Oth Quotes

[N]othing is as surprising as life. Except for writing. Except for writing. Yes, of course, except for writing, the only consolation.

Next to that dragon Micha had wirtten: 'KIS EacH OthER'. Abel looked at Anna. Anna looked at Abel. 'She is the little queen,' said Abel, 'in our fairy tale, at least.' 'One must obey the queen,' said Anna.

If you had a friend you knew you’d never see again, what would you say? If you could do one last thing for someone you love, what would it be? Say it, do it, don’t wait. Nothing lasts forever.

n OthI n g can s urPas s the m y SteR y of s tilLnes s

It's the oldest story in the world. One day you're 17 planning for someday and then quietly, without you ever noticing, someday today. And then someday yesterday. And this is your life.

It is a pure soul who can hold true the in­no­cence and time­less­ness of pas­sion in an­oth­er soul. Each un­veil­ing the great­est pieces of the oth­er, locked to­geth­er at the heart for eter­ni­ty

The biggest challenge facing the great teachers and communicators of history is not to teach history itself, nor even the lessons of history, but why history matters. How to ignite the first spark of the will o'the wisp, the Jack o'lantern, the ignis fatuus [foolish fire] beloved of poets, which lights up one source of history and then another, zigzagging across the marsh, connecting and linking and writing bright words across the dark face of the present. There's no phrase I can come up that will encapsulate in a winning sound-bite why history matters. We know that history matters, we know that it is thrilling, absorbing, fascinating, delightful and infuriating, that it is life. Yet I can't help wondering if it's a bit like being a Wagnerite; you just have to get used to the fact that some people are never going to listen.

Our self-image and our habits tend to go together. Change one and you will automatically change the othe

Heart turned to me, his face thought­ful. “Yes­ter­day morn­ing. Yes, that means that Daphne hadn’t been home for two days be­fore that.” He smiled at me. “You were sup­posed to be the Al­pha’s eye can­dy.” Adam laughed. “What?” I asked him. “You don’t think I’d be good eye can­dy?” I looked down at my over­alls and grease-​stained hands. I’d torn an­oth­er nail to the quick. “Hon­ey is eye can­dy,” said Ben apolo­get­ical­ly. “You’re . . . just you.” “Mine,” said Adam, edg­ing be­tween Heart and me. “Mine is what she is.

The oth­ers went up­stairs, a slow unwilling pro­ces­sion. If this had been an old house, with creak­ing wood, and dark shad­ows, and heav­ily pan­elled walls, there might have been an eerie feel­ing. But this house was the essence of moder­ni­ty. There were no dark corners - ​no pos­si­ble slid­ing pan­els - it was flood­ed with elec­tric light - every­thing was new and bright and shining. There was noth­ing hid­den in this house, noth­ing con­cealed. It had no at­mo­sphere about it. Some­how, that was the most fright­en­ing thing of all. They ex­changed good-​nights on the up­per land­ing. Each of them went in­to his or her own room, and each of them automatical­ly, al­most with­out con­scious thought, locked the door....

Power without control is worthless." Acheron's favorite saying. At least it was Ash's pet phrase any time Nick got behind the wheel and laid into the accelerator. "Damn it, Nick! You've got to learn to go slow and not rush off into traffic at warp ten, especially not when it's heading straight for you!" Acheron's oth favorite rant where he was concerned.

Est Sularus oth Mithas”—“My honor is life.

Usu­al­ly, very ear­ly in the morn­ing. Ger­man la­bor­ers were go­ing to work. They would stop and look at us with­out sur­prise. One day when we had come to a stop, a work­er took a piece of bread out of his bag and threw it in­to a wag­on. There was a stam­pede. Dozens of starv­ing men fought des­per­ate­ly over a few crumbs. The work­er watched the spec­ta­cle with great interest. Years later, I witnessed a sim­ilar spec­ta­cle in Aden. Our ship’s pas­sen­gers amused them­selves by throw­ing coins to the “natives,” who dove to retrieve them. An el­egant Parisian la­dy took great plea­sure in this game. When I no­ticed two chil­dren des­perate­ly fighting in the wa­ter, one try­ing to stran­gle the oth­er, I implored the la­dy: “Please, don’t throw any more coins!” “Why not?” said she. “I like to give char­ity…

Max, you can change your mind.” His voice was like autumn leaves dropping lightly onto the ground. “I don’t know how.” Then my throat felt tight, and I rubbed my fists against my eyes. I dropped my face onto my arms, crossed over my knees. This sucked! I wanted to be back with the oth- Fang’s hand gently smoothed my hair off my neck. My breath froze in my chest, and every sense seemed hyperalert. His hand stroked my hair again, so softly, and then trailed across my neck and shoulder and down my back, making me shiver. I looked up. “What the heck are you doing?” “Helping you change your mind,” he whispered, and then he leaned over, tilted my chin up, and kissed me.

