Smyrna Quotes

On the 24th of February, 1810, the look-out at Notre-Dame de la Garde signalled the three-master, the Pharaon from Smyrna, Trieste, and Naples.

Otrera led her warriors on tons of successful campaigns across Asia Minor and into Greece. They founded two famous cities on the western coast of Turkey – Smyrna and Ephesus. Why they picked those names, I don’t know. I would’ve gone with Buttkickville and Smackdown City, but that’s just me.

There was a Young Person of Smyrna, whose grandmother threatened to burn her; But she seized on the cat, and said, "Granny, burn that! You incongruous old woman of Smyrna!

Dr. Phil never talked about Smyrna and left the room if anyone did. He never mentioned his murdered sons and daughters. Maybe this was the reason for his survival.

Let the bard from Smyrna catalogue Harma, the ledges and caves of Thaca, the milk-fed damsels of Achaia, pigeon-flocked Thisbe or the woods of Onchestus, I sing of Oak, Walnut, Chesnut, Maple and Elm Streets.

Under the treaty of Sevres in 1920 Greece had been given Smyrna, and by 1922 the Greek army was trying to push its way up the Aegean coast. The Turks, however, had found a leader in Mustafa Kemal (Kemal Atatürk) with no regard for treaties and a committed hatred of the Greeks. He drove their army back into Smyrna, and then did what any Turkish leader would have done: massacred them.

(And did I mention how in summer the streets of Smyrna were lined with baskets of rose petals? And how everyone in the city could speak French, Italian, Greek, Turkish, English, and Dutch? And did I tell you about the famous figs, brought in by camel caravan and dumped onto the ground, huge piles of pulpy fruit lying in the dirt, with dirty women steeping them in salt water and children squatting to defecate behind the clusters? Did I mention how the reek of the fig women mixed with pleasanter smells of almond trees, mimosa, laurel, and peach, and how everybody wore masks on Mardi Gras and had elaborate dinners on the decks of frigates? I want to mention these things because they all happened in that city that was no place exactly, that was part of no country because it was all countries, and because now if you go there you'll see modern high-rises, amnesiac boulevards, teeming sweatshops, a NATO headquarters, and a sign that says Izmir...)

unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia,

Smyrna’s baby grew up to be a youth of the most unparalleled physical attractiveness. Oh dear, I’ve written this too many times for you to believe me again.

The carpet is too soft. Also the palm tree in the lobby is unbelievable. For a long time the Maitre looks at our faces, shuffling passports in his hands. "Such dark-ringed eyes, such dark-ringed eyes. I knew a merchant from Smyrna, who also had a false front tooth. Nowadays one has to be terribly careful: informers and scorpions are everywhere." In the elevator we stand facing the mirror, but already at the first jerk we see silvery mildew in the place of our faces.

Yes, I’ve changed. I used to believe in everything that you do, maybe even more firmly. But then in Smyrna, Talib-effendi said to me: ‘When you see a young man reaching for the sky, grab him by the leg and pull him back down to the ground.’ And he pulled me back down to the ground. ‘You are destined to live here,’ he scolded me. ‘So live here! And live as nicely as you can, but without shame. It is better that God ask you: why did you not do that? rather than: why did you do that?”’ “And what are you now?” “A wanderer on wide roads where I meet good and bad people, who have the same worries and troubles as people do here, who have the same trivial joys as people do everywhere.” “What would happen if everyone took your path?” “The world would be happier. Maybe.

REV1.11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Mithradates began minting beautiful silver tetradrachms with his portrait in Pergamon, and the city of Smyrna also stamped bronze coins with his likeness. Other cities, including Ephesus, Miletus, Tralles, and Erythrae, issued new gold staters to trumpet their independence from Rome.19

Fourscore and six years have I served him, and he has never done me injury; how then can I now blaspheme my King and Savior?

Fakat insan sevdiklerinin arasında olduktan sonra en kötü koşullara bile katlanabilirdi.

On the 24th of February, 1815, the look-out at Notre-Dame de la Garde signalled the three-master, the Pharaon from Smyrna, Trieste, and Naples. As usual, a pilot put off immediately, and rounding the Château d'If, got on board the vessel between Cape Morgion and Rion island. Immediately, and according to custom, the ramparts of Fort Saint-Jean were covered with spectators; it is always an event at Marseilles for a ship to come into port, especially when this ship, like the Pharaon, has been built, rigged, and laden at the old Phocee docks, and belongs to an owner of the city.

