Same Surname Quotes

He mused on this village of his, which had sprung up in this place, amid the stones, like the gnarled undergrowth of the valley. All Artaud's inhabitants were inter-related, all bearing the same surname to such an extent that they used double-barrelled names from the cradle up, to distinguish one from another. At some antecedent date an ancestral Artaud had come like an outcast, to establish himself in this waste land. His family had grown with the savage vitality of the vegetation, drawing nourishment from this stone till it had become a tribe, then the tribe turned to a community, till they could not sort out their cousinage, going back for generations. They inter-married with unblushing promiscuity.

Democritus and Heraclitus were two philosophers, of whom the first, finding the condition of man vain and ridiculous, never went out in public but with a mocking and laughing face; whereas Heraclitus, having pity and compassion on this same condition of ours, wore a face perpetually sad, and eyes filled with tears. I prefer the first humor; not because it is pleasanter to laugh than to weep, but because it is more disdainful, and condemns us more than the other; and it seems to me that we can never be despised as much as we deserve. Pity and commiseration are mingled with some esteem for the thing we pity; the things we laugh at we consider worthless. I do not think there is as much unhappiness in us as vanity, nor as much malice as stupidity. We are not so full of evil as of inanity; we are not as wretched as we are worthless. Thus Diogenes, who pottered about by himself, rolling his tub and turning up his nose at the great Alexander, considering us as flies or bags of wind, was really a sharper and more stinging judge, to my taste, than Timon, who was surnamed the hater of men. For what we hate we take seriously. Timon wished us ill, passionately desired our ruin, shunned association with us as dangerous, as with wicked men depraved by nature. Diogenes esteemed us so little that contact with us could neither disturb him nor affect him, and avoided our company, not through fear of association with us, but through disdain of it; he considered us incapable of doing either good or evil.... Our own peculiar condition is that we are as fit to be laughed at as able to laugh.

Did your parents by any chance have the same surname before they met?” Zara asked.

Then she will marry the man whom she is currently trying to find both online and in real life, the man with the smile lines and the dog and/or cat, the man with an interesting surname that she can double-barrel with Jones, the man who earns the same as or more than her, the man who likes hugs more than sex and has nice shoes and beautiful skin and no tattoos and a lovely mum and attractive feet. The man who is at least five feet ten, but preferably five feet eleven or over. The man who has no baggage and a good car and a suggestion of abdominal definition although a flat stomach would suffice. This man has yet to materialize and Libby is aware that she is possibly a little over-proscriptive.

Recalling, some time later, what I had felt at the time, I distinguished the impression of having been held for a moment in her mouth, myself, naked, without any of the social attributes which belonged equally to her other playmates and, when she used my surname, to my parents, accessories of which her lips - by the effort she made, a little after her father's manner, to articulate the words to which she wished to give a special emphasis - had the air of stripping, of divesting me, like the skin from a fruit of which one can swallow only the pulp, while her glance, adapting itself to the same new degree of intimacy as her speech, fell on me also more directly and testified to the consciousness, the pleasure, even the gratitude that it felt by accompanying itself with a smile.

Filip was from San Jose, but his painfully good looks excused that. He was tall, six-foot-something-or-other, intensely blue eyes, chiseled features, massive package. Didn't have Prince Albert in a Can, but he did have a thick gauged one through his cock head. His name really wasn’t Filip, it was Brent, an all-American moniker about as dark and mysterious as pastel-colored bobby socks. Initially, I joked about his choice of sobriquet, changing his name to go off to the big city, transform into Mr. Big Stuff, until it dawned on me I’d done the same damn thing with my ‘Catalyst’ surname. So I shut up. He comported himself with rigid shoulders and stiff gestures, as if he had a secret. Turns out he did. Filip was married, had a wife for more than a year now, but they had some kind of crazy arrangement. Days they were a couple; evenings they were free to do as they pleased. Where’d they come up with that idea, Jerry Springer?

 “If you wanted to go back to your place, we could,” Filip suggested. “But only until dawn.” Yeah, right. An affair is an affair, the way I see it. What difference is there between 5 and 7 a.m.? Was their marriage some sort of religious fasting thing, starve until the sun sets then binge and party down? I'd never sunk my teeth into married meat, but figured it was a logical progression from my I'm Not Gay But It's Different With You saga. And if I was going to sin, I was gonna sin good. That means no peeking to see whether it’s still dark outside.

