Shakespeare Worms Quotes

All that glisters is not gold; Often have you heard that told: Many a man his life hath sold But my outside to behold: Gilded tombs do worms enfold.

Men have died from time to time, and worms have eaten them, but not for love.

Eye of newt, and toe of frog, Wool of bat, and tongue of dog, Adder's fork, and blind-worm's sting, Lizard's leg, and owlet's wing,— For a charm of powerful trouble, Like a hell-broth boil and bubble. Double, double toil and trouble; Fire burn, and caldron bubble.

Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills

A man may fish with the worm that hath eat of a king, and eat of the fish that hath fed of that worm

She never told her love, but let concealment, like a worm 'i th' bud, feed on her damask cheek. She pinned in thought; and, with a green and yellow melancholy, she sat like Patience on a monument, smiling at grief. Was not this love indeed? We men may say more, swear more; but indeed our shows are more than will; for we still prove much in our vows but little in our love.

Let other complain that the age is wicked; my complaint is that it is paltry; for it lacks passion. Men's thoughts are thin and flimsy like lace, they are themselves pitiable like the lacemakers. The thoughts of their hearts are too paltry to be sinful. For a worm it might be regarded as a sin to harbor such thoughts, but not for a being made in the image of God. Their lusts are dull and sluggish, their passions sleepy...This is the reason my soul always turns back to the Old Testament and to Shakespeare. I feel that those who speak there are at least human beings: they hate, they love, they murder their enemies, and curse their descendants throughout all generations, they sin.

No longer mourn for me when I am dead than you shall hear the surly sullen bell give warning to the world that I am fled from this vile world with vilest worms to dwell: nay, if you read this line, remember not the hand that writ it, for I love you so, that I in your sweet thoughts would be forgot, if thinking on me then should make you woe. O! if, I say, you look upon this verse when I perhaps compounded am with clay, do not so much as my poor name rehearse; but let your love even with my life decay; lest the wise world should look into your moan, and mock you with me after I am gone.

we fat all creatures else to fat us, and we fat ourselves for maggots. Your fat king and your lean beggar is but variable service, two dishes, but to one table; that's the end. CLAUDIUS Alas, alas. HAMLET A man may fish with the worm that hath eat of a king, and eat of the fish that hath fed of that worm. CLAUDIUS What dost thou mean by this? HAMLET Nothing but to show you how a king may go a progress through the guts of a beggar.

Your worm is your only emperor for diet: we fat all creatures else to fat us, and we fat ourselves for maggots: your fat king and your lean beggar is but variable service, two dishes, but to one table: that's the end.

Your favourite virtue ... Simplicity Your favourite virtue in man ... Strength Your favourite virtue in woman ... Weakness Your chief characteristic ... Singleness of purpose Your idea of happiness ... To fight Your idea of misery ... Submission The vice you excuse most ... Gullibility The vice you detest most ... Servility Your aversion ... Martin Tupper Favourite occupation ... Book-worming Favourite poet ... Shakespeare, Aeschylus, Goethe Favourite prose-writer ... Diderot Favourite hero ... Spartacus, Kepler Favourite heroine ... Gretchen [Heroine of Goethe's Faust] Favourite flower ... Daphne Favourite colour ... Red Favourite name ... Laura, Jenny Favourite dish ... Fish Favourite maxim ... Nihil humani a me alienum puto [Nothing human is alien to me] Favourite motto ... De omnibus dubitandum [Everything must be doubted].

The worm is not to be trusted...

No matter where; of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills: And yet not so, for what can we bequeath Save our deposed bodies to the ground? Our lands, our lives and all are Bolingbroke's, And nothing can we call our own but death And that small model of the barren earth Which serves as paste and cover to our bones. For God's sake, let us sit upon the ground And tell sad stories of the death of kings; How some have been deposed; some slain in war, Some haunted by the ghosts they have deposed; Some poison'd by their wives: some sleeping kill'd; All murder'd: for within the hollow crown That rounds the mortal temples of a king Keeps Death his court and there the antic sits, Scoffing his state and grinning at his pomp, Allowing him a breath, a little scene, To monarchize, be fear'd and kill with looks, Infusing him with self and vain conceit, As if this flesh which walls about our life, Were brass impregnable, and humour'd thus Comes at the last and with a little pin Bores through his castle wall, and farewell king! Cover your heads and mock not flesh and blood With solemn reverence: throw away respect, Tradition, form and ceremonious duty, For you have but mistook me all this while: I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me, I am a king?

