell stories. What they do is suggest—powerfully, irresistibly—that there are stories within them, waiting to be told. He shows us a moment in time, arrayed on a canvas; there’s clearly a past and a future, but it’s our task to find it for ourselves.

Peter Pan has to be the book of my childhood. Come to think of it, it's the book of my adulthood too. It's a book which, in the reading of it, takes me back to editions that I've had and lost, with various illustrators' work in them. It brings back moments sitting reading it with my mother. It brings back my first contact with the Disney cartoon. It brings back standing in the play-yard when I was a kid, when the wind was really blowing, and closing my eyes, spreading my arms and pretending I could fly. It brings back childhood dreams of flying. It brings back the first encounter I ever had with an invented world... Never Never Land was really the first journey I took to an invented world which I believed in wholly and completely. I remember the immense solidarity that I felt with the Lost Boys, with Peter, with the Indians - how much I wanted to be a Red Indian - how much the saving of Tiger Lily meant to me as a kid, how much I wanted to one day wake up and save an Indian squaw from drowning.

The perfect word for the December month is fairy tale.

What the edge of Truth cuts, the edge of Grace mends.

Not understanding something must not turn us away from God, his ways, or purposes; rather it must be an opportunity to turn our measure of faith into a sacrifice of trust.

Team Diversity is the easiest and, at the same time, one of the most effective means of reducing bias

Recognizing that two points of data are connected is not enough. The System must ask why one point affects another.

Artificial Intelligence is highly Interdisciplinary. Therefore, let’s approach it in a Multidisciplinary & Holistic way

Artificial intelligence fires the imagination of many people. Unfortunately, also that of the foolish.

Don’t be scared of racist people. Be frightened of ‘racist’ algorithms because they have no conscience and are much more effective.

Explainability is one thing; interpreting it rightly (for the good of society), is another.

Probably the most promising AI Use-Case: Fighting Natural Stupidity with Artificial Intelligence

Artificial Intelligence is not a new wave of technology. It is much more like a Tsunami that threatens to flood us if we are not mindful.

You can’t do AI-Ethics without Ethics.

Bravery is a scorner of things which inspire fear; it looks down upon, challenges, and crushes the powers of terror and all that would drive our freedom under the yoke.

The deeper you look into Truth; your reflection of self disappears.

The times when you have seen only one set of footprints, is when I carried you.

That innovator is the aforementioned Hugh Thomson, who might be called the Colin Firth of Austen-inspired book illustration." (P. 52)

The quest for enlightenment illustrates the paradox of desire—the fact that you must have desire to be motivated to transcend being ruled by desire.

Ballet shoes... I cannot play with them like they're toys. But when the music is playing they get deep on my toes.

Success is not about Money , fame or Job It is all about becoming Well and Illustrative personality . So that Everyone remember you and learn from you

Don't be afraid of not being perfect, it might be what makes you amazing!

A man has to fend and fettle for the best, and then trust in something beyond himself. You can't insure against the future, except by really believing in the best of you and in the power beyond it.

Find and follow your own trail...To stay on your own path, be aware of yourself and surroundings. Trust that you will find your way, and don't hold yourself responsible for the trails or trials of others.

In my opinion, defining intelligence is much like defining beauty, and I don’t mean that it’s in the eye of the beholder. To illustrate, let’s say that you are the only beholder, and your word is final. Would you be able to choose the 1000 most beautiful women in the country? And if that sounds impossible, consider this: Say you’re now looking at your picks. Could you compare them to each other and say which one is more beautiful? For example, who is more beautiful— Katie Holmes or Angelina Jolie? How about Angelina Jolie or Catherine Zeta-Jones? I think intelligence is like this. So many factors are involved that attempts to measure it are useless. Not that IQ tests are useless. Far from it. Good tests work: They measure a variety of mental abilities, and the best tests do it well. But they don’t measure intelligence itself.

I’ve had so many influences and sources of inspiration as an illustrator that it is impossible to name just one. I loved Aubrey Beardsley when I was a student, and then Edmund Dulac and other Golden Age illustrators made a big impact, as well as Victorian painters like Richard Dadd and Edward Burne-Jones. My long-term heroes though are Albretch Durer, Brueghel, Hieronymous Bosch, Jan Van Eyck, Leonardo, Botticelli, Rembrandt, Turner and Degas. What most of them have in common is brilliant draughtsmanship and a strong linear or graphic quality. Most are also printmakers. The one I keep going back to and who fascinates me the most is JMW Turner, the greatest watercolourist.

To illustrate toaster righteousness, let’s say God decides to use toasters to spread His messages. He incorporates his love into an LLC called God’s Toasters, LLC. Toasters are now the legal and spiritual messengers of God. Different toaster brands are made all over the world. It doesn’t matter where the toasters are introduced in the world, some people support them and others oppose them. It is God’s will to have different toasters made in different countries. Toaster Righteousness comes into play when people start believing that if we do not eat a specific bread recipe and shaped bread, we cannot receive authentic holy toast. Exceptions are made with pita lovers, but everyone else in the world is doomed to live in eternal burnt-toast hell, not golden-brown toast heaven. Throughout history, bread is a staple of peoples’ diets. The introduction of toasters is supposed to support show us how to eat bread better, being grateful for the bread we are given, sharing toast with one’s neighbor, and not killing in the name of bread.

