Winter Themed Quotes

It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way – in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only.

Love for the beauty of the soul. I shall love you always. When the flower of life has gone, ever I shall find you. When all is lost and winter comes, I shall be your spring time. And memory fades and wilts then, I shall always find you.... I shall always find you....

Veganism will come about as a result of the traits in humans that we are most proud of – ingenuity, intellectual honesty, progressiveness and self-reflection – while rejecting many of the traits that are most damaging – stubbornness, wilful ignorance, violence, selfishness and apathy. We are already seeing this in action, and though getting accurate population statistics is challenging, a clear theme is being revealed by polling and surveys: veganism is growing.

A basic theme for the anarch is how man, left to his own devices, can defy superior forces – whether state, society, or the elements – by making use of their rules without submitting to them. ‘It is strange,’ Sir William Parry wrote when describing the igloos on Winter Island, ‘it is strange to think that all these measure are taken against the cold – and in houses of ice.

But there was a saying in Hebrew, “We survived Pharoah, we’ll survive this too.” In the words of the old joke, it was the theme of every Jewish holiday: they tried to kill us, they failed, so let’s eat!

What fascinates me—and what serves as a central theme of this book—is why we make the choices we do. What separates us from the world we have and the kind of ethical universe envisioned by someone like Havel? What prompts one person to act boldly in a moment of crisis and a second to seek shelter in the crowd? Why do some people become stronger in the face of adversity while others quickly lose heart? What separates the bully from the protector? Is it education, spiritual belief, our parents, our friends, the circumstances of our birth, traumatic events, or more likely some combination that spells the difference? More succinctly, do our hopes for the future hinge on a desirable unfolding of external events or some mysterious process within?

Only after seeing the winter, do you comprehend the richness of summer. This was a big theme, and one I could confidently do: the infinite variety of nature.

Monotony? Have we not always had the same stars and the same sky above us, changing only in its shades of blue and gray and purple black? And who shall say that such themes are exhausted? Have we not always had love and passion, war and peace, summer and winter and spring and fall with us? And are these things unable longer to impel us to spiritual variations?

Everything I am is based on this ugly building on its lonely lawn—lit up during winter darkness; open in the slashing rain—which allowed a girl so poor she didn’t even own a purse to come in twice a day and experience actual magic: traveling through time, making contact with the dead—Dorothy Parker, Stella Gibbons, Charlotte Brontë, Spike Milligan. A library in the middle of a community is a cross be-tween an emergency exit, a life raft and a festival. They are cathedrals of the mind; hospitals of the soul; theme parks of the imagination. On a cold, rainy island, they are the only sheltered public spaces where you are not a consumer, but a citizen, instead. A human with a brain and a heart and a desire to be uplifted, rather than a customer with a credit card and an inchoate “need” for “stuff.” A mall—the shops—are places where your money makes the wealthy wealthier. But a library is where the wealthy’s taxes pay for you to become a little more extraordinary, instead. A satisfying reversal. A balancing of the power.

Three postcards await our perusal, yea, three visions of a world. One: I see a theme park where there are lots of rides, but there is nobody who can control them and nobody who knows how the rides end. Grief counseling, however, is included in the price of admission. Two: I see an accident. An explosion of some kind inhabited by happenstantial life forms. A milk spill gone bacterial, only with more flame. It has no meaning or purpose or master. It simply is. Three: I see a stage, a world where every scene is crafted. Where men act out their lives within a tapestry, where meaning and beauty exist, where right and wrong are more than imagined constructs. There is evil. There is darkness. There is the Winter of tragedy, every life ending, churned back into the soil. But the tragedy leads to Spring. The story does not end in frozen death. The fields are sown in grief. The harvest will be reaped in joy. I see a Master's painting. I listen to a Master's prose. When darkness falls on me, when I stand on my corner of the stage and hear my cue, when I know my final scene has come and I must exit, I will go into the ground like corn, waiting for the Son.

