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African Americans

An African American, also referred to as Black Americans or Afro-Americans, are an of Americans with total or partial ancestry from any of the black racial groups of Africa.

Quotes

 * I am Black. I am the part you won't recognize. But get used to me. Black, confident, cocky; my name, not yours; my religion, not yours; my goals, my own; get used to me.
 * Muhammad Ali, as quoted in The Greatest.

 * Black Americans are residents of a settler colony, not truly citizens of the United States. Despite a constitution laden with European Enlightenment values and a document of independence declaring certain inalienable rights, Black existence was legally that of private property until postbellum emancipation. The Black American condition today is an evolved condition directly connected to this history of slavery, and that will continue to be the case as long as the United States remains as an ongoing settler project. Nothing short of a complete dismantling of the American state as it presently exists can or will disrupt this.
 * William C. Anderson, Mariame Kaba and Zoé Samudzi.

 * If we accept and acquiesce in the face of discrimination, we accept the responsibility ourselves and allow those responsible to salve their conscience by believing that they have our acceptance and concurrence. We should, therefore, protest openly everything... that smacks of discrimination or slander.
 * Mary McLeod Bethune, "Certain Unalienable Rights", What the Negro Wants, edited by Rayford W. Logan.

 * I want to tell you one more thing I know about the Negro. When I go to Las Vegas, north Las Vegas, and I would see these little government houses, and in front of that government house the door was usually open and the older people and the kids — and there is always at least a half a dozen people sitting on the porch — they didn't have nothin' to do. They didn't have nothin' for their kids to do. They didn't have nothin' for their young girls to do. And because they were basically on government subsidy, so now what do they do? They abort their young children, they put their young men in jail, because they never learned how to pick cotton. And I've often wondered, are they better off as slaves, picking cotton and having a family life and doing things, or are they better off under government subsidy? They didn't get no more freedom. They got less freedom.
 * Cliven Bundy,, quoted in

 * There’s the famous [Dred Scott] Supreme Court case which says that the Black man has no rights that the white man is bound to respect. What the act of frisking does is to communicate that same racist sentiment.
 * Paul Butler, “The Oakland Police Lawsuit, the Gangsta Rap Defense, & Chokeholds”, Rockthebells.com

 * According to Butler, Black men who face constant police intervention handle it in two different ways. In both instances, he asserts that when they leave their houses, their lives become heightened performances. “One reaction — and I think the typical reaction — is what’s called ‘learned helplessness,’ ” says Butler. “It makes a lot of Black men in communities where they’re subject to being stopped and frisked reluctant to leave their homes. When they do leave the home, [they] engage in performances to assure the whole world that they’re not thugs. They might wear their high school or college T-shirt. In Chokehold I tell the story about a group of high school football players in Brooklyn who got stopped and frisked when they were walking down the street together after practice. They asked their coach if they could wear their uniforms when they’re in the street, because that way they wouldn’t get stopped. Again, that’s what the impact of being stopped and frisked over and over does to a person, and the police exploit that. Another, [that] I think is healthy, is anger and outrage. And I think that we see that response consistently from 2Pac.”
 * Paul Butler as quoted by Alec Banks, “The Oakland Police Lawsuit, the Gangsta Rap Defense, & Chokeholds”, Rockthebells.com

 * The workings of the human mind are the profoundest mystery of the universe. One moment they make us despair of our kind, and the next we see in them the reflection of the divine image.
 * Charles W. Chesnutt, The Marrow of Tradition.

 * The notion that slavery was beneficial to slaves was notably expressed by Jefferson Davis himself, in the posthumously published memoir he wrote at Beauvoir. Enslaved Africans sent to America were “enlightened by the rays of Christianity,” he wrote, and “increased from a few unprofitable savages to millions of efficient Christian laborers. Their servile instincts rendered them contented with their lot....Never was there a happier dependence of labor and capital upon each other.”
 * Jefferson Davis, The Rise and Fall of the Confederate Government (1881); as qtd. by Brian Palmer and Seth Freed Wessler, “The Costs of the Confederacy”, Smithsonian, (December 2018).

 * It is a peculiar sensation, this double-consciousness, this sense of always looking at one's self through the eyes of others... One ever feels his twoness,—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warrings ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.
 * W.E.B. Dubois, The Souls of Black Folk.

 * Blacks (or Africans in America) are colonized. America is a mother country with an internal colony. For Africans in America, our situation is one of total oppression. No people are truly free until they can determine their own destiny. Ours is a captive, oppressed colonial status that must be overthrown, not just smashing ideological racism or denial of civil rights. In fact, without smashing the internal colony first means the likelihood of a continuance of this oppression in another form. We must destroy the social dynamic of a very real existence of America being made up of an oppressor white nation and an oppressed Black nation, (in fact there are several captive nations).
 * Lorenzo Kom'boa Ervin, Anarchism and the Black Revolution (1993)

 * The fact is we are in as bad or even worse a shape, economically and politically, as when the began in the 1950s. One in every four Black males are in prison, on, , or under ; at least one-third or more of Black family units are now single parent families mired in poverty; unemployment hovers at 18–25 percent for Black communities; the drug economy is the number one employer of Black youth; most substandard housing units are still concentrated in Black neighborhoods; Blacks and other non-whites suffer from the worst health care; and Black communities are still underdeveloped because of racial discrimination by municipal governments, mortgage companies and banks, who "redline" Black neighborhoods from receiving community development, housing and small business loans which keep our communities poor. We also suffer from murderous acts of police brutality by racist cops which has resulted in thousands of deaths and wounding; and internecine gang warfare resulting in numerous youth homicides (and a great deal of grief). But what we suffer from most and what encompasses all of these ills is that fact that we are an oppressed people — in fact a colonized people subject to the rule of an oppressive government. We really have no rights under this system, except that which we have fought for and even that is now in peril. Clearly we need a new mass Black protest movement to challenge the government and corporations, and expropriate the funds needed for our communities to survive.
 * Lorenzo Kom'boa Ervin, Anarchism and the Black Revolution (1993)

 * The seal and the constitution, reflects the thinking of the founding fathers that this was to be a nation by white people, and for white people. Native Americans, Blacks, and all other non-white people, were to be the burden bearers for the real citizens of this nation.
 * Louis Farrakhan, "The Million Man March" (1995).

 * 'We, the people.' It is a very eloquent beginning. But when that document [the Preamble to the US Constitution] was completed on the seventeenth of September in 1787 I was not included in that "We, the people." I felt somehow for many years that George Washington and Alexander Hamilton, just left me out by mistake. But through the process of amendment, interpretation and court decision I have finally been included in 'We, the people.'
 * Barbara Jordan, Statement made on July 25, 1974 before the House Committee on the Judiciary.

 * We have come over a way that with tears has been watered, We have come, treading our path through the blood of the slaughtered.
 * James Weldon Johnson, "Lift Every Voice and Sing".

 * If you will protest courageously, and yet with dignity and Christian love, when the history books are written in future generations, the historians will have to pause and say, 'There lived a great people—a black people—who injected new meaning and dignity into the veins of civilization.'
 * Martin Luther King Jr., speech to the Montgomery Improvement Association (5 December 1955).

 * These people were of all races, colors, and creeds. French were in the north and in the Carolinas.  Dutch had built the town on Manhattan island, and their patroons' estates in the Hudson valley; now they were building their own cabins in the Mohawk Indian country that is now New York State.  Germans had settled in the Jerseys and in the far west, beyond Philadelphia.  Germans and Scotch-Irish were climbing the Carolina mountains; Swedes were in Delaware, English and French and Dutch and Irish were settled in Massachusetts, the New Hampshire Grants, Connecticut, and Virginia.  Mingled with all these were Italians, Portuguese, Finns, Arabs, Armenians, Russians, Greeks, and Africans from a dozen very different African peoples and cultures.  Black, brown, yellow and white, all these peoples were some of them free and some of them slaves.  Also they were intermarried with the American Indians.
 * Rose Wilder Lane, §1 of "The Third Attempt," ch. V of Pt. Two of The Discovery of Freedom: Man's Struggle Against Authority (New York: The John Day Company, 1943), pp. 153–154.