Between the jokes and dorky illustrations (I’m addicted to Photoshop), I hope you can find a teensy bit of inspiration for your own life—to take risks and use all the tools at your fingertips to get your voice out there while you’re still not a corpse. Be who you are and use this new connected world to embrace it. Because . . . Okay, turn the page.

The causes which ruined the Republic of Athens illustrate the connection of ethics with politics rather than the vices inherent to democracy. A State which has only 30,000 full citizens in a population of 500,000, and is governed, practically, by about 3000 people at a public meeting, is scarcely democratic. The short triumph of Athenian liberty, and its quick decline, belong to an age which possessed no fixed standard of right and wrong. An unparalleled activity of intellect was shaking the credit of the gods, and the gods were the givers of the law. It was a very short step from the suspicion of Protagoras, that there were no gods, to the assertion of Critias that there is no sanction for laws. If nothing was certain in theology, there was no certainty in ethics and no moral obligation. The will of man, not the will of God, was the rule of life, and every man and body of men had the right to do what they had the means of doing. Tyranny was no wrong, and it was hypocrisy to deny oneself the enjoyment it affords. The doctrine of the Sophists gave no limits to power and no security to freedom; it inspired that cry of the Athenians, that they must not be hindered from doing what they pleased, and the speeches of men like Athenagoras and Euphemus, that the democracy may punish men who have done no wrong, and that nothing that is profitable is amiss. And Socrates perished by the reaction which they provoked.

This was the species whose main excuse for not doing something was 'if only I had more time'. Perfectly valid until you realised they did have more time. Not eternity, granted, but they had tomorrow. And the day after tomorrow. And the day after the day after tomorrow. In fact I would have to write 'the day after' thirty thousand times before a final 'tomorrow' in order to illustrate the amount of time on a humans hands.

What I remember most clearly is how it felt. I’d just finished painting a red fire engine-like the one I often walked past near my grandparents’ house. Suddenly the teachers, whose names I've long forgotten, closed in on my desk. They seemed unusually impressed, and my still dripping fire engine was immediately and ceremoniously pinned up. I don’t know what they might have said, but their unexpected attention and having something I’d made given a place of honor on the wall created an overwhelming and totally unfamiliar sense of pride inside me. I loved that feeling, and I wanted to feel it again and again. That desire, I suppose, was the beginning of my career. I have no idea where my fire engine painting ended up, but I never forgot the basic layout. Several decades later, it served as the inspiration for this sketch for an illustration in a book called Why the chicken crossed the Road.

To illustrate: A man with 314 employees joined one of these courses. For years, he had driven and criticised and condemned his employees without stint or discretion. Kindness, words of appreciation and encouragement were alien to his lips. After studying the principles discussed in this book, this employer sharply altered his philosophy of life. His organisation is now inspired with a new loyalty, a new enthusiasm, a new spirit of teamwork. Three hundred and fourteen enemies have been turned into 314 friends. As he proudly said in a speech before the class: ‘When I used to walk through my establishment, no one greeted me. My employees actually looked the other way when they saw me approaching. But now they are all my friends and even the janitor calls me by my first name.’ This employer gained more profit, more leisure and – what is infinitely more important – he found far more happiness in his business and in his home.

Why? Why were most big things unladylike? Charlotte had once explained to her why. It was not that ladies were inferior to men; it was that they were different. Their mission was to inspire others to achievement rather than to achieve themselves. Indirectly, by means of tact and a spotless name, a lady could accomplish much. But if she rushed into the fray herself, she would be first censured, then despised, and finally ignored. Poems had been written to illustrate this point.

Unlike and superior to either of those two typical remnants of mediævalism, the old barn embodied practices which had suffered no mutilation at the hands of time. Here at least the spirit of the ancient builders was at one with the spirit of the modern beholder. Standing before this abraded pile, the eye regarded its present usage, the mind dwelt upon its past history, with a satisfied sense of functional continuity throughout—a feeling almost of gratitude, and quite of pride, at the permanence of the idea which had heaped it up. The fact that four centuries had neither proved it to be founded on a mistake, inspired any hatred of its purpose, nor given rise to any reaction that had battered it down, invested this simple grey effort of old minds with a repose, if not a grandeur, which a too curious reflection was apt to disturb in its ecclesiastical and military compeers. For once mediævalism and modernism had a common stand-point. The lanceolate windows,

It was unladylike. Why? Why were most big things unladylike?  Charlotte had once explained to her why. It was not that ladies were inferior to  men; it was that they were different. Their mission was to inspire others to achievement rather than to achieve themselves. Indirectly, by means of tact and a spotless name, a lady could accomplish much. But if she rushed into the fray herself she  would be first censured, then despised, and finally ignored. Poems had been written to illustrate this poi

It was unladylike. Why? Why were most big things unladylike? Charlotte had once explained to her why. It was not that ladies were inferior to men; it was that they were different. Their mission was to inspire others to achievement rather than to achieve themselves. Indirectly, by means of tact and a spotless name, a lady could accomplish much. But if she rushed into the fray herself she would be first censured, then despised, and finally ignored. Poems had been written to illustrate this point.

