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Max Müller

Friedrich Max Müller (6 December 1823 – 28 October 1900), more commonly known as Max Müller (or Mueller), was a German philologist and Orientalist, who was a major pioneer of the discipline of comparative religion.

1840s

 * It is curious to see how the descendants of the same race, to which the first conquerors and masters of India belonged, return . . . to accomplish the glorious work of civilization, which had been left unfinished by their Arian bretheren.
 * Muller (1847)   (349).   quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1.

 * The hostile spirit of a party, which has been working for the last years, particularly in this country, to attack all the theories of the Sanscrit antiquarians, has chosen the modern languages of India as a weak point, in order to prove that, as they have no connexion by their grammatical system with the pretended old language of India, the Sanscrit, this sacred language itself has never exercised any real influence upon the people, just as they have tried to prove that the literature, the religion, morals and philosophy of the Brahmins have never historically existed but in the hands of some foreign intriguing priests.
 * (1847:325) quoted in Trautmann, Thomas R. (2008). Aryans and British India.  174

1850s

 * No authority could have been strong enough to persuade the Grecian army [of Alexander] that their gods and their hero-ancestors were the same as those of [the Indian] King Porus, or to convince the English soldier that the same blood was running in his veins, as in the veins of the dark Bengalese. And yet there is not an English jury now-a-days, which, after examining the hoary documents of language, would reject the claim of a common descent and a legitimate relationship between Hindu, Greek, and Teuton. Many words still live in India and in England that witnessed the first separation of the northern and southern Arians, and these are witnesses not to be shaken by any cross-examination. The terms for God, for house, for father, mother, son, daughter, for dog and cow, for heart and tears, for axe and tree, identical in all the Indo-European idioms, are like the watch- words of an army. We challenge the seeming stranger, and whether he answer with the lips of a Greek, a German, or an Indian, we recognize him as one of ourselves. Though the historian may shake his head, though the physiologist may doubt, and the poet scorn the idea, all must yield before the facts furnished by language. There was a time when the ancestors of the Celts, the Germans, the Slaves [sic], the Greeks and Italians, the Persians and Hindus, were living together beneath the same roof, separate from the ancestors of the Semitic and Turanian races.
 * (Max Muller 1855:29) quoted in Trautmann, Thomas R. (2008). Aryans and British India.  177
 * (Muller 1854a, 29-30; ) quoted in Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1.

 * Muller may have well felt the need to stress that "an ethnologist who speaks of an Aryan race, Aryan eyes and hair, and Aryan blood is as great a sinner as a linguist who speaks of a dolicocephalic dictionary or a brachycephalic grammar"; after all, it was he who had been a principal cause in such misconceptions through his earlier remarks on the common blood that the "English soldier" shared with the "dark Bengali".
 * (Muller 1854a, 29-30; ) quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1.

 * [A]s in his language and in his grammar [the Indian] has preserved something of what seems peculiar to each of the northern [Indo-european] dialects singly, as he agrees with the Greek and the German where the Greek and the German seem to differ from all the rest … no other language has carried off so large a share of the common Aryan heirloom – whether roots, grammar, words, myths or legends.
 * (1859:14 quoted in Kazanas, N. (2015). Vedic and IndoEuropean studies. Aditya Prakashan., chapter 3
 * 1859 The History of Ancient Sanskrit Literature, London, Williams & Norgate.

1860s

 * As sure as the six Romance dialects point to an original home of Italian shepherds on the seven hills at Rome, the Aryan languages together point to an earlier period of language, when the first ancestors of the Indians, the Persians, the Greeks, the Romans, the Slaves, the Celts, and the Germans were living together within the same enclosures, nay, under the same roof. . . . Before the ancestors of the Indians and Persians started for the south, and the leaders of the Greek, Roman, Celtic, Teutonic, and Slavonic colo- nies marched towards the shores of Europe, there was a small clan of Aryans, settled probably on the highest elevation of Central Asia, speaking a language, not yet Sanskrit or Greek or German, but containing the dialectic germs of all; a clan that had advanced to a state of agricultural civilisation; that had recognised the bonds of blood, and sanctioned the bonds of marriage; and that invoked the Giver of Light and Life in heaven by the same name which you may still hear in the temples of Benares, in the basilicas of Rome, and in our own churches and cathedrals.
 * (1861:219-220) quoted in Trautmann, Thomas R. (2008). Aryans and British India.  177-8

 * Languages seemed to float about like islands on the ocean of human speech; they did not shoot together to form themselves into larger continents . . . and if it had not been for a happy accident, which like an electric spark, caused the floating elements to crystallise into regular forms, it is more doubtful whether the long list of languages and dialects could have sustained the interest of the student of languages. This electric spark was the discovery of Sanskrit.
 * (1866: 153–4) quoted in Bryant, E. F., & Patton, L. L. (2005). The Indo-Aryan controversy : evidence and inference in Indian history. Routledge. 181-2

 * There was a time when the ancestors of the Celts. the Germans, the Slavonians. the Greeks and Italians, the Persians and the Hindus. were living together beneath the same roof. separate from the ancestors of the Semitic and Turanian races.... The Aryan nations who pursued a north- westerly direction, stand before us in history as the principal nations of north*western Asia and Europe. They have been the prominent actors in the great drama of history, and have carried to their fullest growth all the elements of active life with which our nature is endowed. They have perfected society and morals, and we learn from their literature. and works of art the element of science, the laws of art, and the principles of philosophy. In continual struggle with each other and with Semitic and Turanian races, these Aryan nations have become the rulers of history. and it seems to be their mission to link all parts of the world together by the chains of civilisation. commerce, and religion. ... But while most of the members of the Aryan family followed this glorious path. the southern tribes were slowly migrating toward the mountains which gird the north of India.... Left to themselves in a world of their own, without a past, and without a future before them, they had nothing but themselves to ponder on. Struggles there must have been in India also. Old dynasties were destroyed. whole f.uni.lies annihilated. and new empires founded. Yet the inward life of the Hindu was not changed by these convulsions. His mind was like the lotus leaf arter a shower of rain has passed over it; its character remained the same, passive, meditative, quiet, and thoughtful.
 * quoted in Arvidsson, Stefan (2006), Aryan Idols: Indo-European Mythology as Ideology and Science, translated by Sonia Wichmann, Chicago and London: The University of Chicago Press.(47-8) **F. M. MUller 1861-7S, 1:64-66.

 * How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed (Referring to the seed planted by Jesus and his Apostles) and tell them what Christianity was meant to be? unless he may show that, like all other religions, Christianity too, has had its history; that the Christianity of the nineteenth century is not the Christianity of the middle ages, and that the Christianity of the middle ages was not that of the early Councils; that the Christianity of the early Councils was not that of the Apostles, and that what has been said by Christ, that alone was well said?
 * "Chips," vol. i., p. 26, Preface (1867) quoted by H.P. Blavatsky, in Isis Unveiled —Vol. 2, Chapter 1, p. 10 (1877)

 * The translation of the Veda will hereafter tell to a great extent on the fate of India and on the growth of millions of souls in that country. It is the root of their religion, and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last 3000 years.
 * Letter to his wife Georgina (December 1866), published in The Life and Letters of Right Honorable Friedrich Max Müller (1902) edited by Georgina Müller ; also quoted in ''Missionaries in India: Continuities, Changes, Dilemmas (1994) by Arun Shourie

 * India must be conquered again, and that second conquest should be a conquest by education.
 * Writing to the Duke of Argyll (December 1868), as quoted in ''Missionaries in India: Continuities, Changes, Dilemmas (1994) by Arun Shourie

 * History seems to teach that the whole human race required a gradual education before, in the fullness of time, it could be admitted to the truths of Christianity. All the fallacies of human reason had to be exhausted, before the light of a high truth could meet with ready acceptance. The ancient religions of the world were but the milk of nature, which was in due time to be succeeded by the bread of life.... The religion of Buddha has spread far beyond the limits of the Aryan world, and to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the human race. But in the sight of Him with whom a thousand years are but as one day, that religion, like the ancient religions of the world, may have but served to prepare the way of Christ, by helping through its very errors to strengthen and to deepen the ineradicable yearning of the human heart after the truth of God.
 * History of Ancient Sanksrit Literature (1860)

Chips from a German Workshop (1866)

 * He must be a man of little faith, who would fear to subject his own religion to the same critical tests to which the historian subjects all other religions. We need not surely crave a tender or merciful treatment for that faith which we hold to be the only true one. We should rather challenge it for the severest tests and trials, as the sailor would for the good ship to which he trusts his own life, and the lives of those who are dear to him. In the Science of Religion, we can decline no comparisons, nor claim any immunities for Christianity, as little as the missionary can, when wrestling with the subtle Brahmin, or the fanatical Mussulman, or the plain speaking Zulu.
 * Preface (Scribner edition, 1872)

 * Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God. And even to us at home, a wider view of the religious life of the world may teach many a useful lesson.
 * Preface (Scribner edition, 1872)