There’s a definite depressive streak in Finns, more so than in their western neighbours. While they aren’t among Europe’s biggest drinkers per capita, the incidence of alcoholism is high. The winter darkness can strain even the most optimistic soul – seasonal affective disorder (SAD) is significant here and suicide levels are higher than the comfortable standard of living would predict. The melancholic trend is reflected in Finns’ love of darkly themed music and lyrics of lost love

Eating a meal in Japan is said to be a communion with nature. This particularly holds true for both tea and restaurant kaiseki, where foods at their peak of freshness reflect the seasonal spirit of that month. The seasonal spirit for November, for example, is "Beginning Anew," because according to the old Japanese lunar calendar, November marks the start of the new tea year. The spring tea leaves that had been placed in sealed jars to mature are ready to grind into tea. The foods used for a tea kaiseki should carry out this seasonal theme and be available locally, not flown in from some exotic locale. For December, the spirit is "Freshness and Cold." Thus, the colors of the guests' kimonos should be dark and subdued for winter, while the incense that permeates the tearoom after the meal should be rich and spicy. The scroll David chose to hang in the alcove during the tea kaiseki no doubt depicted winter, through either words or an ink drawing. As for the flowers that would replace the scroll for the tea ceremony, David likely would incorporate a branch of pine to create a subtle link with the pine needle-shaped piece of yuzu zest we had placed in the climactic dish. Both hinted at the winter season and coming of New Year's, one of David's underlying themes for the tea kaiseki. Some of the guests might never make the pine needle connection, but it was there to delight those who did.

That day, he had been ordered to assume supreme command of the Russian Army in the Far East. This incident had a special sequel fifteen years later, when at a certain point of my father’s flight from Bolshevik-held St. Petersburg to southern Russia he was accosted while crossing a bridge, by an old man who looked like a gray-bearded peasant in his sheepskin coat. He asked my father for a light. The next moment each recognized the other. I hope old Kuropatkin, in his rustic disguise, managed to evade Soviet imprisonment, but that is not the point. What pleases me is the evolution of the match theme: those magic ones he had shown me had been trifled with and mislaid, and his armies had also vanished, and everything had fallen through, like my toy trains that, in the winter of 1904–05, in Wiesbaden, I tried to run over the frozen puddles in the grounds of the Hotel Oranien. The following of such thematic designs through one’s life should be, I think, the true purpose of autobiography.

I threw my binder of materials down on our apartment’s floral couch. “Seriously, pink is a neutral color! And what’s elegant about navy blue? No one ever says, ‘Hey, you know what’s elegant? The Navy!’” Arianna rolled her dead guys. “There is nothing neutral about pink. They need a color that looks good as a background to any shade of dress.” “What color clashes with pink?” “Orange?” “Well, if anyone shows up in an orange dress, she deserves to clash. Yuck.” “Chill out. You can do a lot with navy.” I sank down into the couch next to her. “I guess. I could do navy with silver accents. Stars?” “Yawn.” “Snowflakes?” “Gee, now you’re getting creative for a winter formal.” I ignored her tone, as usual. I was just glad she was here. She’d been gone a lot lately. “Hmm . . . maybe something softer. Like a water and mist theme?” I asked. “I . . . actually kind of like that.” “Wanna help me with the sketches?” She leaned forward and turned on Easton Heights. “Decorating a stupid dance is all yours. You’re the one who decided to be more involved in your ‘normal life.’ I’d prefer to be sleeping six feet under.” “This is probably a bad time to mention I also might have signed up to help with costumes for the spring play. And since I know nothing about sewing, I kind of maybe signed you up as a volunteer aide.” She sighed, running one glamoured corpse hand through her spiky red and black hair. “I am going to kill you in your sleep.” “As long as it doesn’t hurt.” We hummed along to the opening theme, which ended when the door banged open and my boyfriend walked through, shrugging out of his coat and beaming as he dropped a duffel bag. “Free! What did I miss?” Lend asked, his cheeks rosy from the cold and his smile lighting up his watery eyes beneath his dark glamour ones. “I lost the vote on color schemes for the dance, the last episode of Easton Heights before they go into reruns is back on in three minutes, and Arianna is going to murder me in my sleep.” “As long as it doesn’t hurt.” “That’s what I said!