I won­der if run­ning is just an­oth­er fix to a fix to a fix to a fix to a fix to a prob­lem I can’t re­mem­ber.

[N]othing about a book is so unmistakable and so irreplaceable as the stamp of the cultured mind. I don't care what the story is about or what may be the momentary craze for books that appear to have been hammered out by the village blacksmith in a state of intoxication; the minute you get the easy touch of the real craftsman with centuries of civilisation behind him, you get literature.

[N]othing is uglier than supreme authority combined with a cruel nature.

[N]othing is so pleasing to perplexed unhappy people as the denunciation of others,

The very word ‘disappears’ implies that the universe is, so to speak, finite, and that it is possible to leave it. But no-o-othing” (he deliberately drew the word out) “can ever leave the universe. And nothing can enter it. Not a single speck of dust can appear or disappear. Matter is transformed into energy, and energy into matter,

Into that charm and the gloom and the deep silence Oth moved gravely; and a solemness came on his face as he entered the wood; for to go on quiet feet through the wood was the work of his life, and he came to it as men come to their heart's desire.

You were made to have the dreams you're afraid of having. You were made to do things that you don't think you're qualified for. You were made to be a leader, You were made to contribute. You were made to make changes for good, oth in your local community and the world at large. You were made to be more than you are today and - this is the important part - your version of more might not look like my more, or hers.

[N]othing is more odious to the auditor, than the artless tongue of a tedious dolt, which dulls the delight of hearing, and slacketh the desire of remembering.

But are my foot­steps silent? Are they just holes with­in the sand? Or does an­oth­er hear them, follow, And find me where I am?

N OTHING is done in the interest of welfare for the common good where there is money to be made.

[N]othing is more easily corrupted than an artist.

...{N}othing is harder for the developing writer than overcoming his anxiety that he is fooling himself and cheating or embarrassing his family and friends.

It is cer­tain­ly for­tu­nate for us that the num­bers (of quarks and antiquarks) are un­equal be­cause, if they had been the same, near­ly all the quarks and an­ti­quarks would have an­ni­hi­lat­ed each oth­er in the ear­ly uni­verse and left a uni­verse filled with ra­di­ation but hard­ly any mat­ter. There would then have been no galax­ies, stars, or plan­ets on which hu­man life could have de­vel­oped.

assemble and disperse, everything changes and is transformed, but no-o-othing can ever change from being to not-being. Not even the tiniest hair growing on the tail of some virus. The concept of infinity is indeed open, infinitely open, but at the same time it is also closed and hermetically sealed. Nothing leaves and nothing enters.

Will you pour out tea, Miss Brent?' The el­der wom­an replied: 'No, you do it, dear. That tea-​pot is so heavy. And I have lost two skeins of my grey knitting-​wool. So an­noy­ing.' Ve­ra moved to the tea-​ta­ble. There was a cheer­ful rat­tle and clink of chi­na. Nor­mal­ity returned. Tea! Blessed or­di­nary everyday af­ter­noon tea! Philip Lom­bard made a cheery re­mark. Blore re­spond­ed. Dr. Arm­strong told a hu­mor­ous sto­ry. Mr. Jus­tice War­grave, who or­di­nar­ily hat­ed tea, sipped ap­prov­ing­ly. In­to this re­laxed at­mo­sphere came Rogers. And Rogers was up­set. He said ner­vous­ly and at ran­dom: 'Ex­cuse me, sir, but does any one know what's become of the bath­room cur­tain?' Lom­bard's head went up with a jerk. 'The bath­room cur­tain? What the dev­il do you mean, Rogers?' 'It's gone, sir, clean van­ished. I was go­ing round draw­ing all the cur­tai­ns and the one in the lav -​ bath­room wasn't there any longer.' Mr. Jus­tice War­grave asked: 'Was it there this morn­ing?' 'Oh, yes, sir.' Blore said: 'What kind of a cur­tain was it?' 'Scar­let oil­silk, sir. It went with the scar­let tiles.' Lom­bard said: 'And it's gone?' 'Gone, Sir.' They stared at each oth­er. Blore said heav­ily: 'Well - af­ter all-​what of it? It's mad - ​but so's everything else. Any­way, it doesn't matter. You can't kill any­body with an oil­silk cur­tain. For­get about it.' Rogers said: 'Yes, sir, thank you, sir.' He went out, shut­ting the door.