 * Whereas some doubts have arisen whether children got by any Englishman upon a negro woman shall be slave or free. Be it therefore enacted and declared by this present grand assembly, that all children borne in this country shall be held bond or free only according to the condition of the mother-“Partus Sequitur Ventrem”. And that if any Christian shall commit fornication with a negro man or woman, hee or shee soe offending shall pay double the fines imposed by the former act.
 * Laws of Virginia, 1662 Act XII; Latin added by Willian Henig, “The Statutes at Large”, 1819

 * It’s odd that considering all the black ink that goes into making the comics section (and color on Sundays) that you rarely see any black faces on that page. Well, maybe it’s not so odd after all, considering the makeup of most newsrooms in our country. It is even more stunning when you consider that in many of our large cities like New York, Los Angeles, or Chicago where the white population is barely a third of the overall citizenry, the comics pages seem to be one of the last vestiges of the belief that white faces are just…well, you know…so much more happy and friendly and funny! Of course, the real funnies are on the front pages of most papers these days.
 * Michael Moore, foreword to "The Boondocks Treasury: a Right to be Hostile" by Aaron McGruder, (2003).

 * We've known for some time that racism limited blacks' housing options in ways that lowered the value of homes. De jure and de facto segregation — racially restrictive housing covenants that prohibited blacks from buying in certain areas throughout the 20th century — and racially biased redlining from the 1930s beyond the passage of the Fair Housing Act of 1968 — which deemed majority-black neighborhoods too risky for mortgage lenders — isolated blacks in areas that realized lower levels of investment than their white counterparts. Our new data shows that in the average US metropolitan area, homes in neighborhoods where the share of the population is at least 50% black are valued at roughly half the price as homes in neighborhoods with little to no black residents. Even for those who acknowledge our racist history, the 50% price difference isn't about racial bias; it's about accepting the effects of the past at face value. It's assumed lower housing quality, underfunded schools and crime — all consequences of racism and poverty — set a deserving price point. Our study tested those assumptions. We examined homes of similar quality in congruent neighborhoods — with the exception of the racial demographics — to make an apples-to-apples comparison between places where the share of the black population is 50% or higher and those where there are little to no black residents. What we found astounds. Differences in home and neighborhood quality do not fully explain the price difference. Homes of similar quality in neighborhoods with similar amenities are worth 23% less in majority-black neighborhoods, compared to those with very few or no black residents. After accounting for factors such as housing quality, neighborhood quality, education and crime, owner-occupied homes in black neighborhoods are undervalued by $48,000 per home on average, amounting to a whopping $156 billion that homeowners would have received if their homes were priced at market rates.
 * Andre Perry, “Homeowners have lost $156 billion by living in a 'black neighborhood'”, CNN Business Perspectives, (December 7, 2018).

 * Beware of Greeks bearing gifts, colored men looking for loans and whites who "understand the Negro".
 * Adam Clayton Powell, Jr., "The Soapbox", The New York Amsterdam News (June 6, 1936), p. 12.

 * Freedom is never given; it is won.
 * A. Phillip Randolph, Keynote speech given in 1937 at the Second National Negro Congress.

 * My father was a slave and my people died to build this country, and I'm going to stay right here and have a part of it, just like you. And no fascist-minded people like you will drive me from it. Is that clear?
 * Paul Robeson, testimony on June 12. 1956 before the House Un-American Activities Committee.

 * If there ever was a monolithic ‘black America’—absolutely and uniformly deprived and aggrieved, with invariant values and attitudes—there certainly isn’t one now.
 * Eugene Robinson in 2007,

 * Never that! In this white man's world. They can't stop us, we been here all this time, they ain't took us out... They can never take us out! No matter what they say! About us being extinct, about us being.. Endangered species, we ain't neva gonn' leave this! We ain't never gonna walk off this planet.. Unless you choose to! Use your brains! Use your brains! It ain't them thats killing us, it's us that's killing us... It ain't them that's knockin' us off, It's us thats knockin' us off, I'm tellin you, you better watch it or be a victim... Be a victim in this white manz world.
 * Tupac Amaru Shakur "White Manz World".

 * Mr. Backlash, Mr. Backlash/Just who do you think I am?/You raise my taxes, freeze my wages/And send my son to Vietnam/You give me second class houses/And second class schools/Do you think that all colored folks/Are just second class fools?
 * Nina Simone, Backlash Blues 1967

 * Hound dogs on my trail/School children sitting in jail/Black cat cross my path/I think every day's gonna be my last/Don't tell me, I'll tell you/Me and my people just about due/I've been there so I know/They keep on saying "Go slow!"
 * Nina Simone, Mississippi Goddam 1964

 * Yet there is a strange paradox in the historian's involvement with both present and past, for his knowledge of the present is clearly a key to his understanding of the past. Today were are learning much from the natural and social sciences about the Negro's potentialities and about the basic irrelevance of race, and we are slowly discovering the roots and meaning of human behavior. All off this is of immense value to the historian when, for instance, he tries to grasp the significance of the Old South's "peculiar institution." I have assumed that the slaves were merely ordinary human beings, that innately Negroes are, after all, only white men with black skins, nothing more, nothing less. I did not, of course, assume that there have been, or are today, no cultural differences between white and black Americans. Nor do I regard it as flattery to call Negroes white men with black skins. It would serve my purpose as well to call Caucasians black men with white skin. I have simply found no convincing evidence that there are significant differences between the innate emotional traits and intellectual capacities of Negroes and whites. This gives quite a new and different meaning to the bondage of black men; it gives their story a relevance to men of all races which it never seemed to have before.
 * Kenneth M. Stampp, The Peculiar Institution: Slavery in the Ante-Bellum South (1956), ISBN 0-679-72307-2

 * The whole question of race is one that America would much rather not face honestly and squarely. To some, it is embarrassing; to others, it is inconvenient; to still others, it is confusing. But for black Americans, to know it and tell it like it is and then to act on that knowledge should be neither embarrassing nor inconvenient nor confusing. Those responses are luxuries for people with time to spare, who feel no particular sense of urgency about the need to solve certain serious social problems. Black people in America have no time to play nice, polite parlor games—especially when the lives of their children are at stake. Some white Americans can afford to speak softly, tread lightly, employ the soft-sell and put-off (or is it put-down?). They own the society. For black people to adopt their methods of relieving our oppression is ludicrous. We blacks must respond in our own way, on our own terms, in a manner which fits our temperaments. The definitions of ourselves, the roles we pursue, the goals we seek are our responsibility. It is crystal clear that the society is capable of and willing to reward those individuals who do not forcefully condemn it—to reward them with prestige, status and material benefits. But these crumbs of co-optation should be rejected. The over-riding, all-important fact is that as a people, we have absolutely nothing to lose by refusing to play such games.
 * Kwame Ture and Charles V. Hamilton, Preface

 * Anything less than clarity, honesty and forcefulness perpetuates the centuries of sliding over, dressing up, and soothing down the true feelings, hopes and demands of an oppressed black people. Mild demands and hypocritical smiles mislead white America into thinking that all is fine and peaceful. They mislead white America into thinking that the path and pace chosen to deal with racial problems are acceptable to masses of black Americans. It is far better to speak forcefully and truthfully. Only when one’s true self—white or black—is exposed, can this society proceed to deal with the problems from a position of clarity and not from one of misunderstanding.
 * Kwame Ture and Charles V. Hamilton, Preface

 * Black people in this country form a colony, and it is not in the interest of the colonial power to liberate them. Black people are legal citizens of the United States with, for the most part, the same legal rights as other citizens. Yet they stand as colonial subjects in relation to the white society. Thus institutional racism has another name: colonialism. [...] Black people in the United States have a colonial relationship to the larger society, a relationship characterized by institutional racism. That colonial status operates in three areas—political, economic, social.
 * Kwame Ture and Charles V. Hamilton,

 * Even when the black man has participated in wars to defend this country, even when the black man has repeatedly demonstrated loyalty to this country, the embedded colonial mentality has continued to deny him equal status in the social order.
 * Kwame Ture and Charles V. Hamilton,

 * Black people in the United States must raise hard questions, questions which challenge the very nature of the society itself: its long-standing values, beliefs and institutions. To do this, we must first redefine ourselves. Our basic need is to reclaim our history and our identity from what must be called cultural terrorism, from the depredation of self-justifying . We shall have to struggle for the right to create our own terms through which to define ourselves and our relationship to the society, and to have these terms recognized. This is the first necessity of a free people, and the first right that any oppressor must suspend.
 * Kwame Ture and Charles V. Hamilton,