Ar. Fie! I tell you. Can you not conceive the disgust that such a word inspires, the moment it is heard; with what a strange image one is shocked, on what filthy prospects it leads the thought? Do not you shudder at it, and can you, sister, bring your heart to contemplate the consequences of this word? Hen. The consequences of this word, when I contemplate them, show me a husband, children, a household; and I see nothing there, to talk rationally, which shocks my imagination and makes me shudder.

It has been thoughtfully observed that every nation, owing to its peculiar character and composition, has a definite mission in the world...our fundamental principles of government, world-embracing in their scope and character, our vast resources, requiring all manner of labor to develop them, and our already existing composite population, all conspire to one grand end, and that is, to make us the perfect natural illustration of the unity and dignity of the human family that the world has ever seen.

This she might not attempt. It was unladylike. Why? Why were most big things unladylike? Charlotte had once explained to her why. It was not that ladies were inferior to men; it was that they were different. Their mission was to inspire others to achievement rather than to achieve themselves. Indirectly, by means of tact and a spotless name, a lady could accomplish much. But if she rushed into the fray herself she would be first censured, then despised, and finally ignored. Poems had been written to illustrate this point.

Designing a railway using slime mold might seem like an esoteric illustration of learning simple rules from the experience of others, but drawing inspiration for simple rules from the animal world is not so rare. Termites, bees, and other social insects provide a particularly fertile source of simple rules. They have enough collective intelligence to accomplish complex tasks like finding nests or migrating long distances, but since each animal has little brainpower and few physical skills, their actions can often be captured by simple rules.

Once upon a time there was a little boy and a little girl who lived in the woods with their mother. One day the little boy said, “Mother, I want an apple.” The mother said, “Okay.” The boy reached into the box and the mother closed the lid on him and cut off his head and set him out in the yard and tied a rag around his neck to keep his head on. The little girl came home. She cried a lot. She sneaked out and pasted his head back on with magic paste. Then she put her brother in her boyfriend’s house. She grew up and married her boyfriend. The mother died. The end.

What interested these gnostics far more than past events attributed to the “historical Jesus” was the possibility of encountering the risen Christ in the present.49 The Gospel of Mary illustrates the contrast between orthodox and gnostic viewpoints. The account recalls what Mark relates: Now when he rose early on the first day of the week, he appeared first to Mary Magdalene … She went and told those who had been with him, as they mourned and wept. But when they heard that he was alive and had been seen by her, they would not believe it.50 As the Gospel of Mary opens, the disciples are mourning Jesus’ death and terrified for their own lives. Then Mary Magdalene stands up to encourage them, recalling Christ’s continual presence with them: “Do not weep, and do not grieve, and do not doubt; for his grace will be with you completely, and will protect you.”51 Peter invites Mary to “tell us the words of the Savior which you remember.”52 But to Peter’s surprise, Mary does not tell anecdotes from the past; instead, she explains that she has just seen the Lord in a vision received through the mind, and she goes on to tell what he revealed to her. When Mary finishes, she fell silent, since it was to this point that the Savior had spoken with her. But Andrew answered and said to the brethren, “Say what you will about what she has said. I, at least, do not believe that the Savior has said this. For certainly these teachings are strange ideas!”53 Peter agrees with Andrew, ridiculing the idea that Mary actually saw the Lord in her vision. Then, the story continues, Mary wept and said to Peter, “My brother Peter, what do you think? Do you think that I thought this up myself in my heart? Do you think I am lying about the Savior?” Levi answered and said to Peter, “Peter, you have always been hot-tempered … If the Savior made her worthy, who are you to reject her?”54 Finally Mary, vindicated, joins the other apostles as they go out to preach. Peter, apparently representing the orthodox position, looks to past events, suspicious of those who “see the Lord” in visions: Mary, representing the gnostic, claims to experience his continuing presence.55 These gnostics recognized that their theory, like the orthodox one, bore political implications. It suggests that whoever “sees the Lord” through inner vision can claim that his or her own authority equals, or surpasses, that of the Twelve—and of their successors. Consider the political implications of the Gospel of Mary: Peter and Andrew, here representing the leaders of the orthodox group, accuse Mary—the gnostic—of pretending to have seen the Lord in order to justify the strange ideas, fictions, and lies she invents and attributes to divine inspiration. Mary lacks the proper credentials for leadership, from the orthodox viewpoint: she is not one of the “twelve.” But as Mary stands up to Peter, so the gnostics who take her as their prototype challenge the authority of those priests and bishops who claim to be Peter’s successors.

Instead of trotting out the usual bland platitudes about the secrets of success and happiness, he provided an inspired illustration of how to apply the principle of inversion. He gave the students a series of “prescriptions for guaranteed misery in life,” recommending that they should be unreliable, avoid compromise, harbor resentments, seek revenge, indulge in envy, “ingest chemicals,” become addicted to alcohol, neglect to “learn vicariously from the good and bad experience of others,” cling defiantly to their existing beliefs, and “stay down” when struck by the “first, second, or third severe reverse in the battle of life.