The New York Times detected the sexual dimension of Turkish policy, reporting that ‘the Turks frankly do not understand why they should not get rid of the Greeks and Armenians from their country and take their women into their harems if they are sufficiently good looking.’ Kemal saw no need to massacre all the Greeks in Smyrna, though a substantial number of able-bodied men were marched inland, suffering assaults by Turkish villagers along the way. He merely gave the Greek government until October 1 to evacuate them all. By the end of 1923 more than 1.2 million Greeks and 100,000 Armenians had been forced from their ancestral homes. The Greeks responded in kind. In 1915 some 60 per cent of the population of Western Thrace had been Muslims and 29 per cent of the population of Macedonia. By 1924 the figures had plunged to 28 per cent and zero per cent, their places taken by Greeks.

Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs ] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men, — a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind.” ​— ​(The Prescription Against Heretics, Chapter 32)

At two o’clock, his second-in-command tiptoed into the general’s cabin to speak in a whisper: “Sir, I am awaiting your orders for a counterattack, sir.” “Do you hear how they squeak?” “Sir?” “My legs. My thin, vitreous legs.” “Sir, I am aware the general is having trouble with his legs, but I submit, with all due respect, sir”—a little louder than a whisper now—“this is not a time to concentrate on such matters.” “You think this is some kind of joke, don’t you, lieutenant? But if your legs were made of glass, you’d understand. I can’t go into shore. That’s exactly what Kemal is banking on! To have me stand up and shatter my legs to pieces.” “These are the latest reports, General.” His second-in-command held a sheet of paper over Hajienestis’ face. “ ‘The Turkish cavalry has been sighted one hundred miles east of Smyrna,’ ” he read. “ ‘The refugee population is now 180,000.’ That’s an increase of 30,000 people since yesterday.” “I didn’t know death would be like this, lieutenant. I feel close to you. I’m gone. I’ve taken that trip to Hades, yet I can still see you. Listen to me. Death is not the end. This is what I’ve discovered. We remain, we persist. The dead see that I’m one of them. They’re all around me. You can’t see them, but they’re here. Mothers with children, old women—everyone’s here. Tell the cook to bring me my lunch.

GREEKS * 1914: 400,000 conscripts perished in forced labor . . . * 1922:100,000 massacred or burned alive in Smyrna * 1916-1922: 350,000 Pontions massacred or died during  forced deportations * 1914-1922: 900,000 perish from maltreatment, starvation  and massacres; total of all other areas of Asia Minor

ARMENIANS * 1894-1896: 300,000 massacred * 1915-1916: 1,500,000 perish in massacres and forced  deportations (with subsidiaries to 1923) * 1922: 30,000 massacred or burned alive in Smyrna   TOTAL: 1,800,000 Armenian Christians martyred 1894-1923   SYRIANS AND NESTORIANS * 1915-1917: 100,000 Christians massacred . . .

Turkish.” Vocabulary was deleted, new words added. Place-names all over the country were Turkified (for example, “Smyrna” became “Izmir”), which only added confusion and another obfuscating layer to the buildup of historical sediment.

Read about the then-Greek city of Smyrna in 1922 to see a human Buffalo Jump in action.

One of the largest employers in Smyrna is Nissan. LifePoint is privileged to be home to many Nissan employees. We constantly remind our Nissan people that they’re not at Nissan to make cars; God has placed them at Nissan to make disciples. Nissan doesn’t know it, but they’re paying the salary of Christians to be missionaries. How cool is that?

The Armenian genocide, the massacres of the Pontic Greeks and the agreed ‘exchanges’ of Greek and Turkish populations after the sack of Smyrna illustrated with a terrible clarity the truth of the Archbishop of Aleppo’s warning: when a multi-ethnic empire mutated into a nation state, the result could only be carnage. It was as if, for the sake of a spuriously modern uniformity, the basest instincts of ordinary men were unleashed in a kind of tribal bloodletting.

name for its first king, King Lydus, and it controlled important coastal cities, such as Ephesus and Smyrna.

The reason she could not cope with life without Peter is that she had never developed a life of her own.

