ellauri071.html on line 567: Lilith"/>
ellauri071.html on line 569: In Arthur Edward Waite´s version of The Holy Kabbalah (255), Samael is described as the "severity of God", and is listed as fifth of the archangel of the world of Briah. Samael is said to have taken Lilith as his bride after she left Adam. According to Zoharistic cabala Samael was also mated with Eisheth Zenunim, Na´amah, and Agrat Bat Mahlat — all angels of sacred prostitution. Tää ei nyt ehkä mennyt ihan oikein Arttu perkele.
ellauri071.html on line 578: Malkutin kääntöpuoli on tietysti Lilith. Aatami polkas sitä mutta jätti sen sitten Samaelille. No ize asiassa se Lilithin tarina meni näin. (Tähän menee nyt taas tovi, sori vaan.) Raamatussa on 2 tarinaa ekasta naisesta. Pappisversiossa Genesis 1:26-27. Aatami ja Eeva luotiin samalla leivontakerralla. Jehovistiversiossa (Genesis 2) Aatami tehtiin enste ja Eeva tehtiin sen kylkiluusta myöhemmin. Rabbit huomasivat et tässä oli pientä sekoilua. 2 ratkaisua:
ellauri071.html on line 585: Toi 'ekan Eevan' hahmo liittyi Lilithiin vasta keskiajalla. Se voi tulla Sumerien naarasvampyyreistä joiden nimi oli osuvasti 'Lillu' tai sitten baabelin sukkubeista nimeltä 'Lilli'. (Hehe, sehän on pikku-Matin Jillin lempinimiä. Se tarkoitti myös pissaa Pylkkästen lastenkielessä. Taisi tulla kiinankielestä.) Joku Ben Siira (c. 800s to 900s) yhdisti Lilithin sit tohon Eeva ykköseen. Ben Siiran aapiskirjassa Lilith oli Aatamin eka vaimo, mut ne riiteli yhtenään. Niil oli eri kanta sexiin: Aatami halus olla aina päälläpäin mut niin halus Lilithkin. Kun asiasta ei tullut sopua, Lilith päätti lentää tiehensä. Se lausui jumalan nimen turhaan (Jehovah! Jehovah! Jehovah! kuten kivitettävä mies Life of Brianissa) ja lensi ilmaan. Aatami jäi yxixensä yskiskelemään. Jumala lähetti 3 enkeliä hakemaan Lilithin takasin. Mut ei ne pydenneet. Sit tehtiin kompromissi: Lilith sai jäädä, ja se lupas jättää rauhaan vastasyntyneet joilla on noiden kolmen epäonnistuneen enkelin nimet kaulassa. Lilithille annettin lupa sairastuttaa poikavauvoja 8 päivän vanhoixi ja tyttövauvoja, no, sori vaan, 12 päivän ikään.
ellauri071.html on line 587: Myöhempien legendojen mukaan Lilith on hyvän näköinen ämmä joka viettelee miehiä ja bylsii niitä unessa (succuba) ja synnyttää sit demonisia lapsia. Se on oikea demonien äiti Teresa.
ellauri106.html on line 428: Noniin justiinsa, siitähän uskonnossa on koko ajan kysymys, lisääntykää ja täyttäkää aivan tukkoon maa. Tosta Franklista ja sen mädistä ideoista on jo paasattu. Se oli se uunista karannut kermaperse logoterapeutti. Joku kompromissihakuisempi Lilian Naidaan Pennistä (varmasti jutku) ehdotti 2016 että
ellauri106.html on line 442: Mutta, väittää Lilith, Phillu nyökkyy Aatamin ja Jopin tarinoiden äärellä kuin Tvi Ari koleelissa lukemassa ääneen porukoiden kanssa talmudia ja midrashia ja halakhaa, koittaen löytää niistä elämälle merkitystä. Hizi eikö siinä ole merkitystä tarpeexi että saa ulahdella kaverien kanssa kuorossa miesten talossa ja että hiusverkkoämmät ähertää sillä aikaa kotona gefillte fischiä, ja sinne voi sitten mennä koleelista valmiin pöydän ääreen ärisemään lapsille.
ellauri106.html on line 444: Arjalaisen näköinen apostata kärsii kun sen tytär vie pommin postitoimistoon. Näin ei olisi käynyt jos se olisi saanut hasidikasvatuxen, hasidimiehen ja peruukin! Modernismi koitti nostaa apinan jumalansa oxalle, postmodernismi sahaa poikki koko oxaa. Joku shixa meinaa että Phillun pastoraali on iso läppä, mutta Lilith on varma että siinä on jotain enemmänkin. Tän ruozalaisen näköisen jutkuluopion kärsimyxet on kuin Jobilla, eli teodikeasta tässäkin on kymysys. Senkö tautta Phil oli niin kärmistynyt kun ei tullut sitä Noobelia, Sale kehno vei sen Philin nenän edestä vaikka Phil ehti kirjoittaa paljon enämpi kirjoja? Siinä on miettimistä, johtuuko se kaaoxesta vaiko siitä että Philillä on enemmän syntejä tunnollaan kuin Salella. (Sale kyllä oli täysin tunnoton.)
ellauri109.html on line 369: Max halus taluttaa Luita, sennimistä mäyräkoiraa. Luisan lempinimi Paulilla on Luu. Jill Aldenin lempinimi Matilla on Lili. "Paapa tulee" ilmoitti Lea sairaalassa. Juujuu rouva rauhoittuu hän tulee kyllä pian sanoivat hoitajat luullen Lean tarkoittaneen Paulia.
ellauri147.html on line 192: Toistuva juonikuvio on et Lili gatecrashaa hame vesirajassa johkin mainosmiesten kokouxeen ja siitä erektoitunut bisnesguru soittaa perään Lilin naispomon harmixi.
