Pious Woman Quotes

I felt for her a love that was close to pious faith. You may find it odd that I use a specifically religious word to describe my feelings for a young woman, but real love, I firmly believe, is not so different from the religious impulse. Whenever I saw her face, I felt that I myself had become beautiful.

If a young woman from money marries an old man because of money and nothing else and makes love to him for hours and has this pious look on her face, she's called a German mother and a decent woman. If a young woman without money sleeps with a man with no money because he has smooth skin and she likes him, she's a whore and a bitch.

She was a pious Buddhist and every day in her prayers asked Buddha not ro reincarnate her as a woman. "Let me become a cat or dog, but not a woman," was her constant murmur as she shuffled around the house, oozing apology with every step.

I would not care whether people thought I was special, if my life was truly special. It would not mater to me that people could see me as pious, if I could truly live as a woman scholar of piety. I want to be what I seem to be. I act as if I am specially holy, a special girl; but this is what I really want to be. I really do.

A woman who is baarri is like a pious slave. She honors her husband’s family and feeds them without question or complaint. She never whines or makes demands of any kind. She is strong in service, but her head is bowed. If her husband is cruel, if he rapes her and then taunts her about it, if he decides to take another wife, or beats her, she lowers her gaze and hides her tears. And she works hard, faultlessly. She is a devoted, welcoming, well-trained work animal. This is baarri. If

We are still strangers as we sleep, You and I, And all our intimacies Those hours ago Make it only more so.' It is an old cry, I suppose Knowing We have shared bodies Wondering Have we shared minds, And right now I feel more close To those of my own sex Who too have lain and wondered so Than I do, Lady, To you. And I feel I am no longer me But a man, with A girl (Dichotomy; should I call me a boy Or you a woman?) And wonder, perhaps uneasily, Had you woken first, What later thoughts My sleep Might have raised in you. You sleep, oblivious. – Probably the wiser course. Another age might have caused some pious Guilt in one of us at least, Yet prisoners of one time though we may be I feel this closer, now, to all other ages, And all this sexuality. Our nearly love, Only A time machine ... Yet it remains, remains yet, And still I wonder Do we share thoughts? Have we shared thoughts? And if we do, And if we have, Was the only one, This?

My mother was an excellent woman. Pious, virtuous. Kind. But she was not the intellectual equal of my father. Not by any means. I do not speak of book learning. I speak of a certain innate quality of mind, a superior understanding. Because she had it not, their companionship was - diminished. Father looked to his books, rather than to his wife.

Slavery proved as injurious to her as it did to me. When I went there, she was a pious, warm, and tender-hearted woman. There was no sorrow or suffering for which she had not a tear. She had bread for the hungry, clothes for the naked, and comfort for every mourner that came within her reach. Slavery soon proved its ability to divest her of these heavenly qualities. Under its influence, the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness.

Rarely will you meet anyone so jealous a a teacher. Year after year students tumble along like the waters of a river. They flow away, and only the teacher is left behind, like some deeply buried rock at the bottom of the current. Although he may tell others of his hopes, he doesn't dream of them himself. He thinks of himself as worthless and either falls into masochistic loneliness, or, failing that, ultimately becomes suspicious and pious, forever denouncing the eccentricities of others.

Every woman should marry for her own advantage since her husband will represent her, as visible as her front door, for the rest of his life. If she chooses a wastrel she will be avoided by all her neighbors as a poor woman; catch a duke and she will be Your Grace, and everyone will be her friend. She can be pious, she can be learned,she cane be witty and wise and beautiful, but if she is married to a fool she will be "that poor Mrs. Fool" until the day he dies.

