Latin Short Quotes

the moral seemed to be that one should always have Latin, or at least a good classical poetry quotation, to depend upon in great or desperate moments.

Every walk carves out a new city. And each of these tiny cities has its main square, a downtown area all its own, its own memorial statue, its own landmarks, laundromats, bus terminal—in short, its own focal point (from the Latin word focus, meaning fireplace, hearth, foyer, home), warm spot, sweet spot, soft spot, hot spot.

Must you say things like that in public, for God's sake?" "What do you mean?" He lowered his voice to a hiss. "Remember yesterday at the inn? My 'pistol' is making an appearance, thanks to you." She glanced down at his trousers, which only made them bulge more obviously. Then she lifted a mischievous gaze to his face. "Whatever will you do, now that you're in this...state?" "Conjugate Latin," he said tersely. "Think of England. Think of anything but you and me doing--Bloody hell, there it goes again, and we're nearly to Rotten Row." He stopped short and stepped behind a bench with a high back that sat near the river. She stood next to him, pretty as the proverbial picture, her eyes dropping to his trousers with virginal curiosity. "Would you stop looking at me there? he growled. "You're not helping." She laughed. "You're the one who started it by trying to seduce me with words. Serves you right if you have to suffer for it." -Giles and Minerva

Here are the essentials of a happy life, my dear friend: money not worked for, but inherited; some land not unproductive; a hearth fire always going; law suits never; the toga rarely worn; a calm mind; a gentleman’s strong and healthy body; circumspect candor, friends who are your equals; relaxed dinner parties, a simple table, nights not drunken, but free from anxieties; a marriage bed not prudish, and yet modest; plenty of sleep to make the dark hours short. Wish to be what you are, and prefer nothing more. Don’t fear your last day, or hope for it either. Translated from original text: Vitam quae faciant beatiorem, Iucundissime Martialis, haec sunt: Res non parta labore, sed relicta; Non ingratus ager, focus perennis; Lis numquam, toga rara, mens quieta; Vires ingenuae, salubre corpus; Prudens simplicitas, pares amici; Convictus facilis, sine arte mensa; Nox non ebria, sed soluta curis; Non tristis torus, et tamen pudicus; Somnus, qui faciat breves tenebras: Quod sis, esse velis nihilque malis; Summum nec metuas diem nec optes.

Spinoza wrote the last indisputable Latin masterpiece, and one in which the refined conceptions of medieval philosophy are finally turned against themselves and destroyed entirely. He chose a single word from that language for his device: caute – ‘be cautious’ – inscribed beneath a rose, the symbol of secrecy. For, having chosen to write in a language that was so widely intelligible, he was compelled to hide what he had written.

I was crazy about goal keeping. In Russia and the Latin countries, that gallant art had been always surrounded with a halo of singular glamour. Aloof, solitary, impassive, the crack goalie is followed in the streets by entranced small boys. He vies with the matador and the flying ace as an object of thrilled adulation. His sweater, his peaked cap, his kneeguards, the gloves protruding from the hip pocket of his shorts, set him apart from the rest of the team. He is the lone eagle, the man of mystery, the last defender. Photographers, reverently bending one knee, snap him in the act of making a spectacular dive across the goal mouth to deflect with his fingertips a low, lightning-like shot, and the stadium roars in approval as he remains for a moment or two lying full length where he fell, his goal still intact.

History and literature rebuke our self-sufficiency; that's one reason why we ought to study them. It's not so much that people of olden times were the finest exemplars of higher humanity, for they too fell short of their ideals, as must all who aspire to higher things--that's what ideals are for. It's that we have abandoned those ideals once animating our civilization, refusing to learn them anew with each generation. We have assumed their transfer to be automatic. We have not indeed jettisoned the hope and drive that keep us working for a better world (that's the good news), but we have forgotten to cultivate ourselves as individuals.

Sadly, the natural world is not short of people who believe that rattling off Latin names incessantly makes them appear clever, whereas most of us know instinctively that this suggests insecurity at best, but possibly social and sexual dysfunction as well. If somebody corrects you sternly by using an obtuse name for something, they probably know neither human nature nor any other kind very profoundly.

I ask you to come down to earth," said the Baron in a calm, rather faint voice, "and to take up the duties of your station!" "I have no intention of obeying you, my Lord Father," said Cosimo. "I am very sorry." They were ill at ease, both of them, bored. Each knew what the other would say. "And what about your studies? Your devotions as a Christian?" said the father. "Do you intend to grown up like an American Savage?" Cosimo was silent. These were thoughts he had not yet put to himself and had no wish to. Then he exclaimed: "Just because I'm a few yards higher up, does it mean that good teaching can't reach me?" This was an able reply too, though it diminished, in a way, the range of his gesture; a sign of weakness. His father realized this and became more pressing. "Rebellion cannot be measured by yards," said he. "Even when a journey seems no distance at all, it can have no return." Now was the moment for my brother to produce some other noble reply, perhaps a Latin maxim, but at that instant none came into his head, though he knew so many by heart. Instead he suddenly got bored with all this solemnity, and shouted: "But from the trees I can piss farther," a phrase without much meaning, but which cut the discussion short. As though they had heard the phrase, a shout went up from the ragamuffins around Porta Capperi. The Baron of Rondo's horse shied, the Baron pulled the reins and wrapped himself more tightly in his cloak, ready to leave. Then he turned, drew an arm out of his cloak, pointed to the sky, which had suddenly become overcast with black clouds, and exclaimed: "Be careful, son, there's Someone who can piss on us all!"...

Contact with secular and Christian ways of thinking increased Spinoza’s dissatisfaction with the biblical interpretations he received from the rabbis, who in turn frowned on his interest in natural science, and on his study of the pernicious Latin language, in which so much heresy and blasphemy had been so engagingly expressed.

Latin America possesses some Western traits, this cannot be denied. The Spanish legacy, Christianity, and a high number of original writers (e.g. Jorge Luis Borges, known for his invention of the philosophical short story, Rubén Darío and the modernismo poetic movement, Alejo Carpentier, Miguel Ángel Asturias and Julio Cortázar, to name but a few).

The basic working arrangement of atoms is the molecule (from the Latin for “little mass”).

Wherever fate lands you, you look for something interesting and enjoy it as best as you can. Maybe that's what makes life interesting.

As for describing the smell of a spaniel mixed with the smell of torches, laurels, incense, banners, wax candles and a garland of rose leaves crushed by a satin heel that has been laid up in camphor, perhaps Shakespeare, had he paused in the middle of writing Antony and Cleopatra — But Shakespeare did not pause. Confessing our inadequacy, then, we can but note that to Flush Italy, in these the fullest, the freest, the happiest years of his life, meant mainly a succession of smells. Love, it must be supposed, was gradually losing its appeal. Smell remained. Now that they were established in Casa Guidi again, all had their avocations. Mr. Browning wrote regularly in one room; Mrs. Browning wrote regularly in another. The baby played in the nursery. But Flush wandered off into the streets of Florence to enjoy the rapture of smell. He threaded his path through main streets and back streets, through squares and alleys, by smell. He nosed his way from smell to smell; the rough, the smooth, the dark, the golden. He went in and out, up and down, where they beat brass, where they bake bread, where the women sit combing their hair, where the bird-cages are piled high on the causeway, where the wine spills itself in dark red stains on the pavement, where leather smells and harness and garlic, where cloth is beaten, where vine leaves tremble, where men sit and drink and spit and dice — he ran in and out, always with his nose to the ground, drinking in the essence; or with his nose in the air vibrating with the aroma. He slept in this hot patch of sun — how sun made the stone reek! he sought that tunnel of shade — how acid shade made the stone smell! He devoured whole bunches of ripe grapes largely because of their purple smell; he chewed and spat out whatever tough relic of goat or macaroni the Italian housewife had thrown from the balcony — goat and macaroni were raucous smells, crimson smells. He followed the swooning sweetness of incense into the violet intricacies of dark cathedrals; and, sniffing, tried to lap the gold on the window- stained tomb. Nor was his sense of touch much less acute. He knew Florence in its marmoreal smoothness and in its gritty and cobbled roughness. Hoary folds of drapery, smooth fingers and feet of stone received the lick of his tongue, the quiver of his shivering snout. Upon the infinitely sensitive pads of his feet he took the clear stamp of proud Latin inscriptions. In short, he knew Florence as no human being has ever known it; as Ruskin never knew it or George Eliot either.