We should expect artists to be more sensitive and more open to abstract thoughts and ideas. If they are more open, they should be capable of tapping into the mystical static that is bouncing around the collective ether. True inspiration is a mystery, and any artist can describe how getting lost in this zone can create a sort of timeless trance where things just flow magically. An artist’s best work comes from a mindless place, unhindered by logic and intellect. This could be the concert violinist standing on stage, or the illustrator hunched over in the corner with a sketchbook. Although it almost always falls short, the Hollywood machine is continually trying to come up with the next UFO-themed product. But where do these ideas come from?

Apart from a few explanations that are not the subject of this essay, the strange and terrifying growth of the modern State can be considered as the logical conclusion of inordinate technical and philosophical ambitions, foreign to the true spirit of rebellion, but which nevertheless gave birth to the revolutionary spirit of our time. The prophetic dream of Marx and the over-inspired predictions of Hegel or of Nietzsche ended by conjuring up, after the city of God had been razed to the ground, a rational or irrational State, which in both cases, however, was founded on terror. In actual fact, the Fascist revolutions of the twentieth century do not merit the title of revolution. They lacked the ambition of universality. Mussolini and Hitler, of course, tried to build an empire, and the National Socialist ideologists were bent, explicitly, on world domination. But the difference between them and the classic revolutionary movement is that, of the nihilist inheritance, they chose to deify the irrational, and the irrational alone, instead of deifying reason. In this way they renounced their claim to universality. And yet Mussolini makes use of Hegel, and Hitler of Nietzsche; and both illustrate, historically, some of the prophecies of German ideology. In this respect they belong to the history of rebellion and of nihilism. They were the first to construct a State on the concept that everything is meaningless and that history is only written in terms of the hazards of force. The consequences were not long in appearing.

The "inspired" prophet Isaiah, whose writings are venerated by both Jews and Christians, and whose prophetic utterances have so long been discussed with more zeal than discretion by the sectarians, tells us, (Isaiah xiv. 29), that "Out of the serpent's root shall come forth a Cockatrice, and his fruit shall be a fiery, flying serpent." This somewhat incoherent prediction has never been satisfactorily explained by the learned commentators who are specially educated in our colleges for solving theological enigmas, and who have failed to show, to the confusion of scientists and the admiration of a believing world, how a Cockatrice may emerge from a "serpent's root," and why a Cockatrice's "fiery and flying fruit" should have formed a theme for prophetic inspiration.—E.

The intoxication of frenzy and, ultimately, some suitable crime reveal in a moment the whole meaning of a life. Without exactly advocating crime, the romantics insist on paying homage to a basic system of privileges which they illustrate with the conventional images of the outlaw, the criminal with the heart of gold, and the kind brigand. Their works are bathed in blood and shrouded in mystery. The soul is delivered, at a minimum expenditure, of its most hideous desires— desires that a later generation will assuage in extermination camps. Of course these works are also a challenge to the society of the times. But romanticism, at the source of its inspiration, is chiefly concerned with defying moral and divine law. That is why its most original creation is not, primarily, the revolutionary, but, logically enough, the dandy.

Through their wickedness we were divided amongst ourselves; and the better to keep their thrones and be at ease, they armed the Druze to fight the Arab, and stirred up the Shiite to attack the Sunnite, and encouraged the Kurdish to butcher the Bedouin, and cheered the Mohammedan to dispute with the Christian. Until when shall a brother continue killing his own brother upon his mother's bosom? Until when shall the Cross be kept apart from the Crescent before the eyes of God? Oh Liberty, hear us, and speak in behalf of but one individual, for a great fire is started with a small spark. Oh Liberty, awaken but one heart with the rustling of thy wings, for from one cloud alone comes the lightning which illuminates the pits of the valleys and the tops of the mountains. Disperse with thy power these black clouds and descend like thunder and destroy the thrones that were built upon the bones and skulls of our ancestors.

It is a well-worn saying but one nonetheless true and nonetheless worthy of repetition, inasmuch as it expresses peculiarly the situation now widely prevalent, that "where there is no vision the people perish. " Mankind as a whole, or more particularly the Western element, has lost in some incomprehensible way its spiritual vision. An heretical barrier has been erected separating itself from that current of life and vitality which even now, despite willful impediment and obstacle, pulses and vibrates passionately in the blood, pervading the whole of universal form and structure. The anomalies presented today are due to this rank absurdity. Mankind is slowly accomplishing its own suicide. A self-strangulation is being effected through a suppression of all individuality, in the spiritual sense, and all that made it human. It continues to withhold the spiritual atmosphere from its lungs, so to speak. And having severed itself from the eternal and never-ceasing sources of light and life and inspiration, it has deliberately blinded itself to the fact— than which no other could compare in importance—that there is a dynamic principle both within and without from which it has accomplished a divorce. The result is inner lethargy, chaos, and the disintegration of all that formerly was held to be ideal and sacred.