What are these, So withered, and so wild in their attire, That look not like th'inhabitants o'th' earth And yet are on't? - Live you, or are you aught That man may question? You seem to understand me, By each at once her choppy finger laying Upon her skinny lips. You should be women, And yet your beards forbid me to interpret That you are so.

I think you go to some hell for that. One o'the bad ones.

N othing on this planet can compare with a woman’s love—it is kind and compassionate, patient and nurturing, generous and sweet and unconditional. Pure.

Est solarus Oth Mithas

9Since, therefore,  nwe have now been justified by his blood, much more shall we be saved by him from  othe wrath of God.

your heavenly Father knows that you need them all. 33But  nseek first  othe kingdom of God and his righteousness,  pand all these things will be added to you.

(N)othing is always there. Not courage, not joy, not hate or hope or anything else. We find courage, lose it, sometimes misplace it for years, and sometimes live in its grace for a while.

One thing have I asked of the LORD, that will I seek after: that I may  ndwell in the house of the LORD all the days of my life, to gaze upon  othe beauty of the LORD and to inquire [3] in his temple.

[N]othing whole, nothing definitive or lasting can be accomplished in our country as long as a crucial part of ourselves is kept in this condition of subjugation—a condition imposed over the course of centuries by various systems of exploitation.

Glamis thou art, and Cawdor, and shalt be What thou art promised. Yet do I fear thy nature: It is too full o'the milk of human-kindness To catch the nearest way. Thou wouldst be great, Art not without ambition, but without The illness should attend it. What thou wouldst highly That wouldst thou holily, wouldst not play false, And yet wouldst wrongly win. Thou'dst have, great              Glamis, That which cries, 'Thus thou must do' if thou have it, And that which rather thou dost fear to do Than wishest should be undone. Hie thee hither That I may pour my spirits in thine ear, And chastise with the valour of my tongue All that impedes thee from the golden round Which fate and metaphysical aid doth seem To have thee crowned withal.

Winter descended on Erl and gripped the forest, holding the small twigs stiff and still: in the valley it silenced the stream; and in the fields of the oxen the grass was brittle as earthenware, and the breath of the beasts went up like the smoke of encampments. And Orion still went to the woods whenever Oth would take him, and sometimes he went with Threl. When he went with Oth the wood was full of the glamour of the beasts that Oth hunted, and the splendour of the great stags seemed to haunt the gloom of far hollows; but when he went with Threl a mystery haunted the wood, so that one could not say what creature might not appear, nor what haunted and hid by every enormous bole. What beasts there were in the wood even Threl did not know: many kinds fell to his subtlety, but who knew if these were all?

Because  othe daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, ptinkling with their feet, 17 therefore the Lord  qwill strike with a scab the heads of  othe daughters of Zion, and the LORD will lay bare their secret

EPHESIANS 4 I therefore,  ma prisoner for the Lord, urge you to  nwalk in a manner worthy of  othe calling to which you have been called, 2with all  phumility and  qgentleness, with  rpatience,  sbearing with one another in love, 3eager to maintain the unity of the Spirit in  tthe bond of peace.

EPHESIANS 4 I therefore,  m a prisoner for the Lord, urge you to  n walk in a manner worthy of  o the calling to which you have been called, 2with all  p humility and  q gentleness, with  r patience,  s bearing with one another in love, 3eager to maintain the unity of the Spirit in  t the bond of peace.

PSALM 1 Blessed is the man [1] who  awalks not in  bthe counsel of the wicked, nor stands in  cthe way of sinners, nor dsits in ethe seat of fscoffers; 2 but his  gdelight is in the law [2] of the LORD, and on his  hlaw he meditates day and night. 3 He is like  ia tree planted by  jstreams of water that yields its fruit in its season, and its  kleaf does not wither. lIn all that he does, he prospers. 4 The wicked are not so, but are like  mchaff that the wind drives away. 5 Therefore the wicked  nwill not stand in the judgment, nor sinners in  othe congregation of the righteous; 6 for the LORD  pknows  qthe way of the righteous, but the way of the wicked will perish.

Investigate. Figure things out for yourself. Spend more time with long articles. Subsidize investigative journalism by subscribing to print media. Realize that some of what is on the internet is there to harm you. Learn about sites that investigate propaganda campaigns (some of which come from abroad). Take responsibility for what you communicate with oth

Do not I know if women have a will They'll do 'gainst all the watches o'the world? (2. 7. 8-9)

Well, bugger me," cried Jonas when he saw Richie with his bow, "is it Robin Hood or Adam Bell come to save us? Nay, it's Richie O'the Bow, hero of ballad and song!

thing have I asked of the LORD,         that will I seek after:     that I may  n dwell in the house of the LORD         all the days of my life,     to gaze upon  o the beauty of the LORD

Don't get me wrong. I'm not sayin' you don't love her. But love doesn't make us saints. You're gonna think of yourself first. We're flawed creatures, men. REAL love - when you strip out all the baggage - can make us better'n what we are. That's the gift and the curse. But you gotta LET it. End o'the day, if you love someone, you do what's best for 'em. Even if it's not what's best for you.