ellauri147.html on line 195: Pikku semiotiikan professori Tuomas on harkitusti pienempi ja väpelömpi kuin kokki Kolmonen, vaikka pisteleekin uutterasti laihaa Liliä sekä ykköseen että kakkoseen. Ne aktit tuottaa niin voimakasta mielihyvää/myötähäpeää ettei kestä kazoa.
ellauri147.html on line 275:
Lili ja paapa
ellauri147.html on line 277: Hizi Lili "Mr." Collins on kuin onkin juutalaista syntyperää! Sen äiti Mrs. Tavelman on hepreatar, ja sehän piirre periytyy matrilineaalisesti. Mä sanoin izexeni kun näin sen naaman: lyön vaikka vetoa et toi pirpana linssilude on luvattua kansaa. Ja niinhän se vittu olikin! Lilin paapalla Phil Collinsilla ei siihen ole nokan koputtamista.
ellauri147.html on line 299:
ellauri147.html on line 354:
ellauri147.html on line 493: Lauri Ylönen ja Katriina-puoliso saivat tyttövauvan – paljastivat pienokaisen harvinaisen nimen. Se on Lili. Läppä läppä, ei olekaan. Lauri Ylösen ja hänen puolisonsa Katriina Mikkolan perhe kasvoi tyttärellä. Parilla on entuudestaan neljävuotias poika.
ellauri160.html on line 575: Jokin minussa isäni? isoisäni? ješiva-koulun opettaja piti saarnaa ja osoitti sanansa minulle: "Olet saastuttanut sielusi. Olet turmeltunut. Olet maannut Lilith">Lilithin, Maamahin1, Machlatin2, Shibitan kanssa!..."
ellauri160.html on line 585: The most outstanding is Lilith, a well-known succubus in Jewish texts. The Babylonian Jewish Lilith is a combination of two female Sumerian demons: Lamashtu, who specialized in strangling women and infant during births and Ardat-Lili, whose specialty was the seduction and murder of young men. Lilith, then, both endangers mothers and infants and seduces men and in the bowls that depict her attributes both female demons can be found.
ellauri160.html on line 587: Lilith is often depicted naked and with longer hair and frequently in a seductive dance pose like Ardit-Lili. (Eli se on toi joka seisoo jalat harallaan pillu ärvöllään.) In the inscriptions surrounding the images she is described as a female demon who strangles babies at their hour of birth. Mabhalta, her usual companion, is described on one of the bowls as “the great destroyer of fire.”
ellauri160.html on line 589: Lilith tai Lilitu (hepr. לילית, Lilit) on babylonialaisessa mytologiassa ja juutalaisessa mytologiassa Jumalan luoma ensimmäinen nainen. Lilith on vaarallinen yön demoni, joka on seksuaalisesti kyltymätön ja ryöstää vauvoja pimeydessä (eikä siis vaan tee niitä siälä).
ellauri160.html on line 593:
Lilith_%28John_Collier_painting%29.jpg/800px-Lilith_%28John_Collier_painting%29.jpg" width="100%" />
ellauri160.html on line 594:
ellauri160.html on line 611: ELI: The creatures of the desert will encounter jackals And the hairy goat will call to its kind; Indeed, Lilith (night demon) will settle there And find herself a place of rest.
ellauri160.html on line 616: Aika rankkaa vihapuhetta. Punaisille kylmää kyytiä. Juutalaisessa perinteessä Kabbalan mukaan Lilith oli Aatamin ensimmäinen puoliso, demoni jonka Jumala oli luonut. Aatamin ja Lilithin yhtymisestä syntyivät demonit. Näistä merkittävin oli Asmodeus. Lilithin myöhempänä avopuolisona pidettiin Saatanaa, joka houkutteli Eevan syntiinlankeemukseen. Joskus oletettiin myös, että viettelijä olisi ollut käärmeen hahmon ottanut Lilith, joka Jumalan kirouksen takia ei pystynytkään enää vapautumaan ottamastaan käärmeen hahmosta. Lilithin hahmo ja nimi pohjautuvat nykykäsityksen mukaan mesopotamialaiseen demonien luokkaan nimeltään lilû (naispuolinen: lilītu). Nimi käännetään yleensä "yön hirviöksi". Lilithiä palvottiin joidenkin juutalaisten keskuudessa vielä 700-luvulla. Lilith uhkasi ennen kaikkea lapsia ja raskaana olevia naisia, ja uskottiin, että demonilta suojasi amuletti, johon oli kaiverrettu tiettyjen enkelien nimet.
ellauri160.html on line 618: Juutalaisessa perinteessä Lilithin uskottiin olevan siivekäs, pitkähiuksinen, viekoitteleva nainen, jolle oli alistettu 480 demonin sotaväki. Lilith liikkui öisin ja saattoi olla vaaraksi yksin nukkuville. Keskiaikaiset juutalaiset uskoivat, että Lilith voi lennellä ympäriinsä pöllön hahmossa, ja pelkäsivät, että tuo vampyyrin kaltainen demoni voi ryöstää lapsia. Lilithin oletettiin olevan lapsen kimpussa, jos lapsi hymyili sapatin tai uudenkuun yönä unissaan. Tällöin nukkuvaa lasta lyötiin kolme kertaa nenälle ja manattiin Lilith lapsesta pois.
ellauri160.html on line 620: Vanhoissa juutalaisissa kirjoituksissa Lilith kuvataan yleensä Aatamin demonisten jälkeläisten äitinä. Lilith on joko Aatamin ensimmäinen vaimo tai puoliso, jonka Aatami otti erottuaan Eevasta. Eeva luotiin Aatamin kylkiluusta, mutta oli Lilith joidenkin käsitysten mukaan Raamatussa mainittu nainen, joka luotiin maan tomusta kuten Aatami (1 Moos. 1:27). Lilith ei kuitenkaan halunnut olla Aatamin alainen ja jätti tämän sekä Eedenin. Joidenkin myyttien mukaan Lilithin demoniset jälkeläiset olivatkin arkkienkeli Samaelin siittämiä, eivät Aatamin. Näitä lapsia kutsutaan nimellä incubi tai succubi.