Sir, this is absurd,” he said. “You have the wrong Greenwood. There must be a lord or nobleman with the same surname. I have no association with whoever organised this meeting.” The guard’s face darkened. “This meeting has been organised by Her Majesty, the Queen. Unfortunately, there has been no mistake. Now, be seated and be silent.

So many individuals in different places, all with the same good idea. All, in their own ways, attempting to use light on a wall to open a window into another world. And how odd is it that the two guys who made the first viable motion picture happened to have a surname that means “light”? Still just coincidence?

Your conclusions are, I think, justified," he said. "Ulick Norman Owen! In Miss Brent's letter, though the signature of the surname is a mere scrawl the Christian names are reasonably clear-Una Nancy -in either case, you notice, the same initials. Ulick Norman OwenUna Nancy Owen-each time, that is to say, U. N. Owen. Or by a slight stretch of fancy, UNKNOWN!

Mische Iliae was human. Mische Iliae was one of the most revered acolytes of the Order of the Destined Dawn. And Mische Iliae had a sister who shared that same surname. That name didn’t sit right on my shoulders anymore. “How did you—” I started. “You were born human in Slenka. You were eight years old when you traveled to Vostis and joined the Order of the Destined Dawn. You served as a crusader for a decade or so. You journeyed to Obitraes when you were nineteen, where you were Turned by my beloved late brother, Malach.” His voice dripped with venom around the name as he flipped a page. “Then you befriended Raihn Ashraj. Competed in the Kejari. Helped him overthrow a kingdom. Murdered Malach—a great service to us all, so thank you for that. And now, you are here.” His eyes flicked up to me, impassive. “Did I miss anything?” Hearing my own life read back to me with such stripped-down factuality made me nauseous. Traveled to sum up weeks barely evading death when I was just a child. Served to mean offering my entire life to Atroxus. Journeyed to describe a sacred mission.

but does it serve any useful purpose to know that Pompey was the first to exhibit the slaughter of eighteen elephants in the Circus, pitting criminals against them in a mimic battle? He, a leader of the state and one who, according to report, was conspicuous among the leaders28 of old for the kindness of his heart, thought it a notable kind of spectacle to kill human beings after a new fashion. Do they fight to the death? That is not enough! Are they torn to pieces? That is not enough! Let them be crushed by animals of monstrous bulk! Better would it be that these things pass into oblivion lest hereafter some all-powerful man should learn them and be jealous of an act that was nowise human.29 O, what blindness does great prosperity cast upon our minds! When he was casting so many troops of wretched human beings to wild beasts born under a different sky, when he was proclaiming war between creatures so ill matched, when he was shedding so much blood before the eyes of the Roman people, who itself was soon to be forced to shed more. he then believed that he was beyond the power of Nature. But later this same man, betrayed by Alexandrine treachery, offered himself to the dagger of the vilest slave, and then at last discovered what an empty boast his surname30 was.

Sexually loaded terms like 'bastard child', virgin and promiscuous are therefore meaningless when decoupled from their roots in the organisation of reproduction, since it is woman who gives birth and thereby channels male inheritance and surname from father to son. She bears the cultural burden of sexuality precisely due to the lethal mixture of biology and patriarchy; of being the one who gives birth and thereby the one who the result of sexual intercourse stays with, while the man leaves it behind, while at the same time not having the power to decide anything about the offspring. Carrying the future but not having a say about it, such is woman's predicament under patriarchy.