It's the oldest story in the world. One day you're seventeen and planning for someday. And then quietly, and without you ever really noticing, someday is today. And then someday is yesterday. And this is your life.

But one thing I do:  n forgetting what lies behind and straining forward to what lies ahead, 14I press on toward the goal for  o the prize of the upward  p call of God in Christ Jesus. 15Let those of us who are  q mature think this way,

Does not  l wisdom call?         Does not  m understanding raise her voice? 2    On  n the heights beside the way,         at the crossroads she takes her stand; 3    beside  o the gates in front of  p the town,         at the entrance of the portals she

I therefore,  m a prisoner for the Lord, urge you to  n walk in a manner worthy of  o the calling to which you have been called, 2with all  p humility and  q gentleness, with  r patience,  s bearing with one another in love, 3eager to maintain the unity of the Spirit in  t the bond of peace. 4There is  u one body and  v one Spirit—just as you were called to the one  w hope that belongs to your call— 5 x one Lord,  y one faith,  z one baptism, 6 a one God and Father of all,  b who is over all and through all and in all.

In  m just a little while, the wicked will be no more;         though you look carefully at  n his place, he will not be there. 11    But  o the meek shall inherit the land         and delight themselves in  p abundant peace.     12 The wicked  q plots against the righteous

you of little faith? 31Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For  l the Gentiles seek after all these things, and  m your heavenly Father knows that you need them all. 33But  n seek first  o the kingdom of God and his righteousness,

6For God, who said,  m “Let light shine out of darkness,”  n has shone in our hearts to give  o the light of the knowledge of the glory of God in the face of Jesus Christ. Treasure in Jars of Clay 7But we have this treasure in  p jars of clay,  q to show that the surpassing power belongs to God and not to us.

Consider the lilies of the field, how they grow: they neither toil nor spin, 29yet I tell you,  jeven Solomon in all his glory was not arrayed like one of these. 30But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you,  kO you of little faith? 31Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For  lthe Gentiles seek after all these things, and  myour heavenly Father knows that you need them all. 33But  nseek first  othe kingdom of God and his righteousness,  pand all these things will be added to you.

A teach­er in Ok­la­homa re­flect­ed on the post-​grad­ua­tion af­ter­math of stu­dent so­cial di­vi­sions. “The in crowd al­ways hangs to­geth­er, even af­ter grad­ua­tion. They are the ones who will be­come debutantes af­ter their fresh­man year in col­lege. The oth­ers tend to drift away. They don’t get in­vit­ed to the par­ties, they are laughed at be­cause they aren’t wear­ing de­sign­er clothes, etc.,” she said. But when it comes down to the pop­ular stu­dents ver­sus the out­casts, the lat­ter “are more sure of them­selves (even with the ridicule), and usu­al­ly turn out to be more suc­cess­ful and well-​adjust­ed. I would take the out­casts in a heart­beat.” So would I.

Know this, my beloved brothers: let every person  h be quick to hear,  i slow to speak,  j slow to anger; 20for the anger of man does not produce the righteousness of God. 21Therefore  k put away all filthiness and rampant wickedness and receive with  l meekness the implanted word,  m which is able to save your souls. 22But be  n doers of the word, and not hearers only, deceiving yourselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24For he looks at himself and goes away and at once forgets what he was like. 25But the one who looks into the perfect law,  o the law of liberty, and perseveres, being no hearer who forgets but a doer who acts,  p he will be blessed in

16“Thus says the Lord GOD: If the prince makes a gift to any of his sons as his inheritance, it shall belong to his sons. It is their property by inheritance. 17But if he makes a gift  m out of his inheritance to one of his servants, it shall be his to  n the year of liberty. Then it shall revert to the prince; surely it is his inheritance—it shall belong to his sons. 18 o The prince shall not take any of the inheritance of the people,  p thrusting them out of their property.

l The steadfast love of the LORD never ceases; [2]          l his mercies never come to an end;     23 they are new  m every morning;          n great is your faithfulness.     24  o “The LORD is my portion,” says my soul,          k “therefore I will hope in him.”     25 The LORD is good to those who  p wait for him,         to the soul who seeks him.     26  q It is good that one should wait quietly         for the salvation of the LORD.     27  r It is good for a man that he bear         the yoke  s in his youth.