ellauri160.html on line 633: Within the center is the Adversary form of Samael – Asmodeus. The Cabalists compose Samael as being the Devil of the Tarot, and Asmodeus as a bestial man in a crouching position. The “Rosh Satanim” or “Head of Devils” whose elixir is “Sain ha-mawet”, the poison begetting life in both darkness and light. The “Angel of Death” who is Samael is indeed Ahriman or Satan, the Adversary along with his Bride, Lilith or Az. Asmodeus is a Son of Samael/Ahriman whose consort is a younger daughter of Lilith. Aeshma/Asmodeus is a powerful spirit who manifests in matter through the individual whose path is of the fallen ones.
ellauri160.html on line 637: According to the Zohar, after Cain kills Abel, Adam separates from Eve for 130 years. During this time, Lilith and Naamah seduce him and bear his demonic children, who became the Plagues of Mankind. She and Lilith cause epilepsy in children.
ellauri160.html on line 639: In another story from the Zohar, Naamah and Lilith are said to have corrupted the angels Ouza and Azazel. The text states she also attracts demons, as she is continuously chased by demon kings Afrira and Qastimon every night, but she leaps away every time and takes multiple forms to entice men.
ellauri160.html on line 641: She makes bed sport with the sons of man, and conceives from them through their dreams, from the male desire, and she attaches herself to them. She takes the desire, and nothing more, and from that desire she conceives and brings forth all kinds of demons into the world. And those sons she bears from men visit the women of humankind, who then conceive from them and give birth to spirits. And all of them go to the first Lilith and she brings them up.
ellauri160.html on line 643: 2In the rabbinic literature of Yalḳuṭ Ḥadash, on the eves of Wednesday and Saturday, she is "the dancing roof-demon" who haunts the air with her chariot and her train of 18 messengers/angels of spiritual destruction. She dances while her mother, or possibly grandmother, Lilith howls. She is also "the mistress of the sorceresses" who communicated magic secrets to Amemar, a Jewish sage.
ellauri160.html on line 645: In Zoharistic Kabbalah, she is a queen of the demons and an angel of sacred prostitution, who mates with archangel Samael along with Lilith and Naamah, sometimes adding Eisheth as a fourth mate.
ellauri160.html on line 647: According to legend, Agrat and Lilith visited King Solomon disguised as prostitutes. The spirits Solomon communicated with Agrat were all placed inside of a genie lamp-like vessel and set inside of a cave on the cliffs of the Dead Sea. Later, after the spirits were cast into the lamp, Agrat bat Mahlat and her lamp were discovered by King David. Agrat then mated with him a night and bore him a demonic son Ashm'dai and later Ashmodai, named after Asmodeus, who is identified with Hadad the Edomite.
ellauri160.html on line 652: Some authors, such as Donald Tyson, refer to them as manifestations of Lilith. In additions to being manifestations of the first Lilitu known as Lilith, Agrat and her sisters are indeed Lilith´s children she had while she was in Lilitu form and Agrat is humanoid/demonoid entity that came from Lilith when she was in her Lilitu form known as a Lilin.
ellauri197.html on line 170: He married Lilian Lowell Griswold in 1937. During their marriage he bought two Fabergé eggs, the Renaissance Egg in 1937 and later the Rosebud Egg, but these famous tokens of love and affection did not guarantee a long marriage: the couple divorced in 1943.
ellauri210.html on line 576: Kurt Hiller wurde in Berlin als Sohn eines jüdischen Fabrikanten geboren, sein Großonkel mütterlicherseits war der SPD-Reichstagsabgeordnete Paul Singer. Hiller machte 1903 sein Abitur als Primus Omnium am Askanischen Gymnasium in Berlin. Danach studierte er an der Berliner Universität Rechtswissenschaft bei Franz von Liszt und Philosophie bei Georg Simmel. Im November 1907 wurde Hiller als Externer an der Ruprecht-Karls-Universität Heidelberg vom Juristen Karl von Lilienthal mit der Dissertation Die kriminalistische Bedeutung des Selbstmordes zum Dr. jur. promoviert. Die Dissertation war der Teil einer rechtsphilosophischen Arbeit unter dem Titel Das Recht über sich selbst, für die Hiller in Berlin keine Anerkennung fand, und in der er die Forderung aufstellte, das Strafrecht müsse die Selbstbestimmung des Menschen stärker berücksichtigen.
ellauri214.html on line 628: Seuraava luku on Lilin ja Paapan aika. Paljonko on euro kekkomarkoissa tänä päivänä? 3-4 mk. Stalin kuoli 1953. Penisilliinin made in USA hinta Puolassa 1953 oli päätä huimaava. Sillä saisi paljon nailonsukkia. Veri on vettä sakeampaa tuumi Pawel eikä riisunut sillä kertaa sutturalta nailonsukkia. Misia oli kiitollinen Pawelille ja antoi pillua vaikkei ollut edes samaa verta.
ellauri262.html on line 78: MacDonald is often regarded as the founding father of modern fantasy writing. His best-known works are Phantastes (1858), The Princess and the Goblin (1872), At the Back of the North Wind (1868–1871), and Lilith (1895), all fantasy novels, and fairy tales such as "The Light Princess", "The Golden Key", and "The Wise Woman". MacDonald claimed that "I write, not for children, but for the child-like, whether they be of five, or fifty, or seventy-five." MacDonald also published some volumes of sermons, the pulpit not having proved an unreservedly successful venue.