He enters the House of High Dudgeon. The floor is hard and on the walls hang tapestries of fantastical scenes: griffin fighting unicorns, a phoenix rising from the ashes, attack ships on fire off the coast of Smyrna.

Love, much like the wind, is unpredictable in its origins and destinations.

Particular messages may be especially appropriate to particular churches in their unique historical situations. A persecuted church might need to hear the message to Smyrna or Philadelphia, while a church that has accommodated to the norms of its host culture, especially to its lust for power and its civil religion, needs to hear the message to Pergamum or Laodicea. In fact, Harry Maier proposes that privileged Christians in the West need to read Revelation “as a Laodicean.”20

I’ll never forget the end of the closing statement of Anthony Cordesman, an expert on military strategy and the Middle East: ‘To be careless about this war, to me, would be a disaster. I am reminded of a quote about 2,000 years old by (Bion of Smyrna): ’Small boys throw stones at frogs in jest, but the frogs do not die in jest; the frogs die in earnest.’ This is not a game, and it is not something to be decided from an armchair.

parenting is not a meritocracy. We love you both for your strengths, your weaknesses, and everything in between.

For your enemy to win, he must eliminate you. For you to win, you must refuse to be eliminated by any means at your disposal. If fighting decreases your chance of survival and running and hiding increases them, it is mathematical.

… and just as suddenly he was with Stern and it was a night twenty years ago in a city once called Smyrna, once long ago in the century before the age of genocide, before the monstrous massacres had come swirling out of Asia Minor to descend on Smyrna while Stern and Joe were there … the massacres ignored then by most of the world but not by everyone, and not by Hitler, who had triumphantly recalled them only days before his armies invaded Poland to begin the Second World War…. Who after all speaks today of the annihilation of the Armenians? The world believes in success alone.

Far from anti-Christian purges ceasing with the official end of war in 1918, they actually intensified during the ensuing war between Greece and Turkey. In its origins, this war stemmed from aggressive Greek claims to territory in Asia Minor, which at their most extreme amounted to a return to something like the Byzantine Empire. As matters turned out, the Turks turned the conflict into their own war of independence, in which they evicted foreign invaders. In the process, the Turks purged the Greek Christians of Asia Minor, as ethnic cleansing continued through the early 1920s. The campaign reached its horrifying peak in the destruction of Smyrna in 1922, allegedly causing the deaths of a hundred thousand Greek and Armenian Christians in what had been the City of the Giaour. The area around Trebizond was the setting for what Greeks and Armenians today recall as the Pontic Genocide of Christians.36

The whole book of Revelation is a circular letter addressed to seven specific churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (1:11; cf. 1:4; 22:16). They are probably named in the order in which they would be visited by a messenger starting from Patmos and travelling on a circular route around the province of Asia. But many misreadings of Revelation, especially those which assume that much of the book was not addressed to its first-century readers and could only be understood by later generations, have resulted from neglecting the fact that it is a letter.

In the midst of the fire he stood, not like burning flesh, but like bread baking. Martyrdom of St Polycarp, Bishop of Smyrna,

bread were being baked, or gold or silver purified in a furnace.” Afterwards the Christians of Smyrna wish to collect his remains, desiring “to have a share in his holy flesh.” Before they are allowed to do so, they have to overcome the objections of pagans and

CONCLUSION TO THE SEVEN CHURCHES The church at Ephesus represents the danger of losing our first love (2:4), that fresh devotion to Christ that characterized the early church. The church at Smyrna represents the danger of fear of suffering and was exhorted, “Do not fear what you are about to suffer” (2:10). With persecution against believers worldwide so strong today, the church can take heart that Christ is aware of her suffering. The church at Pergamum illustrates the constant danger of doctrinal compromise (2:14–15), often the first step toward complete defection. The modern church that has forsaken so many fundamentals of biblical faith needs to heed this warning! The church at Thyatira is a monument to the danger of moral compromise (2:20). The church today may well take heed to the departure from moral standards that has invaded the church itself. The church at Sardis is a warning against the danger of spiritual deadness (3:1–2), of orthodoxy without life, of mere outward appearance. The church at Philadelphia commended by our Lord is nevertheless warned against the danger of not holding fast (3:11), and exhorted to keep “my word about patient endurance,” to maintain the “little power” that they did have and to wait for their coming Lord. The final message to the church at Laodicea is a telling indictment, a warning against the danger of lukewarmness (3:15–16), of self-sufficiency, of being unconscious of desperate spiritual need. Each of these messages is amazingly relevant and pointed in its analysis of what our Lord sees as He stands in the midst of His church. The