For as the Father has life in himself,  zso he has granted the Son also to have life in himself. 27And he  ahas given him authority to execute judgment, because he is the Son of Man. 28Do not marvel at this, for  van hour is coming when  ball who are in the tombs will hear his voice 29and come out,  cthose who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. Witnesses to Jesus 30 d“I can do nothing on my own. As I hear, I judge, and  emy judgment is just, because  fI seek not my own will  gbut the will of him who sent me. 31 hIf I alone bear witness about myself, my testimony is not true. 32There is  ianother who bears witness about me, and  jI know that the testimony that he bears about me is true. 33 kYou sent to John, and he has borne witness to the truth. 34Not that  lthe testimony that I receive is from man, but I say these things so that you may be saved. 35He was a burning and  mshining lamp, and  nyou were willing to rejoice for a while in his light. 36But  lthe testimony that I have is greater than that of John. For  othe works that the Father has given me  pto accomplish, the very works that I am doing,  qbear

Do Not Be Anxious 25 e “Therefore I tell you,  f do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 g Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them.  h Are you not of more value than they? 27And which of you by being anxious can add a single hour to his  i span of life? [7] 28And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29yet I tell you,  j even Solomon in all his glory was not arrayed like one of these. 30But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you,  k O you of little faith? 31Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For  l the Gentiles seek after all these things, and  m your heavenly Father knows that you need them all. 33But  n seek first  o the kingdom of God and his righteousness,  p and all these things will be added to you. 34 q “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.

Grace to you and peace from  i him  j who is and  k who was and who is to come, and from  l the seven spirits who are before his throne, 5and from Jesus Christ  m the faithful witness,  n the firstborn of the dead, and  o the ruler of kings on earth. To  p him who loves us and  q has freed us from our sins by his blood 6and made us  r a kingdom,  r priests to  s his God and Father, to him be  t glory and  u dominion forever and ever. Amen. 7Behold,  v he is coming with the clouds, and  w every eye will see him, even those who pierced him, and all tribes of the earth will wail [3] on account of him. Even so. Amen. 8 x “I am the Alpha and the Omega,” says the Lord God,  y “who is and who was and who is to come, the Almighty.

Blessed is the man [1]         who  a walks not in  b the counsel of the wicked,     nor stands in  c the way of sinners,         nor  d sits in  e the seat of  f scoffers; 2    but his  g delight is in the law [2] of the LORD,         and on his  h law he meditates day and night.     3 He is like  i a tree         planted by  j streams of water     that yields its fruit in its season,         and its  k leaf does not wither.      l In all that he does, he prospers. 4    The wicked are not so,         but are like  m chaff that the wind drives away.     5 Therefore the wicked  n will not stand in the judgment,         nor sinners in  o the congregation of the righteous; 6    for the LORD  p knows  q the way of the righteous,         but the way of the wicked will perish.

Body of Christ EPHESIANS 4 I therefore,  ma prisoner for the Lord, urge you to  nwalk in a manner worthy of  othe calling to which you have been called, 2with all  phumility and  qgentleness, with  rpatience,  sbearing with one another in love, 3eager to maintain the unity of the Spirit in  tthe bond of peace. 4There is  uone body and  vone Spirit—just as you were called to the one  whope that belongs to your call— 5 xone Lord,  yone faith,  zone baptism, 6 aone God and Father of all,  bwho is over all and through all and in all. 7But  cgrace was given  dto each one of us  eaccording to the measure of Christ’s gift. 8Therefore it says, f“When he ascended on high  ghe led a host of captives, and he gave gifts to men.” [1] 9( hIn saying, “He ascended,” what does it mean but that he had also descended into  ithe lower regions, the earth? [2] 10He who descended is the one who also  jascended  kfar above all the heavens, that he might  lfill all things.) 11And  mhe gave the  napostles, the prophets, the  oevangelists, the  pshepherds [3] and teachers, [4] 12 qto equip the saints for the work of ministry, for  rbuilding up  sthe body of Christ, 13until we all attain to  tthe unity of the faith and of the knowledge of the Son of God,  uto mature manhood, [5] to the measure of the stature of  vthe fullness of Christ, 14so that we may no longer be children,  wtossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in  xdeceitful schemes. 15Rather,  yspeaking the truth in love, we are to  zgrow up in every way into him who is  athe head, into Christ, 16 bfrom whom the whole body, joined and held together by every joint with which it is equipped,  cwhen each part is working properly, makes the body grow so that it builds itself up in love.