(Not incidentally, lead’s symbol is Pb, for the Latin plumbum, the source word for our modern plumbing.) The Romans also flavored their wine with lead, which may be part of the reason they are not the

We're pupils of the religions—Catholic, Protestant, Jewish . . . Well, the Christian religions. Those who directed French education down through the centuries were the Jesuits. They taught us how to make sentences translated from the Latin, well balanced, with a verb, a subject, a complement, a rhythm. In short—here a speech, there a preach, everywhere a sermon! They say of an author, “He knits a nice sentence!” Me, I say, “It's unreadable.” They say, “What magnificent theatrical language!” I look, I listen. It's flat, it's nothing, it's nil. Me, I've slipped the spoken word into print. In one sole shot.

Permian recalls the former Russian province of Perm in the Ural Mountains. For Cretaceous (from the Latin for chalk) we are indebted to a Belgian geologist with the perky name of J. J. d’Omalius d’Halloy.

Perhaps the locale of the subjunctive mood will one day be found. Will Latins turn out to be extravagantly endowed and English-speaking peoples significantly short-changed in this minor piece of brain anatomy?

I use “perpetrated” because it’s the kind of word that passive-voice writers are fond of. They prefer long words of Latin origin to short Anglo-Saxon words—which compounds their trouble and makes their sentences still more glutinous. Short is better than long. Of the 701 words in

... Consider the Bible. The original Hebrew text never specifies what sort of forbidden fruit the serpent persuades Eve to eat. But in Latin, malum means “bad” and mālum,’ he wrote the words out for Robin, emphasizing the macron with force, ‘means “apple”. It was a short leap from there to blaming the apple for the original sin. But for all we know, the real culprit could be a persimmon.

Even the length of a single vowel matters, Robin Swift. Consider the Bible. The original Hebrew text never specifies what sort of forbidden fruit the serpent persuades Eve to eat. But in Latin, malum means “bad” and mālum,’ he wrote the words out for Robin, emphasizing the macron with force, ‘means “apple”. It was a short leap from there to blaming the apple for the original sin. But for all we know, the real culprit could be a persimmon.

And as for what you have said, Señor, regarding your son’s lack of esteem for poetry in the modern languages, it is my understanding that he is mistaken, for this reason: the great Homer did not write in Latin because he was Greek, and Virgil did not write in Greek because he was Latin. In short, all the ancient poets wrote in their mother tongues, and they did not look for foreign languages in order to declare the nobility of their ideas.

You know, you take a job to make a living and also to do your duty. But a person should be more than just his trade. A job isn't everything, nor does it last for ever. Human beings should be the masters of the world and their work, and above all, masters of knowledge. Suppose both of us are umbrella repairers, and we each earn eighteen yuan a month. But then if you know about dinosaurs whereas I don't, you're better off and richer than I am. Am I right?

H. Huxley disliked Darwin’s insistence on huge amounts of geological time because he was a saltationist, which is to say a believer in the idea that evolutionary changes happen not gradually but suddenly. Saltationists (the word comes from the Latin for “leap”) couldn’t accept that complicated organs could ever emerge in slow stages. What good, after all, is one-tenth of a wing or half an eye? Such organs, they thought, only made sense if they appeared in a finished state.

These are the terms amateur and dilettante. Nowadays these labels are slightly derogatory. An amateur or a dilettante is someone not quite up to par, a person not to be taken very seriously, one whose performance falls short of professional standards. But originally, “amateur,” from the Latin verb amare, “to love,” referred to a person who loved what he was doing. Similarly a “dilettante,” from the Latin delectare, “to find delight in,” was someone who enjoyed a given activity.

I suppose you mean Camilla?" "Yes, that's the book; such unnatural stuff! An old man playing at see-saw, I took up the first volume once and looked it over, but I soon found it would not do; indeed I guessed what sort of stuff it must be before I saw it: as soon as I heard she had married an emigrant, I was sure I should never be able to get through it." "I have never read it." "You had no loss, I assure you; it is the horridest nonsense you can imagine; there is nothing in the world in it but an old man's playing at see-saw and learning Latin; upon my soul there is not.

Germany had been united in empire for only eight years when Einstein was born in Ulm on March 14, 1879. He grew up in Munich. He was slow to speak, but he was not, as legend has it, slow in his studies; he consistently earned the highest or next-highest marks in mathematics and Latin in school and Gymnasium. At four or five the “miracle” of a compass his father showed him excited him so much, he remembered, that he “trembled and grew cold.” It seemed to him then that “there had to be something behind objects that lay deeply hidden.”624 He would look for the something which objects hid, though his particular genius was to discover that there was nothing behind them to hide; that objects, as matter and as energy, were all; that even space and time were not the invisible matrices of the material world but its attributes. “If you will not take the answer too seriously,” he told a clamorous crowd of reporters in New York in 1921 who asked him for a short explanation of relativity, “and consider it only as a kind of joke, then I can explain it as follows. It was formerly believed that if all material things disappeared out of the universe, time and space would be left. According to the relativity theory, however, time and space disappear together with the things.

Because the British were the most active in the early years of the discipline, British names are predominant in the geological lexicon. Devonian is of course from the English county of Devon. Cambrian comes from the Roman name for Wales, while Ordovician and Silurian recall ancient Welsh tribes, the Ordovices and Silures. But with the rise of geological prospecting elsewhere, names began to creep in from all over. Jurassic refers to the Jura Mountains on the border of France and Switzerland. Permian recalls the former Russian province of Perm in the Ural Mountains. For Cretaceous (from the Latin for chalk) we are indebted to a Belgian geologist with the perky name of J. J. d’Omalius d’Halloy.

fight on the landing grounds, we shall fight in the fields and in the streets, we shall fight in the hills; we shall never surrender. The words that Churchill used in these short, punchy sentences were all but two derived from Old English. ‘Confidence’ derives from Latin and ‘surrender’ comes from the French. In November 1942, the Conservative minister Walter Elliot told Major-General John Kennedy that after Churchill had sat down he whispered to him: ‘I don’t know what we’ll fight them with – we shall have to slosh them on the head with bottles – empty ones of course.’50 Churchill’s public insistence on continuing the struggle represented a victory for him inside the five-man British War Cabinet, which for five days between 24 and 28 May discussed the possibility of opening peace negotiations with Hitler, initially via Mussolini.51 The proponent of this course, the Foreign Secretary Lord Halifax, nonetheless always made it clear that he would not countenance any peace that involved sacrificing the Royal

Smith to Marx) To unravel the mystery of capital, we have to go back to the seminal meaning of the word. In medieval Latin, “capital” appears to have denoted head of cattle or other livestock, which have always been important sources of wealth beyond the basic meat they provide. Livestock are low-maintenance possessions; they are mobile and can be moved away from danger; they are also easy to count and measure. But most important, from livestock you can obtain additional wealth, or surplus value, by setting in motion other industries, including milk, hides, wool, meat, and fuel. Livestock also have the useful attribute of being able to reproduce themselves. Thus the term “capital” begins to do two jobs simultaneously, capturing the physical dimension of assets (livestock) as well as their potential to generate surplus value. From the barnyard, it was only a short step to the desks of the inventors of economics, who generally defined “capital” as that part of a country’s assets that initiates surplus production and increases productivity.