Doubtless, if, at that time, I had paid more attention to what was in my mind when I pronounced the words "going to Florence, to Parma, to Pisa, to Venice,” I should have realised that what I saw was in no sense a town, but something as different from anything that I knew, something as delicious, as might be, for a human race whose whole existence had passed in a series of late winter afternoons, that inconceivable marvel, a morning in spring. These images, unreal, fixed, always alike, filling all my nights and days, differentiated this period in my life from those which had gone before it (and might easily have been confused with it by an observer who saw things only from without, that is to say who saw nothing), as in an opera a melodic theme introduces a novel atmosphere which one could never have suspected if one had done no more than read the libretto, still less if one had remained outside the theatre counting only the minutes as they passed. And besides, even from the point of view of mere quantity, in our lives the days are not all equal. To get through each day, natures that are at all highly strung, as was mine, are equipped, like motor-cars, with different gears. There are mountainous, arduous days, up which one takes an infinite time to climb, and downward-sloping days which one can descend at full tilt, singing as one goes. During this month—in which I turned over and over in my mind, like a tune of which one never tires, these visions of Florence, Venice, Pisa, of which the desire that they excited in me retained something as profoundly personal as if it had been love, love for a person—I never ceased to believe that they corresponded to a reality independent of myself, and they made me conscious of as glorious a hope as could have been cherished by a Christian in the primitive age of faith on the eve of his entry into Paradise. Thus, without my paying any heed to the contradiction that there was in my wishing to look at and to touch with the organs of my senses what had been elaborated by the spell of my dreams and not perceived by my senses at all—though all the more tempting to them, in consequence, more different from anything that they knew— it was that which recalled to me the reality of these visions that most inflamed my desire, by seeming to offer the promise that it would be gratified.

On the Thursday after Wallace left, I wandered over to Fifth Avenue after work to see the windows at Bergdorf’s. A few days before, I’d noticed that they’d been curtained for the installation of the new displays. Winter, Spring, Summer, Fall, I always looked forward to the unveiling of the new seasons at Bergdorf’s. Standing before the windows, you felt like a tsarina receiving one of those jeweled eggs in which an elaborate scene in miniature has been painstakingly assembled. With one eye closed you spy inside, losing all sense of time as you marvel at every transporting detail. And transporting was the right word. For the Bergdorf’s windows weren’t advertising unsold inventory at 30 % off. They were designed to change the lives of women up and down the avenue—offering envy to some, self-satisfaction to others, but a glimpse of possibility to all. And for the Fall season of 1938, my Fifth Avenue Fabergé did not disappoint. The theme of the windows was fairy tales, drawing on the well-known works of the Brothers Grimm and Hans Christian Andersen; but in each set piece the “princess” had been replaced with the figure of a man, and the “prince” with one of us.

Everyone jumps to their stations and I meet Richard and Amanda at ours. We're in charge of assembling spoonfuls of sweet-potato casserole but with a Spanish twist. That was my idea, a Southern holiday meal meets a twist of southern Spain. Most of the hors d'oeuvres were prepared beforehand so we just need to get them in the oven and put on the finishing garnishes. I begin scooping sweet-potato casserole onto ceramic serving spoons while Richard garnishes them with sugared walnuts and Spanish sausage. Three months ago, most of us had never even tried Spanish cuisine, and today we're hosting a semi-Spanish-themed banquet. We work like machines. I spoon and pass the bite to my left. Richard adds walnuts and sausage, and passes the plate. Amanda adds parsley and cleans the plate. Chili aioli would make this bomb. A sweet and savory bite. I almost walk to the spice cabinet, then stop myself. That's not the recipe. We make trays and trays of food; some are set forward for the students who will begin serving. These are the skewers of winter veggies and single-serve portions of herbed stuffing with jamón ibérico- the less hearty bites. While the first course is being distributed the rest of us begin wiping down our stations. Our mini bites of sweet potato and mac and cheese will be going out next.