[Vitellius's] sins were luxury and cruelty. He divided his feasts into three, sometimes into four a day, breakfast,​ luncheon, dinner, and a drinking bout; and he was readily able to do justice to all of them through his habit of inducing vomiting. ... When his mother died, he was suspected of having forbidden her being given food when she was ill, because a woman of the Chatti, in whom he believed as he would in an oracle, prophesied that he would rule securely and for a long time, but only if he should survive his parent. .... He declared from the steps of the Palace before his assembled soldiers, that he withdrew from the rule which had been given him against his will; but when all cried out against this, he postponed the matter, and after a night had passed, went at daybreak to the rostra in mourning garb and with many tears made the same declaration, but from a written document. When the people and soldiers again interrupted him and besought him not to lose heart, vying with one another in promising him all their efforts in his behalf, he by a sudden onslaught drove Sabinus and the rest of the Flavians, into the Capitol. Then he set fire to the temple of Jupiter Optimus Maximus and destroyed them, viewing the battle and the fire from the house of Tiberius, where he was feasting. ... At last on the Stairs of Wailing​ he was tortured for a long time and then despatched and dragged off with a hook to the Tiber. He met his death, along with his brother and his son, in the fifty-seventh year of his age, fulfilling the prediction of those who had declared from an omen which befell him at Vienna, as we have stated,​ that he was destined to fall into the power of some man of Gaul. For he was slain by Antonius Primus, a leader of the opposing faction, who was born at Tolouse and in his youth bore the surname Becco, which means a rooster's beak.

I would. Our childhoods, while parallel, were nothing alike.” “They were exactly the same,” Skye said, temper flaring. “I have to go. I have work to do.” That afternoon, as she flew through a sky the color of the Cornish sea—a deep, fathomless blue—one thought whirled through Skye’s head like a blizzard: she and Liberty told two such different versions of the same story. Whose was right? Perhaps Liberty was just trying to take away the one thing they shared beyond their surname—their history. But if they didn’t even have a past, then what would tether them together now and in the future? Don’t think about it, she told herself. Liberty’s childish kicking had simply been replaced by exasperating behavior designed to goad the other party into lashing out. And as usual, Skye had managed to do something she regretted: storm off. There was no point dwelling on it. The next time she saw her sister, Liberty was sure to have moved on to some other provocation.

There were two sets of similar people arriving in Chicago and other industrial cities of the North at around the same time in the early decades of the twentieth century—blacks pouring in from the South and immigrants arriving from eastern and southern Europe in a slowing but continuous stream from across the Atlantic, a pilgrimage that had begun in the latter part of the nineteenth century. On the face of it, they were sociologically alike, mostly landless rural people, put upon by the landed upper classes or harsh autocratic regimes, seeking freedom and autonomy in the northern factory cities of the United States. But as they made their way into the economies of Chicago, Detroit, Cleveland, Milwaukee, and other receiving cities, their fortunes diverged. Both groups found themselves ridiculed for their folk ways and accents and suffered backward assumptions about their abilities and intelligence. But with the stroke of a pen, many eastern and southern Europeans and their children could wipe away their ethnicities—and those limiting assumptions—by adopting Anglo-Saxon surnames and melting into the world of the more privileged native-born whites. In this way, generations of immigrant children could take their places without the burdens of an outsider ethnicity in a less enlightened era. Doris von Kappelhoff could become Doris Day, and Issur Danielovitch, the son of immigrants from Belarus, could become Kirk Douglas, meaning that his son could live life and pursue stardom as Michael Douglas instead of as Michael Danielovitch. ... Ultimately, according to the Harvard immigration scholar Stanley Lieberson, a major difference between the acceptance and thus life outcomes of black migrants from the South and their white immigrant counterparts was this: white immigrants and their descendants could escape the disadvantages of their station if they chose to, while that option did not hold for the vast majority of black migrants and their children. The ethnicity of the descendants of white immigrants “was more a matter of choice, because, with some effort, it could be changed,” Lieberson wrote, and, out in public, might not easily be determined at all.