 * The position which believers and unbelievers occupy with regard to their various forms of faith is very much the same all over the world. The difficulties which trouble us, have troubled the hearts and minds of men as far back as we can trace the beginnings of religious life. The great problems touching the relation of the Finite to the Infinite, of the human mind as the recipient, and of the Divine Spirit as the source of truth, are old problems indeed; and while watching their appearance in different countries, and their treatment under varying circumstances, we shall be able, I believe, to profit ourselves, both by the errors which others committed before us, and by the truth which they discovered. We shall know the rocks that threaten every religion in this changing and shifting world of ours, and having watched many a storm of religious controversy and many a shipwreck in distant seas, we shall face with greater calmness and prudence the troubled waters at home.
 * Preface (Scribner edition, 1872)

 * If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i.e. without a constant return to its fountan-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers froln the mere fact of its being breathed. Whenever we can trace back a religion to its first beginnings, we find it free from many of the blemishes that offend us in its later phases. The founders of the ancient religions of the world, as far as we can judge, were minds of a high stamp, full of noble aspirations, yearning for truth, devoted to the welfare of their neighbors, examples of purity and unselfishness. What they desired to found upon earth was but seldom realized, and their sayings, if preserved in their original form, offer often a strange contrast to the practice of those who profess to be their disciples. As soon as a religion is established, and more particularly when it has become the religion of a powerful state, the foreign and worldly elements encroach more and more on the original foundation, and human interests mar the simplicity and purity of the plan which the founder had conceived in his own heart, and matured in his communings with his God. Even those who lived with Buddha misunderstood his words, and at the Great Council which had to settle the Buddhist canon, Asoka, the Indian Constantine had to remind the assembled priests that "what had been said by Buddha, that alone was well said;" and that certain works ascribed to Buddha, as, for instance, the instruction given to his son, Râhula, were apocryphal, if not heretical.
 * Preface (Scribner edition, 1872)

 * It is necessary that we too should see the beam in our own eyes, and learn to distinguish between the Christianity of the nineteenth century and the religion of Christ. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the worId and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists. If we can teach something to the Brahmans in reading with them their sacred hymns, they too can teach us something when reading with us the gospel of Christ. Never shall I forget the deep despondency of a Hindu convert, a real martyr to his faith, who had pictured to himself from the pages of the New Testament what a Christian country must be, and who when he came to Europe found everything so different from what he had imagined in his lonely meditations at Benares!
 * Preface (Scribner edition, 1872)

 * How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed, and tell them what Christianity was meant to be; unless he may show that. like all other religions, Christianity, too, has had its history; that the Christianity of the nineteenth century is not the Christianity of the Middle Ages, that the Christianity of the MiddIe Ages was not that of the early Councils, that the Christianity of the early Councils was not that of the Apostles, and "that what has been said by Christ, that alone was weII said?"
 * Preface (Scribner edition, 1872)

 * Whether listening to the shrieks of the Shaman sorcerers of Tatary, or to the odes of Pindar, or to the sacred songs of Paul Gerhard: whether looking at the pagodas of China, or the Parthenon of Athens, or the cathedral of Cologne: whether reading the sacred books of the Buddhists, of the Jews, or of those who worship God in spirit and in truth, we ought to be able to say, like the Emperor Maximilian, 'Homo sum, humani nihil a me alienum puto,' or, translating his words somewhat freely, 'I am a man, nothing pertaining to man I deem foreign to myself.'
 * Lecture on the Vedas 1867 Chips Vol 1 p. 4

 * I do not wish by what I have said to raise any exaggerated expectations as to the worth of these ancient hymns of the Veda, and the character of that religion which they indicate rather than fully describe. The historical importance of the Veda can hardly be exaggerated; but its intrinsic merit, and particularly the beauty or elevation of its sentiments, have by many been rated far too high. Large numbers of the Vedic hymns are childish in the extreme: tedious, low, commonplace. The gods are constantly inyoked to protect their worshippers, to grant them food, large flocks, large families, and a long life; for all which benefits they are to be rewarded by the praises and sacrifices offered day after day, or at certain seasons of the year. But hidden in this rubbish there are precious stones.
 * "Lecture on the Vedas" - first presented at the Philosophical Institution, Leeds (March 1865)

 * Still the child betrays the passions of the man, and there are hymns, though few in number, in the Veda, so full of thought and speculation that at this early period no poet in any other nation could have conceived them. I give but one specimen, the 129th hymn of the tenth book of the Rig-veda. It is a hymn which long ago attracted the attention of that eminent scholar H. T. Colebrooke, and of which, by the kind assistance of a friend, I am enabled to offer a metrical translation. In judging it we should hear in mind that it was not written by a gnostic or by a pantheistic philosopher, but by a poet who felt all these doubts and problems as his own, without any wish to convince or to startle, only uttering what had been weighing on his mind, just as later poets would sing the doubts and sorrows of their heart.
 * Nor Aught nor Naught existed; yon bright sky Was not, nor heaven's broad woof outstretched above. What covered all? what sheltered? what concealed?  Was it the water's fathomles abyss? There was not death — yet was there naught immortal, There was no confine betwixt day and night; The only One breathed breathless by itself, Other than It there nothing since has been. Darkness there was, and all at first was veiled In gloom profound — an ocean without light — The germ that still lay covered in the husk Burst forth, one nature, from the fervent heat. Then first came love upon it, the new spring Of mind — yea, poets in their hearts discerned, Pondering, this bond between created things And uncreated. Comes this spark from earth Piercing and all-pervading, or from heaven? Then seeds were sown, and mighty powers arose — Nature below, and power and will above — Who knows the secret? who proclaimed it here, Whence, whence this manifold creation sprang? The gods themselves came later into being — Who knows from whence this great creation sprang? He from whom all this great creation came, Whether his will created or was mute, The Most High Seer that is in highest heaven, He knows it — or perchance even He knows not.
 * "The Vedas"

 * Many things are still unintelligible to us, and the hieroglyphic language of antiquity records but half of the mind's unconscious intentions. Yet more and more the image of man, in whatever clime we meet him, rises before us, noble and pure from the very beginning; even his errors we learn to understand, even his dreams we begin to interpret. As far as we can trace back the footsteps of man, even on the lowest strata of history, we see the divine gift of a sound and sober intellect belonging to him from the very first, and the idea of a humanity emerging slowly from the depths of an animal brutality can never be maintained again.
 * "Chips from a German Work-shop," vol. ii., p. 7, "Comparative Mythology."

1870s

 * The worship of Shiva, Vishnu, and other popular deities was of the same and in many cases of a more degraded and savage character than the worship of Jupiter, Apollo or Minerva. ... A religion may linger on for a long time, it may be accepted by large masses of the people, because it is there, and there is nothing better. But when a religion has ceased to produce defenders of the faith, prophets, champions, martyrs, it has ceased to live, in the true sense of the word; and in that sense the old orthodox Brahmanism has ceased to live for more than a thousand years.
 * Lecture at Westminster Abbey (1873); as quoted in Hinduism : A Religion to Live By (1997) by Nirad C. Chaudhari ISBN 0195640136

 * This . . . shows, better than anything else, how violent a shock was given by the discovery of Sanskrit to prejudices most deeply engrained in the mind of every educated man. The most absurd arguments found favor for a time, if they could only furnish a loophole by which to escape the unpleasant conclusion that Greek and Latin were of the same kith and kin as the language of the black inhabitants of India.
 * Max Muller (1875)   quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1.(164)

1880s

 * I have declared again and again that if I say Aryas, I mean neither blood nor bones, nor hair nor skull; I mean simply those who speak an Aryan language. The same applies to Hindus, Greeks, Romans, Germans, Celts, and Slavs. When I speak of them I commit myself to no anatomical characteristics. The blue-eyed and fair-haired Scandinavians may have been conquerors or conquered, they may have adopted the language of their darker lords or their subjects, or vice versa. I assert nothing beyond their language, when I call them Hindus, Greeks, Romans, Germans, Celts and Slavs; and in that sense, and in that sense only, do I say that even the blackest Hindus represent an earlier stage of Aryan speech and thought than the fairest Scandinavians. This may seem strong language, but in matters of such importance we cannot be too decided in our language. To me, an ethnologist who speaks of Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar. It is worse than a Babylonian confusion of tongues- it is down-right theft. We have made our own terminology for the classification of language; let ethnologists make their own for the classification of skulls, and hair and blood.
 * Biographies of Words and the Home of the Aryas (1888)

 * There is no Aryan race in blood, but whoever, through the imposition of hands, whether of his parents or his foreign masters, has received the Aryan blessing, belongs to that unbroken spiritual succession which began with the first apostles of that noble speech, and continues to the present day in every part of the globe. Aryan, in scientific language, is utterly inapplicable to race. It means language and nothing but language ; and if we speak of Aryan race at all,  we should know that it means no more than Aryan speech.
 * Biographies of Words and the Home of the Aryas (1888)

 * Tell me some of your chief difficulties that prevent you and your countrymen from openly following Christ, and when I write to you I shall do my best to explain how I and many who agree with me have met them and solved them... From my point of view, India, at least the best part of it, is already converted to Christianity. You want no persuasion to become a follower of Christ. Then make up your mind to act for yourselves. Unite your flock, and put up a few folds to hold them together. The bridge has been built by you for those who came before you. Step boldly forward, it will not break under you, and you will find many friends to welcome you on the other shore, and among them none more delighted that you old friend and fellow labourer.
 * Letter to Protap Chunder Mozoomdar, author of The Oriental Christ  (1883); published in The Life and Letters of Right Honorable Friedrich Max Müller (1902) edited by Georgina Müller, Vol. II., Ch. XXXIV

 * All one's ideas of Adam and Eve, and the Paradise, and the tower of Babel, and Shem, Ham, and Japhet, with Homer and Aeneas and Virgil too, seemed to be whirling round and round, till at last one picked up the fragments and tried to build a new world, and to live with a new historical consciousness.
 * quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1. (Muller 1883, 29).