ellauri271.html on line 70: Ranskan kommunistisissa piireissä levinneen tarinan mukaan kansainvälinen naistenpäivä olisi perustunut vuonna 1857 New Yorkissa tapahtuneeseen naisten tekstiilitehtaassa toteuttamaan lakkoon. Liliana Kandelin ja Françoise Picqin mukaan lakon liittyminen naistenpäivään olisi kuitenkin keksitty 1955, jotta päivän yhteys maailman kommunistiseen liikkeeseen ja Neuvostoliittoon voitiin irrottaa ja näin parantaa naisten tasa-arvoa Länsi-Euroopassa ilman siihen siellä liittyviä aatteellisia ennakkoluuloja.
ellauri332.html on line 544: "Tanskalainen tyttö" kuvasi tosielämän tarinaa tanskalaisesta taiteilijasta Lili Elbestä, joka oli yksi ensimmäisistä sukupuolenvaihtoleikkauksen läpikäyneistä. Elokuva oli tärkeä hetki transyhteisölle, joka otti vastaan cis-sukuelimisen miehen castroinnin Elbexi aika huonosti.
ellauri373.html on line 562: Vuonna 1884 Independent Order of B'nai Brithin "puitteissa" tehtiin ensimmäinen yritys yhdistää Länsi- ja Itäjuutalaiset. Tämä tapahtui samana vuonna Kattowicessa, jossa yleiskokoukset pidettiin. Sovittu Molempien ryhmien välillä ei ollut kokousta: itäinen "Hovevei Siionin" uudet juutalaiset, joita johtaa Leo Pin- Sker, Lilienblum ja muut, koko ajan hallussaan erotettiin. Sama tapahtui Ba- Selskyn kongressi 1897. Johdon alaisuudessa Ginsbergin mukaan itäjuutalaiset ovat aina muodostaneet erillisen leiri, joka piti oppositiota teoreettisena ryam, ja Hertzlin tapaan käyttäytyä epäluuloinen hänestä riippumatta suorittivat omansa uudet suunnitelmat juutalaisten kolonisoimiseksi Palestiinassa.
ellauri411.html on line 559: Upeat artikkelit, jotka sisältävät muiden mielenkiintoisten aiheiden ohella myös monia faktoja Paavalin teologiasta, ovat kreikkalaisen Pantheon-lehden numeroissa 8 , 9 ja 10. Myös Lili Zografoun kirja Anti gnosis - Ta De kanini ja Ka pita on pohjimmiltaan kirjoitettu tuomitsemaan Paavalin ja hänen teoksensa täällä Paavalia pidetään poliisina, salaliittolaisena ja juutalaisena ja osana roomalaista aristokratiaa. Heidän perimmäisenä tavoitteenaan oli näiden taantumuksellisten aristokratioiden etujen häiriötön säilyttäminen ja vahvistaminen. kansanjoukko, joka kuohui närkästystä ja oli valmis kapinoimaan asettaakseen paikalleen Paavalin vääristämän kristinuskon tuudittaakseen massat ja turvatakseen taantumuksellisen vallan etuoikeudet. Tämä oikeuttaa Paavalin ja muiden jumalallisesti inspiroimien Uuden testamentin kirjoittajien väliset monet ristiriidat sekä kreikkalaisen ja kreikkalais-roomalaisen kulttuurin jne. täydellisen tuhon kristinuskon toimesta lyhyessä ajassa. Tässä kirjassa esitetyt argumentit ovat varsin tärkeitä ja tämän hypoteesin paikkansapitävyyttä tai ei pitäisi todennäköisesti tutkia. Valloista tai vallan puutteesta riippumatta ratkaisevaa on se, mikä lopulta johti kristinuskon vallitsemiseen jopa päällysrakenteena. Tulos oli surullinen ja tuhoisa!
ellauri412.html on line 324: Koko maasta tulee hyeenojen tanner, kamelikurkien asuinsija. Villikoirat ja sakaalit siellä kohtaavat, villivuohi villivuohta kutsuu. Siellä lepäilee Lilit, öinen velhotar, sieltä hän löytää rauhallisen sijan. Myös nuolikäärme löytää sieltä turvapaikan, pesii ja munii, hautoo munansa hiekassa. Sinne kokoontuvat haaskalinnut kukin kumppaninsa kanssa. Kaikiila on lopultakin kivaa ja rauhaisaa ilman mölyapinoiden hälinää.
xxx/ellauri068.html on line 324: One of the earliest mentions of an incubus comes from Mesopotamia on the Sumerian King List, c. 2400 BC, where the hero Gilgamesh's father is listed as Lilu. It is said that Lilu disturbs and seduces women in their sleep, while Lilitu, a female demon, appears to men in their erotic dreams. Two other corresponding demons appear as well: Ardat lili, who visits men by night and begets ghostly children from them, and Irdu lili, who is known as a male counterpart to Ardat lili and visits women by night and begets from them. These demons were originally storm demons, but they eventually became regarded as night demons because of mistaken etymology.
xxx/ellauri091.html on line 149: Hilja Haahden vanhemmat korostivat suomen kielen asemaa sekä kansallisuusaatetta. 1800-luvun lopun Suomessa naiskirjailijoita ei arvostettu. Silti Haahden perheessä kirjoittaminen ja kirjallisuus kuuluivat arjen asioihin. Koti arvosti naisten tasa-arvoa, taidetta ja uskonnollista vakaumusta. Hämeenlinnan suomalaisen tyttökoulun johtaja Anna Lilius oli kokenut herätyksen vapaakirkollisten piirissä. Haahti sai uskonnolliset vaikutteensa Liliukselta. (No ei yxinomaan, kyllä toi Tiila-tätikin sitä kärytti.) Liikkeen henkilökohtaista uskonratkaisua korostava sanoma sekä sen ajatus naisen ja miehen tasa-arvoisuudesta vaikutti Haahden elämään ja tuotantoon.