 * Black people must redefine themselves, and only they can do that. Throughout this country, vast segments of the black communities are beginning to recognize the need to assert their own definitions, to reclaim their history, their culture; to create their own sense of community and togetherness. There is a growing resentment of the word “Negro,” for example, because this term is the invention of our oppressor; it is his image of us that he describes. Many blacks are now calling themselves African-Americans, Afro-Americans or black people because that is our image of ourselves. When we begin to define our own image, the stereotypes—that is, lies—that our oppressor has developed will begin in the white community and end there. The black community will have a positive image of itself that it has created. This means we will no longer call ourselves lazy, apathetic, dumb, good-timers, shiftless, etc. Those are words used by white America to define us. If we accept these adjectives, as some of us have in the past, then we see ourselves only in a negative way, precisely the way white America wants us to see ourselves. Our incentive is broken and our will to fight is surrendered. From now on we shall view ourselves as African-Americans and as black people who are in fact energetic, determined, intelligent, beautiful and peace-loving.
 * Kwame Ture and Charles V. Hamilton,

 * There is a terminology and ethos peculiar to the black community of which black people are beginning to be no longer ashamed. Black communities are the only large segments of this society where people refer to each other as brother—soul-brother, soul-sister. Some people may look upon this as ersatz, as make-believe, but it is not that. It is real. It is a growing sense of community. It is a growing realization that black Americans have a common bond not only among themselves, but with their African brothers.
 * Kwame Ture and Charles V. Hamilton,

 * The point is obvious: black people must lead and run their own organizations. Only black people can convey the revolutionary idea—and it is a revolutionary idea—that black people are able to do things themselves. Only they can help create in the community an aroused and continuing black consciousness that will provide the basis for political strength. In the past, white allies have often furthered white supremacy without the whites involved realizing it, or even wanting to do so. Black people must come together and do things for themselves. They must achieve self-identity and self-determination in order to have their daily needs met.
 * Kwame Ture and Charles V. Hamilton,

 * Black people have not suffered as individuals but as members of a group; therefore, their liberation lies in group action. This is why SNCC—and the concept of Black Power—affirms that helping individual black people to solve their problems on an individual basis does little to alleviate the mass of black people.
 * Kwame Ture and Charles V. Hamilton,

 * It became crystal clear that in order to combat power, one needed power. Black people would have to organize and obtain their own power base before they could begin to think of coalition with others. It is absolutely imperative that black people strive to form an independent base of political power first. When they can control their own communities—however large or small—then other groups will make overtures to them based on a wise calculation of self-interest. The blacks will have the mobilized ability to grant or withhold from coalition. Black people must set about to build those new forms of politics.
 * Kwame Ture and Charles V. Hamilton,

 * The black people should create rather than imitate—create new forms which are politically inclusive rather than imitate old racist forms which are politically exclusive.
 * Kwame Ture and Charles V. Hamilton,

 * This country cannot begin to solve the problems of the ghettos as long as it continues to hang on to outmoded structures and institutions. A political party system that seeks only to “manage conflict” and hope for the best will not be able to serve a growing body of alienated black people. An educational system which, year after year, continues to cripple hundreds of thousands of black children must be replaced by wholly new mechanisms of control and management. We must begin to think and operate in terms of entirely new and substantially different forms of expression. It is crystal clear that the initiative for such changes will have to come from the black community. We cannot expect white America to begin to move forcefully on these problems unless and until black America begins to move. This means that black people must organize themselves without regard for what is traditionally acceptable, precisely because the traditional approaches have failed. It means that black people must make demands without regard to their initial “respectability,” precisely because “respectable” demands have not been sufficient.
 * Kwame Ture and Charles V. Hamilton,

 * When one thinks of American blackness, there is the unsaid ugly truth that nearly all American blacks who have descended from the historical African diaspora in America have one (or several) rapacious white slave owners in their family tree at some point. Here, in the early days of the United States, was the invention of racism for economic necessity. From 1619 until 1865, white male Americans chose to breed a black enslaved workforce through the state-sanctioned rape of black women to build the new nation and support their white supremacist class. Race became the single unifying identifier — determining everything about one's life starting with this most basic division: enslaved or free. The American law was that the "condition of the child followed that of the mother," backed up by the "one drop rule," the legal framework that dictated even one drop of blackness made an individual black, never white. The idea of blackness as a pollutant, a taint that would erode the purity of whiteness, was seized by politicians around the world then — and now. Because of this legacy of sexual violence and anti-blackness, black and white mixed individuals have long been considered black in America. To a much larger degree than many people would like to admit, race still determines a vast part of one's life — social networks and mobility, birth and other medical care, employment opportunities and so on. Indeed, there is an entire genre of literature and film, popularized in the late 1800s and early 1900s, composed of blacks "passing" for white to avoid this racism. Some of the most famous examples are Nella Larsen's 1929 novel, Passing; James Weldon Johnson's 1912 opus, The Autobiography of an Ex-Colored Man; and the 1959 film The Imitation of Life.
 * Hope Wabuke, “When I Was White' Centers On The Formation Of Race, Identity And Self”, (August 8, 2019); reviewing "When I Was White: A Memoir", by Sarah Valentine

 * The failure to capitalize Black when it is synonymous with African American is a matter of unintended racism, to put the best possible face on it.
 * Robert S. Wachal, "The Capitalization of Black and Native American," American Speech, vol. 75, no. 4 (Winter 2000), pp. 364–65. Quoted in African American Philosophers and Philosophy: An Introduction to the History, Concepts and Contemporary Issues (2019) by Stephen Ferguson II and John McClendon III, p. 6, .

 * A lot of joblessness in the black community doesn't seem to be reachable through fiscal and monetary policies. People have not been drawn into the labor market even during periods of economic recovery. Our study clearly shows that employers would rather not hire a lot of workers from the inner city. They feel people from the inner city are not job-ready, that the kids have been poorly educated, that they can't read, they can't write, they can't speak.
 * William Julius Wilson, interview with Mother Jones magazine, September/October 1996 issue.

 * Affirmative action has to be combined with a broader program of social reform that would emphasize social rights: the right to employment, the right to education, the right to good health. Over the years, black leaders have been slow to recognize the need for a very, very progressive agenda. Anytime someone has talked about putting America back to work, blacks should have said yes, but they didn't. They were so preoccupied with affirmative action that they didn't provide the kind of leadership that would help some of the other progressive folks. Only now are black leaders beginning to realize the impact of economic issues.
 * William Julius Wilson, interview with Mother Jones magazine, September/October 1996 issue.

 * We should emphasize not Negro History, but the Negro in history. What we need is not a history of selected races or nations, but the history of the world void of national bias, race hate, and religious prejudice.
 * Carter Woodson, "The Celebration of Negro History Week", Journal of Negro History (April 1927).

 * The common goal of 22 million Afro-Americans is respect as human beings, the God-given right to be a human being. Our common goal is to obtain the human rights that America has been denying us. We can never get civil rights in America until our human rights are first restored. We will never be recognized as citizens there until we are first recognized as humans.
 * Malcolm X, "Racism: the Cancer that is Destroying America", in Egyptian Gazette.

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Category talk:People from the United Kingdom

Category:Englishmen/women
Should we merge these into something like Category:English people? I just changed the categories that were previously known as "Dutchmen", "Frenchmen" and "Irishmen" to "- people" instead of "-men", not just because there was no "-women" equivalent, but also because it fits in with all the other nationalities in having one category for all people of the same nationality.

The difference with "English people" is that both "-men" and "-women" categories do exist, and they are well-established ... Also, it's a bigger job. Do you think we should leave them alone or make the change? Cheers - Verantwortlich 20:17, 28 March 2007 (UTC)

Britons vs. English people
We should probably get rid of the category English people, since it is now a subset of this category. ~ UDScott 13:53, 25 February 2009 (UTC)

 * I have also thought this could be cleaned up, but I hesitated to offend the sensibilities of constituents of the UK in England, Northern Ireland, Scotland, and Wales. It might be preferable to move individuals categorized generically as "Britons" to specific countries (or Crown Dependencies, etc.) as appropriate. I have categorized people as Britons only when I was not sure what part of the UK they hail from. ~ Ningauble 15:09, 25 February 2009 (UTC)

 It is the biographical inclusions and exclusions, in fact, which make this dictionary an ideal gift for the paranoiac on everybody's Christmas list. [...] What is somebody trying to tell us when T. S. Eliot is called a British poet and W. H. Auden is called an English poet?
 * Kurt Vonnegut, "The Random House Dictionary" in The New York Times. Reprinted as "New Dictionary" in Welcome to the Monkey House.