 * If an answer must be given as to the place where our Aryan ancestors dwelt before their separation, . . . I should still say, as I said forty years ago, 'Somewhere in Asia,' and no more.
 * quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1. Max Muller's (]1887]1985) (127)

 * They would not have it, they would not believe that there could be any community of origin between the people of Athens and Rome, and the so-called Niggers of India. The classical scholars scouted the idea, and I still remember the time, when 1 was a student at Leipzig and begun to study Sanskrit, with what contempt any remarks on Sanskrit or comparative grammar were treated by my teachers. . . . No one ever was for a time so completely laughed down as Professor Bopp, when he first published his Comparative Grammar of Sanskrit, Zend, Greek, Latin and Gothic. All hands were against him. (28) Unlike some of his contemporaries, Muller was effusive in his admiration for things Indian (although he never subscribed to an Indian homeland). In his course of lectures "India: What Can It Teach Us?" (1883), he declared that she was "the country most richly endowed with all the wealth, power and beauty that nature can bestow," indeed, "a very paradise on earth," a place where "the human mind has most fully developed some of its choicest gifts, [and] has most deeply pondered on the greatest problems of life. [Such lavish praise was far too extreme for those who, as Muller himself noted, would be] "horror struck at the idea that the humanity they meet with [in India] . . . should be able to teach us any lesson.
 * quoted from Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. chapter 1. Muller (1883)(6,7).

India, What Can It Teach Us (1882)

 * India: WhatCan It Teach Us? (1882) at Project Gutenberg

 * If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered over the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India. And if I were to ask myself from what literature we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of the Semitic race, the Jewish, may draw the corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human a life... again I should point to India.
 * Lecture I : What Can India Teach us?

 * My own experience with regard to the native character has been, of course, very limited. Those Hindus whom I have had the pleasure to know personally in Europe may be looked upon as exceptional, as the best specimens, it may be, that India could produce. Also, my intercourse with them has naturally been such that it could hardly have brought out the darker sides of human nature. During the last twenty years, however, I have had some excellent opportunities of watching a number of native scholars under circumstances where it is not difficult to detect a man's true character — I mean in literary work and, more particularly, in literary controversy. I have watched them carrying on such controversies both among themselves and with certain European scholars, and I feel bound to say that, with hardly one exception, they have displayed a far greater respect for truth and a far more manly and generous spirit than we are accustomed to even in Europe and America. They have shown strength, but no rudeness; nay, I know that nothing has surprised them so much as the coarse invective to which certain Sanskrit scholars have condescended, rudeness of speech being, according to their view of human nature, a safe sign not only of bad breeding, but of want of knowledge. When they were wrong, they have readily admitted their mistakes; when they were right, they have never sneered at their European adversaries. There has been, with few exceptions, no quibbling, no special pleading, no untruthfulness on their part, and certainly none of that low cunning of the scholar who writes down and publishes what he knows perfectly well to be false, and snaps his fingers at those who still value truth and self-respect more highly than victory or applause at any price. Here, too, we might possibly gain by the import cargo.
 * Lecture II : On the Truthful Character of the Hindus

 * The Veda may be called primitive, because there is no other literary document more primitive than it; but the language, the mythology, the religion and philosophy that meet us in the Veda open vistas of the past which no one would venture to measure in years. Nay, they contain, by the side of simple, natural, childish thoughts, many ideas which to us sound modern, or secondary and tertiary, as I called them, but which nevertheless are older than any other literary document, and give us trustworthy information of a period in the history of human thought of which we knew absolutely nothing before the discovery of the Vedas.
 * Lecture IV : Objections

 * I wish to point out that there was another sphere of intellectual activity in which the Hindus excelled–the meditative and transcendent–and that here we might learn from them some lessons of life which we ourselves are but too apt to ignore or to despise.
 * Lecture IV : Objections

1890s

 * None of our philosophers, not excepting Heraclitus, Plato, Kant, or Hegel, has ventured to erect such a spire, never frightened by storms or lightnings. Stone follows on stone, In regular succession after once the first step has been made, after once it has been clearly seen that in the beginning there can have been but One, as there will be but One in the end, whether we call it Atman or Brahman.
 * Muller, F. Max (Friedrich Max) The six systems ofIndian philosophy. London; New York: Longmans, Green, 1903 p. 239, Miiller, F. Max (Friedrich Max) Three lectures on the Vedanta philosophy: delivered at the Royal Institution in March, 1894, Varanasi: Chowkhamba Sanskrit Series Office, 1967. p. 7 as quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture

 * There will be and can be no rest till we admit, what cannot be denied, that there is in man a third faculty, which I call simply the faculty of apprehending the Infinite, not only in religion, but in all things; a power independent of sense and reason, a power in a certain sense contradicted by sense and reason; but yet, I suppose, a very real power, if we see how it has held its own from the beginning of the world — how neither sense nor reason has been able to overcome it, while it alone is able to overcome both reason and sense.
 * Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 562

 * I need hardly say that I agree with almost every word of my critics. I have repeatedly dwelt on the merely hypothetical character of the dates, which I have ventured to assign to first periods of Vedic literature. All I have claimed for them has been that they are minimum dates, and that the literary productions of each period which either still exist or which formerly existed could hardly be accounted for within shorter limits of time than those suggested. ... If now we ask as to how we can fix the dates of these periods, it is quite clear that we cannot hope to fix a terminum a qua [sic]. Whether the Vedic hymns were composed [in] 1000 or 2000 or 3000 years BC, no power on earth will ever determine.
 * No power on earth will be able to determine " he says, " whether the Vedic hymns were composed in 1000 or 1500 or 2000 or 3000 BC.
 * (Max Müller 1890, reprint 1979) quoted in    Bryant, E. F., & Patton, L. L. (2005). The Indo-Aryan controversy : evidence and inference in Indian history. Routledge p 51
 * Max Muller. (Preface to the text of the Rigveda, Vol.4, p.xiii). Quoted in
 * Max Muller (Collected Works, Vol.II, p.91). Quoted in

 * Max Müller explained that his conjectural chronology of the Rigveda was only a terminus ad quem adding “we should not forget that this is a constructive date only and that such a date does not become positive by mere repetition” (1916: 34).
 * quoted in Kazanas, N. (2002). Indigenous Indo-Aryans and the Rigveda. Journal of Indo-European Studies, 30(3-4), 275-334.
 * 1916 The Six Systems of Indian Philosophy. London, Longmans (1908). First published in 1899 ?

 * Whatever may be the date of the Vedic hymns, whether 1500 or 15,000 B.C. , they have their own unique place and stand by themselves in the literature of the world ".
 * Six Systems of Indian Philosophy

The Silesian Horseherd (1899)

 * Das Pferdebürla (1899) as translated by Oscar A. Fechter (1903) · Full text online at Project Gutenberg

 * We shall then learn that the history of mankind is the best philosophy, and that not only in Christianity and Judaism, but that in all religions of the world, God has at divers times spoken through the prophets in divers manners, and still speaks.

 * Without a subject there is no object in the world, without understanding there is nothing to understand, without mind no matter. You think that matter comes first, and then what we call mind. Where is this matter? Where have you ever seen matter? You see oak, fir, slate, and granite, and all sorts of other materies, as the old architects called them, never matter. Matter is the creation of the mind, not the reverse. Our entire world is thought, not wood and stone. We learn to think or reflect upon the thoughts, which the Thinker of the world, invisible, yet everywhere visible, has first thought. What we see, hear, taste, and feel, is all within us, not without. Sugar is not sweet, we are sweet. The sky is not painted blue, we are blue. Nothing is large or small, heavy or light, except as to ourselves. Man is the measure of all things, as an ancient Greek philosopher asserted; and man has inferred, discovered, and named matter. And how did he do it? He called everything, out of which he made anything, matter; materia first meant nothing more than wood used for building, out of which man built his dwelling. Here you have the whole secret of matter. It is building-material, oak, pine, birch, whichever you prefer.

