Quotes About Persian

Quotes tagged as "persian" (showing 1-20 of 20)
Jalaluddin Rumi
“Woman is the light of God.”
Jalaluddin Rumi

Omar Khayyám
“Wake! For the Sun, who scatter'd into flight
The Stars before him from the Field of Night,
Drives Night along with them from Heav'n,
and strikes
The Sultan's Turret with a Shaft of Light”
Omar Khayyám, The Ruba'iyat of Omar Khayyam

Kamand Kojouri
“Come, lovers.
Come join us.
Bring your empty cups
and sit by the fire.
Let Khayyam and Hafez
reveal to you what you feel.
Rumi will pour the wine
and I will listen.”
Kamand Kojouri

Idries Shah
“There is a Persian proverb: 'To test that which has been tested is ignorance.' To try to test something without the means of testing is even worse.”
Idries Shah, Caravan of Dreams

Azar Nafisi
“There are different forms of seduction, and the kind I have witnessed in Persian dancers is so unique, such a mixture of subtlety and brazenness, I cannot find a Western equivalent to compare it to. I have seen women of vastly different backgrounds take on that same expression: a hazy, lazy, flirtatious look in their eyes. . . . This sort of seduction is elusive; it is sinewy and tactile. It twists, twirls, winds and unwinds. Hands curl and uncurl while the waist seems to coil and recoil. . . . It is openly seductive but not surrendering.”
Azar Nafisi, Reading Lolita in Tehran

Kamand Kojouri
“Beauty is
dad kissing mom's hand when it cramps.
Beauty is
seeing a Persian woman dance.
Ugly is not the absence of beauty.
Ugly
is the inability to identify it.
The inability
to be surprised by it.
It is the persistent reluctance
to be made a child by it.
Beauty is
simply
the manifestation of
love.”
Kamand Kojouri

“Zoe stopped one last time in front of the mirror, adjusting her new American dress. She didn’t see the dress, however. She saw what the big Russian did to her. She saw what al-Qaeda did to her. She saw a person shunned by her Persian village. She saw ugliness. Every time she looked in the mirror she saw deficiency.”
Michael Benzehabe

Joseph McCabe
“The sentiments attributed to Christ are in the Old Testament. They were familiar in the Jewish schools and to all the Pharisees, long before the time of Christ, as they were familiar in all the civilizations of the earth — Egyptian, Babylonian, and Persian, Greek, and Hindu.”
Joseph McCabe, The Sources of the Morality of the Gospels

Virchand Gandhi
“What benefit have the Hindus derived from their contact with Christian nations? The idea generally prevalent in this country about the morality and truthfulness of the Hindus evidently has been very low. Such seeds of enmity and hatred have been sown by the missionaries that it would be an almost Herculean task to establish better relations between India and America...

If we examine Greek, Chinese, Persian, or Arabian writings on the Hindus, before foreigners invaded India, we find an impartial description of their national character. Megasthenes, the famous Greek ambassador, praises them for their love of truth and justice, for the absence of slavery, and for the chastity of their women. Arrian, in the second century, Hiouen-thsang, the famous Buddhist pilgrim in the seventh century, Marco Polo in the thirteenth century, have written in highest terms of praise of Hindu morality. The literature and philosophy of Ancient India have excited the admiration of all scholars, except Christian missionaries.”
Virchand Gandhi, The Monist

“صبا زان لولی شنگول سرمست
چه داری اگهی؟ چونست حالش؟”
حافظ شيرازي

“...it was if another planet were calling. The call, embodied, issued in liquid syllables from the mouth of the Arab sailor who, on the prow of the Vestra each sun-up, looked toward the East and sang the Persian song:
Hearken unto dawn, oh, my soul...
Let good come unto the world.

Robert Edison Fulton Jr., One Man Caravan

Bertolt Brecht
“!ژنرال
بمب افکن ات قوی است
از توفان سریع تر پرواز میکند
و از یک فیل بیشتر بار میکشد
اما یک عیب دارد:
نیاز به یک خلبان دارد
ژنرال !
از انسان استفاده های زیادی میشود کرد
او می تواند پرواز کند و میتواند بکُشد
اما یک عیب هم دارد:
میتواند بیانیشد!”
Bertolt Brecht