In marked contrast to the relaxed, typically Latin attitude of the Dominicans the Protestant missionaries were still proceeding at full blast with the fight for souls. These North American evangelists of strictly fundamentalist inclination combined in a curious fashion strict adhesion to the literal meaning of the Old Testament With mastery of the most modern technology. Most of them came from small towns in the Bible Belt, armed with unshakably clear consciences and a rudimentary smattering of theology, convinced that they alone were the repositories of Christian values now abolished elsewhere. Totally ignorant of the vast world, despite their transplantation, and taking the few articles of morality accepted in the rural Amenca of their childhoods to be a universal credo, they strove bravely to spread these principles of salvation all around them. Their rustic faith was well served by a flotilla of light aircraft, a powerful radio, an ultra-modern hospital and four-wheel-drive vehicles -- in short, all the equipment that a battalion of crusaders dropped behind enemy lines needed.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.

The French language is one of the most widespread languages in terms of its presence around the world. It is the only language that can be found to be used commonly in every single continent. You may or may not be aware of the fact that French is derived from Latin, along with many other languages that it is similar to such as Spanish and Italian. If you already have some knowledge of Spanish or Italian, then learning French could be quite a breeze for you. Many languages change over time as different dialects and forms come into practice simply because of time passing and people changing. The interesting thing about the French language though is that there is a governing body whose main mission is to keep and protect the French language as close to its origin as possible in terms of word additions and changes to things like grammar or sentence structure. There are many changes proposed and rejected by this governing body in an effort to maintain its integrity to the past. This is different from the English language as many new words are being added to the dictionary all the time as societies grow, change and develop. The French language and its prominence are growing rapidly as many of the countries where French is a primary language are developing countries and thus they are growing and changing. What this means for the French language is that it is also growing and becoming more widespread as these countries develop.

Word lessons in particular, the wouldst-couldst-shouldst-have-loved kind, were kept up, with much warlike thrashing, until I had committed the whole of the French, Latin, and English grammars to memory, and in connection with reading-lessons we were called on to recite parts of them with the rules over and over again, as if all the regular and irregular incomprehensible verb stuff was poetry. In addition to all this, father made me learn so many Bible verses every day that by the time I was eleven years of age I had about three fourths of the Old Testament and all of the New by heart and by sore flesh. I could recite the New Testament from the beginning of Matthew to the end of Revelation without a single stop. The dangers of cramming and of making scholars study at home instead of letting their little brains rest were never heard of in those days. We carried our school-books home in a strap every night and committed to memory our next day’s lessons before we went to bed, and to do that we had to bend our attention as closely on our tasks as lawyers on great million-dollar cases. I can’t conceive of anything that would now enable me to concentrate my attention more fully than when I was a mere stripling boy, and it was all done by whipping,—thrashing in general. Old-fashioned Scotch teachers spent no time in seeking short roads to knowledge, or in trying any of the new-fangled psychological methods so much in vogue nowadays.

Orwell usually wrote as an observer, but here he is a prescriber, laying down rules and offering advice. A careful writer, he instructs, should ask himself about every sentence a series of questions, such as what he is trying to say and what words will best express it. He should be especially careful about using stale, worn-out imagery that fails to really evoke an image in the reader’s mind. He summarizes his points succinctly, offering six “elementary” rules: Never use a metaphor, simile, or other figure of speech which you are used to seeing in print. Never use a long word where a short one will do. If it is possible to cut a word out, always cut it out. Never use the passive where you can use the active. Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent. Break any of these rules sooner than say anything outright barbarous. Any writer today would do well to post those rules on the wall of his or her work space. Less noted about the essay is that it isn’t simply against bad writing, it is suspicious of what motivates such prose. He argues that writing that is obscure, dull, and Latinate is made that way for a purpose—generally, in order to disguise what is really happening. “Political language . . . is designed to make its lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.” So, he writes memorably, in one of his best passages anywhere: Defenceless villages are

Fortunate beyond measure… wise and provident in counsel, well-learned in law, history, humanity and divinity. He understood Latin, French, Spanish, Italian, and High and Low-Dutch, besides his native language. He was of quick apprehension, judicious and skillful in nature, elegant in speech, sweet, familiar and affable in behaviour; stern to the obstinate, but calm and meek to the humble. Magnanimous and courageous above all the princes of his days; apt for war but a lover of peace; never puffed up with prosperity nor dismayed at adversity. He was of an exalted, glorious, and truly royal spirit, which never entertained anything vulgar or trivial, as may appear by the most excellent laws which he made, by those two famous jubilees he kept, and by the most honourable Order of the Garter, which he first devised and founded. His recreations were hawking, hunting and fishing, but chiefly he loved the martial exercise of jousts and tournaments. In his buildings he was curious, splendid and magnificent, in bestowing of graces and donations, free and frequent; and to the ingenious and deserving always kind and liberal; devout to God, bountiful to the clergy, gracious to his people, merciful to the poor, true to his word, loving to his friends, terrible to his enemies… In short he had the most virtues and the fewest vices of any prince that ever I read of. He was valiant, just, merciful, temperate, and wise; the best lawgiver, the best friend, the best father, and the best husband in his days.5

How this complicated mosaic of [citizenship] statuses [among those who came under Roman control] had originated is again hard to know. Roman writers of the first century BCE, followed by modern legal scholars, tended to treat them as part of a highly technical, carefully calibrated system of civic rights and responsibilities. But that is almost certainly the product of later legal rationalisation. It is inconceivable that the men of the fourth century BCE sat down to debate the precise implications of civitas sine suffragio or the exact privileges that went with belonging to a 'Latin' colony. Much more likely, they were improvising their new relationships with different peoples in the outside world by using, and adjusting, their existing, rudimentary categories of citizenship and ethnicity. The implications, however, were again revolutionary. In extending citizenship to people who had no direct territorial connections with the city of Rome, they broke the link, which most people in the classical world took for granted, between citizenship and a single city. In a systematic way that was then unparalleled, they made it possible not just to become Roman but also to be a citizen of two places at once: one's home town and Rome. And in creating new Latin colonies all over Italy, they redefined the word 'Latin' so that it was no longer an ethnic identity but a political status unrelated to race or geography. This set the stage for a model of citizenship and 'belonging' that had enormous significance for Roman ideas of government, political rights, ethnicity and 'nationhood'. This model was shortly extended overseas and eventually underpinned the Roman Empire.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.” ― John M. Keller, Abracadabrantesque

The Agricultural Revolution was history’s biggest fraud.2 Who was responsible? Neither kings, nor priests, nor merchants. The culprits were a handful of plant species, including wheat, rice and potatoes. These plants domesticated Homo sapiens, rather than vice versa. Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of kilometres without encountering any other plant. Worldwide, wheat covers about 2.25 million square kilometres of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous? Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew. The body of Homo sapiens had not evolved for such tasks. It was adapted to climbing apple trees and running after gazelles, not to clearing rocks and carrying water buckets. Human spines, knees, necks and arches paid the price. Studies of ancient skeletons indicate that the transition to agriculture brought about a plethora of ailments, such as slipped discs, arthritis and hernias. Moreover, the new agricultural tasks demanded so much time that people were forced to settle permanently next to their wheat fields. This completely changed their way of life. We did not domesticate wheat. It domesticated us. The word ‘domesticate’ comes from the Latin ‘domus’, which means ‘house’. Who’s the one living in a house? Not the wheat. It’s the Sapiens.

is a ferret. It can be an adorable house pet. The ferret is a warm-blooded mammal. It has a long body but with very short legs. It is close relatives with mink and weasels. Ferret is derived from the Latin word “furonem.” The word means thief. This is a good name because it gladly steals anything it can hold with its paws.  It then hides the stolen object inside its home.