There is another Christian theme with roots around the world: Christ’s death on the cross.  Christians would like to believe this story is unique, but evidence shows that in many details, Jesus Christ’s story is an updated version of the story of Krishna, Mithras, Horus, Quetzalcoatl, Dionysus, and many other sun-gods.  Many are born to a virgin around the winter solstice, their birth heralded in advance by a star.  Many had someone with a name like Herod or Herut out to kill them as a baby.  Many were baptized in water by someone who was later beheaded.  Many were tempted in the desert by Set or Satan, had twelve disciples and a last supper, cured blindness and leprosy, brought the dead back to life, and had titles like “King of Kings,” “Lord of Lords,” “Redeemer,” “Savior,” “Anointed One,” and “Son of God.”  (If interested in all the details, read Kersey Graves’ The World’s Sixteen Crucified Saviors or Suns of God by Achyra S.)   Various sun gods have died, descended into hell or the underworld, and were resurrected three days after being sacrificed to save humanity through a very temporary death on a cross, or the crossing of the four roads, or the crossing point of the Milky Way and the ecliptic.  This is the time and place at which they ascend to their father, the highest god, and receive great power and kingship over the earth.

As for imagery, actions, moods, and themes, I find myself unable to separate them usefully. In a profoundly conceived, craftily written novel such as The Lord of the Rings, all these elements work together indissolubly, simultaneously. When I tried to analyse them out I just unraveled the tapestry and was left with a lot of threads, but no picture. So I settled for bunching them all together. I noted every repetition of any image, action, mood, or theme without trying to identify it as anything other than a repetition. I was working from my impression that a dark event in the story was likely to be followed by a brighter one (or vice versa); that when the characters had exerted terrible effort, they then got to have a rest; that each action brought a reaction, never predictable in nature, because Tolkien’s imagination is inexhaustible, but more or less predictable in kind, like day following night, and winter after fall. This “trochaic” alternation of stress and relief is of course a basic device of narrative, from folktales to War and Peace; but Tolkien’s reliance on it is striking. It is one of the things that make his narrative technique unusual for the mid–twentieth century. Unrelieved psychological or emotional stress or tension, and a narrative pace racing without a break from start to climax, characterise much of the fiction of the time. To readers with such expectations, Tolkien’s plodding stress/relief pattern seemed and seems simplistic, primitive. To others it may seem a remarkably simple, subtle technique of keeping the reader going on a long and ceaselessly rewarding journey.

This is life seen by life. I may not have meaning but it is the same lack of meaning that the pulsing vein has. I want to write to you like someone learning. I deepen the words as if I were painting, more than an object, its shadow. I don’t want to ask why, you can always ask why and always get no answer—could I manage to surrender to the expectant silence that follows a question without an answer? Though I sense that some place or time the great answer for me does exist. And then I shall know how to paint and write, after the strange but intimate answer. Listen to me, listen to the silence. What I say to you is never what I say to you but something else instead. It captures the thing that escapes me and yet I live from it and am above a shining darkness. One instant athematic theme unfurls without a plan but geometric like the successive shapes in a kaleidoscope. I slowly enter my gift to myself, splendor ripped open by the final song that seems to be the first. I enter the writing slowly as I once entered painting. It is a world tangled up in creepers, syllables, woodbine, colors and words—threshold of an ancestral cavern that is the womb of the world and from it I shall be born. And if I often paint caves that is because they are my plunge into the earth, dark but haloed with brightness, and I, blood of nature— extravagant and dangerous caves, talisman of the Earth, where stalactites, fossils and rocks come together, and where the animals mad by their own malign nature seek refuge. The caves are my hell. Forever dreaming cave with its fogs, memory or longing? eerie, eerie, esoteric greenish with the slime of time. All is weighted with sleep when I paint a cave or write to you about it—from outside it comes the clatter of dozens of wild horses stamping with dry hoofs the darkness, and from the friction of the hoofs the rejoicing is freed in sparks: here I am, I and the cave, in the very time that will rot us. I want to put into words but without description the existence of the cave that some time ago I painted—and I don’t know how. Only by repeating its sweet horror, cavern of terror and wonders, place of afflicted souls, winter and hell, unpredictable substratum of the evil that is inside an earth that is not fertile. I call the cave by its name and it begins to live with its miasma. I then fear myself who knows how to paint the horror, I, creature of echoing caverns that I am, and I suffocate because I am word and also its echo.