The poetical term fête galante refers to a new genre of paintings and drawings that blossomed in the early 18th century during the [French] Regency period (1715-1723) and whose central figure was Jean-Antoine Watteau (1684-1721). Inspired by images of bucolic merrymaking in the Flemish tradition, Watteau and his followers created a new form, with a certain timelessness, characterised by greater subtlety and nuance. These depict amorous scenes in settings garlanded with luxuriant vegetation, real or imaginary: idealised dancers, women and shepherds are shown engaged in frivolous pursuits or exchanging confidences. The poetical and fantastical atmospheres that are a mark of his work are accompanied by a quest for elegance and sophistication characteristic of the Rococo movement, which flourished during the Age of Enlightenment, evidenced in his flair for curved lines and light colours. The flexibility of the fête galante theme proved to be an invitation to experimentation and innovation, and the genre was to inspire several generations of artists, occupying a central place in French art throughout the 18th century. Works by other highly creative painters, such as François Boucher (1703-1770) and Jean-Honoré Fragonard (1732-1806), illustrate their very personal visions of the joys of the fête galante as first imagined by Watteau.

Right when Marston and Peter must have been meeting with Gaines and Mayer to talk about what Wonder Woman ought to look like, a new superhero made his debut. Captain America.19 He quickly became Timely Comics’ most popular character. Captain America Comics #1 (March 1941) (illustration credit 23.7) Marston wanted his comic book’s “under-meaning,” about “a great movement now under way—the growth in the power of women,” to be embodied in the way Wonder Woman carried herself, how she dressed, and what powers she wielded. She had to be strong, and she had to be independent. Everyone agreed about the bracelets (inspired by Olive Byrne’s): it helped Gaines with his public relations problem that she could stop bullets with them; that was good for the gun problem. Also, this new superhero had to be uncommonly beautiful; she’d wear a tiara, like the crown awarded at the Miss America pageant. Marston wanted her to be opposed to war, but she had to be willing to fight for democracy. In fact, she had to be superpatriotic. Captain America wore an American flag: blue tights, red gloves, red boots, and, on his torso, red and white stripes and a white star. Like Captain America—because of Captain America—Wonder Woman would have to wear red, white, and blue, too. But, ideally, she’d also wear very little. To sell magazines, Gaines wanted his superwoman to be as naked as he could get away with.

PUBLISHERS WEEKLY REVIEW Collagist Fabe adds flair to Jane Austen’s Pride and Prejudice with 39 original illustrations that accompany the unabridged text. Fabe’s collages overlay bright, watercolor-washed scenes with retro cut-paper figures and objects sampled from fashion magazines from the 1930s to the ’50s. Accompanying each tableau is a quote from the Pride and Prejudice passage that inspired it. Like Austen’s book, Fabe’s work explores arcane customs of beauty and courtship, pageantry and social artifice: in one collage, a housewife holds a tray of drinks while a man sits happily with a sandwich in hand in the distance. While tinged with irony and more than a dash of social commentary, the collages nevertheless have a spirit of glee and evidence deep reverence for the novel. As Fabe describes in a preface, Austen “was a little bit mean—the way real people are mean—so there are both heroes and nincompoops. Family is both beloved and annoying. That is Austen’s genius, her ability to describe people in all their frailty and humor.” This is a sweet and visually appealing homage. (BookLife) “While tinged with irony and more than a dash of social commentary, the collages nevertheless have a spirit of glee and evidence deep reverence for the novel. As Fabe describes in a preface, Austen “was a little bit mean—the way real people are mean—so there are both heroes and nincompoops.” #publishersweeklyreview #booklife #elliefabe #janeausten #prideandprejudice #cincinnatiartist