Today, we have a revolutionary new perspective on romantic love, one that is optimistic and practical. Grounded in science, it reveals that love is vital to our existence. And far from being unfathomable, love is exquisitely logical and understandable. What’s more, it is adaptive and functional. Even better, it is malleable, repairable, and durable. In short, we now comprehend, finally and irrefutably, that love makes “sense.” The word derives from the Latin sentire, meaning “to perceive, feel, or know,” and also “to find one’s way.” And that is why I have called this book Love Sense. I intend for it to help you find your way to more fulfilling and lasting love.

I love my biological siblings, my neighbors, and the other members of my ethnic or racial group, yet we no longer share in common our deepest instincts and beliefs about reality. This means, in short, that I am a Christian first and I’m black or white second. I’m a Christian first and I’m European or Latin American or Asian second. I’m a Christian first and I’m a Keller, or Smith, or Jones second.

Nazism as a function of Sarmiento’s dichotomy of civilización y barbarie, or of revising criollismo after fascism; in short, of renegotiating literary history on a world scale as our notions of time, space, and cultural belonging find themselves in flux.

Two attendants were on duty in the parking lot. Scott parked across their entrance, and got out. The older attendant was a Latin man in his fifties with short black hair and a red vest. He hurried over when he saw Scott block their drive, but pulled up short when he saw Scott’s uniform. This was the cop effect. He said, “You wan’ to park?” Scott let Maggie out. The man saw her, and took a step back. This was the German shepherd effect. Scott

Our culinary memory is short and we live in a very different food world now. Chances are you won’t remember the late nineties as a time when restaurants were basically inaccessible to most Americans, but it was. Our dining culture was, by and large, bifurcated. On one side, you had prohibitively expensive, mostly French-inspired restaurants with excellent service and comfortable dining rooms. On the other, there were far more affordable options serving the cuisines of Asia, Africa, and Latin America in humble settings—a genre that’s been lumped together as “ethnic food” since the 1960s. But as delicious as those places could be, they were usually locked into the traditions and time periods from which their immigrant proprietors first came. There really wasn’t a place where you could find something in between: innovative cuisine that was neither married to France nor fixed to the recipes of the motherland, made with high-quality ingredients, and available for, say, twenty bucks. I could tell that race played a major role in America’s slow uptake on this concept, which only made it more personal for me.* 9

which, for Cicero (typical of Romans and of Westerners throughout the centuries), almost always took the form of an example of past excellence. In short: a continual, impassioned criticism of the present combined with a nostalgia for a fully realized, ideal antiquity.

Solitude” was written because I wanted to write about an introvert who finds a good place for introverts to live. Clearly it had to be on another world, because the World As We Know It is filled almost solid with extraverts, who refuse to learn how to spell “extravert” because they’re too busy rushing around in crowds shouting and cellphoning and texting and friending and joining groups and being outgoing and sociable to pay any attention to stuff like Latin prefixes, or silence, or introverts.

J. I. Packer, author of the classic Knowing God, once summarized the gospel in just three words: “adoption through propitiation.” Now, it strikes me as close to cheating when your simple summary uses two big Latinate words that beg for further explanation, but I have to hand it to Packer; his definition is elegantly profound. The short and sweet of the gospel is this: The wrath of God has been turned away from sinners because of the death of Christ so that we might be reconciled to God and brought into His family.

If we compare English to the other languages that have achieved world status, the most similar—as languages—are Chinese and Malay. Of course, we need to discount the main sources of its vocabulary: English has been in close touch all its short life with French and Latin; and since 1500 the education of very many of its elite speakers has involved Greek too. As a result these three languages have provided the vast majority of the words that have come into the language, whether borrowed or invented. But when the origins of its words—and hence their written look on the page—is set to one side, the amazing fact emerges that the closest parallels to English come not from Europe but from the far east of Asia.

In short, Latin American and Caribbean writers have to admit, hands on hearts, that reality is a better writer than we are. Our destiny, maybe our glory, is to try to imitate it with humility, and as best we can.

The report noted the “non-availability” in India and Latin America of validation methods, stability data, and bioequivalence reports. In short, Ranbaxy had almost no method for confirming the content of drugs in those markets. For example, the data collected by Thakur’s team showed that of the 163 drug products approved in Brazil since 2000, almost all had been filed with phony batch records and stability data that did not exist. The report noted that in a majority of regulatory filings, Ranbaxy had “intentionally misrepresented” small research and development batches (some two thousand doses) as exhibit batches one hundred times the size, and then deceptively performed crucial tests for bioequivalence and stability on the smaller, easier-to-control batches. The result was that its commercial-sized batches had not actually been tested before being sold, putting millions of patients at risk.

More than once he’d had to resist the overwhelming urge to bolt – out of that baroque confessional, out of that ancient church, into the freedom of the streets of Rome. When the urge was upon him, his anxiety skyrocketed, his breath grew short. On the other side of the grille, Father Paul had recognized the symptoms of a small demon under stress. “Phillip,” he’d said quietly, “you must have courage.

On May 17, 1913, Domingo Rosillo and Agustín Parlá attempted the first international flights to Latin America, by trying to fly their airplanes from Key West to Havana. At 5:10 a.m., Rosillo departed from Key West and flew for 2 hours, 30 minutes and 40 seconds before running out of gas. He had planned to land at the airfield at Camp Columbia in Havana, but instead managed to squeak in at the camp’s shooting range, thereby still satisfactorily completing the flight. Parlá left Key West at 5:57 in the morning. Just four minutes later, at 6:01 a.m., he had to carefully turn back to the airstrip he had just left, since the aircraft didn’t properly respond to his controls. Parlá said, “It would not let me compensate for the wind that blew.” When he returned to Key West, he discovered that two of the tension wires to the aircraft’s elevators were broken. Two days later, Parlá tried again and left Key West, carrying the Cuban Flag his father had received from José Martí. This time he fell short and had to land at sea off the Cuban coast near Mariel. Sailors from the Cuban Navy rescued him from his seaplane. Being adventuresome, while attending the Curtiss School of Aviation in 1916, Parlá flew over Niagara Falls. In his honor, the Cuban flag was hoisted and the Cuban national anthem was played. The famous Cuban composer, pianist, and bandleader, Antonio M. Romeu, composed a song in his honor named “Parlá over the Niagara” and Agustín Parlá became known as the “Father of Cuban Aviation.

Agustín Parlá Orduña was among the early Cuban aviation aces. He was born in Key West, Florida, on October 10, 1887, and received his early education there. After Cuba was liberated from Spain, the family returned to Havana, where he continued his education. On April 20, 1912, he received his pilot’s license at the Curtiss School of Aviation in Miami. On July 5, 1913, when the Cuban Army Air Corps was formed, Agustín Parlá was commissioned as a captain in the Cuban Armed Forces. On May 17, 1913, Domingo Rosillo and Agustín Parlá attempted the first international flights to Latin America, by trying to fly their airplanes from Key West to Havana. At 5:10 a.m., Rosillo departed from Key West and flew for 2 hours, 30 minutes and 40 seconds before running out of gas. He had planned to land at the airfield at Camp Columbia in Havana, but instead managed to squeak in at the shooting range, thereby still satisfactorily completing the flight. Parlá left Key West at 5:57 in the morning. Just four minutes later, at 6:01 a.m., he had to carefully turn back to the airstrip he had just left, since the aircraft didn’t properly respond to his controls. Parlá said, “It would not let me compensate for the wind that blew.” When he returned to Key West, he discovered that two of the tension wires to the elevator were broken. On May 19, 1913, Parlá tried again and left Key West, carrying the Cuban Flag his father had received from José Martí. This time he fell short and had to land at sea off the Cuban coast near Mariel, where sailors rescued him from his seaplane.