Youths who were most handsome. Adonis, son of Cinyras and Smyrna, whom Venus [Aphrodite] loved. Endymion, son of Aetolus, whom Luna [Selene] loved. Ganymede, son of Erichthonius, whom Jove [Zeus] loved. Hyacinthus, son of Oebalus, whom Apollo loved. Narcissus, son of the river Cephisus, who loved himself.

Yet if the book were meant to unveil the secrets of distant times, must it not of necessity have been unintelligible to His first readers - and not only unintelligible, but even irrelevant and useless. If it spake, as some would have us believe, of Huns and Goths and Saracens, of mediæal emperors and popes, of the Protestant Reformation and the French Revolution, what possible interest or meaning could it have for the Christian churches of Ephesus, and Smyrna, and Philadelphia, and Laodicea? Especially when we consider the actual circumstances of those early Christians, many of them enduring cruel sufferings and grievous persecutions, and all of them eagerly looking for an approaching hour of deliverance which was now close at hand, - what purpose could it have answered to send them a document which they were urged to read and ponder, which was yet mainly occupied with historical events so distant as to be beyond the range of their sympathies, and so obscure that even at this day the shrewdest critics are hardly agreed on anyone point? Is it conceivable that an apostle would mock the suffering and persecuted Christians of his time with dark parables about distant ages? If this book were really intended to minister faith and comfort to the very persons to whom it was sent, it must unquestionably deal with matters in which they were practically and personally interested. And does not this very obvious consideration suggest the true key to the Apocalypse? Must it not of necessity refer to matters of contemporary history? The only tenable, the only reasonable, hypothesis is that it was intended to be understood by its original readers; but this is as much as to say that it must be occupied with the events and transactions of their own day, and these comprised within a comparatively brief space of time.

Her ülkede çocuklar o ülkenin dilini öğrenebilirler. Ama, bu memlekette Araplara, Rumlara, ya da Ermenilere Türkçe öğretmeye kalkıştığınız anda azınlıklar derhal 'Azınlıklara baskı, zulüm yapılıyor' diye feryada başlıyorlar.

İspanyollar Yahudileri sınırdışına sürer, Almanlar Slavlarla birbirlerini diri diri yakarlarken Kutsal Kitap'ta ne kadar millet varsa biz Türkler hepsine kapılarımızı açtık, onları barındırdık. Ama olmadı, bu imparatorluğun içinde yaşayan ne kadar azınlık varsa hepsi de kendilerini Türk'ün zulmüne uğramış fedai birer millet diye hayal ediyor.

If a repetition of the debacle into which the Lausanne exchange had descended, in which the Anatolian Greeks “mostly carried out a ‘Dunkirk evacuation’ at Smyrna,” was to be avoided, both the areas to be cleared and those into which the expellees were to be sent would need to be under the direct control of an international agency.

In a visionary flash, Priuli foresaw, and much of Venice with him, the end of a whole system, a paradigm shift: not just Venice, but a whole network of long-distance commerce doomed to decline. All the old trade routes and their burgeoning cities that had flourished since antiquity were suddenly glimpsed as backwaters — Cairo, the Black Sea, Damascus, Beirut, Baghdad, Smyrna, the ports of the Red Sea, and the great cities of the Levant, Constantinople itself — all these threatened to be cut out from the cycles of world trade by oceangoing galleons. The Mediterranean would be bypassed; the Adriatic would no longer be the route to anywhere; important outstations such as Cyprus and Crete would sink into decline. The Portuguese rubbed this in. The king invited Venetian merchants to buy their spices in Lisbon; they would no longer need to treat with the fickle infidel. Some were tempted, but the Republic had too much invested in the Levant to withdraw easily; their merchants there would be soft targets for the sultan's wrath if they bought elsewhere. Nor, from the eastern Mediterranean, was sending their own ships to India readily practical. The whole business model of the Venetian state appeared, at a stroke, obsolete.