REVELATION 2 “To the angel of the church in Ephesus write: ‘The words of  e him who holds the seven stars in his right hand,  f who walks among the seven golden lampstands. 2 g “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but  h have tested those  i who call themselves apostles and are not, and found them to be false. 3I know you are enduring patiently and bearing up  j for my name’s sake, and you  k have not grown weary. 4But I have this against you, that you have abandoned  l the love you had at first. 5Remember therefore from where you have fallen; repent, and do  m the works you did at first. If not,  n I will come to you and remove your lampstand from its place, unless you repent. 6Yet this you have: you hate the works of  o the Nicolaitans, which I also hate. 7 p He who has an ear, let him hear what the Spirit says to the churches.  q To the one who conquers I will grant to eat of  r the tree of life, which is in  s the paradise of God.

Wherefore he promised with an othe, that he would giue her whatsoeuer she would aske. 8 And shee being before instructed of her mother, sayde, Giue mee here Iohn Baptists head in a platter.

Est Sularus oth Mithas”—“My honor is life.” The code defined honor and was more

Tim, An Irish Terrier It's wonderful dogs they're breeding now: Small as a flea or large as a cow; But my old lad Tim he'll never be bet By any dog that he ever met, Come on 'says he'for I'm not kilt yet! No matter the size of the dog he'll meet, Tim trails his coat the length o'the street. D'ye mind his scar an'his ragged ear, The like of a Dublin Fusilier? He's a massacree dog that knows no fear. But he'd stick to me till his lastest breath; An'he'd go with me to the gates of death. He'd wait a thousand years,maybe, Scratching the door an'whining for me If myself were inside in Purgatory. So I laugh when I hear them make it plain That dogs and men never meet againj. For all their talk who'd listen to them With the soul in the shining eyes of him? Would God be wasting a dog like Tim? - Winifred M. Letts.

We say—say ‘Est Sularis Oth Mithas’ in the old tongue. ‘My Honor is My Life.

I am not suggesting that the new politics is just about sweetness and light and being nice to people. It is as important as ever to have a proper analysis of power and be prepared to confront it. But perhaps the image is not the two boxers facing up to each othe with fists and bloody noses, but he aikido skill of turning the force against itself, or of removing just the right brick from the wall so that it crumbles. This requires no less strength, courage or determination.

52The Jews then  hdisputed among themselves, saying,  i“How can this man give us his flesh to eat?” 53So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of  jthe Son of Man and drink his blood, you  khave no life in you. 54Whoever feeds on my flesh and drinks my blood  lhas eternal life, and  mI will raise him up on the last day. 55For my flesh is true food, and my blood is true drink. 56Whoever feeds on my flesh and drinks my blood  nabides in me, and I in him. 57As  othe living Father  psent me, and  qI live because of the Father, so whoever feeds on me, he also will live because of me. 58 rThis is the bread that came down from heaven, not like the bread [3] the fathers ate, and died. Whoever feeds on this bread will live forever.” 59Jesus [4] said these things in the synagogue, as he taught  sat Capernaum.

The Emperor [Wudi,156 BC – 87 BC] orders a white metallic currency of a mixture of silver and tin, considering that in heaven there is othing superior to the dragon, and on earth nothing superior to the horse, and among men nothing superior to the tortoise ; there there shall be three sorts of metallic coins" Of the first : "It shall have a value of 8 Tales, make it round ; its device shall be a dragon; its name shall be 'T'suan (Regulator), and its value, 3000 coins. Of the second : "make it different, and smaller in comparison to the first in thickness, and of a square form, its device shall be a horse ; its value : 500 coins." Of the third : "Make it still smaller in size, and in weight, four Taels." "Let is be of oblong form, its device shall be a tortoise, and its value : 300 coins:

The true light, which gives light to everyone, was coming into the world. 10He was in the world, and the world was made through him, yet  o the world did not know him. 11[†]He came to  p his own, [2] and  q his own people [3]  r did not receive him. 12[†]But to all who did receive him,  s who believed in his name,  t he gave the right  u to become  v children of God, 13who  w were born,  x not of blood  y nor of the will of the flesh nor of the will of man, but of God.

one of those world builders who do othing but destroy,

The r e is an old joke, which may not be a gr e a t joke but is a deep me t aphor for ma thema t i c s : A man walking a t night finds anothe r on his hands and knees, searching for something unde r a s t r e e t l ight . "Wha t a r e you looking for?", the first man asks; "I lost a qua r t e r , " the othe r replies. The first man gets down on his hands and knees to help, and after a long while asks "Ar e you sur e you lost i t here?". "No," replies the second man, " I lost i t down the street. But thi s is where the light is.

