1
" If through no fault of his own the hero is crushed by a bulldozer in Act II, we are not impressed. Even though life is often like this—the absconding cashier on his way to Nicaragua is killed in a collision at the airport, the prominent statesman dies of a stroke in the midst of the negotiations he has spent years to bring about, the young lovers are drowned in a boating accident the day before their marriage—such events, the warp and woof of everyday life, seem irrelevant, meaningless. They are crude, undigested, unpurged bits of reality—to draw a metaphor from the late J. Edgar Hoover, they are “raw files.” But it is the function of great art to purge and give meaning to human suffering, and so we expect that if the hero is indeed crushed by a bulldozer in Act II there will be some reason for it, and not just some reason but a good one, one which makes sense in terms of the hero’s personality and action. In fact, we expect to be shown that he is in some way responsible for what happens to him. "
― Sophocles , The Oedipus Cycle: Oedipus Rex, Oedipus at Colonus, Antigone
2
" [Robert's eulogy at his brother, Ebon C. Ingersoll's grave. Even the great orator Robert Ingersoll was choked up with tears at the memory of his beloved brother]
The record of a generous life runs like a vine around the memory of our dead, and every sweet, unselfish act is now a perfumed flower.
Dear Friends: I am going to do that which the dead oft promised he would do for me.
The loved and loving brother, husband, father, friend, died where manhood's morning almost touches noon, and while the shadows still were falling toward the west.
He had not passed on life's highway the stone that marks the highest point; but, being weary for a moment, he lay down by the wayside, and, using his burden for a pillow, fell into that dreamless sleep that kisses down his eyelids still. While yet in love with life and raptured with the world, he passed to silence and pathetic dust.
Yet, after all, it may be best, just in the happiest, sunniest hour of all the voyage, while eager winds are kissing every sail, to dash against the unseen rock, and in an instant hear the billows roar above a sunken ship. For whether in mid sea or 'mong the breakers of the farther shore, a wreck at last must mark the end of each and all. And every life, no matter if its every hour is rich with love and every moment jeweled with a joy, will, at its close, become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death.
This brave and tender man in every storm of life was oak and rock; but in the sunshine he was vine and flower. He was the friend of all heroic souls. He climbed the heights, and left all superstitions far below, while on his forehead fell the golden dawning, of the grander day.
He loved the beautiful, and was with color, form, and music touched to tears. He sided with the weak, the poor, and wronged, and lovingly gave alms. With loyal heart and with the purest hands he faithfully discharged all public trusts.
He was a worshipper of liberty, a friend of the oppressed. A thousand times I have heard him quote these words: 'For Justice all place a temple, and all season, summer!' He believed that happiness was the only good, reason the only torch, justice the only worship, humanity the only religion, and love the only priest. He added to the sum of human joy; and were every one to whom he did some loving service to bring a blossom to his grave, he would sleep to-night beneath a wilderness of flowers.
Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word; but in the night of death hope sees a star and listening love can hear the rustle of a wing.
He who sleeps here, when dying, mistaking the approach of death for the return of health, whispered with his latest breath, 'I am better now.' Let us believe, in spite of doubts and dogmas, of fears and tears, that these dear words are true of all the countless dead.
And now, to you, who have been chosen, from among the many men he loved, to do the last sad office for the dead, we give his sacred dust.
Speech cannot contain our love. There was, there is, no gentler, stronger, manlier man. "
― Robert G. Ingersoll , Some Mistakes of Moses
3
" Humans are caught -- in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too -- in a net of good and evil. I think this is the only story we have and that it occurs on all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any chances we may impose of field and river and mountain, on economy and manners. There is no other story. A man, after he has brushed off the dust and chips of his life, will have left only the hard, clean questions: Was it good or was it evil? Have I don well -- or ill? "
― John Steinbeck , East of Eden
4
" A child may ask, “What is the world’s story about?” And a grown man or woman may wonder, “What way will the world go? How does it end and, while we’re at it, what’s the story about?”