 * Getting rid of the category Britons would raise a number of problems. How would you categorise people with roots in two or more of the kingdoms, or (as Ningauble says) with those about whose background you're unsure?  What would you do with foreigners who have taken UK citizenship?  Surely they can't easily be described as English, Scottish, Welsh or Northern Irish (which, incidentally, is probably the answer to Kurt Vonnegut's query about T. S. Eliot).  Getting rid of the categories English people, Welsh people, Scots and Northern Irish people seems easier at first glance, until you look at the Northern Irish.  People on the Nationalist side of the political and cultural divide would for the most part strenuously object to being described as British, while Unionists would just as much dislike being put in the category Irish people.  People in Northern Ireland aren't actually in Great Britain at all, but in the United Kingdom of Great Britain and Northern Ireland, although Britain and the United Kingdom are often loosely treated as being synonyms.  You see what a can of worms we've so far left unopened?  I would be in favour of leaving things as they are, with the British category being kept as a useful place to put the doubtful cases.  It's messy, but it works well enough. --Antiquary 19:20, 15 March 2009 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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User:Colin 8~enwikiquote

hello, I just began using wikiquote after getting interested in wikipedia and decided to log on.

title: User:Colin 8~enwikiquote


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User talk:68.19.105.129

Thanks for experimenting with Wikiquote. Your test worked, and has now been reverted or removed. Please use Sandbox for any other tests you want to do, since testing in articles will normally be reverted quickly. Please see the welcome page if you would like to learn more about contributing to our compendium of quotations. For a quick overview of what Wikiquote is, read Wikiquote, and also What Wikiquote is not for a list of common activities that Wikiquote does not support. 216.176.105.92 21:04, 28 March 2007 (UTC)

title: User talk:68.19.105.129


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S. J. Perelman

Sidney Joseph Perelman (February 1, 1904 – October 17, 1979) was an American humorist and writer for the stage and screen. His sketches for The New Yorker are considered classics of their kind. He co-wrote the screenplays for the Marx Brothers' Monkey Business and Horse Feathers, and for Around the World in Eighty Days.

Quotes

 * I have Bright's disease and he has mine.
 * A patient confronts his doctor, in a cartoon printed in Judge magazine (November 16, 1929)

 * "Great-grandfather died under strange circumstances. He opened a vein in his bath." "I never knew baths had veins," protested Gabrilowitsch." "I never knew his great-grandfather had a ba—" began Falcovsky derisively.
 * "The Idol's Eye", The Most of S. J. Perelman (1992) p. 32.

 * "Oh, son, I wish you hadn’t become a scenario writer!" she sniffled. "Aw, now, Moms," I comforted her, "it’s no worse than playing the piano in a call house."
 * "Strictly from Hunger", The Most of S. J. Perelman (1992) p. 45

 * The worst disgrace that can befall a producer is an unkind notice from a New York reviewer. When this happens, the producer becomes a pariah in Hollywood. He is shunned by his friends, thrown into bankruptcy, and like a Japanese electing hara-kiri, he commits suttee.
 * "Strictly from Hunger", The Most of S. J. Perelman (1992) p. 47

 * Only the scenario writers are exempt. These are tied between the tails of two spirited Caucasian ponies, which are then driven off in opposite directions. This custom is called "a conference".
 * "Strictly from Hunger", The Most of S. J. Perelman (1992) pp. 47-48

 * I guess I’m just an old mad scientist at bottom. Give me an underground laboratory, half a dozen atom-smashers, and a beautiful girl in a diaphanous veil waiting to be turned into a chimpanzee, and I care not who writes the nation’s laws.
 * "Captain Future, Block That Kick!," The New Yorker (20 January 1940) p. 23
 * Published in book form under the same title in The Most of S. J. Perelman (1992) p. 71

 * In pulp fiction it is a rigid convention that the hero’s shoulders and the heroine’s balcon constantly threaten to burst their bonds, a possibility which keeps the audience in a state of tense expectancy. Unfortunately for the fans, however, recent tests reveal that the wisp of chiffon which stands between the publisher and the postal laws has the tensile strength of drop-forged steel.
 * "Captain Future, Block That Kick!", The Most of S. J. Perelman (1992) p. 72

 * Under a forehead roughly comparable to that of the Javanese or the Piltdown man are visible a pair of tiny pig eyes, lit up alternately by greed and concupiscence. His nose, broken in childhood by a self-inflicted blow with a hockey stick, has a prehensile tip, ever quick to smell out an insult; at the least suspicion of an affront, Perelman, who has the pride of a Spanish grandee, has been known to whip out his sword-cane and hide in the nearest closet.
 * The Best of S. J. Perelman, Introduction (1947)
 * The Introduction was written under the name "Sidney Namlerep".

 * Before they made S J Perelman they broke the mold.
 * The Best of S. J. Perelman, Introduction

 * [The waiters'] eyes sparkled and their pencils flew as she proceeded to eviscerate my wallet – paté, Whitstable oysters, a sole, and a favorite salad of the Nizam of Hyderabad made of shredded five-pound notes.
 * The Rising Gorge (1961) p. 13

 * Fate was dealing from the bottom of the deck.
 * The Rising Gorge (1961) p. 183

 * The main obligation is to amuse yourself.
 * As quoted in I Seem to be a Verb (Bantam Books, 1970), p. 62

 * Button-cute, rapier-keen, wafer-thin and pauper-poor is S.J. Perelman, whose tall, stooping figure is better known to the twilit half-world of five continents than to Publishers' Row. That he possesses the power to become invisible to finance companies; that his laboratory is tooled up to manufacture Frankenstein-type monsters on an incredible scale; and that he owns one of the rare mouths in which butter has never melted are legends treasured by every schoolboy.
 * The Most of S. J. Perelman (1992) p. xii.

Criticism

 * From the moment I picked up your book until I laid it down, I was convulsed with laughter. Someday I intend reading it.
 * Groucho Marx on Perelman’s Dawn Ginsbergh’s Revenge (1928), quoted in Dorothy Herrmann S. J. Perelman: A Life (1986) p. 61.

title: S. J. Perelman


text:
The Count of Monte Cristo (2002 film)

The Count of Monte Cristo is a 2002 action/adventure film, about the life of Edmond Dantès, a Frenchman falsely accused of collaborating with an exiled Napoleon Bonaparte and sent off to prison in the infamous Chateau d'If, where he concocts a plan to seek revenge on those responsible. Directed by Kevin Reynolds, screenplay by Jay Wolpert, based on the novel by Alexandre Dumas.

Edmond Dantès

 * Life is a storm, my young friend. You will bask in the sunlight one moment, be shattered on the rocks the next. What makes you a man is what you do when that storm comes. You must look into that storm and shout as you did in Rome, "Do your worst, for I will do mine!" Then the fates will know you as we know you: as Albert Mondego, the man!
 * Only a man who has felt ultimate despair is capable of feeling ultimate bliss.
 * You didn't think I would make it that easy did you?
 * If you ever loved me, don't rob me of my hate. It's all I have.
 * How did I escape? With difficulty. How did I plan this moment? With pleasure.
 * You've only got one shot, and it will take more than that to stop me.

Jacopo

 * I swear on my dead relatives, and even the ones who aren't feeling too good, I am your man forever.
 * Why not just kill them? I'll do it! I'll run up to Paris - bam, bam, bam, bam. I'm back before week's end. We spend the treasure. How is this a bad plan?
 * Once again, Zatarra, God sees you out of the corner of His eye.

Fernand Mondego

 * Take your vengeance. But know that the blood you spill is noble. Blood that will never run through your veins. You are no more a count than I am a commoner!

 * Now I couldn’t live in a world where you have everything and I have nothing.

Abbe Faria

 * Ah! he burned the letter ...
 * With two of us, we could dig in the opposite direction. And with both of us together, then of course we could possibly do it in um...oh...8 years. [Edmond laughs] Ohh... and does something else demand your time? Some pressing appointment, perhaps?
 * I'm a priest, not a saint.

Napoleon

 * In life, we are all kings or pawns.

Dialogue

 * [Mondego has betrayed Edmond]
 * Edmond: Why are you doing this?
 * Mondego: Oh, it's... complicated.
 * [Edmond grabs a sword and they fight, but Mondego gets the upper hand]
 * Edmond: Why? In God's name, why?
 * Mondego: Because you are the son of a clerk, and I'm not supposed to want to be you!