xxx/ellauri103.html on line 46: Onnistuneimmat kadunvaltausjuhlat pidettiin Sydneyssä Australiassa, missä laittoman poliittisen kokouksen ja musiikkifestivaalin yhdistelmä sujui aivan ongelmitta: kolnesta neljään tuhatta ihmistä "kidnappasi" erään tien ja pystytti sille kolme näyttämöä, joilla pidettiin live-konsertteja ja puolisenkymmentä deejiitä soitti musiikkia. Tapahtumaa eivät sponsoroineet Levi's, Borders, Pepsi sen enempää kuin Revlonkaan (vastaavat festivaalit, kuten Lilith Fair, eivät yleensä ole "mahdollisia" ilman yritysten sponsorointia), mutta Sydneyn tempauksessa riitti silti tarjontaa: "kolme intialaista teekojua, elintarvikkeiden jakelupiste, skeittiramppi, viiden päätteen nettikoju, kaksi hiekkakivenveistäjää, runoilijoita, tulennielijöitä, urbaaniviljelijöitä.. ja yleistä hulinaa."
xxx/ellauri123.html on line 436: Iisakin vaimo Rebekka vallizee vahvasti. Muita vahvoja naisia toorassa ovat Rachel ja Zippora. Niin ja vielä Lilith, Iisebel, Esther, Jael ja Rachab. Entäs Susanna? Tai Keren-Happuk? Ja Jemina. Siro vihreätukkainen Jemina, kirkkoasia.
xxx/ellauri125.html on line 805: The following year, she returned to film opposite Lili Taylor in Julie Johnson (2001), in which she played a woman who has a lesbian relationship; Love won an Outstanding Actress award at L.A.'s Outfest. She was then cast in the thriller Trapped (2002), alongside Kevin Bacon and Charlize Theron. The film was a box-office flop.
xxx/ellauri130.html on line 435:
xxx/ellauri138.html on line 222:
xxx/ellauri148.html on line 308: Kolleega setämiehen kommentti: Sannikka oli järkyttävä. Valtaoja yritti järjen ääntä, mutta se oli lähes mahdotonta. Fanaattinen intersektionaalinen feminismi saa aikaan yhtä rajun vastareaktion. USA on varoittava esimerkki siitä mitä seuraa, kun ääripäät nousevat ja me maltilliset kyrvänpäät jäämme marginaaliin. Ei kohta seiso meillä enää kantamuxet kuin McCormakilla, stezon lerpahtaa. Tehkäämme kuin urheat republikaanit aatetoverimme USA:ssa, boikotoikaamme woke capitalismia! Pillut Lilin bideedouchiin risapuoli päällepäin ja kyrvät wokewasheriin! Niistäkäämme ansjovixet nenäpäiväliinaan! Uusi aloitus puhtaalta pöydältä!
xxx/ellauri173.html on line 75: Sääli ettei Alva ollut paikalla 6200v sitten äänittämässä Fiat Luxin käynnistysääniä eikä Lilithin turhaa läähätystä Aatamin alla. Eikä Eevan leivontaa, these are a cinch. Eritis sicut dii eli ruikitte pian lisää luotuja niinkuin mä. Enfin le sombre quolibet d’Elohim : Voici Adam devenu comme l’un de nous :(. Ja vielä discordianismin À la plus belle !… Ja Quos ego, sanat neitsyt Virgiluksen Aeneidissä, jonka Neptunus, Rooman meren jumala, lausuu tottelemattomille ja kapinallisille tuulille. Virgiluksen lause on esimerkki aposiopesis-nimisestä puhehahmosta. Vittu siinäkin on kans yx paska.
xxx/ellauri225.html on line 118: 2n myötävaikutuxesta syntyivät 3haarat, kuin myös halkiohaarat. 4 toimintoa ja 5 elemenziä. Pussaus, nuohous, runkkaus, nuolenta? Lili, paapa, sylki, runkku, mikä viidentenä? Menskut vai korvavaha? Smegma ehkä? Räkä? Tässähän niitä on jo 7! Eikä siinä kaikki! Hiki, jalkasilsa, silmärähmä sekä kyyneleet! Vanha viidakko, kauhistuttava mutta rehevä. Dharma-koira vinkuu reiän reunalla. Ei sinne Dharma! Hyi!
xxx/ellauri293.html on line 381: How I Met Your Mother -jaksossa " Rabbit or Duck " jänis-ankka-illuusiota käytetään keskusteluun siitä, himoizeeko Robin kollegaansa Donia, mikä johtaa kiihkeään taisteluun ryhmän kesken, kun Maashol kannustaa kaneja halun kohteena, ja Retu, Robin, Lili ja Ranjit ovat tukemassa ankkoja. Maashol lopulta myöntää asian.
xxx/ellauri293.html on line 387: Tuotantokaudella 3 Retu joutuu sopeutumaan elämään vain ystävänä katsellessaan Robinin ja Gaelin nälkäilevän toisiaan. Maashol ja Lili päättävät muuttaa pois yksin ja rakastuvat paikkaan, johon heillä ei ole varaa. Maashol taistelee kiusausta vastaan ryhtyä korkeapalkkaiseen yritykseen ja keskittyy sen sijaan toteuttamaan unelmaansa ryhtyä ympäristöjuristiksi suojellakseen maailmaa saastumiselta. Robin saa tietää Lilin huonosta luottoluokituksesta, joka johtuu hänen pakko-ostetuista merkkibrändeistä, ja pakottaa Lilin kertomaan asiasta Maasholille. Tästä huolimatta he pystyvät vihdoin turvaamaan unelma-asuntonsa Dowisen Triplassa, mutta huomaavat sen olevan huonolla paikalla (JÄTEVEDENPUHDISTUSLAITTEEN ALLA) ja huonommin rakennettu kuin he luulivat (lattia on vinossa).