Weaving spiders, come not here, Hence, you long legged spinners, hence! Beetles black, approach not here, worm nor snail, do no offense.

Lady Macduff: [To her son] Sirrah, your father's dead: And What will you do now? How will you live? Son: As birds do, mother. Lady Macduff: What, with worms and flies? Son: With what I get, I mean. and so do they

Be not self-willed, for thou art much too fair To be death’s conquest and make worms thine heir.

Now, Hamlet, where's Polonius? HAMLET At supper. KING CLAUDIUS At supper! where? HAMLET Not where he eats, but where he is eaten: a certain convocation of politic worms are e'en at him. Your worm is your only emperor for diet: we fat all creatures else to fat us, and we fat ourselves for maggots: your fat king and your lean beggar is but variable service, two dishes, but to one table: that's the end.

Sirrah, your Father's dead: And what will you do now? How will you live? Son: As birds do, mother. L. Macd: What with worms and flies? Son: With what I get, I mean; and so do they.

Fillet of a Fenny Snake, In the Cauldron boyle and bake: Eye of Newt, and Toe of Frogge, Wooll of Bat, and Tongue of Dogge: Adders Forke, and Blinde-wormes Sting, Lizards legge, and Howlets wing: For a Charme of powrefull trouble, Like a Hell-broth, boyle and bubble

Thrice the brinded cat hath mew’d. Thrice and once the hedge-pig whined. Harpier cries ’Tis time, ’tis time. Round about the cauldron go; In the poison’d entrails throw. Toad, that under cold stone Days and nights has thirty-one Swelter’d venom sleeping got, Boil thou first i’ the charmed pot. Double, double toil and trouble; Fire burn, and cauldron bubble. Fillet of a fenny snake, In the cauldron boil and bake; Eye of newt and toe of frog, Wool of bat and tongue of dog, Adder’s fork and blind-worm’s sting, Lizard’s leg and owlet’s wing, For a charm of powerful trouble, Like a hell-broth boil and bubble. Scale of dragon, tooth of wolf, Witches’ mummy, maw and gulf Of the ravin’d salt-sea shark, Root of hemlock digg’d i’ the dark, Liver of blaspheming Jew, Gall of goat, and slips of yew Silver’d in the moon’s eclipse, Nose of Turk and Tartar’s lips, Finger of birth-strangled babe Ditch-deliver’d by a drab, Make the gruel thick and slab: Add thereto a tiger’s chaudron, For the ingredients of our cauldron. Double, double toil and trouble; Fire burn and cauldron bubble. By the pricking of my thumbs, Something wicked this way comes.

On thee, the troubler of the poor world's peace! The worm of conscience still be-gnaw thy soul! Thy friends suspect for traitors while thou liv'st, And take deep traitors for thy dearest friends!

A blank, my lord. She never told her love, 110   But let concealment, like a worm i’the bud, Feed on her damask cheek.

Consider him well.—Thou owest the worm no silk, the beast no hide, the sheep no wool, the cat no perfume. Ha! Here’s three on ’s are sophisticated. Thou art the thing itself. Unaccommodated man is no more but such a poor, bare, forked animal as thou art.—

What! sigh for the tooth-ache? Leon.  Where is but a humour or a worm?   15 Bene.  Well, every one can master a grief but he that has it.

We fatten all the other creatures, to fatten ourselves, and we fatten ourselves for the worms. A fat king and a skinny beggar are only two different subterfuges, two dishes, but for one table - it's the end.

Be kind and corteous to this gentleman; Hop in his walks and gambol in his eyes; Feed him with apricocks and dewberries, With purple grapes, green figs, and mulberries; The honey bags steal from the humble-bees, And for night-tapers crop their waxen tights, And light them at the fiery glow-worm’s eyes, To have my love to bed and to arise; And pluck the wings from painted butterflies, To fan the moonbeams from his sleeping eyes. Nod to him, elves, and do him courtesies.

Of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper, and with rainy eyes Write sorrow on the bosom of the earth. Let's choose executors and talk of wills; And yet not so—for what can we bequeath Save our deposed bodies to the ground?

Hard-favored tyrant, ugly, meager, lean, Hateful divorce of love,' thus chides she death. 'Grim-grinning ghost, earth's worm, what dost thou mean To stifle beauty and to steal his breath, Who, when he lived, his breath and beauty set Gloss on the rose, smell to the violet?