She started to head out, but she passed her room. It was the same as she'd left it: a pile of cushions by her bed for Little Brother to sleep on, a stack of poetry and famous literature on her desk that she was supposed to study to become a "model bride," and the lavender shawl and silk robes she'd worn the day before she left home. The jade comb Mulan had left in exchange for the conscription notice caught her eye; it now rested in front of her mirror. Mulan's gaze lingered on the comb, on its green teeth and the pearl-colored flower nestled on its shoulder. She wanted to hold it, to put it in her hair and show her family- to show everyone- she was worthy. After all, her surname, Fa, meant flower. She needed to show them that she had bloomed to be worthy of her family name. But no one was here, and she didn't want to face her reflection. Who knew what it would show, especially in Diyu? She isn't a boy, her mother had told her father once. She shouldn't be riding horses and letting her hair loose. The neighbors will talk. She won't find a good husband- Let her, Fa Zhou had consoled his wife. When she leaves this household as a bride, she'll no longer be able to do these things. Mulan hadn't understood what he meant then. She hadn't understood the significance of what it meant for her to be the only girl in the village who skipped learning ribbon dances to ride Khan through the village rice fields, who chased after chickens and helped herd the cows instead of learning the zither or practicing her painting, who was allowed to have opinions- at all. She'd taken the freedom of her childhood for granted. When she turned fourteen, everything changed. I know this will be a hard change to make, Fa Li had told her, but it's for your own good. Men want a girl who is quiet and demure, polite and poised- not someone who speaks out of turn and runs wild about the garden. A girl who can't make a good match won't bring honor to the family. And worse yet, she'll have nothing: not respect, or money of her own, or a home. She'd touched Mulan's cheek with a resigned sigh. I don't want that fate for you, Mulan. Every morning for a year, her mother tied a rod of bamboo to Mulan's spine to remind her to stand straight, stuffed her mouth with persimmon seeds to remind her to speak softly, and helped Mulan practice wearing heeled shoes by tying ribbons to her feet and guiding her along the garden. Oh, how she'd wanted to please her mother, and especially her father. She hadn't wanted to let them down. But maybe she hadn't tried enough. For despite Fa Li's careful preparation, she had failed the Matchmaker's exam. The look of hopefulness on her father's face that day- the thought that she'd disappointed him still haunted her. Then fate had taken its turn, and Mulan had thrown everything away to become a soldier. To learn how to punch and kick and hold a sword and shield, to shoot arrows and run and yell. To save her country, and bring honor home to her family. How much she had wanted them to be proud of her.

I’m a Bengali,’ I said. His face lit up. ‘Oh Bengali! Bengali, Malayali same thing. Communism, cinema, culture . . .’ He could have gone on talking, but his English was as limited as my Malayalam. Though I could see from his eyes that he was genuinely happy to have me in that chair. I was glad that he did not speak English or else it would have broken his heart to know that I never lived in Bengal and was, culturally, more of a UP-wallah. I have let down—and even offended—quite a few Malayalis during my visits to Kerala. Upon knowing that I am a Bengali, they would presume that I hailed from Calcutta and was bound to be a distant relative of Jyoti Basu. Once, I was at a small gathering in Trivandrum, where a young man, in order to impress me about his knowledge of Marxist literature emanating from Bengal, asked me, ‘So what do you think of . . .?’ He named someone I had never heard of. ‘I am sorry, but who is he?’ ‘What? You never read his books?’ he was scandalised. ‘He is such a great writer.’ I told the young man that I had never heard of this writer. He was indignant. ‘What? You never heard of him? He is also a Ghosh, then how come?’ ‘I am sorry, but I have never heard of him.’ ‘What? You never heard of him? He is one of the leading lights of communism. How can a Bengali not read him?’ I told him I had never lived in Bengal and that the communist movement did not interest me much. ‘Oh, so where are you from?’ ‘I am from Kanpur, in Uttar Pradesh.’ ‘But you surname says you are a Bengali.’ ‘Of course I am a Bengali, but born and raised in Uttar Pradesh.’ ‘Oh, so you are a rootless Bengali. No wonder.’ The young man looked smug as if he had won a battle and he poured himself another drink. He looked around for approval but, fortunately, the other members at the gathering kept a straight face.

On 14 August, Gandhi met B.R. Ambedkar in Bombay. This was the first meeting between the two men, one for more than a decade the most important political leader in India, the other, younger by twenty-two years, and seeking to represent his own, desperately disadvantaged community of so-called ‘untouchables’. Both men knew of each other, of course; Ambedkar had been inspired by Gandhian ideas during his ‘Mahad Satyagraha’ of 1927, which Gandhi had praised in the columns of Young India. Remarkably, Gandhi did not know that Ambedkar was born in an ‘untouchable’ home. In Maharashtra, people of all castes took surnames after their village of origin, so ‘Ambedkar’ could merely mean ‘from the village of Ambed’. (Indeed, this was not Ambedkar’s original surname; he had been given it by a Brahmin teacher in his school.) Gandhi seems to have thought that—like Gokhale and Tilak before him—B.R. Ambedkar was an upper-caste reformer who took an interest in the uplift of the ‘untouchables’. Having worked for decades for the same cause, Gandhi was patronizing towards someone he saw as a fresh convert, a johnny-come-lately, whereas Ambedkar was in fact an ‘untouchable’ who had experienced acute discrimination himself. Gandhi’s tone offended Ambedkar, souring the relationship at the start.