xxx/ellauri293.html on line 391: Retu päättää, että arkkitehdin työ ei johda mihinkään, ja lopulta päättää ajautua yliopistoprofessoriksi. Tahvo palaa välittömästi vanhoihin tapoihinsa ja käyttää pelikirjaa tehdäkseen maalin naisten kanssa. Lopulta Tahvo suostuu siihen, että vauvojen hankkiminen ei ole tyhmä idea, ja Lilin ja Maasholin pitäisi mennä eteenpäin. Kausi päättyy siihen, että Lili pyytää Maasholia "laittamaan vauvan vatsaani". GNB:stä eroamisen jälkeen olleen työttömyyskauden jälkeen Maashol onnistuu vihdoin saamaan unelmatyönsä huippuluokan ympäristölakitoimistossa.
xxx/ellauri376.html on line 57: Romaanikirjallisuus käsittelee ihmisten ja vähän eläintenkin tunteita. Aiemmissa albumeissa on tutustuttu jo mm. Martha Nussbaumin, Rane Juntumaan ja Anttonin välityxellä James-Langen tunneteorioihin. Tässä nummerossa tutustumme kasvien tunne-elämään Hannu Salaman, Albert Liliuxen ja vähän Fjodor Dostojevskin teoxen "Kasvuikäinen" opastuxella. Apuun rientää myös amerikkalainen G. Stanley Hall. Stan oli Jamexen oppipoika. Stanin 1. vaimo tukehtui vahingossa ja toisen se laittoi hourulaan diagnoosilla aivoskleroosi.
xxx/ellauri376.html on line 80: Vuosina 1945–1946 François Truffaut näki Sascha Guitryn rainan Le Roman d'un cheateur kaksitoista kertaa Champollion-elokuvateatterissa. Sankarista, kansanmurhaajasta, asosiaalista varkaasta, tulee hänen ihanteensa, joka ilmentää moraalia, "joka koostuu yksinkertaisesti itsensä suojelemisesta muiden moraalilta". 1946 François Truffaut, joka oli yläasteen neljännellä luokalla, sai peruskoulun tutkinnon ja lopetti koulunkäynnin. Pian rettelöivä Ransu pantiin kasvatuslaitoxeen. Kasvattajat ovat tyhmiä. Siellä François Truffautilla diagnosoitiin kuppa kurkussa, joka hoidettiin välittömästi. Hänen suhteensa äitiinsä, "ei tietenkään äitipuoli, mutta ei myöskään äiti", on kauhea, kun niitä on olemassa. Äiti "syyttelee" häntä homoseksuaalisesta suhteesta Jimin kaa. Myöhemmin hänen pakonomainen rakkautensa naimisissa olevien naisten, leskien, nuorten ja prostituoitujen välillä eivät enää lohduta häntä epäonnistumisesta Liliane Litvinin kanssa, jonka johdosta Ransu nirhi auki ranteensa. Oliko Liliane juutalainen?
xxx/ellauri376.html on line 85: luonteensa. Lauantaina 3. toukokuuta vuonna kivi ja puu hän kutsui Liliane Litvinin nukkumaan Bryyn. Hiän viettää yön hänen sylissään, siveästi. Hiän kertoo hänelle, että
xxx/ellauri376.html on line 172: Epämiellyttävä Fedja setä on mainittu nimeltä ei vähemmässä kuin 75 albumissa. Mixi vitussa voi hyvällä syyllä kysyä. Ikävämpää ukkoa saa hakea. Vaan nytpä luen Dostojevskin pentateukin ehkä kehnoimman teoxen, nim. "Keskenkasvuinen" (podrostok). Ymmärtääxeni Doston teinipsyyken syväluotausta käytän apuvälineenä Albert Liliuxen (1922) selvitystä Kasvien tunne-elämä nykyaikaisten tuhkimusten mukaan. Albert Lilius valmistui Helsingin yliopistosta maisteriksi vuonna 1897 pääaineenaan biologia. Hänen lisensiaatin väitöskirjansa valmistui vuonna 1905, ja teoksellaan Luonnontiedon opetusoppi hän sai kasvatus- ja opetusopin dosentuurin. Lilius matkusti Saksaan hakemaan oppia Ernst Meumannilta kokeellisessa kasvatustutkimuksessa. Palattuaan Suomeen hän erikoistui lapsipsykologiaan ja julkaisi 1910-luvun Suomessa uraauurtavia teoksia aiheesta. Tässä muutamia Pertin avainpointteja.
xxx/ellauri376.html on line 864: Albert Lilius Kauniainen 1922
xxx/ellauri394.html on line 76:
Liliuokalani_%28PP-98-11-002%29.jpg/800px-Liliuokalani_%28PP-98-11-002%29.jpg" />
xxx/ellauri394.html on line 77:
xxx/ellauri394.html on line 81: The song was inspired by a notable farewell embrace given by Colonel James Harbottle Boyd during a horseback trip taken by Princess Liliʻuokalani in 1877 or 1878 to the Boyd ranch in Maunawili on the windward side of Oʻahu, and that the members of the party hummed the tune on the way back to Honolulu.
xxx/ellauri394.html on line 100: Muistelmissaan Lili‘uokalani kuvaili lapsetonta avioliittoaan onnettomaksi. Dominis ei osannut liikkua horisontaalisesti. Sai vaivoin ährätyxi yhden lapsen Lili‘uokalanin palvelijattaren kanssa avioliiton ulkopuolella. Lili adoptoi tämänkin lapsen sittemmin.
xxx/ellauri394.html on line 102: Lili‘uokalanin kerrotaan puhuneen maahanmuuttajaxi suht sujuvaa englantia, ja hän toimi kuningatar Kapi‘olanin tulkkina, kun kaksikko osallistui kuningatar Viktorian kultariemujuhliin vuonna 1887.