Agnes did the talking, and said it was a sudden fever, and for a woman as pious as she was, lied very well;

But for now, I would be the happiest of men if I could just swallow the overflow of saliva that endlessly floods my mouth. Even before first light, I am already practicing sliding my tongue toward the rear of my palate in order to provoke a swallowing reaction. What is more, I have dedicated to my larynx the little packets of incense hanging on the wall, amulets brought back from Japan by pious globe-trotting friends. Just one of the stones in the thanksgiving monument erected by my circle of friends during their wanderings. In every corner of the world, the most diverse deities have been solicited in my name. I try to organize all this spiritual energy. If they tell me that candles have been burned for my sake in a Breton chapel, or that a mantra has been chanted in a Nepalese temple, I at once give each of the spirits invoked a precise task. A woman I know enlisted a Cameroon holy man to procure me the goodwill of Africa's gods: I have assigned him my right eye. For my hearing problems I rely on the relationship between my devout mother-in-law and the monks of a Bordeaux brotherhood. They regularly dedicate their prayers to me, and I occasionally steal into their abbey to hear their chants fly heavenward. So far the results have been unremarkable. But when seven brothers of the same order had their throats cut by Islamic fanatics, my ears hurt for several days. Yet all these lofty protections are merely clay ramparts, walls of sand, Maginot lines, compared to the small prayer my daughter, Céleste, sends up to her Lord every evening before she closes her eyes. Since we fall asleep at roughly the same hour, I set out for the kingdom of slumber with this wonderful talisman, which shields me from all harm.

What is not generally remembered is that Prohibition was an explicitly religious exercise, being the joint product of the Woman’s Christian Temperance Union and the pious lobbying of certain Protestant missionary societies.

Slavery proved as injurious to her as it did to me. When I went there, she was a pious, warm, and tender-hearted woman. There was no sorrow or suffering for which she had not a tear. She had bread for the hungry, clothes for the naked, and comfort for every mourner that came within her reach. Slavery soon proved its ability to divest her of these heavenly qualities. Under its influence, the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness

JOSIAH FRANKLIN and ABIAH his wife, lie here interred. They lived lovingly together in wedlock fifty-five years. Without an estate, or any gainful employment, By constant labor and industry, with God’s blessing, They maintained a large family comfortably, and brought up thirteen children and seven grandchildren reputably. From this instance, reader, Be encouraged to diligence in thy calling, And distrust not Providence. He was a pious and prudent man; She, a discreet and virtuous woman. Their youngest son, In filial regard to their memory, Places this stone. J.

It is due, however, to my mistress to say of her, that she did not adopt this course of treatment immediately. She at first lacked the depravity indispensable to shutting me up in mental darkness. It was at least necessary for her to have some training in the exercise of irresponsible power, to make her equal to the task of treating me as though I were a brute. My mistress was, as I have said, a kind and tender-hearted woman; and in the simplicity of her soul she commenced, when I first went to live with her, to treat me as she supposed one human being ought to treat another. In entering upon the duties of a slaveholder, she did not seem to perceive that I sustained to her the relation of a mere chattel, and that for her to treat me as a human being was not only wrong, but dangerously so. Slavery proved as injurious to her as it did to me. When I went there, she was a pious, warm, and tender-hearted woman. There was no sorrow or suffering for which she had not a tear. She had bread for the hungry, clothes for the naked, and comfort for every mourner that came within her reach. Slavery soon proved its ability to divest her of these heavenly qualities. Under its influence, the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness.

The old woman who had given her lessons in what may be called the life of indigence, was a sainted spinster named Marguerite, who was pious with a true piety, poor and charitable towards the poor, and even towards the rich, knowing how to write just sufficiently to sign herself Marguerite, and believing in God, which is science.

Besides,” continued Gottfried, “you’re coming now to the time when the difference between a bourgeois and a cavalier begins to show. A bourgeois always gets less attentive the longer he knows a woman. A cavalier, always more attentive.” He made an extended gesture. “With all this you can become an absolutely staggering cavalier.” I laughed. “That is all fine, Gottfried,” said I. “But what happens when you get caught? There’s not much of a getaway, and pious people might easily consider it as desecration of a holy place.” “My dear boy,” replied Lenz, “do you see anybody here? Since the war people go to political meetings, not to church.” That was true. “But what about the parsons?” I asked.

For when we really worship anything, we love not only its clearness but its obscurity. We exult in its very invisibility. Thus, for instance, when a man is in love with a woman he takes special pleasure in the fact that a woman is unreasonable. Thus again, the very pious poet, celebrating his Creator, takes pleasure in saying that God moves in a mysterious way.