Hymn to Mercury : Continued 71. Sudden he changed his plan, and with strange skill Subdued the strong Latonian, by the might Of winning music, to his mightier will; His left hand held the lyre, and in his right The plectrum struck the chords—unconquerable Up from beneath his hand in circling flight The gathering music rose—and sweet as Love The penetrating notes did live and move 72. Within the heart of great Apollo—he Listened with all his soul, and laughed for pleasure. Close to his side stood harping fearlessly The unabashed boy; and to the measure Of the sweet lyre, there followed loud and free His joyous voice; for he unlocked the treasure Of his deep song, illustrating the birth Of the bright Gods, and the dark desert Earth: 73. And how to the Immortals every one A portion was assigned of all that is; But chief Mnemosyne did Maia's son Clothe in the light of his loud melodies;— And, as each God was born or had begun, He in their order due and fit degrees Sung of his birth and being—and did move Apollo to unutterable love. 74. These words were winged with his swift delight: 'You heifer-stealing schemer, well do you Deserve that fifty oxen should requite Such minstrelsies as I have heard even now. Comrade of feasts, little contriving wight, One of your secrets I would gladly know, Whether the glorious power you now show forth Was folded up within you at your birth, 75. 'Or whether mortal taught or God inspired The power of unpremeditated song? Many divinest sounds have I admired, The Olympian Gods and mortal men among; But such a strain of wondrous, strange, untired, And soul-awakening music, sweet and strong, Yet did I never hear except from thee, Offspring of May, impostor Mercury! 76. 'What Muse, what skill, what unimagined use, What exercise of subtlest art, has given Thy songs such power?—for those who hear may choose From three, the choicest of the gifts of Heaven, Delight, and love, and sleep,—sweet sleep, whose dews Are sweeter than the balmy tears of even:— And I, who speak this praise, am that Apollo Whom the Olympian Muses ever follow: 77. 'And their delight is dance, and the blithe noise Of song and overflowing poesy; And sweet, even as desire, the liquid voice Of pipes, that fills the clear air thrillingly; But never did my inmost soul rejoice In this dear work of youthful revelry As now. I wonder at thee, son of Jove; Thy harpings and thy song are soft as love. 78. 'Now since thou hast, although so very small, Science of arts so glorious, thus I swear,— And let this cornel javelin, keen and tall, Witness between us what I promise here,— That I will lead thee to the Olympian Hall, Honoured and mighty, with thy mother dear, And many glorious gifts in joy will give thee, And even at the end will ne'er deceive thee.' 79. To whom thus Mercury with prudent speech:— 'Wisely hast thou inquired of my skill: I envy thee no thing I know to teach Even this day:—for both in word and will I would be gentle with thee; thou canst reach All things in thy wise spirit, and thy sill Is highest in Heaven among the sons of Jove, Who loves thee in the fulness of his love. 80. 'The Counsellor Supreme has given to thee Divinest gifts, out of the amplitude Of his profuse exhaustless treasury; By thee, 'tis said, the depths are understood Of his far voice; by thee the mystery Of all oracular fates,—and the dread mood Of the diviner is breathed up; even I— A child—perceive thy might and majesty.

1. Each husband’s section opens with an illustrative moniker (for example, “Poor Ernie Diaz,” “Goddamn Don Adler,” “Agreeable Robert Jamison”). Discuss the meaning and significance of some of these descriptions. How do they set the tone for the section that follows? Did you read these characterizations as coming from Evelyn, Monique, an omniscient narrator, or someone else? 2. Of the seven husbands, who was your favorite, and why? Who surprised you the most? 3. Monique notes that hearing Evelyn Hugo’s life story has inspired her to carry herself differently than she would have before. In what ways does Monique grow over the course of the novel? Discuss whether Evelyn also changes by the end of her time with Monique, and if so, what spurs this evolution. 4. On page 147, Monique says, "I have to 'Evelyn Hugo' Evelyn Hugo." What does it mean to "Evelyn Hugo"? Can you think of a time when you might be tempted to "Evelyn Hugo"? 5. Did you trust Evelyn to be a reliable narrator as you were reading? Why, or why not? Did your opinion on this change at all by the conclusion, and if so, why? 6. What role do the news, tabloid, and blog articles interspersed throughout the book serve in the narrative? What, if anything, do we learn about Evelyn’s relationship to the outside world from them? 7. At several points in the novel, such as pages 82–83 and 175–82, Evelyn tells her story through the second person, “you.” How does this kind of narration affect the reading experience? Why do you think she chooses these memories to recount in this way? 8. How do you think Evelyn’s understanding and awareness of sexuality were shaped by her relationship with Billy—the boy who works at the five-and-dime store? How does her sensibility evolve from this initial encounter? As she grows older, to what extent is Evelyn’s attitude toward sex is influenced by those around her? 9. On page 54, Evelyn uses the saying “all’s well that ends well” as part of her explanation for not regretting her actions. Do you think Evelyn truly believes this? Using examples from later in her life, discuss why or why not. How do you think this idea relates to the similar but more negatively associated phrase “the ends justify the means”?

The Christian life requires a form adequate to its content, a form that is at home in the Christian revelation and that respects each person's dignity and freedom with plenty of room for all our quirks and particularities. Story provides that form. The biblical story invites us in as participants in something larger than our sin-defined needs, into something truer than our culture-stunted ambitions. We enter these stories and recognize ourselves as participants, whether willing or unwilling, in the life of God. Unfortunately, we live in an age in which story has been pushed from its biblical frontline prominence to a bench on the sidelines and then condescended to as "illustration" or "testimony" or "inspiration." Our contemporary unbiblical preference, both inside and outside the church, is for information over story. We typically gather impersonal (pretentiously called "scientific" or "theological") information, whether doctrinal or philosophical or historical, in order to take things into our own hands and take charge of how we will live our lives. And we commonly consult outside experts to interpret the information for us. But we don't live our lives by information; we live them in relationships in the context of a personal God who cannot be reduced to formula or definition, who has designs on us for justice and salvation. And we live them in an extensive community of men and women, each person an intricate bundle of experience and motive and desire. Picking a text for living that is characterized by information-gathering and consultation with experts leaves out nearly everything that is uniquely us - our personal histories and relationships, our sins and guilt, our moral character and believing obedience to God. Telling and listening to a story is the primary verbal way of accounting for life the way we live it in actual day-by-day reality. There are no (or few) abstractions in a story. A story is immediate, concrete, plotted, relational, personal. And so when we lose touch with our lives, with our souls - our moral, spiritual, embodied God-personal lives - story is the best verbal way of getting us back in touch again. And that is why God's word is given for the most part in the form of story, this vast, overarching, all-encompassing story, this meta-story.