xxx/ellauri394.html on line 104: Lili‘uokalanin uskonnollisesta vakaumuksesta, ja mahdollisesta kääntymisestä, on käyty keskustelua hänen kuoltuaan. Hänet kastettiin kristinuskoon ensimmäisen kerran vuonna 1838. Vuonna 1896 Lili‘uokalani kastettiin uudestaan episkopaalisen kirkon jäseneksi Pyhän Andreaan tuomiokirkossa Honolulussa. Eikä siinä kaikki!
xxx/ellauri394.html on line 105: Vuonna 1901 Lili‘uokalani matkusti Utahiin, jossa hän tapasi mormonien johtajan, Joseph F. Smithin. Tämä oli Lili‘uokalanin ikätoveri ja 16-vuotiaana tullut Havaijille tekemään lähetystyötä, jonka takia hän puhui sujuvaa havaijia. Mitä vetoa että mormoni pyrki prinsessan mustalle luukulle? Neljä vuotta myöhemmin Abraham Kaleimahoe Fernandezin kerrotaan kastaneen entisen kuningattaren mormoniksi.
xxx/ellauri394.html on line 107: Huolimatta mormonixi kääntymishuhuista Lili‘uokalani kertoi 4. heinäkuuta 1906 San Francisco Call -lehdelle olevansa Havaijin episkopaalisen kirkon jäsen ja osallistuvansa kyseisen kirkon menoihin.
xxx/ellauri394.html on line 109: Palattuaan Havaijille, Lili'uokalani vastusti Kalākauan allekirjoittamaa ns. pistimien perustuslakia, joka rajoitti kuninkaan valtaa ja kasvatti lähinnä valkoisten amerikkalaisten kauppiaden valtaa sekä siirsi Pearl Harborin Yhdysvaltojen omistukseen. Perhana tästä siis lähti amerikkalaisten 2. maailmansota. Puolustivat varhaisempaa ryöväystä. Tämäkin kenties olisi riittänyt tästä aiheesta, mutta käydäänpä kuitenkin Lilin historia läpi täikammalla.
xxx/ellauri394.html on line 111: Liliruokalan emäntä was married to American-born John Owen Dominis, who later became the Governor of Oʻahu. The couple had no biological children but adopted several. After the accession of her brother David Kalākaua to the throne in 1874, she and her siblings were given Western style titles of Prince and Princess. In 1877, after her younger brother Leleiohoku II's death, she was proclaimed as heir apparent to the throne. During the Golden Jubilee of Queen Victoria, she represented her brother as an official envoy to the United Kingdom.
xxx/ellauri394.html on line 113: Liliʻuokalani ascended to the throne on January 29, 1891, nine days after her brother's death. During her reign, she attempted to draft a new constitution which would restore the power of the monarchy and the voting rights of the economically disenfranchised. Threatened by her attempts to abrogate the Bayonet Constitution, pro-American elements in Hawaiʻi overthrew the monarchy on January 17, 1893. The overthrow was bolstered by the landing of US Marines under John L. Stevens to protect American interests, which rendered the monarchy unable to protect itself.
xxx/ellauri394.html on line 117: The coup d'état established a Provisional Government which became the Republic of Hawaiʻi, but the ultimate goal was the annexation of the islands to the United States, which was temporarily blocked by President Grover Cleveland. After an unsuccessful uprising to restore the monarchy, the oligarchical government placed the former queen under house arrest at the ʻIolani Palace. On January 24, 1895, under threat of execution of her imprisoned supporters, Liliʻuokalani was forced to abdicate the Hawaiian throne, officially resigning as head of the deposed monarchy. Attempts were made to restore the monarchy and oppose annexation, but with the outbreak of the Spanish–American War, the United States annexed Hawaiʻi. Living out the remainder of her later life as a private citizen, Liliʻuokalani died at her residence, Washington Place, in Honolulu in 1917.
xxx/ellauri394.html on line 119: Liliʻuokalani was born Lydia Liliʻu Loloku Walania Kamakaʻeha on September 2, 1838, to Analea Keohokālole and Caesar Kapaʻakea. She was born in the large grass hut of her maternal grandfather, ʻAikanaka, at the base of Punchbowl Crater in Honolulu on the island of Oʻahu. According to Hawaiian custom, she was named after an event linked to her birth. At the time she was born, Kuhina Nui (regent) Elizabeth Kīnaʻu had developed an eye infection. She named the child using the words; liliʻu (smarting), loloku (tearful), walania (a burning pain) and kamakaʻeha (sore eyes). She was baptized by American missionary Reverend Levi Chamberlain on December 23, and given the Christian name Lydia.
xxx/ellauri394.html on line 122:
xxx/ellauri394.html on line 124: Her family were of the aliʻi class of the Hawaiian nobility and were collateral relations of the reigning House of Kamehameha, sharing common descent from the 18th-century aliʻi nui (supreme monarch) Keaweʻīkekahialiʻiokamoku. From her biological parents, she descended from Keaweaheulu and Kameʻeiamoku, two of the five royal counselors of Kamehameha I during his conquest of the Hawaiian Kingdom. Kameʻeiamoku, the grandfather of both her mother and father, was depicted, along with his royal twin Kamanawa, on the Hawaiian coat of arms. Liliʻuokalani referred to her family line as the "Keawe-a-Heulu line" after her mother's line. The third surviving child of a large family, her biological siblings included: James Kaliokalani, David Kalākaua, Anna Kaʻiulani, Kaʻiminaʻauao, Miriam Likelike and William Pitt Leleiohoku II. She and her siblings were hānai (informally adopted) to other family members. The Hawaiian custom of hānai is an informal form of adoption between extended families practiced by Hawaiian royals and commoners alike.She was given at birth to Abner Pākī and his wife Laura Kōnia and raised with their daughter Bernice Pauahi.