 * Edmond: Monsieur, I know you must hear this a great deal, but I assure you, I am innocent. Everyone must say that, I know, but I truly am.
 * Dorleac: Innocent?
 * Edmond: Yes.
 * Dorleac: I know, I really do know.
 * Edmond: You mock me?
 * Dorleac: No, my dear Dantes, I know perfectly well that you are innocent. Why else would you be here? If you were truly guilty, there are a hundred prisons in France where they would lock you away. But, Chateau d'if is where they put the ones they're ashamed of.

 * [Dorleac is whipping Edmond]
 * Dorleac: And if you're thinking just now 'Why me, oh God?' the answer is: God has nothing to do with it. In fact, God is never in France this time of year.
 * Edmond: God has everything to do with it. He's everywhere. He sees everything.
 * Dorleac: All right. Let's make a bargain, shall we? You ask God for help, and I'll stop the moment He shows up.

 * Edmond: There are 72,519 stones in my walls. I've counted them many times.
 * Abbe Faria: But have you named them yet?

 * Abbe Faria: In return for your help, I offer you something priceless.
 * Edmond: My freedom?
 * Abbe Faria: No, freedom can be taken away, as you well know. I offer you my knowledge.

 * Abbe Faria: The slot opens twice a day. Once in the morning for your toilet bucket, which is where we hide the dirt. And once more in the evening for your plate. Between those times, we can work all day without fear of discovery.
 * Edmond: So neglect becomes our ally.

 * Abbe Faria: Here is your final lesson - do not commit the crime for which you now serve the sentence. God said, "Vengeance is mine."
 * Edmond: I don't believe in God.
 * Abbe Faria: It doesn't matter. He believes in you.

 * Luigi: So, mi amici, I would ask who you are, but in view of your shredded clothes and the fact that the Chateau d'If is two miles away, what's the point? As for me, I am Luigi Vampa, a smuggler and a thief. My men and I have come to this island to bury alive one of our number who attempted to keep some stolen gold for himself instead of sharing it with his comrades. Interestingly enough, there are some of his more loyal friends who are insisting that I grant him mercy. Which, of course, I cannot do, or I would quickly lose control of the whole crew. That is why you are such a fortunate find.
 * Edmond: Why is that?
 * Luigi: You provide me with a way to show a little mercy to Jacopo - that maggot you see tied up over there - while at the same time not appearing weak. And as a bonus, the lads will get to see a little sport as well.
 * Edmond: How do I accomplish all this?
 * Luigi: We watch you and Jacopo fight to the death. If Jacopo wins, we welcome him back to the crew. If you win, I have given Jacopo the chance to live, even if he did not take advantage of it, and you can take his place on the boat.
 * Edmond: What if I win and I don't want to be a smuggler?
 * Luigi: Then we slit your throat, and we're a bit shorthanded.
 * Edmond: I find that smuggling is the life for me, and would be delighted to kill your friend the maggot!
 * Luigi: I must warn you though... Jacopo is the best knife fighter I've ever seen.
 * Edmond: Perhaps you should get out more often.

 * Luigi: We shall call him... Zatarra.
 * Edmond: Sounds fearsome.
 * Luigi: It means, "driftwood."

 * [Mondego has just killed his mistress' husband in a duel]
 * Mercedes: Is Viscount Tourville dead?
 * Mondego: Well, unless his heart is situated somewhere other than the left side of his chest, I suspect he is.
 * Mercedes: [making the sign of the cross] God grant him peace. He did no more than defend his family's honor.
 * Mondego: Much good it did him. His wife and I were happy in our passion. You were happy in your ignorance. Now comes the viscount's valiant defense of his honor, and you are pained, she is ruined, and he is dead.
 * Mercedes: Don't flatter yourself, Fernand. I was neither happy, nor ignorant, having known about the last three women before Madame Tourville.
 * Mondego: I'm sorry that you are humiliated. The combination of Paris and me is hardly a recipe for fidelity, is it? But since my attempts at discretion have evidently failed, there seems little point in keeping up pretenses. It's actually quite... liberating. Wouldn't you say?

 * [Mondego shoots Monsieur Clarion as part of his deal with Clarion's son, Villefort]
 * Monsieur Clarion: Young Mondego, why?
 * Mondego: Because your son lacked the courage! [shoots and kills him]

 * Edmond: If you ever again presume to interfere in my affairs I will, I promise, finish what I started the day I met you. Do you understand?
 * Jacopo: I understand you are mad.
 * Edmond: Mad? My enemies are falling into my traps perfectly.
 * Jacopo: Mad, Your Grace, for ignoring this: You have a fortune, a beautiful woman who loves you. Take the money, take the woman and live your life. Stop this plan. Take what you have won.
 * Edmond: I can't.
 * Jacopo: Why not? I am still your man, Zatarra. I swore an oath. I will protect you. Even if it means I must protect you from yourself.

 * Mercedes: Why did you not come for me?
 * Edmond: Why did you not wait?! You married the very man who betrayed m- [Mercedes raises her hand to show the string around her finger]

 * Edmond: If you ever loved me, don't...don't rob me of my hate. It's all I have.
 * Mercedes: Let it go, Edmond. Let it go. I don't know what dark plan lies within you. Nor do I know by what design we were asked to live without each other these 16 years. But God has offered us a new beginning.
 * Edmond: God?
 * Mercedes: Don't slap His hand away.
 * Edmond: Can I never escape Him?
 * Mercedes: No. He is in everything... even in a kiss.

 * [Edmond has just stabbed Mondego in the heart]
 * Mondego: What happened to your mercy?
 * Edmond: I'm a count, not a saint.

title: The Count of Monte Cristo (2002 film)


text:
Talk:Alfie (2004 film)

Does anyone agree with me when i say Please DONT remake Alfie again?

keetiv says: I haven't seen the first "Alfie" but movie with Jude Law is one of my best movies I've ever watched. Od course, that's my opinion and you can argue with it.

title: Talk:Alfie (2004 film)


text:
The Count of Monte Cristo

The Count of Monte Cristo is an 1844 novel by Alexandre Dumas about the swashbuckling adventures of Edmond Dantès, a dashing young sailor falsely accused of treason. It provides the story of his long imprisonment, dramatic escape, and carefully wrought revenge.

 * See also: The Count of Monte Cristo, a 2002 film loosely based upon the book

Quotes

 * "We are never quits with those who oblige us," was Dantes' reply; "for when we do not owe them money, we owe them gratitude."
 * Chapter 2

 * Drunk, if you like; so much the worse for those who fear wine, for it is because they have bad thoughts which they are afraid the liquor will extract from their hearts.
 * Chapter 4

 * Private misfortunes must never induce us to neglect public affairs.
 * chapter 5

 * "How strange," continued the king, with some asperity; "the police think that they have disposed of the whole matter when they say, 'A murder has been committed,' and especially so when they can add, 'And we are on the track of the guilty persons.'"
 * Chapter 11.

 * There is … a clever maxim which bears upon what I was saying to you some little while ago, and that is, that unless wicked ideas take root in a naturally depraved mind, human nature, in a right and wholesome state, revolts at crime. Still, from an artificial civilisation have originated wants, vices, and false tastes, which occasionally become so powerful as to stifle within us all good feelings, and ultimately to lead us into guilt and wickedness...
 * Chapter 17

 * "You must teach me a small part of what you know," said Dantes, "if only to prevent your growing weary of me. I can well believe] that so learned a person as yourself would prefer absolute [[solitude to being tormented with the company of one as ignorant and uninformed as myself. If you will only agree to my request, I promise you never to mention another word about escaping." The abbe smiled. "Alas, my boy," said he, "human knowledge is confined within very narrow limits; and when I have taught you mathematics, physics, history, and the three or four modern languages with which I am acquainted, you will know as much as I do myself. Now, it will scarcely require two years for me to communicate to you the stock of learning I possess." "Two years!" exclaimed Dantes; "do you really believe I can acquire all these things in so short a time?" "Not their application, certainly, but their principles you may; to learn is not to know; there are the learners and the learned. Memory makes the one, philosophy the other."
 * Chapter 17

 * The patron of The Young Amelia proposed as a place of landing the Island of Monte Cristo, which being completely deserted, and having neither soldiers nor revenue officers, seemed to have been placed in the midst of the ocean since the time of the heathen Olympus by Mercury, the god of merchants and robbers, classes of mankind which we in modern times have separated if not made distinct, but which antiquity appears to have included in the same category.
 * Chapter 22 : The Smugglers

 * And now, farewell to kindness, humanity and gratitude… I have substituted myself for Providence in rewarding the good; may the God of vengeance now yield me His place to punish the wicked.
 * Chapter 30