Chinese people think from macro to micro, whereas Western people think from micro to macro. For example, when writing an address, the Chinese write in sequence of province, city, district, block, gate number. The Westerners do just the opposite—they start with the number of a single house and gradually work their way up to the city and state. In the same way, Chinese put the surname first, whereas the Westerners do it the other way around. And Chinese put the year before month and date. Again, it’s the opposite in the West.

As these islanders will not intermarry with the inhabitants of the mainland they are all related to each other. There are only four or five surnames among them, and as the number of Christian names deemed by them orthodox are also limited in number, it comes that many people have the same names and so have to be distinguished by nicknames expressive of some personal or other quality. For instance, there are thirty Peter Mass's here; and I saw a letter addressed to one in which he was described as, "He that is the eldest of the two Peter Mass's that have red hair." The duties of the Mæsholm postman must be arduous and sometimes delicate!

The persistence of high and low status for some groups in various societies would seem to contradict the simple law of mobility for social status. However, in each of the anomalous cases discussed above, there are factors at play that can make even extreme persistence consistent with the same universal tendency for families to regress toward the mean over time. Elites and underclasses seem to be created by mechanisms that select them from the top or bottom of the established status distribution. They can also be created, as in the case of the Gypsy/Traveller community in England, by differential fertility between higher- and lower-status members of a group.

The McEvoys, for their part, apparently had two dominant founding Y chromosomes, a theory that is supported by records revealing that when the name was anglicized, two ancient families, the Mac Fhiodhbhuidhes and the Mac an Bheathas, were drawn in under the same banner and both became McEvoys. History also indicates that fully three Irish surnames—McGuiness, Neeson, and McCreesh—are all anglicizations of the same Gaelic name Mac Aonghusa (son of Angus), which DNA evidence confirms, as all three groups overlap strongly on one Y.

Most curious is the way that Y/surname patterns differ between countries. In Britain, on average, a man who has the same surname as another is significantly more likely to have a similar Y chromosome, and therefore a common ancestor, than he would with someone of a different surname. But there’s a twist: The Y similarity depends on the frequency of the surname within the population. If you are a Smith, for example, the rule does not apply.

In principle, Han culture defines kinship by patrilineal descent, and a clan would include only those who share the same surname.

After, presumably, Rosewater found out that Chekhov was not Jewish, he did not bother with any more questions about people with surnames ending with ov. That included my Israeli friend David Shem-tov. I don’t think you can find a more Israeli name than Shem-tov, but I could just imagine the Revolutionary Guards researchers saying to each other, “Chekhov, Molotov, Shem-tov, they are all the same!

To understand why this sort of mnemonic trick works, you need to know something about a strange kind of forgetfulness that psychologists have dubbed the “Baker/baker paradox.” The paradox goes like this: A researcher shows two people the same photograph of a face and tells one of them that the guy is a baker and the other that his last name is Baker. A couple days later, the researcher shows the same two guys the same photograph and asks for the accompanying word. The person who was told the man’s profession is much more likely to remember it than the person who was given his surname. Why should that be? Same photograph. Same word. Different amount of remembering.

Jesus had disciples whose names are cited in the Gospels, though not always with consistency .. Luke refers to a tax collector called Levi (5:27-9). Mark identifies the same man as Levi the son of Alphaeus (2:13-14). In Matthew, the tax collector is called Matthew (9:9, 10:3), a name which is given by Mark (3:18) and Luke (6:15) to another disciple. Matthew (16:17) and John (1:42) identify Simon as Bar-Jona, or 'the son of Jona', when they relate how Simon came to be surnamed Cephas, or Peter; however John (21:15) calls the disciple 'Simon Jona', as if Jona was his surname.

