Sarah Orne Jewett · 88 pages
Rating: (2.3K votes)
“In the life of each of us, I said to myself, there is a place remote and islanded, and given to endless regret or secret happiness; we are each the uncompanioned hermit and recluse of an hour or a day; we understand our fellows of the cell to whatever age of history they may belong.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
“I couldn't help thinkin' if she was as far out o' town as she was out o' tune, she wouldn't get back in a day.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
“A community narrows down and grows dreadful ignorant when it is shut up to its own affairs, and gets no knowledge of the outside world except from a cheap, unprincipled paper.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
“It does seem so pleasant to talk with an old acquaintance that knows what you know. I see so many of these new folks nowadays, that seem to have neither past nor future. Conversation's got to have some root in the past, or else you've got to explain every remark you make, an' it wears a person out.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
“When one really knows a village like this and its surroundings, it is like becoming acquainted with a single person. The process of falling in love at first sight is as final as it is swift in such a case, but the growth of true friendship may be a lifelong affair.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
“There is all the pleasure that one can have in golddigging in finding one’s hopes satisfied in the riches of a good hill of potatoes.”
― Sarah Orne Jewett, quote from The Country of the Pointed Firs
Sarah Orne Jewett
Born place: in South Berwick, Maine, The United States
Born date September 3, 1849
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“Text VI,7(3) draws a contrast between the pair of distorted views known as eternalism (sassatav̄da) and annihilationism (ucchedav̄da), also called, respectively, the view of existence (bhavadiṭṭhi) and the view of nonexistence (vibhavadiṭṭhi). Eternalism affirms an eternal component in the individual, an indestructible self, and an eternal ground of the world, such as an all-powerful creator God. Annihilationism denies that there is any survival beyond death, holding that the individual comes to a complete end with the demise of the physical body. Eternalism, according to the Buddha, leads to delight in existence and binds beings to the cycle of existence. Annihilationism is often accompanied by a disgust with existence that, paradoxically, binds its adherents to the same existence that they loathe. As we will see below, the Buddha’s teaching of dependent origination avoids both these futile ends (see IX, pp. 356–57).”
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