Dates unknown

 * As for more than twenty years my principal work has been devoted to the ancient literature of India, I cannot but feel a deep and real sympathy for all that concerns the higher interests of the people of that country. Though I have never been in India, I have many friends there, both among the civilians and among the natives, and I believe I am not mistaken in supposing that the publication in England of the ancient sacred writings of the Brahmans, which had never been published in India, and other contributions from different European scholars towards a better knowledge of the ancient literature and religion of India, have not been without some effect on the intellectual and religious movement that is going on among the more thoughtful members of Indian society. I have sometimes regretted that I am not an Englishman, and able to help more actively in the great work of educating and improving the natives. But I do rejoice that this great task of governing and benefiting India should have fallen to one who knows the greatness of that task and all its opportunities and responsibilities, who thinks not only of its political and financial bearings, but has a heart to feel for the moral welfare of those millions of human beings that are, more or less directly, committed to his charge. India has been conquered once, but India must be conquered again, and that second conquest should be a conquest by education. Much has been done for education of late, but if the funds were tripled and quadrupled, that would hardly be enough. The results of the educational work carried on during the last twenty years are palpable everywhere. They are good and bad, as was to be expected. It is easy to find fault with what is called Young Bengal, the product of English ideas grafted on the native mind. But Young Bengal, with all its faults, is full of promise. Its bad features are apparent everywhere, its good qualities are naturally hidden from the eyes of careless observers. . . . India can never be anglicized, but it can be reinvigorated. By encouraging a study of their own ancient literature, as part of their education, a national feeling of pride and self-respect will be reawakened among those who influence the large masses of the people. A new national literature may spring up, impregnated with Western ideas, yet retaining its native spirit and character. The two things hang together. In order to raise the character of the vernaculars, a study of the ancient classical language is absolutely necessary: for from it these modern dialects have branched off, and from it alone can they draw their vital strength and beauty. A new national literature will bring with it a new national life and new moral vigour. As to religion, that will take care of itself. The missionaries have done far more than they themselves seem to be aware of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed — and if Christianity does not step in, whose fault will it be?
 * Letter to the Duke of Argyll, published in The Life and Letters of Right Honorable Friedrich Max Müller (1902) edited by Georgina Müller

 * Would you say that any one sacred book is superior to all others in the world? ... I say the New Testament, after that, I should place the Koran, which in its moral teachings, is hardly more than a later edition of the New Testament. Then would follow according to my opinion the Old Testament, the Southern Buddhist Tripitaka, the Tao-te-king of Laotze, the Kings of Confucius, the Veda and the Avesta.
 * Letter to his son, published in The Life and Letters of Right Honorable Friedrich Max Müller (1902) edited by Georgina Müller, Vol. II, Ch. XXXII

 * Thus we may infer that the only characteristic difference between modern Christianity and the old heathen faiths is the belief of the former in a personal devil and in hell. "The Aryan nations had no devil," says Max Muller. "Pluto, though of a sombre character, was a very respectable personage; and Loki (the Scandinavian), though a mischievous person, was not a fiend. The German Goddess, Hell, too, like Proserpine, had once seen better days. Thus, when the Germans were indoctrinated with the idea of a real devil, the Semitic Seth, Satan or Diabolus, they treated him in the most good-humored way."
 * Quoted by H.P. Blavatsky, in Isis Unveiled —Vol. 2, Chapter 1, p. 10 (1877)

 * "If history is to teach us anything, it must teach us that there is a continuity which binds together the present and the past, the East and the West. And no branch of history teaches that lesson more powerfully than the history of language and the history of religion."
 * quoted in Ibn, W. (2009). Defending the West: A critique of Edward Said's Orientalism. Amherst, N.Y: Prometheus Books.

 * "If I live for one purpose it is for this, that I will preach the union of Eastern and Western philosophy, the reconciliation of Europe and Asia. The idea may seem absurd to many in the present age. It may provoke ridicule and angry reviling. But posterity will prove a better judge."
 * quoted in Ibn, W. (2009). Defending the West: A critique of Edward Said's Orientalism. Amherst, N.Y: Prometheus Books.

 * These two sciences. the Science of Language and the Science of Man, cannot. at least for the present, be kept too much asunder; and many misunderstandings, many controversies, would have been avoided. if scholars had not attempted to draw conclusions from language to blood, or from blood to language. When each of these sciences shall have carried out independently its own classification of men and languages, then, and then only, will it be time to compare their results; but even then, I must repeat, what I have said many times before, it would be as wrong to speak of Aryan blood as of dolichocephalic grammar.(61)
 * quoted in Arvidsson, Stefan (2006), Aryan Idols: Indo-European Mythology as Ideology and Science, translated by Sonia Wichmann, Chicago and London: The University of Chicago Press.

 * The missionaries have done far more than they themselves seem to be aware of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed- and if Christianity does not step in, whose fault it be?
 * (The Life and Letters of Max Müller, vol.1, pages 328 and 357-358) quoted in Kak, S. Racism, Eurocentrism, and Indology.

Quotes about Müller

 * It is useless to expect scientists to find in these works anything of interest except that which is in direct relation to either philology or comparative mythology. Even Max Muller, as soon as he refers to the mysticism and metaphysical philosophy scattered through the old Sanscrit literature, sees in it naught but "theological absurdities" and "fantastic nonsense."
 * H.P. Blavatsky, Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, Vol. 1, p. 637 (1877)

 * We think we can see how it is that Professor Muller confesses that "now and then . . . one imagines one sees certain periods and landmarks, but in the next page all is chaos again." (Max Muller: "Popol-Vuh," p. 327). May it not be barely possible that this chaos is intensified by the fact that most of the scientists, directing the whole of their attention to history, skip that which they treat as "vague, contradictory, miraculous, absurd." Notwithstanding the feeling that there was "a groundwork of noble conceptions which has been covered and distorted by an aftergrowth of fantastic nonsense," Professor Muller cannot help comparing this nonsense to the tales of the Arabian Nights. Far be from us the ridiculous pretension of criticising a scientist so worthy of admiration for his learning as Max Muller. But we cannot help saying that even among the fantastic nonsense of the Arabian Nights' Entertainments anything would be worthy of attention, if it should help toward the evolving of some historical truth. Homer's Odyssey surpasses in fantastic nonsense all the tales of the Arabian Nights combined; and notwithstanding that, many of his myths are now proved to be something else besides the creation of the old poet's fancy.
 * H.P. Blavatsky, ‘’Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology,'' Vol. 1, Chapter XIV, p (1877)

 * Prof. Max Müller shows that no bribes or threats of Akbar could extort the original text of the Vedas from the Brâhmans, and yet boasts that European Orientalists have it. That Europe has the complete text is exceedingly doubtful... (p. 6) The late Svâmi Dayanand Sarasvatî, the greatest Sanskritist of his day in India... When told that Professor Max Müller had declared to the audiences of his Lectures that the theory “that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present” — the holy and learned man laughed. His answer was suggestive. “If Mr. ‘Moksh Mooller’ [as he pronounced the name], were a Brâhman, and came with me, I might take him to a gupa cave [a secret crypt] near Okhee Math, in the Himâlayas, where he would soon find out that what crossed the Kâlapani [the black waters of the ocean] from India to Europe were only the bits of rejected copies of some passages from our sacred books.
 * Helena Petrovna Blavatsky, in The Secret Doctrine : The Synthesis of Science, Religion, and Philosophy Volume 1, (1893), p. 15

 * One might think this position would have endeared Max Muller to missionaries, but in fact it did not. Rather, they found him entirely too sympathetic to the "heathen" and suspected him of being insufficiently committed to the faith. Accordingly, in 1860 he was passed over for Oxford's Boden chair in Sanskrit, which carried responsibility for preparing the Sanskrit-English dictionary, both of which were intended, under the terms of Lt-Col Boden's will, to advance the conversion of Indians to Christianity, not to foster English understanding or respect for India.
 * Bruce Lincoln, on Müller's views in his early career that English colonialists should "wean" Indian brethren from Aryan myths to convert them to the Gospel, in Theorizing Myth : Narrative, Ideology, and Scholarship (1999), p. 68

 * Max Müller is a Vedantist of Vedantists. He has, indeed, caught the real soul of the melody of the Vedanta, in the midst of all its settings of harmonies and discords — the one light that lightens the sects and creeds of the world, the Vedanta, the one principle of which all religions are only applications.
 * Swami Vivekananda, in "On Professor Max Müller" in the Brahmâvadin (6 June 1896)

 * Even well after Adam was no longer in the picture, there was a very cool reception in some circles to the "late Prof. Max Muller [who had] blurted forth to a not over-grateful world the news that we and our revolted sepoys were of the same human family"
 * (Legge 1902, 710).   quoted in Bryant, E. F. (2001). The Quest for the Origins of Vedic Culture : the Indo-Aryan migration debate. Oxford University Press. ch 1

title: Max Müller


text:
Mighty Max

Mighty Max (1993-1994) is an animated action/sci-fi/horror series that follows the adventures of Max, a wisecracking 11-year-old boy who receives a cap in the mail that activates portals to other locations. With help from Virgil and Norman, Max travels all over the globe (and even into outer space) to fight various forms of evil and fulfill his destiny as the Mighty One.