Then let not winter's ragged hand deface,   In thee thy summer, ere thou be distill'd:   Make sweet some vial; treasure thou some place   With beauty's treasure ere it be self-kill'd.   That use is not forbidden usury,   Which happies those that pay the willing loan;   That's for thy self to breed another thee,   Or ten times happier, be it ten for one;   Ten times thy self were happier than thou art,   If ten of thine ten times refigur'd thee:   Then what could death do if thou shouldst depart,   Leaving thee living in posterity?     Be not self-will'd, for thou art much too fair     To be death's conquest and make worms thine heir.

How different this from the shocking half-truth so vociferously announced by certain of the half-wise, who fill the air with their raucous cries of: "I am God!" Imagine poor Micawber, or the sneaky Uriah Heep, crying: "I Am Dickens"; or some of the lowly clods in one of Shakespeare's plays, eloquently announcing that: "I Am Shakespeare!" THE ALL is in the earthworm, and yet the earth-worm is far from being THE ALL. And still the wonder remains, that though the earth-worm exists merely as a lowly thing, created and having its being solely within the Mind of THE ALL—yet THE ALL is immanent in the earthworm, and in the particles that go to make up the earth-worm.

Be kind and corteous to this gentleman; Hop in his walks and gambol in his eyews; Feed him with apricocks and dewberries, With purple grapes, green figs, and mulberries; The honey bags steal from the humble-bees, And for night-tapers crop their waxen tights, And light them at the fiery glow-worm’s eyes, To have my love to bed and to arise; And pluck the wings from painted butterflies, To fan the moonbeams from his sleeping eyes. Nod to him, elves, and do him courtesies.

Iedereen die met me praat is in mijn ogen een dode; een dode die om zo te zeggen uitstel heeft gekregen; iemand die toevallig een ogenblikje leeft.[...] Met verbazing en ironie constateer ik dat de meeste mensen er geen enkel vermoeden van schijnen te hebben dat ze dood zijn, of zo goed als. Dood vanaf hun geboorte. 'Schimmen die lopen' zegt Shakespeare. Al die politici, al die geleerden, al die literatoren, die handelen en normaal voelen, alsof ze werkelijk leven, alsof de worm van de verrotting niet al in ze zit, vanaf hun eerste kreet, vind ik belachelijk.

No, I defy all counsel, all redress, But that which ends all counsel, true redress. Death, death, O amiable, lovely death! Thou odoriferous stench, sound rottenness, Arise forth from the couch of lasting night, Thou hate and terror to prosperity, And I will kiss thy detestable bones, And put my eyeballs in thy vaulty brows, And ring these fingers with thy household worms, And stop this gap of breath with fulsome dust, And be a carrion monster like thyself. Come, grin on me, and I will think thou smil'st, And buss thee as thy wife. Misery's love, O, come to me ! 

Forgive me, cousin.—Ah, dear Juliet, Why art thou yet so fair? Shall I believe That unsubstantial death is amorous, And that the lean abhorrèd monster keeps Thee here in dark to be his paramour? For fear of that, I still will stay with thee, And never from this palace of dim night Depart again. Here, here will I remain With worms that are thy chamber maids. Oh, here Will I set up my everlasting rest, And shake the yoke of inauspicious stars From this world-wearied flesh. Eyes, look your last. Arms, take your last embrace. And, lips, O you The doors of breath, seal with a righteous kiss A dateless bargain to engrossing death.

I can't believe this crap. Jolly ranchers? Gummy worms?" Katy rifled through the pile of candy she'd dumped onto Steph's floor. "Where's the chocolate? Where's the candy corn?" "I like Jolly Rangers," Steph said, helping herself to Katy's rejects, her boobs in danger of breaking loose from her Renaissance dress. Gil watched, fascinated. "Remind me who you are again?" "Um, Juliet? From Romeo and Juliet?" She popped a candy into her mouth. "Shakespeare?" "Did they really dress like that back then?" Gil asked. "It seems kind of like something that might get you burned at the stake." "I'm pre-Puritan, baby." Ethan unwrapped a peanut butter cup from his own candy pile. "You've obviously never been to a Renaissance fair, dude. I went to one in New York with my cousin. Boobs galore." "We gotta get one of those in Utah," Gil said.

