All Quotes

"You think it horrible that lust and rage Should dance attention upon my old age; They were not such a plague when I was young; What else have I to spur me into song?"

"You that would judge me, do not judge alone This book or that, come to this hallowed place Where my friends' portraits hang and look thereon; Ireland's history in their lineaments trace; Think where man's glory most begins and ends And say my glory was I had such friends."

"Down the mountain walls From where pan’s cavern is Intolerable music falls. Foul goat-head, brutal arm appear, Belly, shoulder, bum, Flash fishlike; nymphs and satyrs Copulate in the foam."

"Like a long-legged fly upon the stream His mind moves upon silence."

"A bloody and a sudden end, Gunshot or a noose, For Death who takes what man would keep, Leaves what man would lose."

"Because there is safety in derision I talked about an apparition, I took no trouble to convince, Or seem plausible to a man of sense."

"I have found nothing half so good As my long-planned half solitude, Where I can sit up half the night With some friend that has the wit Not to allow his looks to tell When I am unintelligible."

"Players and painted stage took all my love, And not those things that they were emblems of."

"Now that my ladder’s gone, I must lie down where all the ladders start In the foul rag-and-bone shop of the heart."

"Under bare Ben Bulben’s head In Drumcliff churchyard Yeats is laid."

"No marble, no conventional phrase; On limestone quarried near the spot By his command these words are cut: Cast a cold eye On life, on death. Horseman, pass by!"

"By mourning tongues The death of the poet was kept from his poems.But for him it was his last afternoon as himself, An afternoon of nurses and rumours; The provinces of his body revolted, The squares of his mind were empty, Silence invaded the suburbs. The current of his feeling failed: he became his admirers.Now he is scattered over a hundred cities And wholly given over to unfamiliar affections; To find his happiness in another kind of wood And be punished under a foreign code of conscience. The words of a dead man are modified in the guts of the living."

"Follow, poet, follow right To the bottom of the night, With your unconstraining voice Still persuade us to rejoice;With the farming of a verse Make a vineyard of the curse, Sing of human unsuccess In a rapture of distress;In the deserts of the heart Let the healing fountains start, In the prison of his days Teach the free man how to praise."

"Yeats was an inexhaustible source of delight. I’ve never known anyone so forgetful of little details. Whenever it came time for his lecture in on the campus, he seized his portfolio and marched over only to find after he arrived on the stage that he had brought the wrong lecture or no lecture at all in an empty portfolio. This was constantly happening."

"I knew Yeats. He made a very strong impression. He wasn't an intimate friend, but I met him at Lady Ottoline Morrell's and he talked to me about how he lived very quietly just seeing a few friends and some witches... He was a very, very unexpected personality. Well, perhaps not unexpected. One might have expected it. But a very unusual personality. Because he was, I think, a very great poet... [H]e talked in this chanting, curious, Celtic voice... He read with his great chanting voice and then he beat time, you know."

"An idea of art opposed to the idea of utility, an idea of an audience opposed to the idea of popularity, an idea of the peripheral becoming the central culture – in these three ideas Yeats provided Irish writing with a programme for action. But whatever its connection with Irish nationalism, it was not, finally, a programme of separation from the English tradition. His continued adherence to it led him to define the central Irish attitude as one of self-hatred... The pathology of literary unionism has never been better defined."

"his poetry is always with me and I know plenty of it off by heart. I often find myself quoting him – my work is full of Yeats ideas and lines which I have absorbed."

"Born into a world in which the doctrine of 'Art for Art's sake' was generally accepted, and living on into one in which art has been asked to be instrumental to social purposes, he held firmly to the right view which is between these, though not in any way a compromise between them, and showed that an artist, by serving his art with entire integrity, is at the same time rendering the greatest service he can to his own nation and to the world."

"There are some poets whose poetry can be considered more or less in isolation, for experience and delight. There are others whose poetry, though giving equally experience and delight, has a larger historical importance. Yeats was one of the latter: he was one of those few whose history is the history of their own time, who are a part of the consciousness of an age which cannot be understood without them. This is a very high position to assign him: but I believe that it is one which is secure."

"When I went to college (from 1959 to 1963), there were no women's studies courses, no anthologies that stressed a female heritage, no public women's movement. Poetry meant Yeats, Lowell, James Dickey. Without even realizing it, I assumed that the voice of the poet had to be male."

"I think more of Yeats sometimes when I write than I do of anything else."