 * You have, then, not forgotten that I saved your life; that is strange, for it is a week ago.
 * Chapter 37 : The Catacombs of Saint Sebastian

 * “No, monsieur,” returned Monte Cristo “upon the simple condition that they should respect myself and my friends. Perhaps what I am about to say may seem strange to you, who are socialists, and vaunt humanity and your duty to your neighbor, but I never seek to protect a society which does not protect me, and which I will even say, generally occupies itself about me only to injure me; and thus by giving them a low place in my esteem, and preserving a neutrality towards them, it is society and my neighbor who are indebted to me.” “Bravo,” cried Chateau–Renaud; “you are the first man I ever met sufficiently courageous to preach egotism. Bravo, count, bravo!”
 * Chapter 40 : The Breakfast

 * Ah, here comes your proud and selfish nature to the fore! Well, well, I have once again found a man ready to hack at another's self-respect with a hatchet, but who cries out when his own is pricked with a pin.
 * Dantes
 * Variant translation: Ah, there is your proud and selfish nature. You would expose the self-love of another with a hatchet, but you shrink if your own is attacked with a needle.
 * Chapter 45 : The Rain of Blood

 * But really, my dear Count, we are talking as much of women as they do of us: it is unpardonable.
 * Albert, Chapter 54. A Flurry in Stocks

 * No one would have thought in looking at this old, weather-beaten, floral-decked tower (which might be likened to an elderly dame dressed up to receive her grandchildren at a birthday feast) that it would have been capable of telling strange things, if,—in addition to the menacing ears which the proverb says all walls are provided with, — it had also a voice. The garden was crossed by a path of red gravel, edged by a border of thick box, of many years' growth, and of a tone and color that would have delighted the heart of Delacroix, our modern Rubens. This path was formed in the shape of the figure of 8, thus, in its windings, making a walk of sixty feet in a garden of only twenty. Never had Flora, the fresh and smiling goddess of gardeners, been honored with a purer or more scrupulous worship than that which was paid to her in this little enclosure. In fact, of the twenty rose-trees which formed the parterre, not one bore the mark of the slug, nor were there evidences anywhere of the clustering aphis which is so destructive to plants growing in a damp soil.
 * Chapter 61 : How a Gardener May Get Rid of the Dormice that Eat His Peaches

 * "Calm yourself, my friend," said the count, with the smile which he made at will either terrible or benevolent, and which now expressed only the kindliest feeling; "I am not an inspector, but a traveller, brought here by a curiosity he half repents of, since he causes you to lose your time."
 * Chapter 61 : How a Gardener May Get Rid of the Dormice that Eat His Peaches

 * Monte Cristo had seen enough. Every man has a devouring passion in his heart, as every fruit has its worm; that of the telegraph man was horticulture. He began gathering the grape-leaves which screened the sun from the grapes, and won the heart of the gardener. "Did you come here, sir, to see the telegraph?" he said. "Yes, if it isn't contrary to the rules." "Oh, no," said the gardener; "not in the least, since there is no danger that anyone can possibly understand what we are saying." "I have been told," said the count, "that you do not always yourselves understand the signals you repeat." "That is true, sir, and that is what I like best," said the man, smiling. "Why do you like that best?" "Because then I have no responsibility. I am a machine then, and nothing else, and so long as I work, nothing more is required of me." "Is it possible," said Monte Cristo to himself, "that I can have met with a man that has no ambition? That would spoil my plans."
 * Chapter 61 : How a Gardener May Get Rid of the Dormice that Eat His Peaches

 * "Oh, sir, what are you proposing?" "A jest."
 * Chapter 61 : How a Gardener May Get Rid of the Dormice that Eat His Peaches

 * "Now you are rich," said Monte Cristo. "Yes," replied the man, "but at what a price!" "Listen, friend," said Monte Cristo. "I do not wish to cause you any remorse; believe me, then, when I swear to you that you have wronged no man, but on the contrary have benefited mankind."
 * Chapter 61 : How a Gardener May Get Rid of the Dormice that Eat His Peaches

 * "The sum of all human wisdom will be contained in these two words: Wait and hope."
 * Chapter 73 : The Fifth of October

 * Tell the angel who will watch over your future destiny, Morrel, to pray sometimes for a man who, like Satan, thought himself, for an instant, equal to God; but who now acknowledges, with Christian humility, that God alone possesses supreme power and infinite wisdom... There is neither happiness nor misery in the world; there is only the comparison of one state with another, nothing more. He who has felt the deepest grief is best able to experience supreme happiness. We must have felt what it is to die, Morrel, that we may appreciate the enjoyments of life.
 * Chapter 117

 * There is neither happiness nor misery in the world; there is only the comparison of one state with another, nothing more
 * Chapter 117

 * All human wisdom is contained in these words: Wait and hope!
 * Also: Until the day when God shall deign to reveal the future to man, all human wisdom is summed up in these two words,— "Wait and hope".
 * Chapter 117

Quotes about the book

 * I guess the Count of Monte Cristo is an antihero — he’s not a villain, but he’s not a role model either. He works a very, very long con to exact revenge on the men who betrayed him, but by the end he realizes the perils of trying to play god and the limitations of his own morality. My interpretation of that novel has changed as I’ve read it at different stages of my life, and right now, I see it as an exploration of the complexities of good and evil and how easily one shifts into the other.
 * Celeste Ng interview (2017)

title: The Count of Monte Cristo


text:
User:Tarikash

Hello / Hi,

I'm also at w:User:Tarikash.

title: User:Tarikash


text:
Wikiquote:Quote of the day/March 29, 2007

I have been all men known to history, Wondering at the world and at time passing; I have seen evil, and the light blessing Innocent love under a spring sky. ~ R. S. Thomas ~


text:
R. S. Thomas

Ronald Stuart Thomas (29 March 1913 – 25 September 2000), published as R. S. Thomas, was a Welsh poet and Anglican priest who was noted for his Welsh nationalism, intense spirituality, and deep dislike of the anglicisation of Wales.

Quotes

 * The nearest we approach God…is as creative beings. The poet, by echoing the primary imagination, recreates. Through his work he forces those who read him to do the same, thus bringing them... nearer to the actual being of God as displayed in action.
 * The Penguin Book of Religious Verse (1963), p. 8

 * Any form of orthodoxy is just not part of a poet's province … A poet must be able to claim … freedom to follow the vision of poetry, the imaginative vision of poetry … And in any case, poetry is religion, religion is poetry. The message of the New Testament is poetry. Christ was a poet, the New Testament is metaphor, the Resurrection is a metaphor; and I feel perfectly within my rights in approaching my whole vocation as priest and preacher as one who is to present poetry; and when I preach poetry I am preaching Christianity, and when one discusses Christianity one is discussing poetry in its imaginative aspects. … My work as a poet has to deal with the presentation of imaginative truth.
 * R. S. Thomas : Priest and Poet, BBC TV (2 April 1972)

 * Imaginative truth is the most immediate way of presenting ultimate reality to a human being … ultimate reality is what we call God.
 * R. S. Thomas : Priest and Poet, BBC TV (2 April 1972)

But a no-one with a crown of light about his head. He would remember a verse from Pindar: "Man is a dream about a shadow. But when some splendour falls upon him from God, a glory comes to him and his life is sweet.'''"
 * '''On seeing his shadow fall on such ancient rocks, he had to question himself in a different context and ask the same old question as before, "Who am I?", and the answer now came more emphatically than ever before, "No-one."
 * Neb [No-one] (1985)

a waiting that is not impatient because it is timeless.'''
 * '''You have to imagine
 * "The Echoes Return Slow" in The Echoes Return Slow (1988)

in the lean hours awake listening to the swell born somewhere in the Atlantic rising and falling, rising and falling wave on wave on the long shore by the village that is without light and companionless. And '''the thought comes of that other being who is awake, too, letting our prayers break on him, not like this for a few hours, but for days, years, for eternity.'''
 * I lie
 * "The Other" in The Echoes Return Slow (1988)

as my ebb-tide; but let prayer have its springs, too, brimming, disarming him; discovering somewhere among his fissures deposits of mercy where trust may take root and grow.'''
 * '''Let despair be known
 * "Tidal" in Mass for Hard Times (1992), p. 43

 * Now the power of the imagination is a unifying power, hence the force of metaphor; and the poet is the supreme manipulator of metaphor... the world needs the unifying power of the imagination. The two things that give it best are poetry and religion.
 * Selected Prose (1995), p. 131