The most interesting people doing this work are the ones who can hold on to both ideas rather than just giving simple and pious-sounding statements…like ‘This is a health issue, not a crime.’ When at the same time you have addicted people who are committing crimes, including violent crimes, you have to [deliver justice] for the woman whose [drug-using] boyfriend just broke her nose.

I don’t know what I mean! Spoke without thinking! Often do! Runs in the family: uncle of mine was just the same. Found himself married to a female with a squint all through speaking without thinking.’‘Oh, to hell with your uncle!’ Martin said angrily. ‘No use saying that, dear boy. The old gentleman took a pious turn years back. Won’t go to hell – not a chance of it! Aunt might – never met such a queer-tempered woman in my life!

I miss my mother." Mrs. Norton touched Trudy's shoulder in silent sympathy. "She never had a chance to see any of her daughters get married." Trudy laid the veil on the bed. "It's hard to completely enjoy your wedding day when your mother isn't with you." "Your mother did see your sisters wed and I'm sure she'll be with you today." Trudy looked at the woman, astonished she hadn't received a more pious answer from a minister's wife. She pointed a finger upward. "I know she's in heaven." Mrs. Norton gently folded Trudy's hand until her palm rested on her chest, "In heaven and in your heart, love never fails, my dear Ms. Bower. I know it's not the same as feeling your mother's arms around you on such a special day, nevertheless, I'm sure she's sending you plenty of love.

Catalina could not wait a minute longer. “Mother, the Blessed Virgin has appeared to me.” “Yes, dear?” Maria answered. “Clean the carrots for me, will you, and cut them up.” “But, Mother, listen. The Blessed Virgin appeared to me. She spoke to me.” “Don’t be silly, child. I saw you were asleep when I came in and I thought I’d let you sleep on. If you had a nice dream all the better. But now you’re awake you can help me to get the supper ready.” “But I wasn’t dreaming. It was before I went to sleep.” Then she related the extraordinary thing that had happened to her. Maria Perez had been good-looking in her youth, but now in middle age she had grown stout as do many Spanish women with advancing years. She had known a lot of trouble, two children she had had before Catalina had died, but she had accepted this, as well as her husband’s desertion, as a mortification sent to try her, for she was extremely pious; and being a practical woman, not accustomed to cry over spilt milk, had found solace in hard work, the offices of the Church, and the care of her daughter and of her wilful brother Domingo. She listened to Catalina’s story with dismay. It was so circumstantial, with such precise detail, that she would not have been unwilling to credit it if only it hadn’t been incredible. The only possible explanation was that the poor girl’s illness and the loss of her lover had turned her brain. She had been praying in the church and then had sat in the hot sun; it was only too probable that something had gone awry in her head and she had imagined the whole thing with such force that she was convinced of its reality.

The tailor sidled forward, his long, multi-joined fingers caressing the dress form closest to me. "Ah, yes," he said. "Beautiful, isn't it? The color of storms and oceans, or so we've been told. This dress," he continued, "belonged to Magdalena. She was beautiful- the way you mortals reckon, anyhow- beautiful, but stupid. Oh ho, we had fun with this one, we did, but we used her up too soon. Her fire died, leaving us cold and dark." The dress form beneath the gown was tall and well-formed, the bosom and hips generous, the waist tiny. The dress, a robe à la française, was made from a deep, jewel-toned blue silk, and I could imagine the dramatic coloring of the woman who had worn it: pale skin, dark hair, and blue eyes to match her gown. A breathless beauty, a glittering jewel, and I imagined the Goblin King partaking of her loveliness over and over again, biting the sweet peaches of her cheeks until she was gone. "And this one," Thistle chimed in, pointing to another dress form, "belonged to Maria Emmanuel. Prissy, she was. Refused to do her duty by her lord. She was consecrated to someone else- a carpenter? Something like that. Don't know what the king saw in her, but they were both possessed of a strange devotion to a figure nailed to a wooden cross. She lasted the longest, this prudish nun, not having given herself to king and land, and during her rule, our kingdom suffered. Yet she lasted the longest for that, although she too died in the end, pining for the world above she could see but not touch." This dress form was slim, the gown that hung on it made of an austere gray wool. I could imagine the woman who wore this dress- a pious creature, veiled like a bride of Christ. No beauty, but her eyes would be a clear, luminous gray, shining with the fervor of her passion and faith. Not like Magdalena, whose loveliness would have been carnal and earthly; Maria Emmanuel would have glowed with an inner light, the beauty of a saint or a martyr. The Goblin King was a man of varied tastes, it seemed.