"I think that I just drew a lot of nourishment from the poets that I then was aware of and able to be aware of, poets like William Blake, like Emily Dickinson, like Whitman, people whose—and then later, somewhat later, Yeats, who taught me in fact that poetry could be political and still be incredibly beautiful. And on and on, because one is always reading, one is always extending one’s range into the world of poetry translated from other languages, poetry from other centuries. All of that has been very important to me."

"I was easily entranced by pure sound and still am, no matter what it is saying: and any poet who mixes the poetry of the actual world with the poetry of sound interests and excites me more than I am able to say. In my student years, it was Yeats who seemed to do this better than anyone else. There were lines of Yeats that were to ring in my head for years: "Many times man lives and dies/Between his two eternities,/That of race and that of soul,/And ancient Ireland knew it all..../Did she in touching that lone wing/Recall the years before her mind/Became a bitter, an abstract thing/Her thought some popular enmity:/Blind and leader of the blind/Drinking the foul ditch where they lie?" I could hazard the guess that all the most impassioned, seductive arguments against the artist's involvement in politics can be found in Yeats. It was this dialogue between art and politics that excited me in his work, along with the sound of his language-never his elaborate mythological systems. I know I learned two things from his poetry, and those two things were at war with each other. One was that poetry can root itself in politics. Even if it defends privilege, even if it deplores political rebellion and revolution, it can, may have to, account for itself politically, consciously situate itself amid political conditions, without sacrificing intensity of language. The other, that politics leads to "bitterness" and "abstractness" of mind. makes women shrill and hysterical, and is finally a waste of beauty and talent: "Too long a sacrifice / can make a stone of the heart." There was absolutely nothing in the literary canon I knew to counter the second idea. Elizabeth Barrett Browning's anti-slavery and feminist poetry, H.D.'s anti-war and woman-identified poetry, like the radical-yes, revolutionary-work of Langston Hughes and Muriel Rukeyser, were still buried by the academic literary canon. But the first idea was extremely important to me: a poet-one who was apparently certified-could actually write about political themes, could weave the names of political activists into a poem: "MacDonagh and MacBride/And Connally and Pearce/Now and in time to come/Wherever green is worn/Are changed, changed utterly:/A terrible beauty is born.""

"Barriers dissolve, too, when confronted by the Eastern poems: the poems of the sacred books, in Yeats' translation of the Upanishads, or Isherwood's of the Bhagavad-Gita, and such work as E. Powys Mathers' Black Marigolds and Robert Payne's The White Pony, a rich anthology of Chinese poetry."

"I believe Groundhog Day is a Buddhist movie because of this "transformation" of the Bill Murray character. He becomes, as we would say in Jodo Shinshu Buddhism, "a true human being," as opposed to the self-centered and arrogant person he started out as. What is important to note is that the transformation occurs not through the action of some external supreme being, or through the action of the Bill Murray character himself (i.e., through his own self-power). It occurs because he encounters a difficulty in his life that is greater than himself. In Jodo Shinshu Buddhism, we are taught that, even if we are aware that our ego-self is the problem, we cannot simply decide to become a "good person." The self cannot correct itself. What is required is a power much greater than the self, which essentially "negates" or "challenges" the self. In Buddhism, we call this power the Dharma."

"What's so remarkable about it ... is that normally when you're writing a screenplay you try to avoid repetition. And that's the whole thing here, it's built on repetition. That's so bold. The way they get through it is to short-circuit everything, so just when you think something is going to happen that you've seen before, the film gets to it before you and changes or abbreviates it in some way. I saw it when it came out and it just took my breath away."

"Since its debut a decade ago, the film has become a curious favorite of religious leaders of many faiths, who all see in Groundhog Day a reflection of their own spiritual messages. ... Harold Ramis, the director of the film and one of its writers, said last week that since it came out he has heard from Jesuit priests, rabbis and Buddhists, and that the letters keep coming. "At first I would get mail saying, 'Oh, you must be a Christian, because the movie so beautifully expresses Christian belief,' " Mr. Ramis said during a conversation on his mobile phone as he was walking the streets of Los Angeles. "Then rabbis started calling from all over, saying they were preaching the film as their next sermon. And the Buddhists! Well, I knew they loved it, because my mother-in-law has lived in a Buddhist meditation center for 30 years and my wife lived there for 5 years." ... Angela Zito, a co-director of the Center for Religion and Media at New York University, screens the film for students in her Buddhism class. She said that Groundhog Day perfectly illustrates the Buddhist notion of samsara, the continuing cycle of rebirth that Buddhists regard as suffering that humans must try to escape ...Groundhog Day, Dr. Zito said, is a cinematic version of the teachings in Mahayana Buddhism, known as "the greater vehicle." "In Mahayana," she said, "nobody ever imagines they are going to escape samsara until everybody else does. That is why you have bodhisattvas, who reach the brink of nirvana, and stop and come back and save the rest of us. Bill Murray is the bodhisattva. He is not going to abandon the world. On the contrary, he is released back into the world to save it.""