 * I'm obviously not orthodox, I don't know how many real poets have ever been orthodox.
 * "R. S. Thomas in conversation with Molly Price-Owen." in The David Jones Journal R. S. Thomas Special Issue (Summer/Autumn 2001)

 * I wouldn't say that I'm an orthodox Christian at all and the longer we live in the twentieth century the more fantastic discoveries are made, the more we hear what the universe is like I find it very difficult to be a kind of orthodox believer in Jesus as my saviour and that sort of thing. I'm more interested in the extraordinary nature of God. If there is God, if there is deity, then He, even as the old hymn says, He moves in a mysterious way and I'm fascinated by that mystery and I've tried to write out of that experience of God, the fantastic side of God, the quarrel between the conception of God as a person, as having a human side, and the conception of God as being so extraordinary. … So these are still things that occupy me, and every now and again, if you're lucky, you're able to make a poem out of this conception of God … so I suppose I'm trying to appeal to people to open their eyes and their minds to the extraordinary nature of God.
 * "R. S. Thomas in conversation with Molly Price-Owen" in The David Jones Journal R. S. Thomas Special Issue (Summer/Autumn 2001)

 * True Christianity at its most profound is as good as you get. … I think I've been lucky in the period which I've lived through because obviously I would have been for the chop in earlier days. The Inquisition would have rooted me out; even in the 19th century I would probably have been had up by a Bishop and asked to change my views, or to keep them to myself etc.... I think that so much of our Christian beliefs … are an attempt to convey through language something which is unsayable.
 * "R. S. Thomas in conversation with Molly Price-Owen" in The David Jones Journal R. S. Thomas Special Issue (Summer/Autumn 2001)

Poetry For Supper (1958)

As the small tuber that feeds on muck And grows slowly from obtuse soil To the white flower of immortal beauty'''"
 * "'''Verse should be as natural
 * "Poetry For Supper"

Said once about the long toil that goes like blood to the poems making? Leave it to nature and the verse sprawls, Limp as bindweed, if it break at all Life's iron crust '''Man, you must sweat And rhyme your guts taut, if you'd build Your verse a ladder.'''"
 * "Natural, hell! What was it Chaucer
 * "Poetry For Supper"

Before it enter a dark room. Windows don't happen."''' So two old poets, Hunched at their beer in the low haze Of an inn parlour, while the talk ran Noisily by them, glib with prose.
 * '''"Sunlight's a thing that needs a window
 * "Poetry For Supper"

Memorial to their lonely thought In grey parishes: rather they wrote On men's hearts and in the minds Of young children sublime words Too soon forgotten. '''God in his time Or out of time will correct this.'''
 * They left no books,
 * "The Country Clergy"

Black, bold, a suggestion of dark Places about it, there yet should come Such rich music, as though the notes’ Ore were changed to a rare metal At one touch of that bright bill.
 * It seems wrong that out of this bird,
 * "A Blackbird Singing"

With history’s overtones, love, joy And grief learned by his dark tribe In other orchards and passed on Instinctively as they are now, But fresh always with new tears.'''
 * '''A slow singer, but loading each phrase
 * "A Blackbird Singing"

Song at the Year's Turning (1955)

 * Song at the Year's Turning : Poems, 1942-1954

Strewn with books, his mind big with the poem Soon to be born, his nerves tense to endure The long torture of delayed birth.'''
 * '''He arose, pacing the floor
 * "A Person From Porlock"

And saw love in a dark crown Of thorns blazing, and a winter tree Golden with fruit of a man's body.
 * Was he balked by silence? He kneeled long,
 * "In a Country Church"

Wondering at the world and at time passing; I have seen evil, and the light blessing Innocent love under a spring sky.'''
 * '''I have been all men known to history,
 * "Taliesin 1952"

Of a far country, where the winds waken Unnatural voices, my mind broken By a sudden acquaintance with man’s rage.
 * I have been Merlin wandering in the woods
 * "Taliesin 1952"

Of longing changing to a cold ache. King, beggar and fool, I have been all by turns, Knowing the body’s sweetness, the mind’s treason; Taliesin still, I show you a new world, risen, Stubborn with beauty, out of the heart’s need.'''
 * '''I have known exile and a wild passion
 * "Taliesin 1952"

A world that is too small For you to stoop and enter Even on hands and knees, The adult subterfuge.
 * We live in our own world,
 * "Children’s Song"

Where we dance''', where we play, Where life is still asleep Under the closed flower, Under the smooth shell Of eggs in the cupped nest That mock the faded blue Of your remoter heaven.
 * '''You cannot find the centre
 * "Children’s Song"

Tares (1961)

I spoke a tongue that was passed on To me in the place I happened to be, A place huddled between grey walls Of cloud for at least half the year. My word for heaven was not yours. The word for hell had a sharp edge Put on it by the hand of the wind Honing, honing with a shrill sound Day and night. Nothing that Glyn Dwr Knew was armour against the rain's Missiles. What was descent from him?
 * All right, I was Welsh. Does it matter?
 * "A Welsh Testament"

He spoke to him in the old language'''; He was to have a peculiar care For the Welsh people. History showed us '''He was too big to be nailed to the wall Of a stone chapel, yet still we crammed him Between the boards of a black book.'''
 * '''Even God had a Welsh name:
 * "A Welsh Testament"

My high cheek-bones, my length of skull Drew them as to a rare portrait By a dead master. I saw them stare From their long cars, as I passed knee-deep In ewes and wethers. I saw them stand By the thorn hedges, watching me string The far flocks on a shrill whistle. And always there was their eyes; strong Pressure on me: You are Welsh, they said; Speak to us so; keep your fields free Of the smell of petrol, the loud roar Of hot tractors; we must have peace And quietness.
 * Yet men sought us despite this.
 * "A Welsh Testament"

Peace?''' I asked. Am I the keeper Of the heart's relics, blowing the dust In my own eyes? I am a man; I never wanted the drab role Life assigned me, an actor playing To the past's audience upon a stage Of earth and stone; the absurd label Of birth, of race hanging askew About my shoulders. I was in prison Until you came; your voice was a key Turning in the enormous lock Of hopelessness. Did the door open To let me out or yourselves in?
 * '''Is a museum
 * "A Welsh Testament"

Pass your hand over my brow. You can feel the place where the brains grow.
 * I am a man now.
 * "Here"

From my top boughs I can see The footprints that led up to me.'''
 * '''I am like a tree,
 * "Here"

That has run clear of the stain Contracted in so many loins.
 * There is blood in my veins
 * "Here"

with the blood of so many dead? Is this where I was misled?
 * Why, then, are my hands red
 * "Here"

That they will not do as i say? Does no God hear when I pray?
 * Why are my hands this way
 * "Here"

The swift satellites show The clock of my whole being is slow.
 * I have nowhere to go.
 * "Here"

For destinations not of the heart. I must stay here with my hurt.'''
 * '''It is too late to start
 * "Here"

The Bread of Truth (1963)

Fathomless as the cold shadow His mind cast.'''
 * '''The deep spaces between stars,
 * "Wallace Stevens", p. 25

Pietá (1966)
Even to name her? Child, It is not love I offer Your quick limbs, your eyes; Only the barren homage Of an old man whom time Crucifies.
 * She is young. Have I the right
 * "The Dance"

Laboratories of the Spirit (1975)

of the mind.''' Let leaves from the deciduous Cross fall on us, washing us clean, turning our autumn to gold by the affluence of their fountain.
 * '''Deliver me from the long drought
 * "Prayer", p. 10

God. Looking out I can see no death.''' The earth moves, the sea moves, the wind goes on its exuberant journeys. Many creatures reflect you, the flowers your color, the tides the precision of your calculations. There is nothing too ample for you to overflow, nothing so small that your workmanship is not revealed.
 * '''It is alive. It is you,
 * "Alive", p. 51

is the deepening shadow of your presence; the silence a process in the metabolism of the being of love.'''
 * '''The darkness
 * "Alive", p. 51

on to a receding future, nor hankering after an imagined past. It is the turning aside like Moses to the miracle of the lit bush, to a brightness that seemed as transitory as your youth once, but is the eternity that awaits you.
 * Life is not hurrying
 * "The Bright Field", p. 60

Frequencies (1978)

shines, purer than the moon, casting no shadow, that is the halo upon the bones of the pioneers who died for truth.'''
 * '''Sometimes a strange light
 * "Groping", p. 12

we worked at: they on a big loom, I with a small needle.'''
 * '''There was a larger pattern
 * "In Context", p. 13

waited to see what I would do, I in my own way asked for direction, so we should journey together a little nearer the accomplishment of the design.
 * A power guided my hand. If an invisible company
 * "In Context"