Life within a Templar house was designed where possible to resemble that of a Cistercian monastery. Meals were communal and to be eaten in near silence, while a reading was given from the Bible. The rule accepted that the elaborate sign language monks used to ask for necessities while eating might not be known to Templar recruits, in which case "quietly and privately you should ask for what you need at table, with all humility and submission." Equal rations of food and wine were to be given to each brother and leftovers would be distributed to the poor. The numerous fast days of the Church calendar were to be observed, but allowances would be made for the needs of fighting men: meat was to be served three times a week, on Tuesdays, Thursdays and Saturdays. Should the schedule of annual fast days interrupt this rhythm, rations would be increased to make up for lost sustenance as soon as the fasting period was over. It was recognized that the Templars were killers. "This armed company of knights may kill the enemies of the cross without stated the rule, neatly summing up the conclusion of centuries of experimental Christian philosophy, which had concluded that slaying humans who happened to be "unbelieving pagans" and "the enemies of the son of the Virgin Mary" was an act worthy of divine praise and not damnation. Otherwise, the Templars were expected to live in pious self-denial. Three horses were permitted to each knight, along with one squire whom "the brother shall not beat." Hunting with hawks—a favorite pastime of warriors throughout Christendom—was forbidden, as was hunting with dogs. only beasts Templars were permitted to kill were the mountain lions of the Holy Land. They were forbidden even to be in the company of hunting men, for the reason that "it is fitting for every religious man to go simply and humbly without laughing or talking too much." Banned, too, was the company of women, which the rule scorned as "a dangerous thing, for by it the old devil has led man from the straight path to paradise the flower of chastity is always [to be] maintained among you.... For this reason none Of you may presume to kiss a woman' be it widow, young girl, mother, sister, aunt or any other.... The Knighthood of Christ should avoid at all costs the embraces of women, by which men have perished many times." Although married men were permitted to join the order, they were not allowed to wear the white cloak and wives were not supposed to join their husbands in Templar houses.

My own observations had by now convinced me that the mind of the average Westerner held an utterly distorted image of Islam. What I saw in the pages of the Koran was not a ‘crudely materialistic’ world-view but, on the contrary, an intense God-consciousness that expressed itself in a rational acceptance of all God-created nature: a harmonious side-by-side of intellect and sensual urge, spiritual need and social demand. It was obvious to me that the decline of the Muslims was not due to any shortcomings in Islam but rather to their own failure to live up to it. For, indeed, it was Islam that had carried the early Muslims to tremendous cultural heights by directing all their energies toward conscious thought as the only means to understanding the nature of God’s creation and, thus, of His will. No demand had been made of them to believe in dogmas difficult or even impossible of intellectual comprehension; in fact, no dogma whatsoever was to be found in the Prophet’s message: and, thus, the thirst after knowledge which distinguished early Muslim history had not been forced, as elsewhere in the world, to assert itself in a painful struggle against the traditional faith. On the contrary, it had stemmed exclusively from that faith. The Arabian Prophet had declared that ‘Striving after knowledge is a most sacred duty for every Muslim man and woman’: and his followers were led to understand that only by acquiring knowledge could they fully worship the Lord. When they pondered the Prophet’s saying, ‘God creates no disease without creating a cure for it as well’, they realised that by searching for unknown cures they would contribute to a fulfilment of God’s will on earth: and so medical research became invested with the holiness of a religious duty. They read the Koran verse, ‘We create every living thing out of water’ - and in their endeavour to penetrate to the meaning of these words, they began to study living organisms and the laws of their development: and thus they established the science of biology. The Koran pointed to the harmony of the stars and their movements as witnesses of their Creator’s glory: and thereupon the sciences of astronomy and mathematics were taken up by the Muslims with a fervour which in other religions was reserved for prayer alone. The Copernican system, which established the earth’s rotation around its axis and the revolution of the planet’s around the sun, was evolved in Europe at the beginning of the sixteenth century (only to be met by the fury of the ecclesiastics, who read in it a contradiction of the literal teachings of the Bible): but the foundations of this system had actually been laid six hundred years earlier, in Muslim countries - for already in the ninth and tenth centuries Muslim astronomers had reached the conclusion that the earth was globular and that it rotated around its axis, and had made accurate calculations of latitudes and longitudes; and many of them maintained - without ever being accused of hearsay - that the earth rotated around the sun. And in the same way they took to chemistry and physics and physiology, and to all the other sciences in which the Muslim genius was to find its most lasting monument. In building that monument they did no more than follow the admonition of their Prophet that ‘If anybody proceeds on his way in search of knowledge, God will make easy for him the way to Paradise’; that ‘The scientist walks in the path of God’; that ‘The superiority of the learned man over the mere pious is like the superiority of the moon when it is full over all other stars’; and that ‘The ink of the scholars is more precious that the blood of martyrs’. Throughout the whole creative period of Muslim history - that is to say, during the first five centuries after the Prophet’s time - science and learning had no greater champion than Muslim civilisation and no home more secure than the lands in which Islam was supreme.