"Michael Bronski, a film critic for The Forward who teaches a course in Jewish film history at Dartmouth, said he sees strong elements of not only Jewish but also Christian theology. "The groundhog is clearly the resurrected Christ, the ever hopeful renewal of life at springtime, at a time of pagan-Christian holidays," he said, adding: "And when I say that the groundhog is Jesus, I say that with great respect."... Yogis, Jesuits and psychoanalytic practitioners have told Mr. Ramis that they feel a strong spiritual kinship with the message they see in the film. In the case of the psychoanalysts, he said, "it's the 'we keep reliving the same old patterns over and over again until we gain the right to free ourselves' thing." And in Washington, a branch of the Chinese spiritual movement Falun Dafa, also known as Falun Gong, has used the movie to instruct members in its belief that the spiritual self is not allowed to move to higher levels until it learns from past mistakes. ... Some Wiccans also point to the film as particularly important to their beliefs, because Groundhog Day — the day itself — is one of the four "greater sabbats" that divide the year at the midpoints between the solstices and equinoxes. Several Web sites devoted to Wicca call the movie required viewing."

"Mr. Murray is back in top form with a clever, varied role that draws upon the full range of his talents. As in Scrooged, he makes a transition from supreme cynic to nice guy, and this time he does so with particularly good grace. Half Capra and half Kafka, the story of Groundhog Day presents golden opportunities, particularly in the gently romantic scenes with Ms. MacDowell. Mr. Murray is as believable and appealing at these moments as he is flinging insults. Ms. MacDowell, a warm comic presence and a thorough delight, plays a modern working woman while also reminding viewers that this is at heart a fairy tale. As Phil tries one desperate tactic after another, fairy tale fans will be way ahead of him, knowing what it takes to break a spell."

"It always seemed ironic to me that it didn't lead people to recognize the commonality of all their points of view, but rather, "This must be about us and only us.""

"Ever since the movie "Groundhog Day" came out in the early '90s, many people, especially Buddhists, feel that the movie holds some kind of profound, existential message concerning spiritual practice and the spiritual path. ... I doubt that the producers of the movie ever intended their lighthearted comedy to become a lesson in Buddhist teaching, but so it goes."

"There have been a lot of messing-with-time movies where you can't help but see the influence of Groundhog Day ... Every time it happens, my friends say: "You just got ripped off. I hope they paid you." I'm, like: "No, it's an homage." It's not like I'm being erased. It's an honour. I always thought the premise could be explored a million different ways. I welcome all of these explorations; it's fun for me because I like to see how other people play with the idea. Basically it shows how ubiquitous it's become in the culture. It's getting harder and harder now to find anyone who hasn't seen it."

"All those films reinvent structure and create a new conceptual framework that makes you understand them ... They share an almost surrealistic vision, and they pose philosophical questions. Groundhog Day is there primarily to entertain, but there are lots of really intelligent ideas in it. It makes me think of Deleuze and his thoughts on how change can arise from repetition. The film follows that to the letter. ... I thought straight away that it was a classic ... other generations will understand immediately what's so good about it. To me, it's a perfect film."

"Bill Murray - Phil Connors"

"Andie MacDowell - Rita"

"Chris Elliott - Larry"

"Stephen Tobolowsky - Ned Ryerson"

"Brian Doyle-Murray - Buster Green"

"Marita Geraghty - Nancy Taylor"

"Angela Paton - Mrs. Lancaster"

"Rick Ducommun - Gus"

"Rick Overton - Ralph"

"Robin Duke - Doris, the Waitress"

"Trust me babe, if I say there is caviar in the hills, You bring the crackers"

"Here's the deal, meatball: You let me go, I let you live."

"You're not only one who knows some shit"

"Hey, brother... AMERICAN FOOTBALL!"

"For you, killing your son was like running a over a dog in the street. Just something in your way."

"I'll let fate decide what to do with you. If the police don't get you, the other Chinese families will. Do what you will, Father, but this time, no one will go to prison for you."

"I can't hit a girl."