Jean-Jacques Rousseau
“Political writers argue in regard to the love of liberty with the same philosophy that philosophers do in regard to the state of nature; by the things they see they judge of things very different which they have never seen, and they attribute to men a natural inclination to slavery, on account of the patience with which the slaves within their notice carry the yoke; not reflecting that it is with liberty as with innocence and virtue, the value of which is not known but by those who possess them, though the relish for them is lost with the things themselves. I know the charms of your country, said Brasidas to a satrap who was comparing the life of the Spartans with that of the Persepolites; but you can not know the pleasures of mine.”
Jean-Jacques Rousseau, Discourse on the Origin of Inequality

Raffi
“Միթե այնքան միամի՞տ ես կարծում պարսիկներին։ Եթե սատանային պետք լիներ մի նոր բան սովորել, անշուշտ նրանց կդիմեր:”
Raffi

Hafez
“With wine beside a gently flowing brook - this is the best;
Withdrawn from sorrow in some quiet nook - this is the best”
Hafez, The Nightingales are Drunk

سینا دادخواه
“پسر ها حالا باید سرماهای سخت بخورند تا با سی و هفت درجه حرارت، عاشق دخترها بشوند. برای همین است که به سارا زنگ نمیزنم و نمیپرسم: کجایی سارایی؟”
سینا دادخواه

Soroosh Shahrivar
“Interpreting dreams for Iranians was just as much a sacrament as reading coffee cups was for Turks”
Soroosh Shahrivar, The Rise of Shams

William Dalrymple
“But Khair did not need such proof of her husband's love for her. Over and over again,James had risked everything for her. Most relationships in life can survive - or not - without being put to any really crucial, fundamental test. It was James's fate for his love to be tested not once, but four times....At each stage he could easily have washed his hands off his teenage lover. Each time he chose to remain true to her.That, not the words of any will, was the evidence she could cling onto.”
William Dalrymple, White Mughals: Love and Betrayal in Eighteenth-Century India

Afsaneh Najmabadi
“A unified Iran is constituted not only politically but also affectively. Liberty and constitutional rule bring "Affection among us." The affective sentiment- that of bonding among differing brothers-produces political bonds of national unity and was associatively linked with other desires. Perhaps foremost was the desire to care for and defend the mother, in particular her bodily integrity. The same words were commonly used to discuss territory and the female body. Laura Mulvey calls these words keys "that could turn either way between the psychoanalytic and the social" (1980, 180). They are not "just words" that open up to either domain; they mediate between these domains, taking power of desire from one to the other. More appropriately, they should be considered cultural nodes of psyhosocial condensation. Tajavuz, literally meaning transgression, expresses both rape and the invasion of territory. Another effective expression, as already noted, was Khak-i pak-i vatan, the pure soil of the homeland. The word used for "pure," pak, is saturated with connotations of sexual purity. Linked to the idea of the purity of a female vatan was the metaphoric notion of the "skirt of chastity" (daman-i 'iffat) and its purity-whether it was stained or not. It was the duty of Iranian men to protect that skirt. The weak and sometimes dying figure of motherland pleaded t her dishonorable sons to arise and cut the hands of foreigners from her skirt. Expressing hope for the success of the new constitutional regime by recalling and wishing away the horrors of previous years, an article in Sur-o Israfil addressed Iran in the following terms: "O Iran! O our Mother! You who have given us milk from the blood of your veins for many long years, and who have fed us with the tissues of your own body! Will we ever live to see your unworthy children entrust your skirt of chastity to the hands of foreigners? Will our eyes ever see foreigners tear away the veil of your chastity?”
Afsaneh Najmabadi, Women with Mustaches and Men without Beards: Gender and Sexual Anxieties of Iranian Modernity

Afsaneh Najmabadi
“Even women deeply committed to the emancipatory promises of modernity were alarmed by the "inappropriateness" of unrelated men and omen socializing in the streets. In the women's press, articles exhorted young men to treat women respectfully in public. Other articles encouraged women to act as their own police and to be more observant of their hijab and public modesty.

From the beginning, then, women's entry on the streets was subject to the regulatory harassment of men. The modernist heterosocializing promise that invited women to leave their homosocial spaces and become educated companionate partners for modernist men was underwritten by policing of women's public presence through men's street actions. Men at once desired heterosociality of the modern and yet would not surrender the privileged masculinity of the streets. Women's public presence was also underwritten by disciplinary approbation of modernizing women themselves whose emancipatory drive would be jeopardized by unruly public conduct.”
Afsaneh Najmabadi, Women with Mustaches and Men without Beards: Gender and Sexual Anxieties of Iranian Modernity

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