A Bellwether in One's Cap

 * Virgil: Every person has a gift, and in that gift lies their destiny. You, Mighty Max, are the Chosen One.
 * Max: Chosen One? What did I win? Cash? Prizes? Video games? Where's Ed McMahon?

 * Skullmaster: At last. The Chosen One. Turn around so that I may see you.
 * Max: Oh wait, don't tell me. Skullmaster, I presume?

The Brain Suckers Cometh!

 * Virgil: Max, my boy...you are Earth's only hope!
 * Max: You know, I knew you were going to say that. Come on man. What about the air force, or the U.N.? Arnold Schwarzenegger? I mean we don't want to hog all the glory for ourselves.
 * Virgil: I'm afraid the aliens' ships are invisible to radar and your military is no match for their superior firepower.
 * Max: Oh, and I am? How about Norman? I really have a good feeling about him.
 * Norman: I eat aliens for breakfast!
 * Max: Ha, you see? They're even on his diet.

 *

 * Max: Hey Virg, how come you can't fly?
 * Virgil: I learned to read instead.

Snakes & Laddies

 * Max: Watch out, Bea! There are...
 * Bea: Three hideous looking things in black robes behind me?
 * Max: Yeah. How'd you know?
 * Bea: [as the camera pans over to show three more robed minions behind Max] Lucky guess.

 *

 * [Max grabs the Ankh of Power from around Jiffy's neck as it glistens in the moonlight.]
 * Max: Hey, cool special effects! Yo, Ven...what's the gimmick?
 * Venom: No! You've disrupted the celestial timing! Do you realize what you've done?!
 * Max: Spoiled your moontan?

Day of the Cyclops

 * Max: [opening and sniffing what he thinks is insect repellant] Whoo! That'll keep the bugs away. [He reads the label on the bottle] Huh, "Turkish furniture polish". Nice going, Mom...

 *

 * Norman: I don't mind being outnumbered.
 * Max: Oh, yeah? Do you mind being locked up in a Turkish prison for the rest of your life?!

Let Sleeping Dragons Lie!

 * Max: Virg, why do I get the feeling that waking the Doom Dragon is a bad thing?
 * Virgil: When the Doom Dragon arises, he will rupture Odin's rift, cracking the world asunder!
 * Max: Uh-huh...sort of, "have you riven a fjord lately?"
 *
 * Norman: Slow as ever, ungainly beast. Slow and stupid!

Rumble in the Jungle

 * Virgil: What on earth are gorillas doing, driving chariots?
 * Max: Trying to kill us, Virg!
 *
 * Max's mom: I don't know, Virgil. Do you think Max is okay?
 * Virgil: Oh, don't worry. I'm sure he'll be all right. I mean, it's only a bloodthirsty eight-hundred-pound gorilla wanting to tear him limb from limb. He's faced much worse!
 * Max's mom: Gee, thanks.

The Mother of All Adventures

 * Max's mom: Max, what are you gonna do with that thing?!
 * Max: I don't know, Mother, I thought I'd ask the big guy out for a game of stickball!
 *
 * High priest: They need to be near people. The more humans around, the faster they multiply.
 * Max: My aunt Iris is like that...
 *
 * Max's mom: I just wanted something special for the museum...I never thought it could lead to the end of civilization as we know it!
 * Max: Hey, come on, it's okay, Mom...it could happen to anyone!

Norman's Conquest

 * Virgil: Wait, there may be security devices...aha, just as I thought! Now first, I will have to disable the trip wire surrounding the lid. Then I'll use a mirror to deflect the beam from the infrared motion detector. And finally, I'll exchange it with an object of equal weight so as to circumvent the pressure alarm... [chuckles]
 * Max: [grabs a wooden plank] I got a better idea.
 * [The camera cuts to a security guard who is startled by the sound of crashing glass and an alarm.]

 *

 * Spike: [dangled over a cliff by Norman] You can't kill me! If you do, you'll be no better than me!
 * Norman: [drops him] I can live with that.
 * Spike: [falling] I'm not through with you yet!
 * [An avalanche of snow falls on Spike.]
 * Norman: Wrong.

Less Than 20,000 Squid Heads Under the Sea

 * Virgil: Take care, Mighty One. I have doubts about our host's mental stability.
 * Max: Not me, I know he's crazy.
 *
 * Max: You...English...how?!
 * Calamaris: Trash. You throw it away, we pick it up. Tastes good, too. You're not going to hurt us, are you?

Bring Me the Head of Mighty Max

 * Max: Is that any way to speak to the guy who just last week, I believe it was, saved the world from certain doom at the hands of Skullmaster?
 * Bea: I'm sorry...I thought I was speaking to the guy who just last week spent two hours in the principal's office for mooning the teachers' lounge!
 *
 * Virgil: I'm sorry Mighty One, we must flee until you're old enough to fulfill your destiny!
 * Max: Old enough?! Hey, I'm old enough right now, man!
 * Virgil: To go down to Skull Mountain?
 * Max: Look, I already told you I am not going back down there! Besides, how do you know that's my destiny?
 * Virgil: Because I know almost everything.
 * Max: Oh yeah? Okay...who was the king of England in 1298?
 * Virgil: Edward the Second.
 * Max: Well, how many people are living right now in...Calcutta?
 * Virgil: Sixty seven million, nine hundred and eighty two thousand, seven hundred and thirty two...thirty three, sorry.
 * Max: Okay, well, uh... [He puts a hand behind his back.] How many fingers am I holding up behind my back?
 * Virgil: Three.
 * [Max does a surprise take as he realizes that Virgil is correct.]
 * Max: Whoa...

Werewolves of Dunneglen

 * Cameron: [Remarking at the villain's revealed plan] So that's it! Ye been milkin' essence! But ye canno' steal a werewolf's immortality, woman. 'Tis nontransferrable!
 *
 * Max: Another day, another monster blown to bits!

Out in the Cold

 * Max: Virg, remind me to talk to you about the portals we've been using lately.
 * Virgil: Once again you must save the world, Mighty One.
 * Max: Yeah, yeah, yeah, so what's the emergency this time, huh? Crazed ghouls? Rabid llamas? Three-toed sloths bent on world domination?
 * Virgil: The cold weather.
 * Max: Virg, hello... we're in the Aleutians! What did you expect, sand dunes and camels?

The Maxnificent Seven

 * Beowulf: [In a grappling contest with Warmonger] Say there, fella. Let me show you a little somethin' I once taught a guy named Grendel! [referring to his famous battle with a Nordic demon, whose arm he ripped off in a similar event]

The Missing Linked

 * Max: Virgil, this wasn't in the job description!
 * Virgil: You weren't hired, Mighty One...you were chosen!
 *
 * Mad Scientist: Soon, they will all know my name! Yes! And my name is--
 * Max: Mud, if ya ask me!
 * Mad Scientist: MUD! Wait, no! No, that is not my name!

The Year of the Rat

 * Virgil: Lao-shu Chenwan, the Emperor of Rats, has returned to lead his people.
 * Max: And is that good or bad?
 * Norman: It's good...if you're a rat.
 * Lao-shu: What is more intelligent than a rat? Why else would you humans use us for your experiments?
 * Max: He's got a point, there.

Zygote's Rhythm

 * Max: Come on, Virg. The only dinosaur living in Hawaii is big and purple and sings on TV.
 *
 * Zygote: My dinosaur can beat your dinosaur!
 * Max: Oh, now we're really mature.

The Cyberskull Virus

 * Virgil: Using the Lemurian probability theorem, I've pinpointed his next destination! We have just minutes to get there!
 * Max: Yeah, but what do we do when we get there?
 * Virgil: That, Mighty One, is up to you.
 * Max: Then...using the Max probability theorem...I'd say we're in big trouble!

Along Came Arachnoid

 * Max: [gulps] Fish pizza?
 * Pizza Man: Yep! With sardines, clams, oysters and anchovy toppings!
 * Max: Spewtime! What would make anyone eat a fish pizza?
 * Pizza Man: It's all paid for! Even my tip!
 * Max: [grabbing the pizza] Hey you got any soda to go with that?
 *
 * Max: You couldn't have spelled out the message in pepperoni?
 * Virgil: I wanted to make sure you read it before you ate it, Mighty One.
 * Max: Well, you think of everything, don't you Virg?
 * Virgil: I do my best.

Beetlemania

 * Max: You can't fly the plane.
 * Bea: Why? Because I'm a girl?
 * Max: Because you don't know how.
 * Bea: Yes I do. My mother taught me.

Souls of Talon

 * Max: Whoa, a CD! No title? Just my luck, it might be the Village People.

Tar Wars

 * Virgil: We must act at once, Mighty One!
 * Max's Mom: Max, you're not going into that tunnel unless I go with you.
 * Max: Oh, I wonder if other superheroes had to bring their moms along when they save the world.
 * Max's Mom: Come on! You know I'm not like other moms. Careful honey, you might poke your eye out.

 *
 * Virgil: Anath ungth achka?
 * Gor: Achka mokunde Gor.
 * Max: Virgil, you speak grunt?
 * Virgil: Yes. 150 dialects, actually. By the way, our new friend's name is Gor.