Sometimes after he’s gone I’ve wondered what it would be like to slip into a different story and actually end up being Mrs Vincent Cunningham. You know, Chapter XXXVIII, ‘Reader, I married him. A quiet wedding we had, he and I, the parson and clerk were alone present.’ (Book 789, Jane Eyre, Penguin Classics, London.) Cunningham is a bad surname, but it’s not dreadful. Not as bad say as Bigg-Wither. Mr Bigg-Wither (not kidding) was Jane Austen’s suitor. He fell in love with the sharp bonnet-pinched look, was very partial to one flattened front hair curl, and tiny black eyes. He pulled in his person and fluffed out his whiskers to propose to her. Now that took courage. You have to grant him that. Proposing to Jane Austen was no walk in the park, was in the same league as Jerry Twomey proposing to Niamh ni Eochadha who had the face and manners of a blackthorn. Still, Bigg-Wither went through with it. He got out his proposal. And Jane Austen accepted. Honestly, she did. She was fiancé-ed. She did her best impression of a Jane Austen smile then retired straight away to bed. Up in the bed she lay in her big nightie and couldn’t sleep, not, surprisingly enough, because of the bonnet, but because of the suffocating way the name Bigg-Wither sat on her. That, and the thought of giving birth to little Bigg-Withers. The following morning when she came down to him negotiating his toast and marmalade in past the whiskers, she said, ‘I cannot be a Bigg-Wither,’ or words to that effect, the engagement was off, and all the world’s Readers sighed with relief. Because a happy Jane Austen would have been useless in the World Literature stakes.

Every generation yearns for the past. The father says that his time was the best. The grandfather says that his was the best. This leaves us forever romanticising the past and singing its praises until we find ourselves reliving it; this is why we ended up bearing the same names and surnames we used five thousand years before.

…I stopped in the tiny garden that encloses the Tolsta war memorial. The bronze plaque lists too many names for this small place; the same surnames recur over and again. The memorial, in the shape of an open book, also remembers the many soldiers who were returning to Lewis from the Great War, only to be drowned when their ship, the Iolaire, struck rocks outside Stornoway Harbour, which is a difficult one to make sense of.

Page 44: A Chinese immigrant arriving in Bangkok is assured of ready assistance from his dialect group, and this help is offered without question by people who speak his own language and know his needs. Through them, he is put in contact with relatives or persons from his own village in China. They see that he is housed and given work. Later the association stands always ready to give help when needed—to offer advice on sending remittances to China, to provide interpreters when dealing with officials, and to intercede when the immigrant runs afoul of the government’s red tape. Like the prototype institutions of China, the dialect association provides educational and medical facilities—more elaborate in fact than anything available in the rude villages of South China, and a continuing system of protective services in times of crisis or misfortune. In Thailand the individual Chinese who needs a loan, a job, or help of any kind will ordinarily appeal to his relatives first as he would in China. When these are unable to help, he can usually get assistance from his dialect association. While the type of problem brought to the attention of the dialect association may differ from problems faced in China, the fact remains that the association stands ready to help the individual Chinese in precisely the same manner and with the same spirit as he would expect from his clan group in China. Furthermore, just as everyone with the same surname and family origin was considered a member of the clan in China and therefore entitled to assistance from other members, so in Thailand all persons of a certain dialect groups are considered ipso facto members of the dialect association and thereby entitled to its full assistance.

Page 71-72: Many Chinese business men adopt Thai personal and family names, particularly when dealings with the government are anticipated—an application for an export permit, say, signed with a Chinese name may be rejected out of hand, or inordinately delayed, while the same application with a Thai name will receive better treatment. The new surnames adopted ordinarily incorporate the Chinese family name, thus ‘Chang’ becomes ‘Changtrakul’, and ‘Hoon’ becomes ‘Hoonthrarasmi’, but this fact is no handicap to their use for all official purposes. The changes cited above that occur in names seldom reach as far as the home. Thai personal and family names by which individuals may be officially known are not used within the family group or even among close Chinese friends.

She gave her name as “Olivino,” recalled her father’s surname as “Oatman” and said she’d had six siblings, mentioning Lucy and Lorenzo by name. She identified her abductors as Apaches. Asked if they had treated her well, she said, “No. They whipped me.” In response to the same question about the Mohaves, she “seemed pleased,” noted Burke, and answered, “Very well.

This is a particularly effective instance of one of Rowling’s favorite devices, calling characters by their surnames when she wants to emphasize the conflation of their identities with their parents or children who share the same name.

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