I need only, to make them reappear, pronounce the names Balbec, Venice, Florence, within whose syllables had gradually accumulated the longing inspired in me by the places for which they stood. Even in spring, to come upon the name Balbec in a book sufficed to awaken in me the desire for storms at sea and for Norman Gothic; even on a stormy day the name Florence or Venice would awaken the desire for sunshine, for lilies, for the Palace of the Doges and for Santa Maria del Fiore. But if these names thus permanently absorbed the image I had formed of these towns, it was only by transforming that image, by subordinating its reappearance in me to their own special laws; and in consequence of this they made it more beautiful, but at the same time more different from anything that the towns of Normandy or Tuscany could in reality be, and, by increasing the arbitrary delights of my imagination, aggravated the disenchantment that was in store for me when I set out upon my travels. They magnified the idea that I had formed of certain places on the surface of the globe, making them more special and in consequence more real. I did not then represent to myself cities, landscapes, historical monuments, as more or less attractive pictures, cut out here and there of a substance that was common to them all, but looked on each of them as on an unknown thing, different in essence from all the rest, a thing for which my soul thirsted and which it would profit from knowing. How much more individual still was the character they assumed from being designated by names, names that were for themselves alone, proper names such as people have! Words present to us a little picture of things, clear and familiar, like the pictures hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter's bench, a bird, an anthill, things chosen as typical of everything else of the same sort. But names present to us— of persons, and of towns which they accustom us to regard as individual, as unique, like persons— a confused picture, which draws from them, from the brightness or darkness of their tone, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction or by a whim on the designer's part, not only the sky and the sea are blue or red, but the ships and the church and the people in the streets.

The Enchanted Broccoli Forest. Oh, what a pleasure that was! Mollie Katzen's handwritten and illustrated recipes that recalled some glorious time in upstate New York when a girl with an appetite could work at a funky vegetarian restaurant and jot down some tasty favorites between shifts. That one had the Pumpkin Tureen soup that Margo had made so many times when she first got the book. She loved the cheesy onion soup served from a pumpkin with a hot dash of horseradish and rye croutons. And the Cardamom Coffee Cake, full of butter, real vanilla, and rich brown sugar, said to be a favorite at the restaurant, where Margo loved to imagine the patrons picking up extras to take back to their green, grassy, shady farmhouses dotted along winding country roads. Linda's Kitchen by Linda McCartney, Paul's first wife, the vegetarian cookbook that had initially spurred her yearlong attempt at vegetarianism (with cheese and eggs, thank you very much) right after college. Margo used to have to drag Calvin into such phases and had finally lured him in by saying that surely anything Paul would eat was good enough for them. Because of Linda's Kitchen, Margo had dived into the world of textured vegetable protein instead of meat, and tons of soups, including a very good watercress, which she never would have tried without Linda's inspiration. It had also inspired her to get a gorgeous, long marble-topped island for prep work. Sometimes she only cooked for the aesthetic pleasure of the gleaming marble topped with rustic pottery containing bright fresh veggies, chopped to perfection. Then Bistro Cooking by Patricia Wells caught her eye, and she took it down. Some pages were stuck together from previous cooking nights, but the one she turned to, the most splattered of all, was the one for Onion Soup au Gratin, the recipe that had taught her the importance of cheese quality. No mozzarella or broken string cheeses with- maybe- a little lacy Swiss thrown on. And definitely none of the "fat-free" cheese that she'd tried in order to give Calvin a rich dish without the cholesterol. No, for this to be great, you needed a good, aged, nutty Gruyère from what you couldn't help but imagine as the green grassy Alps of Switzerland, where the cows grazed lazily under a cheerful children's-book blue sky with puffy white clouds. Good Gruyère was blocked into rind-covered rounds and aged in caves before being shipped fresh to the USA with a whisper of fairy-tale clouds still lingering over it. There was a cheese shop downtown that sold the best she'd ever had. She'd tried it one afternoon when she was avoiding returning home. A spunky girl in a visor and an apron had perked up as she walked by the counter, saying, "Cheese can change your life!" The charm of her youthful innocence would have been enough to be cheered by, but the sample she handed out really did it. The taste was beyond delicious. It was good alone, but it cried out for ham or turkey or a rich beefy broth with deep caramelized onions for soup.