Clown Without Pity

 * Max: You think maybe it's the ticket taker?
 * Norman: [chuckles] I'll punch his ticket!

 *
 * Max: But why he is changing all you kids into monsters?
 * Freako: Because [Max swings round to find Freako right behind him] I want whole world to look like ME!

 *

 * Virgil: The usually Freako has an unbelievably large inferiority complex. Born looking like a clown he ran away to the only place he felt at home...the circus! And here he's been planning his revenge ever since.

 *

 * Freako: There is nothing you can do, but become... a freak!

 *

 * Freako: [Max is smashing his enchanted mirrors] No...what are you doing?

Max VS Max

 * Skull Master: Where is it, Mighty One?
 * Max: Oh, what? The men's room? I think it's right around...
 * Skull Master: The ARCANA!!

Cyberskull II the Next Level

 * Norman: He's small but he's wiry.

Zygote Music

 * Zygote: You will be pleased to know that your mental capabilities will long outlive you, once I have incorporated them into my own genetic matrix.
 * Virgil: Somehow that fails to assuage my disquietude.
 * Zygote: Showoff.

 *

 * Zygote: I am thought! Pure thought! And I will have my revenge, on the one named Mighty Max! [invades Max's mind]
 * Max: Hey! What are you doing?!
 * Zygote: I am doing nothing. Your own primitive mind will destroy you!
 * Max: Do you mind?! This is MY mind!

 *

 * Zygote: I think... I feel... I know! Oh, the music, the music! How beautiful it is! It is the music of the spheres... [vanishes into the sky]
 * Virgil: Zygote will never bother us again. He has evolved to the infinite, beyond such primitive concepts as good and evil.

Fly by Night

 * Virgil: Quickly, Mighty One! There is danger in the air.
 * Max: Man, how can you see it with all this fog?
 * Virgil: I'm afraid that London is in the grip of vampiric terror, Mighty One. Victims attacked for their blood, all with similar wounds on their necks...
 * Max: Come on, Virgil, don't tell me we're hunting Dracula.
 * Virgil: Certainly not, Mighty One.
 * Max: Oh, good. I'm glad to hear it.
 * Virgil: I rather think it's one of his relatives.

 *

 * Virgil: Hmm. She's not combusting spontaneously.
 * Countess Moska: The sun nourishes all things, you fool! Even evil!

 *

 * Virgil: Legend builds a lot of fiction around a little bit of truth, Mighty One.
 * Max: So how do you tell the difference?
 * Virgil: By doing what you did, Mighty Max: by questioning.

I, Warmonger

 * Max: What's going on here?
 * Virgil: Oh, merely the end of the world!
 * Max: Oh, good. I was afraid it was something serious.

 * Max: Virgil, the prophecy has got to have something to say about this mess?
 * Virgil: With Skull Master's demise, the prophecy no longer applies! Nothing but chaos remains.
 * Norman: Works for me!

Dawn of the Conqueror

 * Conqueror: I thank you.
 * Max: For what? Beating you?
 * Conqueror: For freeing me. I was doomed to fight for all eternity, until one warrior had the strength to best me. Now I can do what I've always wanted to do: join humanity! Hello friends! [The gathered crowd runs in terror.] Do not run...or I'll crush you!
 * Max: Uh, yeah...I think he needs to brush up on his social skills.

Armageddon Closer

 * [Scene: A room with several stone slabs as furniture]
 * Max: Yeesh, what is this place?
 * Norman: My room, Mighty One.
 * Max: Ah. Remind me never to have a pillow fight with you, Norman.

Armageddon Outta Here
[after seeing that his power is transferring to Max] Skull Master: It's you. How can this be?! Max: I'm the Mighty One, remember?

[As time is resetting itself] Skull Master: Curse you... Cap-Bearer...!

Good Golly Ms. Kali

 * Max: If you're wrong this time, Virg...
 * Virgil: Preposterous! "Wrong" isn't in my vocabulary.
 * Max: Yeah...well, remind me to buy you a better dictionary!

Cast

 * Rob Paulsen - Max
 * Tony Jay - Virgil
 * Richard Moll - Norman
 * Tim Curry - Skullmaster
 * Tress MacNeille - Max's mom
 * Kath Soucie - Bea
 * Corey Burton - Felix

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

title: Mighty Max


text:
User talk:Nidhishsinghal

Welcome
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Misattributions
When adding misquotes to the "Misattributions" sections of pages, there is usually some need of explanation of why the statement is considered a misattribution, and a short comment providing specific information and evidence of this should be made directly below the misquotation or misattribution. ~ Kalki 18:58, 3 September 2006 (UTC)

title: User talk:Nidhishsinghal


text:
User talk:VelvetShadows

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 15:37, 2 September 2006 (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 Rand. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Rand~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 23:33, 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) 05:55, 19 April 2015 (UTC)

title: User talk:VelvetShadows


text:
User talk:Praveenforannu

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 15:38, 2 September 2006 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
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title: User talk:Praveenforannu


text:
User talk:Liam Skoda

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 15:38, 2 September 2006 (UTC)
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title: User talk:Liam Skoda


text:
User talk:Mishrashreyas

Welcome
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title: User talk:Mishrashreyas


text:
User talk:ErinWLA

Welcome
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title: User talk:ErinWLA


text:
User talk:Fibrosis~enwikiquote

Welcome
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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 Fibrosis. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Fibrosis~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 23:23, 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) 05:47, 19 April 2015 (UTC)

title: User talk:Fibrosis~enwikiquote


text:
User talk:Wikierny

Welcome
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title: User talk:Wikierny


text:
Talk:John Frusciante

Why the heck has this text the title 'Criticism'?

'I spent the afternoon yesterday with John and Chad at Chad’s home. We had a funky good time writing and going over a couple of songs for my [upcoming solo] album. John Frusciante is an absolute one-of-a-kind. His vision and depth amazes me, and like Chad, he is extremely beautiful. Look forward to creating my next adventure in the New Year. ' -
 * I've corrected it to a more accurate title: About John Frusciante. - InvisibleSun 17:56, 2 September 2006 (UTC)

Unsourced
Wikiquote no longer allows unsourced quotations, and they are in process of being removed from our pages (see Wikiquote:Limits on quotations); but if you can provide a reliable and precise source for any quote on this list please move it to.

 * And for me the only way to live life is to grab the bull by the horns and call up recording studios and set dates to go in recording studios. To try and accomplish something.

 * And if a few other people come along who discover my music because they in some natural way come across my music, cool.

 * And this whole period of time of gradually working at being a better guitar player and songwriter have gradually led me to the point where I feel I'm doing a clearer representation of the thing that I've been feeling inside me since I was four years old.

 * Anybody who's a guitar player that's spent that time with another guitar player, there's nothing better than that.

 * As far as my solo record, I don't want a gold record or anything, I'm happy to be small and to have the people appreciate the music who really like me for being me.

 * But for me if I'm gonna read about something I'd rather read a pamphlet or the instructions to a synthesizer than a book on Buddhism.

 * But I have been avoiding talking about what I'm doing now because it's frustrating for people to hear about things that aren't available yet.

 * But I think I know just as many creative people who've never taken drugs in their life as I do who have taken a lot of drugs.

 * Everything's very perfectly balanced; for all the horrible things in the world there's lots of good things.

 * For me it's important to be in balance. To not let fear get in the way of things, to not worry so much about protecting yourself all the time.

 * For me my friendship with Omar Rodriguez from Mars Volta that friendship really means a lot to me because he's another creative person who works as hard as I do.

 * I don't want to be on the radio. I don't want to be on Mtv.

 * I feel like I'd like to continue putting out records and start putting them out more rapidly than I have until now and for me if I can keep selling the records to the fans that already like me that's fine.

 * I find that the best way to do things is to constantly move forward and to never doubt anything and keep moving forward, if you make a mistake say you made a mistake.

 * I just feel like the songs that come out are the songs that come.

 * I think the feelings in my music were suggested to me before I even had the ability to play music.

 * I think the mainstream sucks

 * I think you get people taking things to excess in all fields, doctors, lawyers - -it happens to all kinds of people.

 * I try to put the same spirit into that that I put into any other music endeavor I'm involved in.

 * I would say a lot of the emotion in what I do is a sort of a thankfulness for those energies being around, because there's been points in my life when they weren't around, and it's a real sort of miserable existence.

 * I write songs because I have to write them, and if I didn't I'd be doing some other kind of music that didn't require a song.

 * I'm going in that direction rather than the 80's synth-pop direction where it's more obvious you're hearing a synthesizer.

 * I'm going through a phase where I'm really accomplishing a lot of things and in that is everything I've learned.

 * I'm not interested in forcing my music on people, and that's what the whole music industry nowadays is based on is forcing stations to play it, forcing people to listen to it.

 * In music you have people exposing this very vulnerable part of themselves, and you also have the lifestyle is so fast that oftentimes people search for whatever the easiest way to feel relaxed in the midst of all of it, or the easiest way to have energy.

 * In the Chili Peppers I'm a part of that world in a pretty big world and that's just the way it is.

 * It means basically I'm using the synthesizer more to change the sounds of other things rather than to use it as the source of the sound.

 * My music, my whole approach to the synthesizer has completely changed now.

 * Right now my taste is going more for things that are organic where the people are using all the sonic possibilities in interesting ways.

 * So when I feel the spirit upon me it's something I don't take it for granted, and I don't think I'm solely responsible for these things.

 * Something like trying to protect yourself all the time, things like trying to outwit fate. Those things can be the worst thing you can do for yourself.

 * The main thing experience has taught me is that one has to sort of hone their relationship to time, you know.

 * Yeah, I really like being alive. But I definitely don't have any intentions as an artist.

 * You just never know when somebody's gonna die. It could happen at any moment so you've got to really treat everybody that way. Just really let everybody know how you feel about them.

 * I'm very connected to these 3 people (Anthony Kiedis, Flea, Chad Smith) because I feel like I was born to play music with them.

 * I just deteriorated so much that I was ready to die and all I can remember is I wanted a gun bad so I could shoot myself, you know, my heart had broken completely.

 * I'm not really a star-oriented kind of guy.

 * I don't see any value in sitcoms on any level for anybody. I just think they should be banned.

 * Everyone of you is a star. It's just hiding inside of some of you. That part of you will come out if you treat others as you would like to be treated, and when you can't find it in yourself to do so, if you just leave others alone.

 * I love the spirits that are inside me, I don't give a fuck about this body.(London, 2001)

 * If it wasn't for Anthony Kiedis, I wouldn't have written any of these songs for the really last two years. (New York, 2001)

 * I don't care if what you think I am is really what I am. What you think I am is way more important than what i really am. (London, 2001)

 * My songs I write them like I play them for one person and then when I see so many people going out to it, I feel so happy. You know how big you all are, everyone of you is like an hundred spirits to me. (London, 2001)

 * Michael Stipe, I met him also as a person, and I don't give a fuck about him as a person because he seems to be totally full of himself. But my image of him is beautiful and I love him you know, not the human being, my image of him. (London, 2001)

 * Lately, I just haven't been having sex 'cause I just don't enjoy it. I just stopped enjoying sex at one point so right now, I just concentrate on writing music for the album. (1991, a few weeks before the recording of BloodSugarSexMagik)

 * :HARP: What’s one thing you’d change about yourself?
 * JF: I really love being myself, I wouldn’t change places with anybody. I think anything that anybody wants to change about themselves, they should take a closer look, because it could just be a matter of looking at that flaw in a different way, rather than removing it.

About John Frusciante (unsourced)

 * I spent the afternoon yesterday with John and Chad at Chad’s home. We had a funky good time writing and going over a couple of songs for my [upcoming solo] album. John Frusciante is an absolute one-of-a-kind. His vision and depth amazes me, and like Chad, he is extremely beautiful. Look forward to creating my next adventure in the New Year.
 * Glenn Hughes (2005).

 * John Frusciante is definitely my favorite contemporary guitar player, and I asked him if he wanted to play on a David Bowie song, and he was like, ‘Fucking right.’
 * Danny Lohner (2003)

 * There is no real story about how John came back, it was really fate and the way that energies went that he came back I don’t really mean to take credit for it. We all wanted him back. I was the one that maintained a friendship with him when he wasn’t in the band. But at the same time I didn’t see him that much. John got to a point in his life when he was ready and willing to come back into the band; we had run our course with Dave Navarro. And it seemed like the right thing. It was definitely a rebirth for all of us. His ability to focus and discipline himself and not question himself because of what he’s doing is beautiful and pure and to surrender himself completely to that is phenomenal. He is a phenomenal person and he is an amazing artist and I am grateful to play with him. He is the best.
 * Flea

 * He lets the power of the whole universe flows through him everytime he touches his guitar.
 * Flea

 * Sometimes when I look at John when I’m playing I just want to cry because there is so much love for music coming from his heart.
 * Flea

 * John is such a pure artist. He doesn't care about the reward, he doesn't care about any of the things that come with rock stardom or being in a band or any of the things that someone might think would be the fringe benefits of being in a band. Those things are of absolutely no concern to him. He just lives for the process of making music and for the process of surrendering his body and his soul to the spirits and letting music flow through him. It's all he wants to do. And he's really dedicated his life to just doing that and to creating good feelings in the world by doing that.
 * Flea

 * If John wasn’t a rock star, he’d be a vegetable.
 * Anthony Kiedis

 * There are few people that can go to the spiritual places John does - and come back to tell you about it. He’s a good piece of magic.
 * Stephen Perkins

 * Um, John, is very beautiful. You know, very, uh…he has a very, very strong sensuality.
 * Stéphane Sednaoui

 * I didn’t see everyone, but of what I saw, I’m afraid I thought the Yanks pulverised us! The Chili Peppers and the Foos seemed to absolutely show everyone else up, in musicianship, work, polish and passion. I thought John Frusciante played SO dangerously - the best I’ve ever seen him play - The RHCP’s have deservedly conquered Britain’s hearts.
 * Brian May about Live Earth show. (2007)

 * Later when I returned home John Frusciante from the Chili Peppers stopped by my house. We ended up talking for hours about many things and then we went to his house and listened to a ton of cool music. He is a very special person with a deep passion for music, the guitar and life. Although I did not get any work done today, after I left his house I felt as though I really needed the experience to balance myself out a bit after being buried in the studio for so long. It’s so rare that I get to just hang out with interesting people who I resonate both musically, personally and spiritually with. I discovered a gold mine in John. (2007)
 * Steve Vai

-VH1 Behind The Music - Red Hot Chili Peppers 2002 Documentary. http://www.youtube.com/watch?v=29eCtHPIVMQ at the 30:23 mark.
 * John was just up there like he didn't give a fuck about anything. You can't be in a band and not care. It's gonna show. And it did. A lot of the shows were terrible.
 * Chad Smith (On John before he left the Red Hot chili Peppers)

 * Plus, we’ve been a band for 11 years, and we’ve put out five records. That’s longer than the Beatles, longer than the Doors. [Laughs] Most classic-rock bands weren’t together for that long, though they often put out two records a year in those days. If today’s marketing structure was different, I’d prefer that, to be honest. Jazz guys used to put out four records a year! I think it’s sad that we have to saturate a market with marketing to try and sell a record so many times, instead of having more art coming from these artists. You look at Zappa or Miles Davis, these people who had so much music to give, or someone like John Frusciante, and all these records he’s been putting out. It would be great to be in a situation where that’s the norm, instead of the way it is now.
 * Serj Tankian

 * The Peppers guitar player walked into our dressing room and mumbled something about it being a beautiful experience playing with us. I guess he was stoned.
 * Henry Rollins

 * It's obvious that John is a chamán. That's exactly what he is. There is a lot of that in the way he plays the guitar. I'll tell you something: when he came to the studio to record the new songs with us, John would remain in front of the others, silent and without a guitar, to sense what was about to come. He would move his hands in the air to receive the energy. Then, five minutes before we begun recording the songs, almost without rehearsing, John would pick up his instrument and learn the solo, following a personal ritual. I don't think that anyone else can do something like that. To me, such a thing is a shamanistic quality.
 * Cedric Bixler

 * There's no one like him. When he plays, you can't stop watching him, he hypnotizes you. He's incredible. He opens his mouth as if he's screaming, he closes his eyes and... it's like he's doing magic. I imagine those south american shamans during a trance, you know. Connecting to another dimension with nothing else but a guitar. I feel lucky to be where I am and to live this kind of experiences. Magic and music, alltogether. Few things could be better in this life.
 * Cedric Bixler

 * I know I'm in the band and everything but, sometimes I just have to rock out to the John Frusciante experience.
 * Anthony Kiedis (19th April 2007 - Sydney concert)

 * Besides being a very close friend of mine who understands what I'm trying to do, John is another musician that I utilize to execute my compositions. What I look for in a musician is the ability to learn and memorize horribly fast, because I'm impatient. And they have to be able to do it without fear or reservations, and to play with all their heart and soul so that their personality comes through. In filmmaking terms, I'm the writer and director and the musicians are actors. They learn their lines and say them, and then we share the bigger story together.
 * Omar Rodríguez-López

 * He's the reason I don't have the affinity for the guitar that I should: because I know that I'm a phony. John's one of those people that I've always wanted to be. He picks up the thing and there's no separation between him and the guitar. Every single thing he plays has finesse and beauty to it. He's a natural, whereas for me it has come through a lot of playing and stubbornness, and thinking that the guitar and I are stuck with each other so we'd better make the best of it.
 * Omar Rodríguez-López

 * I've decided that I'm never going to learn how to drive a car, ever. I'm too much of an idiot and I'll probably crash. (Fan Club interview 1989)

 * Cigarettes are one of the greatest things ever invented. And to all you anti-smokers out there, if I ever became president I would make sure that you were put in the electric chair. (Jannus Landing interview 1989)

 * I keep going through girls. Any girl that can ever do me good I get bored with very easily, and any girls that are mean, weird and evil people are the ones that keep me interested and end up destroying me. (Fan Club interview 1989)