indistinguishable from Delta. Gumm said the pi­lot-train­ing plan is an­oth­er way in which En­deav­or is re­bound­ing as a top-flight pas­sen­ger car­ri­er. The airline was renamed Endeavor after the former Pinnacle Airlines emerged from bankruptcy in 2013. At­lan­ta-based Delta, which ac­quired North­west Airlines in 2008, em­ploys near­ly 80,000 peo­ple around the globe and op­er­ates a fleet of 700 air­craft. Neal St. Anthony

O: The Homelander series is one of the best group of books for middle aged teens looking for an action/adventure book. The story is realistic, has lots of action, and connects with the readers. RE: Story is realistic. The story in the book is realistic and seems like it could happen in real life. It takes place in present time in cities that are around today. RE: Lots of action. Throughout the book there is a good deal of action without being to overwhelming. RE: Connects with the readers. He writes well in first person POV. He writes well in a teenage type of personality. O:The Homelander series is one of the best groups of books for middle aged teens.

[B]oth my husband and I are the eldest in largish families and both of us had childhoods punctuated by pregnancies, the weeklong disappearance of our mothers, and the arrival of yet another lozenge of a receiving blanket with a red face and a querulous cry. But being supplanted by babies was quite different from being in thrall to them.

oth.

Once there was a deer called stag. A white breasted, a many pointed. He refused to still when he halted, the hooves in his mind were always lifted. Everything comes close the branches slide. In a clearing made of cleavings, stag sees another stag. They watch each oth- er, they share no story. I will not cross you and you must move on. There is nothing else It reminds me of some tale, stay with me to remember, it reminds me of where I was going without you.

Will o’the wisps are lights, often seen on marshland and often on the night of the summer solstice.

Othe mera ghar Othe hi hai rab Othe meri jaan Othe vasse sab - Kiwen main kawaan Te Kawaan kinnu Ohio hai junoon Othe meri rooh --   Jithe jithe, othe jithe Jithe jithe, othe jithe Jithe vee hai tu, ek tu Jithe jaaven tu, ek tu Jithe vee hain tu, ek tu Othe jithe tu, ek tu --- Na labban manzil Na hi koi raah Sunda te hovega Haiga je khuda -   Dilon je Mango Kehnde milju Kujh hor nai chahida mainnu - Khushi ohde Hathin Socheya ni kyu Labb leya bhaven Khoke khud nu -- Ohio hai ikko Othe mera sukoon Ohio hai junoon Othe meri rooh ---   Jithe jithe, othe jithe Jithe jithe, othe jithe Jithe vee hai tu, ek tu Jithe jaaven tu, ek tu Jithe vee hain tu, ek tu Othe jithe tu, ek tu

MARATHI VERSION - Tithe maza ghar Tithe aahe dev Tithe maza jeeve Tithe aahe sarv - Konala me saangu Kaase me saangu Tithe aahe itcha Tithe aahe rooh -- Jithe jithe, othe jithe Jithe jithe, othe jithe Jithe vee hai tu, ek tu Jithe jaaven tu, ek tu Jithe vee hain tu, ek tu Othe jithe tu, ek tu ---

... the following example for this type of neurotic love relation to be found frequently today fleals with men who in their emotional development have remained stuck in an infantile attachment to mother. These are men who have never been weaned as it were from mother. These men still feel like children; they want mother's protection, love, warmth, care, and admiration; they want mother's unconditional love, a love which is given for no other reason than that they need it, that they are mother's child, that they are helpless. Such men frequently are quite affectionate and charming if they try to induce a woman to love them, and even after they have succeeded in this. But their relationship to the woman (as, in fact, to all othe people) remains superficial and irresponsible. Their aim is to be loved, not to love. There is usually a good deal of vanity in this type of man, more or less hidden grandiose ideas. If they have found the right woman, they feel secure, on top of the world, and can display a great deal of affection and charm, and this is the reason why these men are often so deceptive. But when, after a while, the woman does not continue to live up to their phantastic expectations, conflicts and resentment start to develop. If the woman is not always admiring them, if she makes claims for a life of her own, if She wants to be loved and protected herself, and in extreme cases, if she is not willing to condone his love affairs with other women (or even have an admiring interest in them), the man feels deeply hurt and disappointed, and usually rationalizes this feeling with the idea that the woman 'does not love him, is selfish, or is domineering'. Anything short of the attitude of a loving mother toward a charming child is taken as proof of a lack of love. These men usually confuse their affectionate behavior, their wish to please, with genuine love and thus arrive at the conclusion that they are being treated quite unfairly; they imagine themselves to be the great lovers and complain bitterly about the ingratitude of their love partner. In rare cases such a mother-centered person can function without any severe disturbances. If his mother, in fact, 'loved' him in an overprotective manner (perhaps being domineering, but without being destructive), if he finds a wife of the same motherly type, if his special gifts and talents permit him to use his charm and be admired (as is the case sometimes with successful politicians), he is 'well adjusted' in a social sense, without ever reaching a higher level of maturity. But under less favorable conditions -and these are naturally more frequent- his love life, if not his social life, will be a serious disappointment; conflicts, and frequently intense anxiety and depression arise when this type of personality is left alone.