In the early 1680s, at just about the time that Edmond Halley and his friends Christopher Wren and Robert Hooke were settling down in a London coffee house and embarking on the casual wager that would result eventually in Isaac Newton’s Principia, Hemy Cavendish’s weighing of the Earth, and many of the other inspired and commendable undertakings that have occupied us for much of the past four hundred pages, a rather less desirable milestone was being passed on the island of Mauritius, far out in the Indian Ocean some eight hundred miles off the east coast of Madagascar. There, some forgotten sailor or sailor’s pet was harrying to death the last of the dodos, the famously flightless bird whose dim but trusting nature and lack of leggy zip made it a rather irresistible target for bored young tars on shore leave. Millions of years of peaceful isolation had not prepared it for the erratic and deeply unnerving behavior of human beings. We don’t know precisely the circumstances, or even year, attending the last moments of the last dodo, so we don’t know which arrived first a world that contained a Principia or one that had no dodos, but we do know that they happened at more or less the same time. You would be hard pressed, I would submit to find a better pairing of occurrences to illustrate the divine and felonious nature of the human being-a species of organism that is capable of unpicking the deepest secrets of the heavens while at the same time pounding into extinction, for no purpose at all, a creature that never did us any harm and wasn’t even remotely capable of understanding what we were doing to it as we did it. Indeed, dodos were so spectacularly short on insight it is reported, that if you wished to find all the dodos in a vicinity you had only to catch one and set it to squawking, and all the others would waddle along to see what was up. The indignities to the poor dodo didn’t end quite there. In 1755, some seventy years after the last dodo’s death, the director of the Ashmolean Museum in Oxford decided that the institution’s stuffed dodo was becoming unpleasantly musty and ordered it tossed on a bonfire. This was a surprising decision as it was by this time the only dodo in existence, stuffed or otherwise. A passing employee, aghast tried to rescue the bird but could save only its head and part of one limb. As a result of this and other departures from common sense, we are not now entirely sure what a living dodo was like. We possess much less information than most people suppose-a handful of crude descriptions by "unscientific voyagers, three or four oil paintings, and a few scattered osseous fragments," in the somewhat aggrieved words of the nineteenth century naturalist H. E. Strickland. As Strickland wistfully observed, we have more physical evidence of some ancient sea monsters and lumbering saurapods than we do of a bird that lived into modern times and required nothing of us to survive except our absence. So what is known of the dodo is this: it lived on Mauritius, was plump but not tasty, and was the biggest-ever member of the pigeon family, though by quite what margin is unknown as its weight was never accurately recorded. Extrapolations from Strickland’s "osseous fragments" and the Ashmolean’s modest remains show that it was a little over two and a half feet tall and about the same distance from beak tip to backside. Being flightless, it nested on the ground, leaving its eggs and chicks tragically easy prey for pigs, dogs, and monkeys brought to the island by outsiders. It was probably extinct by 1683 and was most certainly gone by 1693. Beyond that we know almost nothing except of course that we will not see its like again. We know nothing of its reproductive habits and diet, where it ranged, what sounds it made in tranquility or alarm. We don’t possess a single dodo egg. From beginning to end our acquaintance with animate dodos lasted just seventy years.

The shepherd’s life of diligence and care-taking, and his tender compassion for the helpless creatures entrusted to his charge, have been employed by the inspired writers to illustrate some of the most precious truths of the gospel. Christ, in his relation to his people, is compared to a shepherd. After the Fall he saw his sheep doomed to perish in the dark ways of sin. To save these wandering ones he left the honors and glories of his Father’s [191] house. He says, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” I will “save My flock, and they shall no more be a prey.” “Neither shall the beast of the land devour them.” Ezekiel 34:16, 22, 28. His voice is heard calling them to his fold, “a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.” Isaiah 4:6. His care for the flock is unwearied. He strengthens the weak, relieves the suffering, gathers the lambs in his arms, and carries them in his bosom. His sheep love him. “And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.” John 10:5. Christ says, “The good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the Good Shepherd, and know My sheep, and am known of Mine.” Verses 11-14.

Most people in America, if not the world, would agree that every advance involves some sacrifice. In fact, a common sports adage proclaims: "No pain, no gain." In other words, progress is always accompanied by a certain amount of loss. This concept is illustrated throughout history, literature and personal experience. One compelling illustration that some bad always accompanies some good is demonstrated in the Civil Rights movement. In 1955 Rosa Parks refused to give up her seat on the bus to a white person. Although she was arrested and jailed, her brave efforts inspired the Montgomery Bus Boycott which

In all the great religions of the world, compassion and love are thought to form part of the supreme being, be it God, Allah or the Buddha. This compassion is often seen to manifest in particular forms, and so it is helpful for us to bring to mind whatever image of compassion and love we find most congenial. This will help to calm and reassure us as well as providing us with inspiration for our own spiritual growth. When experiencing death or just facing life's difficulties, a sincere belief and trust in the power and kindness of such a being will be beneficial, and increase the chances of emerging safely from those experiences.

Ihrig’s book is illustrated with haunting political cartoons about Turkey’s example excavated from Nazi and other Weimar newspapers. The images make the point Ihrig intends, namely, that there can be no doubt about the significance of Atatürk’s inspiration in Nazi circles. They also remind us, as archival texts alone could not, how dark and threatening the German political imagination became after Versailles. Atatürk died in 1938, but Hitler’s admiration of him persisted until the Führer’s final days; he cherished a bust of Atatürk fashioned by the Nazi sculptor Josef Thorak.

Even if you're on the right track, you'll get run over if you just sit there. ~Will Rogers