To take a modern example, let us say that Othello, Iago, Hamlet, Lear, Richard III, existed merely in the mind of Shakespeare, at the time of their conception or creation. And yet, Shakespeare also existed within each of these characters, giving them their vitality, spirit, and action. Whose is the "spirit" of the characters that we know as Micawber, Oliver Twist, Uriah Heep — is it Dickens, or have each of these characters a personal spirit, independent of their creator? Have the Venus of Medici, the Sistine Madonna, the Appollo Belvidere, spirits and reality of their own, or do they represent the spiritual and mental power of their creators? The Law of Paradox explains that both propositions are true, viewed from the proper viewpoints. Micawber is both Micawber, and yet Dickens. And, again, while Micawber may be said to be Dickens, yet Dickens is not identical with Micawber. Man, like Micawber, may exclaim: "The Spirit of my Creator is inherent within me — and yet I am not HE!" How different this from the shocking half-truth so vociferously announced by certain of the half-wise, who fill the air with their raucous cries of: "I Am God!" Imagine poor Micawber, or the sneaky Uriah Heep, crying: "I Am Dickens"; or some of the lowly clods in one of Shakespeare’s plays, grandiloquently announcing that: "I Am Shakespeare!" THE ALL is in the earth-worm, and yet the earth-worm is far from being THE ALL And still the wonder remains, that though the earth-worm exists merely as a lowly thing, created and having its being solely within the Mind of THE ALL — yet THE ALL is immanent in the earth-worm, and in the particles that go to make up the earth-worm. Can there be any greater mystery than this of "All in THE ALL; and THE ALL in All?

They are near the bottom of the food chain - a meal for fish and birds - while humans eat from the top of the food chain, consuming an astonishing array of what lies on the planet. But eventually, even we become food for the worms. Shakespeare saw this connection, writing in Hamlet, "A man may fish with a worm that hath eat of a king, and eat of a fish that hath fed of that worm.

I wish you all joy of the worm.

Why should the worm intrude the maiden bud? Or hateful cuckoos hatch in sparrows' nests? Or toads infect fair founts with venom mud? Or tyrant folly lurk in gentle breasts? Or kings be breakers of their own behests? But no perfection is so absolute, That some impurity doth not pollute.

Not where he eats, but where he is eaten: a certain convocation of politic worms are e'en at him. Your worm is your only emperor for diet: we fat all creatures else to fat us, and we fat ourselves for maggots: your fat king and your lean beggar is but variable service, two dishes, but to one table: that's the end.

HAMLET: A man may fish with the worm that hath eat of a king, and eat of the fish that hath fed of the worm.

The word the Anglo-Saxon poets of Dark Age England used for fate highlights this ironic, circling, swerving logic; they called it wyrd—a word related to a lot of other w-r words still existing in our language that connote twisting and turning (worm, wrap, writhe, wreath, wring, and so on—even word, which, as writers know, is made of bendy-twisty marks on paper or stone). Wyrd, or weird, is the bending force in our lives that, among other things, causes dark prophecies to be fulfilled not only despite but actually because of our best efforts at preventing them. It also warps our mind and induces a kind of compulsion around more appealing-sounding prophecies, as it did to Shakespeare’s Macbeth after hearing the Weird Sisters’ prophecy that he would become king. When we realize that the Minkowski block universe, in its resolute self-consistency, imposes a wyrd-like law upon us (a “law in the cosmos,” you might call it), then all those antique myths about prophecy and the ironic insistency of fate start to appear less like the superstitions of benighted folk in the Back When and start to seem remarkably, well, prescient. And not only prescient, but based on real-life experience with prescience. Divination was an important part of Greek culture, for instance; it was even the basis of their medicine. Sick patients went to temples and caves to have healing dreams in the presence of priests who could interpret their dreams’ signs. They were not strangers to this stuff, as we now are. As intrinsically precognitive beings who think of ourselves as freely willed, the logic of wyrd is our ruler. We can’t go anywhere that would prevent ourselves from existing, prevent ourselves from getting to the experiences and realizations ahead of us that will turn out to have retroinfluenced our lives now, and this imposes a kind of blindness on us. That blindness may keep us from going insane, reducing the level of prophecy to a manageable level. It is why our dreamlife only shows us the future as through a glass, darkly. It is also why the world seems so tricksterish to those who are really paying attention. That we are interfered with by an intelligence that is somehow within us but also Other is the human intuition that Freud theorized in such a radical new way. His focus was on how this Other inside could make us ill; the flip side is that it really does serve as our guide, especially when we let ourselves be led by our unreason. Research shows that “psi” is an unconscious, un-willed function or group of functions.2 The laboratory experiments by Daryl Bem, Dean Radin, and many others strongly support something like presentiment (future-feeling) operating outside of conscious awareness, and it could be a pervasive feature or even a basic underlying principle of our psychology.