[N]othing short of super-extraordinary measures must be taken to ensure that we make it through this interregnum and ensure our survival and that of the natural world we inhabit. [From Preface]

contend earnestly for Jthe faith which was once for all Khanded down to Lthe csaints. 4For certain persons have Mcrept in unnoticed, those who were long beforehand d,Nmarked out for this condemnation, ungodly persons who turn Othe grace of our God into Plicentiousness and Qdeny our only Master and Lord, Jesus Christ.

Agambenquotes from Hegel’s Aesthetics: “what is at issue […] is the right of the wide awake consciousness, the justification of what the man has self-consciously willed and knowingly done, as contrasted with what he was fated by the gods to do and actually did unconsciously,” and declares that “[n]othing is further from Auschwitz than this model” (2002: 96 & 97). Not only do innocence and guilt becomes unbridgeable, but their relation is based on a de facto inversion: the camp deportee “feels innocent precisely for that which the tragic hero feels guilty, and guilty exactly where the tragic hero feels innocent” (2002: 97). Agamben’s context is that of Primo Levi’s “grey zone,” and the rationale of Befehlnotstand, the principle of blind obedience, or the “‘state of compulsion to follow an order’” (2002: 97).

Lee told Young and Woodruff that when he heard about the massacre, “he took some men & went & buried their bodies,” which “was a horrid awful Job.” He then continued his victim blaming. “Many of the men & women was rotten with the pox [venereal disease] before they were hurt by the Indians,” he claimed, reflecting what freighter Billy Mathews said William Dame told him the day after the massacre. He “did not think their was a drop of innocent Blood in their Camp.” He had taken in two of the surviving children and “could not get but one to kneel down in prayer time & the othe[r] would laugh at her for doing it.” And, he added, the children “sw[o]re like pirats.

human tendency. However, it can also have a negative impact in certain environments. One example is senior managers who are clearly incompetent yet still manage to get promoted. If you haven’t already noticed, incompetent people are typically oblivious to their incompetence. They literally walk around with their head in the clouds believing they are the cleverest people in the world. On the oth

[N]othing can be more disastrous than the view that the cinema can and should replace popular written fiction. The elements which it excludes are precisely those which give the untrained mind its only access to the imaginative world. There is death in the camera.

It is interesting that a pair of isolated pulses yields a stable system: the emis- sion of two diverging digital particles (Fig. 19). Appar- ently only certain configura- tions are possible, while oth- ers are excluded or provide no stable results. This bears a certain similarity to some situations in quantum mechanics.

Est Sularis Oth Mithas’ in the old tongue. ‘My Honor is My Life.’ 

Zen would say that in adopting, too completely, the scientific view of reality we have closed the door on a more holistic view of life and are limiting ourselves to a rather mundane view of something altogether extraordinary. Zen maintains that our dualistic view of life means that whatever we perceive goes through our mental filtering systems before being cognitively understood. We use mental boxes for all aspects of our daily lives so we can make sense of our world and interact with oth- ers. With the development of language, though, this cognitive grasp of reality means that everything we perceive is subject to these men- tal processes, and so from early childhood we lose the ability to directly perceive the world. This is the point where dualism starts.

[B]oth which officers, with the title of commanders, were waiting near the city, having been prevented from entering in triumph, by the malice of a cabal, whose custom it was to ask a price for every thing, whether honorable or infamous.

lov3 mOthEr coz shE is onE givE time 2 mother coz shE is onE don,t waste timE wid girlz becoZ they r many :) mom <3

lov3 mOthEr coz shE is onE givE time 2 mother coz shE is onE don,t waste timE wid girlz becoZ they r many :) mom <3

Remembe r tha t the r e is only one impor t ant t ime and tha t is now. The pr e s ent moment is the only t ime ove r whi ch we have dominion. The mos t impor t ant pe r son is a lways the pe r son you a r e wi th, who is r ight be for e you, for who knows if you will have dealings wi th any othe r pe r son in the futur e ? The mos t impor t ant pur sui t is making the pe r son s t anding a t your side happy, for tha t a lone is the pur sui t of life.

[N]othing that is isolated can live, since the two most important characteristics of life are circulation and change.