I believe that there is one story in the world, and only one, that has frightened and inspired us, so that we live in a Pearl White serial of continuing thought and wonder. Humans are caught—in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too—in a net of good and evil. I think this is the only story we have and that it occurs on all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any changes we may impose on field and river and mountain, on economy and manners. There is no other story. A man, after he has brushed off the dust and chips of his life, will have left only the hard, clean questions: Was it good or was it evil? Have I done well—or ill? "
― John Steinbeck , East of Eden
5
" The important thing for the remembering author is not what he experienced, but the weaving of his memory, the Penelope work of recollection. Or should one call it, rather, the Penelope work of forgetting? ... And is not his work of spontaneous recollection, in which remembrance is the woof and forgetting the warp, a counterpart to Penelope's work rather than its likeness? For here the day unravels what the night has woven. When we awake each morning, we hold in our hands, usually weakly and loosely, but a few fringes of the tapestry of a lived life, as loomed for us by forgetting. However, with our purposeful activity and, even more, our purposive remembering each day unravels the web and the ornaments of forgetting. "
― Walter Benjamin , Illuminations: Essays and Reflections
6
" I believe that there is one story in the world, and only one, that has frightened and inspired us, so that we live in a Pearl White serial of continuing thought and wonder. Humans are caught - in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too - in a net of good and evil. I think this is the only story we have and that it occurs on all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any changes we may impose on field and river and mountain, on economy and manners. there is no other story. A man, after he has brushed off the dust and chips of life, will have left only the hard, clean questions: Was it good or was it evil? Have I done well - or ill? "
7
" Very Like a Whale
One thing that literature would be greatly the better for
Would be a more restricted employment by authors of simile and metaphor.
Authors of all races, be they Greeks, Romans, Teutons or Celts,
Can'ts seem just to say that anything is the thing it is but have
to go out
of their way to say that it is like something else.
What foes it mean when we are told
That the Assyrian came down like a wolf on the fold?
In the first place, George Gordon Byron had had enough experience
To know that it probably wasn't just one Assyrian, it was a lot
of Assyrians.
However, as too many arguments are apt to induce apoplexy and thus
hinder longevity,
We'll let it pass as one Assyrian for the sake of brevity.
Now then, this particular Assyrian, the one whose cohorts were gleaming
in purple and gold,
Just what does the poet mean when he says he came down like a wolf
on
the fold?
In heaven and earth more than is dreamed of in our philosophy there
are
a great many things,
But i don't imagine that among then there is a wolf with purple
and gold
cohorts or purple and gold anythings.
No, no, Lord Byron, before I'll believe that this Assyrian was actually
like a wolf I must have some kind of proof;
Did he run on all fours and did he have a hairy tail and a big red
mouth and
big white teeth and did he say Woof woof?
Frankly I think it very unlikely, and all you were entitled to say,
at the
very most,
Was that the Assyrian cohorts came down like a lot of Assyrian cohorts
about to destroy the Hebrew host.
But that wasn't fancy enough for Lord Byron, oh dear me no, he had
to
invent a lot of figures of speech and then interpolate
them,
With the result that whenever you mention Old Testament soldiers
to
people they say Oh yes, they're the ones that a lot
of wolves dressed
up in gold and purple ate them.
That's the kind of thing that's being done all the time by poets,
from Homer
to Tennyson;
They're always comparing ladies to lilies and veal to venison,
And they always say things like that the snow is a white blanket
after a
winter storm.
Oh it is, is it, all right then, you sleep under a six-inch blanket
of snow and
I'll sleep under a half-inch blanket of unpoetical
blanket material and
we'll see which one keeps warm,
And after that maybe you'll begin to comprehend dimly,
What I mean by too much metaphor and simile. "
― Ogden Nash , The Best of Ogden Nash
8
" As I discussed in the previous chapter, attachment researchers have shown that our earliest caregivers don't only feed us, dress us, and comfort us when we are upset; they shape the way our rapidly growing brain perceives reality. Our interactions with our caregivers convey what is safe and what is dangerous: whom we can count on and who will let us down; what we need to do to get our needs met. This information is embodied in the warp and woof of our brain circuitry and forms the template of how we think of ourselves and the world around us. These inner maps are remarkably stable across time.
This doesn‘t mean, however, that our maps can‘t be modified by experience. A deep love relationship, particularly during adolescence, when the brain once again goes through a period of exponential change, truly can transform us. So can the birth of a child, as our babies often teach us how to love. Adults who were abused or neglected as children can still learn the beauty of intimacy and mutual trust or have a deep spiritual experience that opens them to a larger universe. In contrast, previously uncontaminated childhood maps can become so distorted by an adult rape or assault that all roads are rerouted into terror or despair. These responses are not reasonable and therefore cannot be changed simply by reframing irrational beliefs. "
― Bessel van der Kolk , The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma