"“As in its original language, we see the roots and shoots of the languages of Greek and Latin, of Celt, Teuton and Slavonian, so the deities, the myths and the religious beliefs and practices of the Veda throw a flood of light upon the religions of all European countries before the introduction of Christianity. As the science of comparative philology could hardly have existed without the study of Sanskrit, so the comparative history of the religions of the world would have been impossible without the study of the Veda.”"

"Goldstücker ([I860] 1965) objected that "neither is there a single reason to account for his allotting 200 years to the first of his periods, nor for his doubling this amount of time in the case of the Sutra period" (80). He points out that, ultimately, "the whole foundation of Muller's date rests on the authority of Somadeva . . . [who] narrated his tales in the twelfth century after Christ [and] would not be a little surprised to learn that 'a European point of view" raises a 'ghost story' of his to the dignity of an historical document" (91)."

"Thus, the whole foundation of Mueller's date [for the Rigveda] rests on the authority of Somadeva, the author of "an Ocean of (or rather for) the River of Stories" who narrated his tales in the twelfth century after Christ. Somadeva, I am satisfied, would not be a little surprised to learn that 'a European point of view" raises a "ghost story" of his to the dignity of an historical document.""

"“On the whole ... the language of the first nine Mandalas must be regarded as homogeneous, inspite of traces of previous dialectal differences... With the tenth Mandala it is a different story. The language here has definitely changed.”"

"In the West, it is said that the whole tradition of philosophical thought is but a series of footnotes on the Greek philosopher Plato. Here, you could say that all Indian thought is but a series of footnotes on Dīrghatamas."

"Max Muller's dating of the Veda illustrates the arbitrariness involved in the production of theories that are then propagated as "facts" in generations of schoolbooks. Muller, as I have noted, was fully aware of the arbitrary nature of his calculations (which, as Goldstucker pointed out, were based on a "ghost story" written in the twelfth century C.E.): "I ... have repeatedly dwelt on the hypothetical character of the dates" (1892, xiv). As Whitney noted, however: "We have already more than once seen it stated that 'Muller has ascertained the date of the Vedas to be 1200-1000 B.C.'" ([1874] 1987, 78). Winternitz also objected that "it became a habit . . . to say that Max Muller had proved 1200-1000 B.C. as the date of the Rg Veda. . . . Strange to say it has been quite forgotten on what a precarious footing [this opinion] stood" ([1907] 1962, 256)."

"“The ritual system recognised by SAyaNa may, in its, externalities, stand; the naturalistic sense discovered by European scholarship may, in its general conception, be accepted; but behind them there is always the true and still hidden secret of the Veda - the secret words, niNyA vacAMsi, which were spoken for the purified in soul and the awakened in knowledge. To disengage this less obvious but more important sense by fixing the import of Vedic terms, the sense of Vedic symbols, and the psychological function of the Gods is thus a difficult but a necessary task.”"

"“the one considerable document that remains to us from the early period of human thought… when the spiritual and psychological knowledge of the race was concealed, for reasons now difficult to determine, in a veil of concrete and material figures and symbols which protected the sense from the profane and revealed it to the initiated. One of the leading principles of the mystics was the sacredness and secrecy of self-knowledge and the true knowledge of the Gods… Hence… (the mystics) clothed their language in words and images which had, equally, a spiritual sense for the elect, and a concrete sense for the mass of ordinary worshippers.”"

"We have in the Rig-veda,—the true and only Veda in the estimation of European scholars,—a body of sacrificial hymns couched in a very ancient language which presents a number of almost insoluble difficulties. ... The scholar in dealing with his text is obliged to substitute for interpretation a process almost of fabrication. We feel that he is not so much revealing the sense as hammering and forging rebellious material into some sort of shape and consistency."

"It is impossible to read into the story of the Angirases, Indra and Sarama, the cave of the Panis and the conquest of the Dawn, the Sun and the Cows an account of a political and military struggle between Aryan invaders and Dravidian cave-dwellers. It is a struggle between the seekers of Light and the powers of Darkness; the cows are the illuminations of the Sun and the Dawn, they cannot be physical cows; the wide fear-free field of the Cows won by Indra for the Aryans is the wide world of Swar, the world of the solar Illumination, the threefold luminous regions of Heaven (Aurobindo [1914–20] 1998: 223)"

"Pischel and Geldner have done well to point out that these poems are not the productions of ignorant peasants, but of a highly cultured professional class, encouraged by the gifts of kings and the applause of courts (Einleitung p.xxiv). Just the same may be said of the Homeric bards and of those of Arthur‘s court [...]"

"Fortune rota volvitur: descendo minoratus; alter in altum tollitur; nimis exaltatus rex sedet in vertice caveat ruinam!"

"Respondit Caritas; "homo, quid dubitas, quid me sollicitas? non sum quod usitas nec in euro nec in austro, nec in foro nec in claustro, nec in bysso nec in cuculla, nec in bello nec in bulla. de Iericho sum veniens, ploro cum sauciato, quem duplex Levi transiens non astitit grabato.""

"Olim lacus colueram, olim pulcher exstiteram, dum cygnus ego fueram. miser! miser! modo niger et ustus fortiter!"

"Hei, quam felix transitus amoris ad soporem, sed suavior regressus ad amorem!"

"Fas et nefas ambulant pene passu pari."

"Sors immanis et inanis, rota tu volubilis, status malus, vana salus semper dissolubilis, obumbrata et velata michi quoque niteris; nunc per ludum dorsum nudum fero tui sceleris."

"O Fortuna, velut luna statu variabilis."

"Potatores exquisiti, licet sitis sine siti, et bibatis expediti et scyphorum inobliti."

"Tempore brumali vir patiens, animo vernali lasciviens."

"Tempus est iocundum, o virgines! modo congaudete, vos iuvenes! o! o! totus floreo! Iam amore virginali totus ardeo; novus, novus amor est, quo pereo!"

"O Lady, he is dead and gone! Lady, he's dead and gone! And at his head a green grass turfe, And at his heels a stone."

"He that would not when he might, He shall not when he wolda."

"Weep no more, lady, weep no more, Thy sorrowe is in vaine; For violets pluckt, the sweetest showers Will ne’er make grow againe."

"Sigh no more, ladies, sigh no more! Men were deceivers ever; One foot in sea and one on shore, To one thing constant never."

"And how should I know your true love From many another one? Oh, by his cockle hat and staff, And by his sandal shoone."

"But in vayne shee did conjure him To depart her presence soe; Having a thousand tongues to allure him, And but one to bid him goe."

"Shall I bid her goe? What if I doe? Shall I bid her goe and spare not? Oh no, no, no! I dare not."

"When Arthur first in court began, And was approved king."

"A poore soule sat sighing under a sycamore tree; Oh willow, willow, willow! With his hand on his bosom, his head on his knee, Oh willow, willow, willow!"

"King Stephen was a worthy peere, His breeches cost him but a croune; e held them sixpence all too deere, Therefore he call’d the taylor loune. He was a wight of high renowne, And those but of a low degree; Itt ’s pride that putts the countrye doune, Then take thine old cloake about thee."

"And when with envy Time, transported, Shall think to rob us of our joys, You ’ll in your girls again be courted, And I ’ll go wooing in my boys."

"We ’ll shine in more substantial honours, And to be noble we ’ll be good."

"“What is thy name, faire maid?” quoth he. "Penelophon, O King!" quoth she."

"The blinded boy that shootes so trim, From heaven downe did hie."

"Where gripinge grefes the hart wounde, And dolefulle dumps the mynde oppresse, There music with her silver sound With spede is wont to send redresse."

"A Robyn, Jolly Robyn, Tell me how thy leman does."

"Have you not heard these many years ago Jeptha was judge of Israel? He had one only daughter and no mo, The which he loved passing well; And as by lott, God wot, It so came to pass, As God’s will was."

"He that had neyther been kith nor kin Might have seen a full fayre sight."

"Late, late yestreen I saw the new moone, Wi’ the auld moon in hir arme."

"Every white will have its blacke, And every sweet its soure."

"Adam lay ibounden, Bounden in a bond; Four thousand winter Thoght he not too long; And all was for an appil, An appil that he tok."

"Wynter wakeneth al my care, Nou this leves waxeth bare; Ofte I sike ant mourne sare When hit cometh in my thoht Of this worldes joie, hou hit goth al to noht."

"When Adam dalf and Eve span, go spire – if thou may spede – Where was than the pride of man that now marres his mede?"

"Were beth they biforen vs weren, Houndes ladden and hauekes beren And hadden feld and wode?"

"Sumer is icumen in, Lhude sing cuccu! Groweth sed, and bloweth med, And springth the wude nu– Sing cuccu!"

"Of on that is so fayr and bright Velut maris stella, Brighter than the day is light, Parens et puella: Ic crie to the, thou see to me, Levedy, preye thi Sone for me, Tam pia, That ic mote come to thee, Maria."

"Mirie it is while sumer ilast With fugheles song, Oc nu necheth windes blast And weder strong. Ej! Ej! what this nicht is long, And ich with wel michel wrong Soregh and murne and fast."

"Middel-erd for mon wes mad."

"Louerd, þu clepedest me, An ich nagt ne ansuarede þe, Bute wordes scloe and sclepie: "Þole yet! þole a litel!" Bute "yiet" and "yiet" was endelis, And "þole a litel" a long wey is."