Penat Quotes

Sesungguhnya; Cinta itu amat keparat Ditunggu rasanya penat Dikejar pastinya tak larat.

Kau tak penat tunggu?" "Kejar lagi penat kan?

Tak mengapa penat asalkan dlm kebaikan. Bukankah syurga itu mahal harganya?

A woman has her Juno, just as a man has his Genius; they are names for the sacred power, the divine spark we each of us have in us. My Juno can't "get into" me, it is already my deepest self. The poet was speaking of Juno as if it were a person, a woman, with likes and dislikes: a jealous woman. The world is sacred, of course, it is full of gods, numina, great powers and presences. We give some of them names--Mars of the fields and the war, Vesta the fire, Ceres the grain, Mother Tellus the earth, the Penates of the storehouse. The rivers, the springs. And in the storm cloud and the light is the great power called the father god. But they aren't people. They don't love and hate, they aren't for or against. They accept the worship due them, which augments their power, through which we live.

Tanah semakin penat dengan perangai manusia yang tidak mengenal erti pijak dan memijak. Angin menangis memasuki rongga hidung manusia. Air semakin kering kerana tiadanya kehijauan. Api sentiasa akur dengan kemanusiaan.

hic sacra domus carique penates, hic mihi Roma fuit.

Detesto seguir alguém assim como detesto conduzir. Obedecer? Não! E governar, nunca! Quem não se mete medo não consegue metê-lo a ninguém, E só aquele que o inspira pode comandar. Já detesto guiar-me a mim próprio! Gosto, como os animais das florestas e dos mares, De me perder durante um grande pedaço, Acocorar-me a sonhar num deserto encantador, E forçar-me a regressar de longe aos meus penates, Atrair-me a mim próprio... para mim.

Kali ini, di akhir bulan ke-empat. Semoga saja, TUHAN masih sempat. Menjawab barisan asa yang tertutup rapat. Dan melihat. Air mata yang setia temani rasa penat.

Dia membutuhkanku sebagai teman dalam kesepian dan pemberi pelukan di antara kepenatan kerjanya

Ketika masalah datang, Allah tidak meminta kita memikirkan jalan keluar hingga penat. Allah hanya meminta kita sabar dan shalat.

Chenta itu adalah kata kerja. kita kena berusaha untuk mendapatkannya. Chenta itu boleh jadi datang sendiri. Beruntunglah mereka yang jatuh chenta tanpa perlu berusaha. Namun lebih beruntung mereka yang meraih chenta selepas penat dan puas berusaha. Kerana chenta ketika itu lebih lazat dan nikmat rasanya. Dan saya benar-benar mahu merasakannya...

The distinctive trait of the household sphere was that in it men lived together because they were driven by their wants and needs. The driving force was life itself—the penates, the household gods, were, according to Plutarch, “the gods who make us live and nourish our body”19—which, for its individual maintenance and its survival as the life of the species needs the company of others. That individual maintenance should be the task of the man and species survival the task of the woman was obvious, and both of these natural functions, the labor of man to provide nourishment and the labor of the woman in giving birth, were subject to the same urgency of life. Natural community in the household therefore was born of necessity, and necessity ruled over all activities performed in it. The realm of the polis, on the contrary, was the sphere of freedom, and if there was a relationship between these two spheres, it was a matter of course that the mastering of the necessities of life in the household was the condition for freedom of the polis.

The world is sacred, of course, it is full of gods, numina, great powers and presences. We give some of them names – Mars of the fields and the war; Vesta the fire; Ceres the grain; Mother Tellus the earth; the Penates of the storehouse. The rivers, the springs. And in the stormcloud and the light is the great power called the father god. But they aren’t people. They don’t love and hate, they aren’t for or against. They accept the worship due them, which augments their power, through which we live.

We who are called royal are those who speak for our people to the powers of the earth and sky, as those powers transmit their will through us to the people. We are go-betweens. The chief duty of a king is to perform the rites of praise and placation as they should be performed, to observe care and ceremony and so understand and make known the will of the powers that are greater than we are. It is the king who tells the farmer when to plow, when to plant, when to harvest, when the cattle should go up to the hills and when they should return to the valleys, as he learns these things from his experience and his service at the altars of earth and sky. In the same way it is the mother of the family who tells her household when to rise, what work to do, what food to prepare and cook, and when to sit to eat it, having learned these things from her experience and her service at the altars of her Lares and Penates. So peace is maintained and things go well, in the kingdom and in the house. Both Aeneas and I had grown up in this responsibility, and it was dear to us both.

Entahlah. Mulanya kamu marah. Kemudian kamu lupa kamu marahkan apa. Atau kamu penat untuk menjadi marah. Atau kamu cuba bersuara tetapi tidak didengari. Begitulah.

The lares and penates of a woman reside below the navel—she is sexuality itself, the objective correlative of your weakness.

I think I might have something, Archchancellor,” said the Chair of Indefinite Studies. “This is Woddeley’s Basic Gods. There’s some stuff here about lares and penates that seems to fit the bill.” “Lares and penates? What were they when they were at home?” said Ridcully. “Hahaha,” said the Chair. “What?” said Ridcully. “I thought you were making a rather good joke, Archchancellor,” said the Chair. “Was I? I didn’t mean to,” said Ridcully.

Fire was part and parcel of the family Lar, and the hearth was used as an altar to the Penates, the household gods who looked after the store room (penus) or the interior (penitus) of the home where in the past the floor had covered the dead.