On the other stage, there was a girl who looked like a mix of Japanese and something Mediterranean or Latin. A good mix. She had that silky, almost shimmering black hair so many modern Japanese women like to ruin with chapatsu dye, worn short and swept over from the side. The shape of the eyes was also Japanese, and she was on the petite side. But her skin, a smooth gold like melted caramel, spoke of something else, something tropical. Her breasts and hips, too, appealingly full and slightly incongruous on her Japanese-sized frame, suggested some foreign origin. She was using the pole skillfully, grabbing it high, posing with her body held rigid and parallel to the floor, then spiraling down in time to the music. There was real vitality in her moves and she didn’t seem to mind that most of the patrons were focused on the blonde. Mr. Ruddy held out a chair for me at an empty table in the center of the room. After a routine glance to ensure the seat afforded a proper view of the entrance, I sat. I wasn’t displeased to see that I also had a good view of the stage where the dark-haired girl was dancing. “Wow,” I said in English, looking at her. “Yes, she is beautiful,” he replied, also in English. “Would you like to meet her?” I watched her for another moment before answering. I didn’t want to wind up with one of the Japanese girls here. I would have a better chance of creating rapport, and therefore of eliciting information, by chatting with a foreigner while playing the role of foreigner. I nodded.

Why had God created man's face so that he might not see it himself? 'Suppose you could see your own face, would you lose your mind? Would you become incapable of acting?' Most probably man had evolved in such a way that he could not see his own face. Maybe dragonflies and praying mantises could see their own faces.

A man's destination must be happiness, not misery.

The joyous meaning of merry was a beautiful demonstration of the element of chance in how words’ meanings move along. The earliest rendition we can get a sense of for merry is that on the Ukrainian steppes several thousand years ago, in Proto-Indo-European, it was mregh. In Greece, this word for “short” morphed not into merriment but into the word for upper arm, brakhion. The sounds in mregh and brakh match better than it looks on paper: for one thing, both m and b are produced by putting your lips together, and so it’s easy for one to change into the other. As to meaning, it was a matter of implications, this time in one of the things the word was applied to rather than the word itself. The upper arm is shorter than the lower, and hence one might start referring to the upper arm as the “shorter,” and the rest was history. Calling your upper arm your “shorter” is not appreciably odder than calling cutoff pants shorts, after all. The process never stops. It seems that in Latin this brakh ended up, among other places, in a pastry, namely, one resembling folded arms, called a brachitella. Old High German picked that up as brezitella; by Middle High German people were saying brezel. Today, brezel is pretzel—from that same word that meant short and now connotes joyousness in English. In France, that brach root drifted into a word referring to shoulder straps or, by extension, a child’s little chemise undershirt. Women can wear chemises, too, but garments, like words, have a way of changing over the centuries, and after a while the brassière had evolved into a more specific anatomical dedication than a chemise’s. The modern word bra, then, is what happens when a word for “short” drifts step by step into new realms. Merry, pretzel, and bra are, in a sense, all the same word—yet contests could be held challenging people to even use all three in a sentence (or at least one that made any sense).

The first is the motto of the U.S. Marine Corps: Semper Fi. This is short for semper fidelis, a Latin phrase that means “Always faithful

A progress of degradation with glowing phraseology, cajoleries and falsity. They put on exaggerated airs of mock-modesty, and assume a scornful pose before their admirers, all the time longing to be noticed. The old punctilious sense of honor have ceased to exist while finally the practices of the man of pleasure, the libertine modes, in full completeness, count at most only some forty years of life, – after which the reign of hypocrisy sets in. What is lighter than a feather? A woman. What is lighter than a woman? Nothing. Phrase found in a Latin satire. It means nothing more nothing less than this: women have always hated morality and seriousness, precise knowledge and deliberate wisdom, which in their eyes are merely silly and hypocritical pretensions that mark the class of professional phrase-mongers. Writers like Gorgias or Appolodorus, or orators like Hyperides, masters of the eloquence that thrills mankind. The Gown, whence springs the type of creatures that tear each other to pieces with tongue and pen. pg84 A kind o f a code of revenge, a guiding principle a point of honor that was held more sacred than life itself Vulsenade Pg94 Such extravagances were admitted by the principles of chivalry, an institution sane enough at its origins, but run mad before its end.” Dr Johannes Scheer, Society and Manners in Germany, Chivalry at Court Pg138 And many another indiscreet, prying teller of naughty tales, are far and away more instructive than formal history, which is either pedantic by convention or else dumb by constraint. In investigations of any kind details should be studied first, in order at a subsequent stage to elaborate the series of special observations made into a general survey of the subject. This is the only way to get good results pg154 A phrase well expressing an easiness of morals at once very frank and very French. Pg166 That treacherous gentleness women practice toward one another – every woman instinctively hates every other. pg164 A woman will allow herself to be told: you belong to a sex possessing a small brain and a half-developed organization; your disposition and instinctive are all disproportionate, inconsequent hypocritical, illogical and futile; your moral sense is deformed, your selfishness without a scruple and your vanity without a limit. All this will hardly so much as annoy her; but dare to say: you have short legs, and you have committed a dire offense woman’s nature can never forgive. Further on, Schopenhauer adds another curiously insulting passage: “The ancients,”he says, “would have laughed at our gallantry of the old French fashion and our stupid veneration for number two of the perfect realization of German-Christian silliness.” pg169 “A married woman’s first thought and care is to devise how to be a widow.” Brantley, Dames galantes, Fourth Discourse

[Lucas] was most famous for his short, best-selling book on fossils, "Animals of the Past: An Account of Some of the Creatures of the Ancient World", in which he showed his gift for enlivening the driest science. Apologizing for using Latin scientific names, he wrote: 'The reader may perhaps sympathize with the old lady who said the discovery of all these strange animals did not surprise her so much as the fact that anyone should know their names when they were found.

If I hear notes in music I see each note visually. This is called synesthesia. Each one is as visually distinct as it is auditorally. Bach is geometric. Beethoven is like very long leaps of fire and light. Prokofiev is intricate scenes of lights and movement. Mozart is curly bands of lights and rosy colors. Jazz is sharp angles of light. Opera is lots of really huge deep lightning bolts. Pop is short simple bands of light. Rap is not a pretty sight. It is like an angry visual mess. I don’t enjoy it, but I do like samba and Latin rhythms. Those have cool bouncy lights and colors.

The properties of the renewal tissues enabled the original definition of stem cell behaviour in terms of the ability to self-renew and to generate differentiated progeny. But the most famous stem cell of them all is now the embryonic stem cell (ES cell). In one sense, the ES cell is the iconic stem cell. It is the type of stem cell that has attracted all of the ethical controversy, and it is what lay people are thinking of when they refer to ‘stem cell research’. But ironically, the embryonic stem cell does not exist in nature. It is a creature that has been created by mankind and exists only in the world of tissue culture: the growth of cells in flasks in the laboratory, kept in temperature-controlled incubators, exposed to controlled concentrations of oxygen and carbon dioxide, and nourished by complex artificial media. Cells grown in culture are often referred to by the Latin phrase in vitro (in glass, since the relevant containers used to be made of glass) and distinguished from in vivo (inside the living body).

Tertullian—the Spirit makes the basic prophetic utterance, obviously through the human medium, who then takes on different characters or acting-roles, and as such he steps into the role of the Father as the speaker, sometimes the role of the Christ, and at other times the Spirit speaks as the Spirit’s own self—indeed, the person addressed by the speaker also shifts. In short, for Tertullian, there are traces of divine conversation in the Old Testament. On what basis were such role assignments made and justified by early Christian interpreters such as Tertullian?—and what are the theological implications of such assignments? And vitally, when did the church begin using this reading strategy in conceptualizing God? Here I want to introduce the reader more thoroughly to a vehicle that I shall argue was irreducibly essential to the birth of the Trinity—a theodramatic reading strategy best termed “prosopological exegesis.” Previous Scholarship Related to Prosopological Exegesis In 1961 Carl Andresen’s landmark study, “Zur Entstehung und Geschichte des trinitarischen Personbegriffes” (“Toward the Origin and History of Trinitarian Conceptions of the Person”), foregrounded the degree to which early Christian exegesis contributed to the rise of Trinitarian dogma, bringing this critical dimension to the attention of patristic and systematic theologians.41 Andresen showed that Tertullian’s scriptural exegesis was definitive for his formulation of persons (Latin: personae) of the Trinity, and argued that this reading strategy—which Andresen termed prosopographische Schriftexegese (“prosopographic exegesis”)

Of course, it’s Jane’s unwavering focus that needs explaining, not the limited attention spans of the short-termers who come and go. Fundamentally, the emotion of boredom, after doing something for a while, is a very natural reaction. All human beings, even from infancy, tend to look away from things they’ve already seen and, instead, turn their gaze to things that are new and surprising. In fact, the word interest comes from the Latin interesse, which means “to differ.” To be interesting is, literally, to be different. We are, by our natures, neophiles.