Continetti concludes: "An intellectual, financial, technological, and social infrastructure to undermine global capitalism has been developing for more than two decades, and we are in the middle of its latest manifestation… The occupiers’ tent cities are self-governing, communal, egalitarian, and networked. They reject everyday politics. They foster bohemianism and confrontation with the civil authorities. They are the Phalanx and New Harmony, updated for postmodern times and plopped in the middle of our cities. There may not be that many activists in the camps. They may appear silly, even grotesque. They may resist "agendas" and "policies." They may not agree on what they want or when they want it. And they may disappear as winter arrives and the liberals whose parks they are occupying lose patience with them. But the utopians and anarchists will reappear… The occupation will persist as long as individuals believe that inequalities of property are unjust and that the brotherhood of man can be established on earth." You can see why anarchists might find this sort of thing refreshingly honest. The author makes no secret of his desire to see us all in prison, but at least he’s willing to make an honest assessment of what the stakes are. Still, there is one screamingly dishonest theme that runs throughout the Weekly Standard piece: the intentional conflation of "democracy" with "everyday politics," that is, lobbying, fund-raising, working for electoral campaigns, and otherwise participating in the current American political system. The premise is that the author stands in favor of democracy, and that occupiers, in rejecting the existing system, are against it. In fact, the conservative tradition that produced and sustains journals like The Weekly Stand is profoundly antidemocratic. Its heroes, from Plato to Edmund Burke, are, almost uniformly, men who opposed democracy on principle, and its readers are still fond of statements like "America is not a democracy, it’s a republic." What’s more, the sort of arguments Continetti breaks out here--that anarchist-inspire movements are unstable, confused, threaten established orders of property, and must necessarily lead to violence--are precisely the arguments that have, for centuries. been leveled by conservatives against democracy itself. In reality, OWS is anarchist-inspired, but for precisely that reason it stands squarely in the very tradition of American popular democracy that conservatives like Continetti have always staunchly opposed. Anarchism does not mean the negation of democracy--or at least, any of the aspects of democracy that most American have historically liked. Rather, anarchism is a matter of taking those core democratic principles to their logical conclusions. The reason it’s difficult to see this is because the word "democracy" has had such an endlessly contested history: so much so that most American pundits and politicians, for instance, now use the term to refer to a form of government established with the explicit purpose of ensuring what John Adams once called "the horrors of democracy" would never come about. (p. 153-154)

The inability to control a child's recollections is a frustrating one. I know my own parents did their best to provide sun-dappled days of picnics and paddling pools, but mainly I remember advertising jingles, wet socks on radiators, inane TV theme tunes, arguments about wasted food. With my own sun, there were times when I definitely thought 'remember this' - Albie toppling through the high grass of a summer meadow, the three of us lolling in bed on a winter Sunday (...) - wishing there was some way to press 'record'.

