The King determined to spare neither men nor money to carry on the war against the Hindoos: he accordingly directed Etibar Khan Yezdy, the Hawaldar of Condbeer (henceforth called Moortuza Nuggur), to collect all the troops under his command, with orders to march towards Beejanuggur, and to lay in ashes all the enemy's towns in his route... Etibar Khan now proceeded to the town of Calistry, which he reached after a month's march from Golconda. Here he destroyed the Hindoo idols, and ordered prayers to be read in the temples. These edifices may well he compared in magnificence with the buildings and paintings of China, with which they vie in beauty and workmanship. Having given a signal example of the Mahomedan power in that distant country, the Hindoos did not dare to interrupt his return...
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The tidings I received concerning Hungary were horrifying. The looting, rape and violence that had followed upon the entry of the Red Army into Budapest surpassed the horrors with which we had grown familiar in reports from Vienna and Berlin. Neither small girls nor old women were spared. Cases were known of women in Russian uniforms knocking down men who would not do their bidding. Commando troops with special equipment searched for gold and other precious metals. In the banks, safes were broken open, and the contents, whether they belonged to Hungarians, foreigners or even allies, were looted. The pillage went on for weeks, and banks, business firms and private houses were searched time and time again. The Jews were treated no better than the rest of the population, who were picked off the streets and set to work.
Miklós Horthy
...yet we are told that this great nation, with such a record of splendid achievements in the past and in the present, is unfit to make its own laws, is unfit to control its own finance, and that it is to be placed as if it were a nation of children or lunatics, under the tutelage and guardianship of some other body-and what body? Who are the guardians of this mighty people? Who are they? With all respect, I shall have to make exceptions; but I am speaking of them as a whole. ... They are men who have neither the training, the qualifications, nor the experience which would fit them for such a gigantic task. They are men whose sole qualification-speaking in the main, and for the majority of them-they are simply men whose sole qualification is that they are the first born of persons who had just as little qualification as themselves.
David Lloyd George
Critics frequently cry 'Dada' after attending one of my concerts or hearing one of my lectures. Others bemoan my interest in w:Zen. One of the liveliest lectures I ever heard was given by Nancy Wilson Ross at the Cornish School in Seattle. It was called Zen Buddhism and Dada. It is possible to make a connection between the two, but neither Dada nor Zen is a fixed tangible. They change; and in quite different ways in different places and times, they invigorate action. What was Dada in the 1920's is now, with the exception of the work of Marcel Duchamp, just art. What I do, I do not wish blamed on Zen, though without my engagement with Zen... I doubt whether I would have done what I have done... I often point out that Dada nowadays has in it a space, an emptiness, that it formerly lacked. What nowadays, America mid-twentieth century, is Zen?
John Cage
This morning I received a letter from de Bellio. He writes that he does not believe scientific research into the nature of color and light can help the artist, neither can anatomy nor the laws of optics. He wants to discuss these questions with me and find out my views. Now everything depends on how this knowledge is to be used. But surely it is clear that we could not pursue our studies of light with much assurance if we did not have as a guide the discoveries of Chevreul and other scientists. I would not have distinguished between local color and light if science had not given us the hint; the same holds true for complementary colors, contrasting colors, etc. 'Yes', he will tell me: 'but these have always been taken into account, look at Monet' It is at this point that the question becomes serious!
Camille Pissarro
Survivors of the plague, finding themselves neither destroyed nor improved, could discover no Divine purpose in the pain they had suffered. God's purposes were usually mysterious, but this scourge had been too terrible to be accepted without questioning. If a disaster of such magnitude, the most lethal ever known, was a mere wanton act of God or perhaps not God's work at all, then the absolutes of a fixed order were loosed from their moorings. Minds that opened to admit these questions could never again be shut. Once people envisioned the possibility of change in a fixed order, the end of an age of submission came in sight; the turn to individual conscience lay ahead. To that extent the Black Death may have been the unrecognized beginning of modern man.
Barbara Tuchman