Instead the Latin-speaking British elite did what all defeated people do and headed for higher ground, or across the sea to Armorica, which became known as Brittany, or “Lesser Britain” (which is why Britain is “Great Britain”).

The best piece of advice I ever received was from one manager who suggested I could become an expert in emerging markets simply by telling people I was an expert in emerging markets. Over time I would fill in the gaps. Amazingly, this advice proved correct, and after a very short stint in the business, even employees in Morgan Stanley’s DPG, including Scarecrow, regarded me as an emerging markets derivatives guru. I wasn’t about to dissuade them. As long as emerging markets, especially in Latin America, continued to be powerful and profitable, I liked my position there.

Bono was short for Bono Vox of O’Connell Street, but the boy Guggi was no Latin scholar. “Strong Voice” was an accidental translation. Bonavox was a hearing aid shop in Dublin.

Samuel Sewall, Cotton’s former tutor and future close friend, was unknowingly picked for a husband by sixteen-year-old Hannah Hull when she watched him present his commencement address in Latin. Her father was not an alumnus, but he was rich — very rich. He brought his daughter to commencement in order to take stock of the prospects, and she set her sights on Sewall. Later she found a way to meet him, and only after they were married did Hannah explain to Samuel that she had picked him out rather than the other way around.

Perfume is to smells what eroticism is to sex: an aesthetic, cultural, emotional elaboration of the raw materials provided by nature. The ladies of the court, led by Marie-Antoinette, resorted to the only thing that could keep them one step ahead of the commoners, however wealthy they were: fashion. In fact, this is how fashion as we know it came into existence: the latest trend adopted by a happy few for a season before trickling down to the middle classes. Just a touch of the negligence etudiee that distinguishes chic Parisian women from their fiercely put-together New Yorker or Milanese counterparts. Perfume needs to be supported by image. You're not just doing it to smell good: you're perpetuating a ritual of erotic magic that's been scaring and enticing men in equal measure for millennia. Perfumes are our subconscious. They read us more revealingly than any other choice of adornment, perhaps because their very invisibility deludes us into thinking we can get away with the message they carry. These scents severed fragrance from its function as an extension of a female or male persona - the rugged guy, the innocent waif or the femme fatale - to turn it into a thing that was beautiful, interesting and evocative in and of itself. Perfume's advertising relies on the 3 aspiration S: stars, sex and seduction, with a side helping of dreams or exoticism. Descriptions, impressions, analogies, short stories, snippets or real-life testing, bits of history, parallels with music or literature. Connecting a scent with emotions, impressions, atmospheres, isn't that why we wear it? Isn't it all subjective? Just because you don't want it in your life doesn't make it bad. And it's not entirely impossible to consider perfumes beyond their "like/don't like" status. What intent does t set out to fulfill? How does it achieve its effects? How does it fit in with the history of the brand or its identity? How does it compare to the current season's offerings? Does it bring something new? The story told by the perfumer blends with the ones we tell ourselves about it; with our feelings, our moods, our references, our understanding of it. Once it is released from the bottle, it becomes a new entity. We make it ours: we are the performers of our perfume. Both lust and luxury are coupled in the same Latin word: luxuria is one of the 7 deadly sins. The age-old fear of female sexuality. The lure of beauty, set off by costly and deceitful adornments, could lead men to material and moral ruin but, more frighteningly, suck them into a vortex of erotic voracity. A man's desire waxes and wanes. But how can a woman, whose pleasure is never certain and whose receptive capacity is potentially infinite, ever be controlled?

The word 'spirituality' originated in Christianity with the Latin adjective spiritualis, or 'spiritual', which translated the Greek adjective pneumatikos as it appears in the New Testament. Importantly, 'the spiritual' was originally not the opposite of 'bodily' or 'physical'. Rather, it was contrasted with 'fleshly' which meant worldly or contrary to God's spirit. So the distinction was basically between two approaches to life. A 'spiritual person' (for example, in 1 Corinthians 2:14-15) was simply someone who sought to live under the influence of God whereas a 'fleshly' (or worldly) person was concerned primarily with personal satisfaction, comfort, or success.

Adherent, the term for a follower, comes from a Latin verb (adhaerere) that means "to stick together." So an adherent, the Oxford English Dictionary suggests, is a steadfast supporter who is bound by something, like a vow, or attached to something, like a cause.

We want to avoid two extremes: a liturgical snobbery for which nothing is ever “good enough” (for indeed, nothing short of the beatific vision will ever be totally satisfying to us—although at its best, the sacred liturgy can be and ought to be a foretaste of heaven!), and, on the other hand, a false humility that pretends not to know the difference between fitting and unfitting, beautiful and ugly, noble and banal, reverent and irreverent—differences that have serious implications for our spiritual life and the exercise of the virtues of faith, hope, charity, and religion.

What is inspiration? The word “inspire” comes from the Latin word “inspirare,” which means “to breathe upon or to breathe into.” Breath is life. To inspire, therefore, is to breathe life into. Inspiration breathes life into us. Success may be “ninety-nine percent perspiration” and only one percent inspiration. But remember this: It is the one percent inspiration that starts your engines. It is that one percent that ignites the dormant fires within you. Once you have inspired yourself, then you must perspire. Perspire profusely in body and mind, and keep the fires of inspiration burning. If you don’t do that, then those burning fires will become dormant ashes forever

Imperium Valens Invictum, or IVI for short, is Latin for Strong Unconquered Power.

Occult’ may perhaps sound somewhat sinister in the ears of some modern readers, but its original meaning is not connected to black magic or any other evil; the word is derived from the Latin occultus, meaning ‘secret’ or ‘hidden’, and is a neutral term for phenomena that are obscure to us. For example, Isaac Newton, who first formulated the law of gravitation, describes gravity as having ‘occult’ qualities, as it cannot be seen and it exerts its power at a distance and in a secret way.

The Panama Canal Zone was the only Latin American territory not acquired as a result of the war with Spain; however it was governed as if it had been. As president, Theodore Roosevelt understood the importance of a canal connecting the Atlantic to the Pacific Ocean. It would allow the United States to move its fleet from one coast to the other in a relatively short time, which had been a major problem during the war with Spain. To facilitate this he received authorization from Congress to purchase the assets of the failed French attempt to build a canal. The primary obstacle was in acquiring the necessary land to build a canal across the Isthmus of the Americas, which prior to 1903 was part of Colombia. When the United States showed an interest in building the canal, the Colombian government immediately demanded a larger percentage of the tolls than had been previously agreed upon with the French. Negotiations dragged on through 1902 and into 1903. Early in 1903, the United States signed a treaty with the Colombian government, giving the United States a strip of land 6 miles wide, from the Caribbean to the Pacific Ocean. On August 12, 1903, the irate Colombian Senate unanimously voted down the agreement and refused to give the United States the land. Panamanian insurgents with the backing of the United States perpetrated a revolt against the Colombian government, causing Colombia to lose the coveted parcel of land north of its present border. The fledgling nation of Panama was protected from Colombia by a dense jungle and the might of the United States. On November 3, 1903, after 57 years of policing Bogotá's interests, the United States, looking out for its own best interests, sided with Panama against Colombia. A treaty was quickly drafted between the two new allies, giving Panama $10,000,000 of investment money, plus $250,000 per year in perpetuity. It also allowed the United States to purchase the remaining French assets that had been left behind. On November 18th, with the signing of the Hay-Bunau-Varilla Treaty, the Panama Canal Zone was formed.