I felt someone tap me on the shoulder. It was Kristy, sitting behind me in a seat by herself. “Stacey?” she said. “I’ve got a terrible problem.” “What is it?” I asked, alarmed. “The theme from Gilligan’s Island is running through my head and I can’t get rid of it.

disconsolate. Letters home alighted on a familiar theme. “I miss the American snow, which at least makes a new clean exciting season out of winter, instead of this 6 months cooping-up of damp & rain & blackness we get here. Like the 6 months Persephone had to spend with Pluto.

Folk traditions have preserved this belief in the gathering of the dead who, on certain dates—the Ember Days,*16 the night of November 1, St. Hilaire’s Day (January 14),30 and especially in winter (Advent, Christmas)—traveled in processions over the earth. In Switzerland, for example,31 these retinues were called Processione dei poveri morti (Misox, Italian-Catholic Switzerland); Gratzug (Valais), because it was necessary to transport the dead over the ridge (the German Grat) of the mountain; Til dils morts (Engardine); Totuchrizgang; Nachtschar; Nachtvolk (Procession of the Dead, Night Troop, Night Folk); and Totâgeigi32 (Music or Fiddler of the Dead, Alemannic Switzerland), because the passing of these dead was accompanied by music, a theme we will see again in the Wild Hunt.

Shoulder the Sky is another story about Mureth Farm and Drumburly and the people who live there; it continues the theme of Vittoria Cottage and Music in the Hills but it is a complete novel in itself. The three books are merely strung together by the story of James and Rhoda and their friends. Mureth and Drumburly are not real places in the geographical sense of the word. There is no metalled road that leads to Drumburly (the best road to take is an easy chair before the fire on a winter’s evening), but the picture represented is artistically true of the Scottish Border Country; of the rolling hills, the rivers and the burns, of the storms and the sunshine. So, in one sense, Drumburly is real and in another it is imaginary — and the same is true of the characters in the story; they are not real individuals and yet they are true to life. To me they are real and human for I have been living amongst them and sharing their joys and sorrows for months on end. Now the time has come for me to leave Drumburly and say good-bye. D. E. STEVENSON 

Rogationtide’s stated function may have changed over time, but its expression and key themes remained remarkably similar over the course of more than a thousand years. Anglo-Saxon preachers talk of penitence and blessing; later medieval writers speak of the processions driving away evil spirits, purifying the air and protecting crops from harm; post-Reformation descriptions instead extol the perambulations for promoting good neighbourliness and gratitude to God.

An example of a thematic investing firm is Foundry Group, which invests in general themes within technology that they believe are pervasive, relevant, and important.

The northern countries, Norway in particular, offer a theme that seems to have come directly from the night hosts we have been examining. Here the Wild Hunt is known as Oskoreia, the Terrifying Ride.1 This host is a troop of masked men or spirits*74 that ride horses (ridende julevetter) between Christmas and Epiphany or Santa Lucia Day,†75 hence another name for the Wild Hunt: Lussiferdi. In Scandinavia the twelve-day cycle can run from December 13 to Christmas or from Christmas to January 13. We can note other names in evidence—Julereia, Trettenreia, Fossareia, and Imridn—all including the word rei or reid, meaning “to ride,” “to go by horse,” sometimes grafted on the determiners Jul/Jól (Christmas) or Imbre/Imbredagene. These terms designate the four days of Lent of the liturgical year (ieiunia quatuor) and Fosse (name of a spirit).2 There is also another name for this time of the year: Trettenreia or Trettandreia, “the troop of horsemen of the thirteenth day (of winter).

Once upon a time there was a phenomenon that fueled local gossip continuously: During the long winter nights a strange and unidentified troop could be heard passing outside, over the land or through the air. Anyone caught by surprise in the open fields or depths of the woods saw a bizarre procession of foot soldiers and knights, some covered in blood and others carrying their heads beneath their arms. . . . This was the Wild or Infernal Hunt, the host of the damned, a theme that still inspires poets, writers, and painters.

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