In the classical era, the Lar was duplicated and the Lares became rather confused, or at least associated, with the Penates, who appear in the lararia of Pompeii in the form of gods for whom the master of the house had a fondness. As for the two Lares, they are shown as two young people, their heads crowned with flowers, pouring the contents of a rhyton into a situla or libation patera. They flank Vesta or the domestic 'Genius' or spirit, thus setting an example of sacrificial piety. They are also to be found in the company of Mercury, Venus, Bacchus or other deities dear to the paterfamilias. The one or two snakes associated with the Genius, or shown below the Lares (sometimes entwined around the altar where the Genius sacrifices) appear to be the guardians of the place as well as an expression of the vital, if not genetic, force of the family. When Aeneas pays homage to the Manes of his father (Virg., Aen., 5, 84 ff.), a serpent appears and, slithering among the paterae and vessels, 'tastes the sacred food

On 8 November 392, a law or 1 heodosius, known as 'the Great', (C. Th., 16, 10, 12) condemned the kind of clandestine sacrilege (secretiore piaculo) which worshipped the god Lar with fire, the Genius with libations of undiluted wine, the Penates with the aroma of roast meat (nidore). It forbade the lighting of torches, the burning of grains of incense and garlanding with flowers. All these precise details corresponded to the rites which were practised at that time and would continue to be practised for a long while to come, despite the bishops and saints and their brutal activism.

Ah, cita-cita. Makin hari kesibukan makin bertumpuk, uang makin banyak maunya, jalanan macet, akhirnya pulang terlambat. Seperti turis lokal saja, singgah menginap di rumah sendiri buat sekedar melepas penat. Cita-cita

Thou comest from Paris then, said Pantagruel; and how do you spend your time there, you my masters the students of Paris? The scholar answered, We transfretate the Sequan at the dilucul and crepuscul; we deambulate by the compites and quadrives of the urb; we despumate the Latial verbocination; and, like verisimilary amorabons, we captat the benevolence of the omnijugal, omniform and omnigenal feminine sex. Upon certain diecules we invisat the lupanares, and in a venerian ecstasy inculcate our veretres into the penitissime recesses of the pudends of these amicabilissim meretricules. Then do we cauponisate in the meritory taberns of the Pineapple, the Castle, the Magdalene, and the Mule, goodly vervecine spatules perforaminated with petrocile. And if by fortune there be rarity or penury of pecune in our marsupies, and that they be exhausted of ferruginean metal, for the shot we dimit our codices and oppignerat our vestments, whilst we prestolate the coming of the tabellaries from the Penates and patriotic Lares. To which Pantagruel answered, What devilish language is this? By the Lord, I think thou art some kind of heretick. My lord, no, said the scholar; for libentissimally, as soon as it illucesceth any minutule slice of the day, I demigrate into one of these so well architected minsters, and there, irrorating myself with fair lustral water, I mumble off little parcels of some missic precation of our sacrificuls, and, submurmurating my horary precules, I elevate and absterge my anime from its nocturnal inquinations. I revere the Olympicols. I latrially venere the supernal Astripotent. I dilige and redame my proxims. I observe the decalogical precepts, and, according to the facultatule of my vires, I do not discede from them one late unguicule. Nevertheless, it is veriform, that because Mammona doth not supergurgitate anything in my loculs, that I am somewhat rare and lent to supererogate the elemosynes to those egents that hostially queritate their stipe.

Their association with the hearth, from the legendary birth of Servius Tullius onward, kept these gods close both to the women who managed the household and to the slaves who prepared the food. By contrast, the grander shrines in the public rooms of the house (especially but not exclusively the atrium) only very rarely featured paintings of the lares, genius, or snakes so typical of kitchen cults. Instead, these shrines contained small statues of the gods (either of bronze or rendered in a variety of other materials) cultivated by the family, deities known collectively as the penates, which is to say gods worshipped by a kin group.12 These deities included an eclectic mixture of the gods of local public cults (such as Venus the patron deity of Pompeii or Mercury the god of trade) with others of personal or gentilicial significance to the family.13 While small statues of lares could frequently be found here, their religious function was different than their role in the kitchen. In other words, the main focus of the shrines in the atrium was not on lares, although these familiar gods were usually invited to every religious occasion in the house.

Berbaringlah padanya dengan erat, yang kau jalani tanpa kisah pahit dan lupakan sandaran ini yang kau nilai sekedar pelepas penat.

with a rather well-turned aside, about the Romans’ Lares et Penates—when I must have dropped off.

The plurality of Britain’s godlings is one manifestation of a much wider phenomenon. Daniel Hraste and Krešimir Vuković associate ‘fluctuation between plural and singular’ with woodland godlings in particular, pointing to the examples of Faunus/the fauns and Silvanus/the silvani in the Latin tradition, and comparing it with Vedic tradition where groups of deities are common.96 However, groups of godlings were clearly more common in the Latin tradition than the example of the fauns and silvani; the nymphs, the Parcae, the Lares and the Penates are all obvious examples. In the same way, in early modern British folklore ‘Puck’ or ‘Robin Goodfellow’ was sometimes presented as a specific character (as in Shakespeare’s A Midsummer Night’s Dream) and sometimes as a class of being (pucks), just as in Lithuanian folklore Velnias (the god of the underworld) is simultaneously one being and also a class of beings.

Older characteristics acquired by elves/fairies in the Middle Ages included their penchant for stealing children (borrowed from the lamiae of the ancient world); their helpfulness in the home (acquired, perhaps, from the Lares and Penates) – including, sometimes, less welcome poltergeist-like activity; their desire to have intercourse with men and women, especially in wild places (borrowed from the fauns, dusii, incubi and succubi) and, of course, their association with fate and destiny – extending into the realm of magic and enchantment – derived ultimately from the Parcae. Furthermore, the Middle Ages crystallised the idea that the fairies lived in an otherworld kingdom (usually underground), an idea that seems to have originated in Welsh folklore and British belief. Occasionally, the fairies were portrayed as diminutive in stature, and the idea that they were dangerous persisted from the threatening Anglo-Saxon elves.