Martí still had to consider himself lucky, since in 1871 eight medical students had been executed for the alleged desecration of a gravesite in Havana. Those executed were selected from the student body by lottery, and they may not have even been involved in the desecration. In fact, some of them were not even in Havana at the time, but it quickly became obvious to everyone that the Spanish government was not fooling around! Some years later Martí studied law at the Central University of Madrid (University of Zaragoza). As a student he started sending letters directly to the Spanish Prime Minister insisting on Cuban autonomy, and he continued to write what the Spanish government considered inflammatory newspaper editorials. In 1874, he graduated with a degree in philosophy and law. The following year Martí traveled to Madrid, Paris and Mexico City where he met the daughter of a Cuban exile, Carmen Zayas-Bazán, whom he later married. In 1877 Martí paid a short visit to Cuba, but being constantly on the move he went on to Guatemala where he found work teaching philosophy and literature. In 1878 he published his first book, Guatemala, describing the beauty of that country. The daughter of the President of Guatemala had a crush on Martí, which did not go unnoticed by him. María was known as “La Niña de Guatemala,” the child of Guatemala. She waited for Martí when he left for Cuba, but when he returned he was married to Carmen Zayas-Bazán. María died shortly thereafter on May 10, 1878, of a respiratory disease, although many say that she died of a broken heart. On November 22, 1878, Martí and Carmen had a son whom they named José Francisco. Doing the math, it becomes obvious as to what had happened…. It was after her death that he wrote the poem “La Niña de Guatemala.” The Cuban struggle for independence started with the Ten Years’ War in 1868 lasting until 1878. At that time, the Peace of Zanjón was signed, giving Cuba little more than empty promises that Spain completely ignored. An uneasy peace followed, with several minor skirmishes, until the Cuban War of Independence flared up in 1895. In December of 1878, thinking that conditions had changed and that things would return to normal, Martí returned to Cuba. However, still being cautious he returned using a pseudonym, which may have been a mistake since now his name did not match those in the official records. Using a pseudonym made it impossible for him to find employment as an attorney. Once again, after his revolutionary activities were discovered, Martí was deported to Spain. Arriving in Spain and feeling persecuted, he fled to France and continued on to New York City. Then, using New York as a hub, he traveled and wrote, gaining a reputation as an editorialist on Latin American issues. Returning to the United States from his travels, he visited with his family in New York City for the last time. Putting his work for the revolution first, he sent his family back to Havana. Then from New York he traveled to Florida, where he gave inspiring speeches to Cuban tobacco workers and cigar makers in Ybor City, Tampa. He also went to Key West to inspire Cuban nationals in exile. In 1884, while Martí was in the United States, slavery was finally abolished in Cuba. In 1891 Martí approved the formation of the Cuban Revolutionary Party.

In Latin the word ‘museum’ once indicated ‘a temple of the Muses’; in what respects is the modern museum the right place to preserve treasures from a classical temple? Does it only look the part? The issues raised by Bassae provide a model for understanding Classics in its widest sense. Of course, Classics is about more than the physical remains, the architecture, sculpture, pottery, and painting, of ancient Greece and Rome. It is also (to select just a few things) about the poetry, drama, philosophy, science, and history written in the ancient world, and still read and debated as part of our culture. But here too, essentially similar issues are at stake, questions about how we are to read literature which has a history of more than 2,000 years, written in a society very distant and different from our own.

Medieval Armed Combat as Universal Metaphor and All-Purpose Protocol Interface Schema (MACUMAPPIS). Since Medieval Armed Combat was the oxygen they breathed, even mentioning it seemed gratuitous, so this got shortened to UMAPPIS and then, since the “metaphor” thing made some of the businesspeople itchy, it became APPIS, which they liked enough to trademark. And since APPIS was one letter away from APIS, which was the Latin word for bee, they then went on to create and trademark some bee- and hive-related logo art. As Corvallis patiently told Richard, it was all a kind of high-tech in-joke. In that world, API stood for “application programming interface,” which meant the software control panels that tech geeks slapped onto their technologies in order to make it possible for other tech geeks to write programs that made use of them. All of which was one or two layers of abstraction beyond the point where Richard could give a shit. “All I am trying to say with this memo,” he told Corvallis, “is that anyone who feels like it ought to be able to grab hold of our game by the technological short hairs and make it solve problems for them.” And Corvallis assured him that this was precisely synonymous with having an API and that everything else was just marketing. The problems Richard had in mind were not game- or even entertainment-related ones. Corporation 9592 had already covered as many of those bases as their most imaginative people could think of, and then they had paid lawyers to pore over the stuff that they’d thought of and extrapolate whole abstract categories of things that might be thought of later. And wherever they went, they found that the competition had been there five years earlier and patented everything that was patentable and, in one sense or another, pissed on everything that wasn’t. Which explained a lot about Phase 3.

His belief in the experimental method led him, despite his Franciscan vow of poverty, to raise huge sums to buy scientific instruments, alchemical equipment, and to collect unusual natural specimens—creating in effect Europe’s first laboratory. Bacon could also be scathing about the complacent ignorance of his own day. He once declared that he wanted every Latin edition of Aristotle burned because the translations were so inadequate. Above all, he excoriated the failure of the Church and universities to embrace the wisdom of the past, including Greek science. “The whole clergy is given up to pride, luxury, and avarice,” he writes at one point. “Their quarrels, their contentions, their vices are a scandal to laymen.” In short, the English Franciscan managed to anticipate the spirit of the Reformation as well as the scientific revolution.7

A sin thirteen thousand kilometers away is still a sin.

For decades, indeed centuries, the English legal system had been decried for its unfairness. The lists of its short-comings varied, but most included the sheer time it took to resolve any case and the eye-watering cost in lawyers' fees of legal action. This indefinite imprisonment of debtors and the power of the central courts in London were also causes for repeated complaint, as was the fact that the law was a closed shop, conducted in Latin and French, to the absolute exclusion of non-professionals.

Italians began to refer to the frequent rotations of power between different groups as a revolutio, from the Latin “revolvere,” to cycle or revolve.

My short time in Pretoria made me realize that it can best be described as that place where the brushstrokes of life blend the old with the new in a way that helps to create a story of a place that will forever be deeply tucked into the breathing spaces of my heart, as a place of fondness. A reminder that even when the lessons doesn’t go according to plan, there are always chances to be like the statue of President Nelson Mandela, open arms – embracing the future and using the past, especially the most difficult chapters, to help to infuse new life through the wisdom gained by being like the middle part of the Union Buildings, a space of collaboration. In the words of South African British poet William Polmer, “Creativity is the power to connect the seemingly unconnected.” And when the connection is made, that place is simply called Pretoria. And if one should look a little deeper at the connection, you’ll understand that Pretoria is simply a word with a Latin origin, Praetor, that means Leader, a perfect place to house the Union Buildings, the place where our difference becomes one, and that knowledge becomes the spectrum of where the old and the new intersect, and we call that… Pretoria…Leader within.

Miffly has a new collar that says I had a blast at Pompeii in Latin, a memento of a short-lived tourist board more prophetic than profitable.

He only moved to his own impulses, leaving his wife a cold, lonely and withered woman. This bothered Clarita for years -- how her father treated her mother with a lack of emotion, of connection. Santos never beat her mother, but he would give her a devastating look that caused her to wilt like a water-starved flower. Clarita recalled how as a little girl, she hid away in her room, beneath blankets surrounded by dirt-caked dolls, distressed that Santos would come in and destroy her with such a look.