 * I think human beings have done nothing but destroy everything they touch since the beginning of man. I think they were basically designed to destroy themselves. (Fan Club interview 1989)

 * You see, one time I used to have this girlfriend named Amanda and we were always breaking up and she was crazy, she was just completely nuts. And this girl is so crazy that one time, she was on her period and we were playing strip card game, we were stripping, me and her and her friend and my friend Bill. We were all completely naked and then the loosing team had to eat/lick one part of the winning team body, that they said, and then she took her bloody tampon from the girl who was on the winning team, completely bloody, she had to lick the tampon. Not only did she lick a little bit of the tampon but she put it in her mouth and sucked it like if it was a cock. A really bloody brown tampon. It was awful. She's a nuts"(...)"You ask how I deal with all the girls who want to fuck me. These are the types of girls that keep showing up so that's why I don't have sex anymore, 'cause I don't have the energy to deal with these kinds of situations anymore because I want to deal with playing music. (VPRO, 1990)

 * William Burroughs always talks about the world is nothing but allies and enemies. And it's important to understand what things around you are the enemies and a lot of the time your worst enemy is your ego. (Funky Monks, 1991)

 * I don't think that death is a big deal. I don't care if I die right now. (VPRO interview 1994)

 * Bi-sexuality and drugs were the two things in life that I related to rock 'n' roll and my over-all image of it when I was about 9 or 10 years old when I got into punk rock. That was the whole world that I felt within me that wasn't going on around me at school. That made me feel like I had no reason to exist. (VPRO Interview, 1994)

 * Everybody's parents make some sort of mistakes when developing a child's sexuality and their brain. What's considered smart to the world and parents is like memorizing things and doing good in school. And what I've come to find is what smart is, is being able to trip out. That's what smart is. Not just memorizing things a monkey can do that. So drugs just help that. (VPRO interview 1994)

 * When you're talking to a fan, you're talking to somebody who's not talking to you. They're talking to a photograph, they're talking to their image of you, they're talking to a walking poster. And if you make the mistake of thinking, that they're talking to you... When they tell you that you're a genius, or that you're so fucking cool... Or whatever their fucking image is of you... Then if you believe it... Then you, the real human being dies. - 1997 on "The Blairing Out with Eric Blair Show"

 * I never had to get a job or anything 'cause I ended up Joining the Chili Peppers like the day my dad told me he wouldn't give me anymore money. (BTM, 1999)

 * Expression is when you're at one with nothingness, and you just beathe with your playing. (Guitar Player 1999 interview)

 * I think my songs exist before I write them, in a place called the fourth dimension where sounds and shapes and colours are the land. (Kerrang interview, 2000)

 * Your position and your relationship with music has to be one from the inside. (Off the Map 2000)

 * Music should be an expression of freedom and not an expresion of fascism. ("An Afternoon with John Frusciante" interview - 2001)

 * Somebody who spends their days absorbed in this music that I've been making with the chili peppers and in my solo music that I make, I know that's having a good impact on them. Like I know it's coming from a completly healthy place. I know the spirits that helped me do it are wonderful parts of the universe (...) And I just know that's healthy for people. (Off The Map DVD, 2001)

 * When I first stopped doing drugs, the hardest thing was to get back to being able to function as a person. Your mind and body becomes used to it, and you just feel like this real boring person when you stop. And there was about nine months where I didn’t even feel like I deserved to be called John Frusciante. So I would just dance. I had this pretty good size living room and all day long I would do these dances to all the music that I liked, whether it was Black Sabbath, or Robert Smith or something else. (Harp magazine, 2004)

 * I loved Jimmy Page since I was 7, he's the reason why I began to play. My favorite way to pratice is lean all his solos and I can play "Since I've Been Loving You" from the beginning to end. (Mucchio Selvaggio 2004 interview)

 * Interviewer: When you quit drugs, did you feel like having sex again?
 * JF': Yes, I did. I go through phases. Now i'm very well without it. (Mucchio Selvaggio 2004 interview)

 * I know that now i couldn't be happier than I am. Sex often distracts me from my job. I don't want to find myself in a relationship unless I can coordinate it with my job, without letting it influence my musical self. (Mucchio Selvaggio 2004 interview)

 * Being addicted to heroin? I really value that period of time. (Kerrang Magazine may 2006 interview)

 * That's what I spend most of my time doing, breathing a lot. I like air. (Live At Abbey Road, 2007)

 * When you're practicing and playing along with other music so much it's a natural bi-product of that that you're going to write songs. (KUHINJA Interview)

 * I feel that for a musician to keep getting better has to keep changing. And if you're constantly always referring to the same things, to me it just grows stale. (KUHINJA Interview)

 * My religious point of view is something I can't talk about. It goes against my belief system. (from Audio Inteview with John Frusciante from YouTube 2009)

 * "I understand it (The Empyrean) to mean the highest point in Heaven. In the Case of the Record (The Empyrean) I think I was more using the highest point in heaven as a symbol for the things in life that we are all reaching for and those things that are sort of out of our grasp. But yet there is some spark inside us that compels us to want to reach for them. And to want to bring ourselves to greater heights Whether it is on an instrument or whatever it is. As human beings we just have this need to reach and to reach new heights. Often they are totally out of our grasp, but that doesn't make it any less reasonable to reach for it." ..."While I don't think its good to always be sort of believing that the grass is always greener on the other side, I believe in pushing yourself to reach heights that may seem far off, but to push yourself to get there.  In my case it just all with music.  (from Audio Inteview with John Frusciante from YouTube  2009)

 * "...In the long run, you can gain more momentum if you listen to your clock inside. You may have to occasionally give up or in a symbolic sense you may have to die in order to be reborn." (from Audio Inteview with John Frusciante from YouTube 2009)

 * "...When we were mixing this record, My main thing was just to have something that I could blast on the stereo system late at night and you know trip out to...I dont at all make records to impress people or to try to do something good. Its more like I want to make something the I like, That I would want to hear, in rock music. (from Audio Inteview with John Frusciante from YouTube  2009)

 * "I like it when they just take their (musicians) same musical sense that makes them sing or play the way that they do and they apply it to their mixing console. So that was totally my approach to this. Just to Trip It Out as much as possible."(from Audio Inteview with John Frusciante from YouTube  2009)

title: Talk:John Frusciante


text:
User talk:Pravsj

An article that you've created and/or edited, Pravs J, has been nominated for deletion at Votes for deletion (VfD). Based on reviews of similar quote articles, it is suspected that these are not quotes of notable figures with published references, which is what Wikiquote collects, but rather quotes from yourself or your friends or acquaintances. These are what we refer to as "vanity" quotes, much like Wikipedia's "vanity" articles. As is pointed out in FAQ and What Wikiquote is not, which are recommended reading, such quotes are perfectly acceptable on one's user page, but are not a proper subject for quotation in Wikiquote articles.

If so, I invite you to copy the quotes to your user page before the article is deleted. If instead these people have some notoriety in the world at large, and have been quoted in the mainstream media, please provide evidence of this in the VfD entry mentioned above. Thank you for your cooperation. 121a0012 20:18, 2 September 2006 (UTC)

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (UTC)
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title: User talk:Pravsj


text:
Talk:The Good Son (film)

Cleanup tag
Cbrown1023 asked me for an explanation of why I added the cleanup tag to this article, and I'll admit that when I glanced at it just now, I wasn't exactly sure myself, which means that it's not something huge. What I did notice is that for the quotes under each character's section, it's not necessary to put their name in front of the quote (the header tells who said it). There's also a minor spacing issue in the Dialogue section (an extra blank line) and in the first bit of Dialogue, one of the names isn't formatted properly. None are major issues, and it's the sort of thing I usually fix myself (in this case, I was catching up on reviewing all the new pages from the week I was away, which is why I didn't). —LrdChaos 22:15, 2 September 2006 (UTC)
 * Thanks for the explanation. I just fixed it and removed the clean-up tag. Thanks again, Cbrown1023 03:22, 3 September 2006 (UTC)

title: Talk:The Good Son (film)


text:
User talk:Grace Bringston

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (UTC)
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title: User talk:Grace Bringston


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User talk:Dontmove

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (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 Dontmove. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Dontmove~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 23:21, 17 March 2015 (UTC)

title: User talk:Dontmove


text:
User talk:3210

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (UTC)
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title: User talk:3210


text:
User talk:Stokeysrc

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (UTC)
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title: User talk:Stokeysrc


text:
User talk:Ben tilley

Welcome
Hi. Welcome to English Wikiquote. Enjoy! —LrdChaos 22:16, 2 September 2006 (UTC)
 * For a quick overview of what Wikiquote is, read Wikiquote.
 * To ask for help or to talk with another editor, visit our Village pump.
 * To browse Wikiquote, take a look at our browsing start page.
 * To sign with a date, write four tildes (~~) and save.
 * Before creating new articles, consult our guide. You may practice how to edit a page at Sandbox.
 * Be bold.

title: User talk:Ben tilley