The life at the Semmon Dōjō, which, by way of abbreviation, will be later spoken of as the Zendo life, is something altogether out of keeping with modern life. We can almost say that anything modern and many things ordinarily regarded as symbolic of a pious life are absent here. Instead of labour-saving machinery, what may appear as labour-wasting is encouraged. Commercialism and self-advertisement are banned. Scientific, intellectual education is interdicted. Comfort, luxury, and womanly kindness are conspicuous for their absence. There is, however, a spirit of grim earnestness, with which higher truths are sought; there is determined devotion to the attainment of superior wisdom, which will help to put an end to all the woes and ailments of human life, and also to the acquirement of the fundamental social virtues, which quietly pave the way to world-peace and the promotion of the general welfare of all humankind. The Zen life thus aims, besides maturing the monk's spiritual development, at turning out good citizens as social members as well as individuals.

The Lord has appointed from the beginning that enmity shall exist between the righteous seed of the woman and the unrighteous seed of the serpent. It is far better to have the ungodly man’s enmity than his society. By his enmity he is most hateful,[124] but by his society[125] he is most hurtful. A pious man in the company of wicked men is like a green branch among dry and burning brands: they can sooner kindle him than he can quench them!

Appel was everything that Efi thought a mature widow ought to be – stately, demure, protective, and pious. Someday, she thought, after I have remarried and become widowed again, I shall be like this woman. I aspire to it. She glanced at Appel, and the old woman smiled, dipping her head like an agreeable monk.

A righteous man who has been pious all of his life is on the roof of his house during the mother of all floods. The water just keeps rising. A motorboat drives by and stops in front of his house. “Hop in,” says the man in the boat. The righteous man shakes his head and says, ‘Don’t worry about me. God will save me.’ A few hours later, with the water now just a few feet from his level on the roof, another boat passes. ‘Quick, jump in,’ a woman on the boat says. The righteous man smiles serenely. ‘Thanks, but the Lord will save me. I’m sure of it.’ Finally the water has reached his waist and a helicopter overhead lowers a rope ladder down to him. He ignores it and says a prayer to the Lord, whom he knows will reward a true believer.” Van Hutten paused for effect. “Five minutes later he drowns.”          The physicist seemed delighted by the confused expression on Kira’s face. “So the spirit of this righteous man floats to the pearly gates,” continued van Hutten, “and he sees God. ‘Lord,’ he says. ‘I’ve been a righteous, pious man my entire life. I’m just curious as to why you didn’t save me from the flood. I thought surely you would.’” In reply, God shakes his mighty head and says, ‘Are you kidding? I sent you two boats and a helicopter. What more do you want from me?