Something inside Rudy clambered to rise out of him, something alive and astonishing -- he hardly ever felt this way.

glass. A broad resembles the a of the German; as all, wall, call. Many words pronounced with a broad were anciently written with au; as sault, mault; and we still say, fault, vault. This was probably the Saxon sound, for it is yet retained in the northern dialects, and in the rustick pronunciation; as maun for man, haund for hand. The short a approaches to the a open, as grass. The long a, if prolonged by e at the end of the word, is always slender, as graze, fame. A forms a diphthong only with i or y, and u or w. Ai or ay, as in plain, wain, gay, clay, has only the sound of the long and slender a, and differs not in the pronunciation from plane, wane. Au or aw has the sound of the German a, as raw, naughty. Ae is sometimes found in Latin words not completely

Hannibal walked up to the Roman officer, staring fiercely at the Roman until he noticed Hannibal’s presence in front of him. “I’m prepared to accept your surrender,” Hannibal said. The Roman’s face contorted and he spit in Hannibal’s direction. The phlegm fell short of Hannibal’s feet. In Latin, the Roman shouted, “I surrendered with honor, dog. Is this how you barbarians treat an officer?

C: always had the sound of English k. The facts upon which this statement is founded are as follows: (a) The pronunciation of this letter is so described for us by Martianus Capella (III. 261) as to prove it a hard palatal. (b) C took the place of an original k in the early alphabet as previously stated; and in succeeding ages at times c reappears in inscriptions indifferently before the various vowels. Thus we have the form Caelius alternating with Kaelius, Cerus with Kerus, and decembres with dekembres,—showing that c and k were identical in sound. Quintilian (I. 7. 10) says: "As regards k, I think it should not be used in any words...This remark I have not failed to make, for the reason that there are some who think k necessary when a follows; though there is the letter C, which has the same power before all vowels." (c) In the Greek transliteration of Latin names, Latin c is always represented by k; and in Latin transliteration of Greek names, k is always represented by Latin c. And we know that Greek k was never assibilated before any vowel. Suidas calls the C on the Roman senators' shoes, "the Roman kappa." (d) Words taken into Gothic and Old High German from the Latin at an early period invariably represent Latin c by k; thus, Latin carcer gives the Gothic karkara and the German Kerker; Latin Caesar gives the German Kaiser; Latin lucerna gives the Gothic lukarn; the Latin cellarium gives the German Keller; the Latin cerasus gives the German Kirsche. Also in late Hebrew, Latin c is regularly represented in transliteration by the hard consonant kôph. [Advocates of the English system claim that Latin c had the sound of s before e or i because every modern language derived from the Latin has in some way modified c when thus used. It is true that modern languages have so modified it; but, as already noted, the modern languages are the children not of the classical Latin spoken in the days of Cicero, but of the provincial Latin spoken five or six centuries later. There is no doubt that at this late period, Latin c had become modified before e or i so as to be equivalent to s or z. Latin words received into German at this time represent c before e or i by z. But had this modification been a part of the usage of the classical language, it would have been noticed by the grammarians, who discuss each letter with great minuteness. Now no grammarian ever mentions more than one sound for Latin c. Again, if Latin c had ever had the sound of s, surely some of the Greeks, ignorant of Latin and spelling by ear, would at least occasionally have represented Latin c by σ,—a thing which none of them has ever done. It is probable that the modification of c which is noticed in the modern languages was a characteristic of the Umbrian and Oscan dialects and so prevailed to some extent in the provinces, but there is absolutely not the slightest evidence to show that it formed a part of the pronunciation of cultivated men at Rome.]

Right there. Stan Reacher, nem con. Which was short for the Latin nemine contradicente, which meant no one spoke against, which meant no one else wanted the job.

When it came to spreading the word of the Bible amongst Germanic tribes during the 4th century, the missionary Bishop Ulfilas translated Hellenes (Latin gentilis) into Gothic as háithnô, or ‘heathen’. This perhaps denoted, rather like ‘pagan’, a person who lived in wild remote places (the heaths) and clung to old ways, but it could also derive from the Armenian word hetanos for ‘nation’ or ‘tribe’.

England may have never come to exist were it not for this one man, and it is with good reason that Alfred is the only English king to be known as “the Great.”2 He fought off the Danes; he unified England (well, sort of); he helped found a common law for everyone; he built towns for the first time since the Romans left; he introduced a navy; and most of all, he encouraged education and the arts in a country just emerging from centuries of illiteracy. Having learned to read in adulthood, King Alfred personally translated Latin texts into English and was the only king to write anything before Henry VIII, and the only European ruler between the second and thirteenth centuries to write on the philosophy of kingship.

History is a delicate matter in a diverse country. Shortly after the fall of the Alamo—likewise in 1836—Mexican troops defeated the Texans at the Battle of Coleto Creek near Goliad, Texas. The Texans surrendered, believing they would be treated as prisoners of war. Instead, the Mexicans marched the 300 or so survivors to Goliad and shot them in what became known as the Goliad Massacre. Mexicans resent the term “massacre.” With the city of Goliad now half Hispanic, they insist on “execution.” Many Anglos, said Benny Martinez of the Goliad chapter of the League of United Latin American Citizens (LULAC), “still hate Mexicans and using ‘massacre’ is a subtle way for them to express it.” Watertown, Massachusetts, had a different disagreement about history. In 2007, the town’s more than 8,000 Armenian-Americans were so angry at the Anti-Defamation League’s refusal to recognize the World War I Turkish massacres of Armenians as genocide that they persuaded the city council to cut ties with the ADL’s “No Place For Hate” program designed to fight discrimination. Other towns with a strong Armenian presence—Newton, Belmont, Somerville, and Arlington—were considering breaking with the ADL. Filmmaker Ken Burns has learned that diversity complicates history. When he made a documentary on the Second World War, Latino groups complained it did not include enough Hispanics—even though none had seen it. Mr. Burns bristled at the idea of changing his film, but Hispanics put enough pressure on the Public Broadcasting Service to force him to. Even prehistory is divisive. In 1996, two men walking along the Columbia River in Washington State discovered a skeleton that was found to be 9,200 years old. “Kennewick Man,” as the bones came to be called, was one of the oldest nearly complete human skeletons ever uncovered in North America and was of great interest to scientists because his features were more Caucasian than American Indian. Local Indians claimed he was an ancestor and insisted on reburying him. It took more than eight years of legal battles before scientists got full access to the remains.

In 1992, a forty-six-year-old woman whom I’ll call Hannah underwent a neurological examination at a hospital in Vienna, Austria. The neurologist, Georg Goldenberg, began by asking Hannah to describe his own face. It was an odd question, but Hannah complied. The doctor had short hair and was clean shaven, she said; he wasn’t wearing glasses, and he looked like he had a bit of a tan. Goldenberg next asked Hannah about an object in front of her. It was a notebook, she answered, like the kind schoolchildren use, with a brown cover and some writing in Latin script that she couldn’t quite make out. And where exactly was the book located, the doctor asked her. He was holding it up in his left hand, Hannah replied, at just about eye level. The trouble was this: Goldenberg’s face was concealed behind a screen, the object in front of his patient was a comb, and before asking about its location, he’d hidden it beneath the table in front of him. Hannah was blind. One month earlier, she had suffered a stroke that destroyed virtually her entire visual cortex and left her all but unable to move, owing to loss of muscle coordination and chronic, epilepsy-like contractions, especially on the left side of her body. All that was bad enough. But Hannah was also left with a rarer and stranger problem: she didn’t know that she was blind.

Four-eyed Beatty was one of my typesetters, still a juniper in the news, not yet knee-high to a lamb, skinny as a barber’s cat, with his clergyman’s collar buttoned to the top and his suspenders pulling his pants too short. The young man was plum stuck between hay and grass. He’d never jump the broom and find a piece of calico shorter than him. But I didn’t hire him for his stature. The young man wrote better than a hickory above a persimmon, but talked as though he were translating Latin.