I who lived, but life rather that lived me.'''
 * '''It was not
 * "In Context"

here for the spirit? Is there time on this brief platform for anything other than mind's failure to explain itself?
 * Is there a place
 * "Balance", p. 49

Between Here and Now (1981)

from time. I lie back convalescing upon the prospect of a harvest already at hand.'''
 * '''Art is recuperation
 * "Pissaro: Kitchen Garden, Trees in Bloom", p. 41

that is his chosen medium of communication and telling others about it in words. Is there no way not to be the sport of reason?
 * In the silence
 * "The New Mariner", p. 99

to old age as a time of quietness, a time to draw my horizons about me, to watch memories ripening in the sunlight of a walled garden. But there is the void over my head and the distance within that the tireless signals come from. And astronaut on impossible journeys to the far side of the self I return with messages I cannot decipher.
 * I had looked forward
 * "The New Mariner", p. 99

the edges of such an abyss.''' I am left alone on the surface of a turning planet. What to do but, like Michelangelo’s Adam, put my hand out into unknown space, hoping for the reciprocating touch?
 * '''Ah, what balance is needed at
 * "Threshold", p. 110

Later Poems (1983)

of the tree of poetry that is eternity wearing the green leaves of time.
 * somewhere within sight
 * "Prayer"

on the shore? An ear endlessly drinking? What? Sound? Silence? Which came first? Listen.
 * What was the shell doing,
 * "Questions"

No Truce with the Furies (1995)

not to the Bible but to Wallace Stevens
 * I turn now
 * "Homage to Wallace Stevens"

I stand with my back to grammar At an altar you never aspired to, celebrating the sacrament of the imagination whose high-priest notwithstanding you are.
 * Blessings, Stevens;
 * "Homage to Wallace Stevens"

 * All art is anonymous.
 * "Anybody's Alphabet"

Quotes about Thomas

 * He was wonderful, very pure, very bitter but the bitterness was beautifully and very sparely rendered. He was completely authoritative, a very, very fine poet, completely off on his own, out of the loop but a real individual. It's not about being a major or minor poet. It's about getting a work absolutely right by your own standards and he did that wonderfully well.
 * Al Alvarez, as quoted in "Wales loses its most sustained lyric voice" in The Guardian (27 September 2000)

 * His example reduces most modern verse to footling whimsy.
 * Kingsley Amis, in 1956, as quoted in A Guide to Twentieth Century Literature in English (1983)

 * R. S. Thomas continues to articulate through his poetry questions that are inscribed on the heart of most Christian pilgrims in their search for meaning and truth. We search for God and feel Him near at hand, only then to blink and find Him gone. This poetry persuades us that we are not alone in this experience of faith — the poet has been there before us.
 * Barry Morgan, Archbishop of Wales, as quoted in "RS Thomas centenary celebrated by Bangor Cathedral service" at BBC News (11 May 2013)

 * I am not notably frivolous, but whenever I read R. S. Thomas’s poetry, or his biography, I cannot help but reflect that, like the majority of mankind, I have spent most of my life chasing false gods.
 * Theodore Dalrymple, in "A Man Out of Time : A life of poet R. S. Thomas entertains and illumines" in City Journal (6 November 2006)

 * Thomas is not a Wordsworthian poet, and his “nature” is not Wordsworth’s; it is history, rather than divinity, which he responds to most, in the bleak beauty of Wales. In Christian terms, Thomas is not a poet of the transfiguration, of the resurrection, of human holiness … He is a poet of the cross, the unanswered prayer, the bleak trek through darkness.
 * A. E. Dyson, in Yeats, Eliot, and R.S. Thomas : Riding the Echo (1981), p. 296

 * Thomas has been famously plain-spoken — within the prevailing unclearess. Every poem represents an act of will with which he tries to beat a path, to habituate the microbe, to define its Christian antecedents. It is a painstaking effort: he must find a language that is exact, spare, solid, disciplined yet resonant.
 * John Pikoulis and Martin Roberts, in "R.S. Thomas's Existential Agony" in Poetrywales, Vol. 29, No. 1 (July 1993)

 * A recurrent theme in his poetry is that of God as a kind of joker — benign and malign by bewilderingly unpredictable turns. … Improving our understanding of temporal existence by distortion is exactly what, Thomas came to feel, the Surrealists did. That he saw their work as approximating that of the subtlest theologians is clear from the fine poem about Kierkegaard he included in his final volume, No Truce with the Furies, where Thomas's favorite theological thinker is characterized as "the first / of the Surrealists, picturing / our condition with the draughtsmanship / of a Dali".
 * M. Wynn Thomas in "The fantastic side of God : R. S. Thomas and Jorge Luis Borges" in Renascence: Essays on Values in Literature (January 2008)

 * RS Thomas is widely recognised as the major British religious poet of the later 20th Century. … His poems challenge, move and inspire readers throughout the world.
 * Reverend Canon Robert Townsend, as quoted in "RS Thomas centenary celebrated by Bangor Cathedral service" at BBC News (11 May 2013)

 * Thomas offers a “sustained critique” not of Romanticism, but of a world that has “eroded away”— a world that has abandoned Romantic imagination. … Thomas intends to resist the anti-romantic Modern spirit. Moreover, as he struggles with his personal faith, the poet’s Romantic imagination defines his attempts to commune with God.
 * Daniel Westover, in "A God of Grass and Pen : R.S. Thomas and the Romantic Imagination" in North American Journal of Welsh Studies, Vol. 3, 2 (Summer 2003)

 * In nature, it is divinity, rather than history, which Thomas responds to most. … Thomas finds the God of nature elusive, but when He reveals Himself, he does so through the natural world. God’s reflection, His shadow, and His echo exist in the Welsh hills. His influence there is both a presence and an absence (and, at times, an absence that is like a presence).
 * Daniel Westover, in "A God of Grass and Pen : R.S. Thomas and the Romantic Imagination" in North American Journal of Welsh Studies, Vol. 3, 2 (Summer 2003)

 * Thomas continues to believe that somewhere beyond God’s metaphoric manifestations, somewhere beyond the questions and sufferings, there is an actual God — inexplicably, even intentionally absent — but real, and one day He may permanently end "the long drought of the mind."
 * Daniel Westover, in "A God of Grass and Pen : R.S. Thomas and the Romantic Imagination" in North American Journal of Welsh Studies, Vol. 3, 2 (Summer 2003)

 * Another uncompromising poet whom Betjeman greatly admired was R. S. Thomas who has been described as the Solzhenitsyn of Wales "because he was a troubler of the Welsh conscience."
 * A. N. Wilson in  Betjeman : A Life (2006), p. 249

 * Thomas is the Solzhenitsyn of Wales; a writer of violent integrity, conscience-stricken at the state of his country, haunted still by the image of it he saw as a child.
 * Award ceremony dedication (6 July 2000) published in "R.S. Thomas : A Tribute" in The Transactions of the Honourable Society of Cymmrodorian (2000)

title: R. S. Thomas


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User:BrightStar~enwikiquote

Hi, Welcome, from WikiQuote member/user : BrightStar.

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User talk:Bernstein2291

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User talk:Jakemandel~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Jakemandel. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Jakemandel~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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User talk:Arundev

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User talk:Sadiaminhas

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User talk:Amit 3i

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User talk:Scoomb

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User talk:Banu4me

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User talk:Holyroller~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Holyroller. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Holyroller~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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User talk:Marcmarc~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Marcmarc. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Marcmarc~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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title: User talk:Marcmarc~enwikiquote


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User talk:Thebigphil

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User talk:CloudNine

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User talk:Phile79~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Phile79. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Phile79~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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title: User talk:Phile79~enwikiquote


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User talk:Unclekirk

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User talk:Pufflons~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Pufflons. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Pufflons~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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title: User talk:Pufflons~enwikiquote


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User talk:Colin 8~enwikiquote

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Your account will be renamed
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The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Colin 8. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Colin 8~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

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title: User talk:Colin 8~enwikiquote


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User talk:JohnI

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User talk:Cr0004~enwikiquote

Hi. Welcome to English Wikiquote. Enjoy!  Cbrown1023  talk  01:29, 29 March 2007 (UTC)
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Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Cr0004. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Cr0004~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:20, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:45, 19 April 2015 (UTC)

title: User talk:Cr0004~enwikiquote