The paradox of a woman, as a thin line separates the beauty from the ugly the beauty charms, so does the ugliness in its own ways that are myriad. The piousness will not shout about its nicety, prettiness of heart is reality for a discerning eye, there won't be a problem any; but for the loose hearted. Priest versus Geisha

righteous man who has been pious all of his life is on the roof of his house during the mother of all floods. The water just keeps rising. A motorboat drives by and stops in front of his house. “Hop in,” says the man in the boat. The righteous man shakes his head and says, ‘Don’t worry about me. God will save me.’ A few hours later, with the water now just a few feet from his level on the roof, another boat passes. ‘Quick, jump in,’ a woman on the boat says. The righteous man smiles serenely. ‘Thanks, but the Lord will save me. I’m sure of it.’ Finally the water has reached his waist and a helicopter overhead lowers a rope ladder down to him. He ignores it and says a prayer to the Lord, whom he knows will reward a true believer.” Van Hutten paused for effect. “Five minutes later he drowns.”               The physicist seemed delighted by the confused expression on Kira’s face. “So the spirit of this righteous man floats to the pearly gates,” continued van Hutten, “and he sees God. ‘Lord,’ he says. ‘I’ve been a righteous, pious man my entire life. I’m just curious as to why you didn’t save me from the flood. I thought surely you would.’” In reply, God shakes his mighty head and says, ‘Are you kidding? I sent you two boats and a helicopter. What more do you want from me?

If I was a pious woman, I’d be praying. But I was a Godless woman, and the gods left me to dictate my own fate.

Through the whole of Jonson’s eighty-line poem, he never actually mentions Stratford. But several shorter poems follow Jonson’s tribute, including one that refers to “thy Stratford Moniment.” “Shake-speare, at length thy pious fellowes give the world thy Workes,” writes the poet Leonard Digges,

Many deceptions in the plays are benevolent, intended to reconcile lovers, teach someone a lesson, or save a character’s life. They partake of the tradition of the pious fraud, “a deception practiced for the furtherance of what is considered a good object; esp. for the advancement of religion.

adding that the Birthplace was a sweeter shrine for the very absence of evidence—for the faith it required of its pious visitors.

Readers advancing through Knight’s reverie would encounter many more happy visions in Stratford: a romantic scene of Shakespeare’s betrothal to Anne Hathaway; a pious scene of his Christian devotion before his death. The biography was closer to hagiography, to the lives of the saints, than to any documented historical truth. Critics faulted Knight for building “hypothesis upon hypothesis” and expressed their wish that he would “confine his fancy within the bounds.

The relics were eventually exposed in an article in Bentley’s Miscellany, a literary magazine, which observed that four different chairs, each purporting to be “Shakespeare’s chair,” had been sold over the years, each made by a well-known local craftsman. “As long as this was confined to chairs, tables, jugs, and walking-sticks, and the pious fraud benefited poor people at the expense of rich credulity, there was no great harm done.” The real fraud, the article suggested, was the Birthplace itself.

His brow furrowed with confounded indignation, lips wet and hard above her as he processed her words between panting breaths of mounting lust. “You interrupted what was possibly the best kiss in the history of the empire to ask such a question,” he said tightly. She loved this arrogant, grumpy beast with all her heart. “I’m about to make love to you, Your Grace, and I don’t want to be interrupted.” The temperature in his eyes flared from molten to volatile. “Your mother forced everyone to go to church to pray for you.” He touched his nose to hers with sweet affection that caused her heart to double in size, simultaneously slipping a hand to wander perilously close to her breasts. “Lovely woman, your mother.” “Bless her pious heart,” Imogen agreed, then arched her body against his, silently pleading for him to resume her ravishment.

Women did not study. Women have no head for learning. Do not be a foolish child. Go home. Women are for marriage and child bearing. No good can come to a woman through learning.’ Her anger burned deeply that day at the humiliation to which she had been subjected. What had she to go home to? Her family had been slain and her village plundered by a power-hungry warlord. Anaya had sworn by the soul of her dead mother she would avenge their deaths, and the magick she had been born with had been her only salvation and means of retribution. But she needed to control it. As yet, she had been unable to master its power, and it frightened her in its extent. But those pious men with their small minds and, holier than thou attitudes, had destroyed her dreams.

There is no happy ending for Leah; she is not fulfilled as a person or as a woman in motherhood. She is not the last woman to go to her grave longing for the love of a man who does not love her but is willing to sleep with her. Pious women readers/hearers may not choose to be Leah, but I suspect that Leah’s story canonized her lovelessness as well as her fruitfulness because it rang true to human experience. Leah offers a cautionary tale to women looking for fulfillment in someone else’s love: you cannot make someone love you.