xxx/ellauri394.html on line 126: In 1842, at the age of four, she began her education at the Chiefs' Children's School (later known as the Royal School). She, along with her classmates, had been formally proclaimed by Kamehameha III as eligible for the throne of the Hawaiian Kingdom. Liliʻuokalani later noted that these "pupils were exclusively persons whose claims to the throne were acknowledged." She, along with her two older brothers James Kaliokalani and David Kalākaua, as well as her thirteen royal cousins, were taught in English by American missionaries Amos Starr Cooke and his wife, Juliette Montague Cooke. The children were taught reading, spelling, penmanship, arithmetic, geometry, algebra, physics, geography, history, bookkeeping, music and English composition by the missionary couple who had to maintain the moral and sexual development of their charges.
xxx/ellauri394.html on line 128: Liliʻuokalani was placed with the youngest pupils of the class along with Princess Victoria Kamāmalu, Mary Polly Paʻaʻāina, and John William Pitt Kīnaʻu. In later life, Liliʻuokalani would look back unfavorably on her early education remembering being "sent hungry to bed" and the 1848 measles epidemic that claimed the life of a classmate Moses Kekūāiwa and her younger sister Kaʻiminaʻauao. The boarding school run by the Cookes was discontinued around 1850, so she, along with her former classmate Victoria, was sent to the relocated day school (also called Royal School) run by Reverend Edward G. Beckwith. On May 5, 1853, she finished third in her final class exams behind Victoria and Nancy Sumner. In 1865, after her marriage, she informally attended Oʻahu College (modern day Punahou School) and received instruction under Susan Tolman Mills, who later cofounded Mills College in California.
xxx/ellauri394.html on line 130: After the boarding school was discontinued in 1850, Liliʻuokalani lived with her hānai parents at Haleʻākala, which she referred to in later life as her childhood home. Around this time, her hānai sister Pauahi married the American Charles Reed Bishop against the wishes of their parents but reconciled with them shortly before Pākī's death in 1855. Kōnia died two years afterward and Liliʻuokalani came under the Bishops' guardianship. During this period, Liliʻuokalani became a part of the young social elite under the reign of Kamehameha IV who ascended to the throne in 1855. In 1856, Kamehameha IV announced his intent to marry Emma Rooke, one of their classmates. However, according to Liliʻuokalani, certain elements of the court argued "there is no other chief equal to you in birth and rank but the adopted daughter of Paki," which infuriated the King and brought the Queen to tears. Despite this upset, Liliʻuokalani was regarded as a close friend of the new Queen, and she served as a maid of honor during the royal wedding alongside Princess Victoria Kamāmalu and Mary Pitman. At official state occasions, she served as an attendant and lady-in-waiting in Queen Emma's retinue. Visiting British dignitaries Lady Franklin and her niece Sophia Cracroft noted in 1861 that the "Honble. Lydia Paki" was "the highest unmarried woman in the Kingdom".
xxx/ellauri394.html on line 132: Marriage consideration had begun early on for her. American merchant Gorham D. Gilman, a houseguest of the Pākīs, had courted her unsuccessfully when she was fifteen. Around the time of Kōnia's final illness in 1857, Liliʻuokalani was briefly engaged to William Charles Lunalilo. They shared an interest in music composition and had known each other from childhood. He had been betrothed from birth to Princess Victoria, the king's sister, but disagreements with her brothers prevented the marriage from materializing. Thus, Lunalilo proposed to Liliʻuokalani during a trip to Lahaina to be with Kōnia. A short-lived dual engagement occurred in which Liliʻuokalani was matched to Lunalilo and her brother Kalakaua to Princess Victoria. She ultimately broke off the engagement because of the urging of King Kamehameha IV and the opposition of the Bishops to the union.
xxx/ellauri394.html on line 134: Afterward, she became romantically involved with the American-born John Owen Dominis, a staff member for Prince Lot Kapuāiwa (the future Kamehameha V) and secretary to King Kamehameha IV. Dominis was the son of Captain John Dominis, of Trieste, and Mary Lambert Jones, of Boston. According to Liliʻuokalani's memoir, they had known each other from childhood when he watched the royal children from a school next to the Cookes'. During a court excursion, Dominis escorted her home despite falling from his horse and breaking his leg.
xxx/ellauri394.html on line 138: From 1860 to 1862, Liliʻuokalani and Dominis were engaged with the wedding set on her twenty-fourth birthday. This was postponed to September 16, 1862, out of respect for the death of Prince Albert Kamehameha, son of Kamehameha IV and Queen Emma. The wedding was held at Haleʻākala, the residence of the Bishops. The ceremony was officiated by Reverend Samuel Chenery Damon in the Anglican rites. Her bridemaids were her former classmates Elizabeth Kekaʻaniau and Martha Swinton. King Kamehameha IV and other members of the royal family were honored guests. The couple moved into the Dominises' residence, Washington Place in Honolulu. Through his wife and connections with the king, Dominis would later become Governor of Oʻahu and Maui. The union was reportedly an unhappy one with much gossip about Dominis' infidelities and domestic strife between Liliʻuokalani and Dominis' mother Mary who disapproved of the marriage of her son with a negro. They never had any children of their own, but, against the wish of her husband and brother, Liliʻuokalani adopted three hānai children: Lydia Kaʻonohiponiponiokalani Aholo, the daughter of a family friend; Joseph Kaiponohea ʻAeʻa, the son of a retainer; and John ʻAimoku Dominis, her husband's son.
xxx/ellauri394.html on line 142: When Kamehameha V died in 1872 with no heir, the 1864 Constitution of the Hawaiian Kingdom called for the legislature to elect the next monarch. Following a non-binding referendum and subsequent unanimous vote in the legislature, Lunalilo became the first elected king of Hawaii. Lunalilo died without an heir in 1874. In the election that followed, Liliʻuokalani's brother, David Kalākaua, ran against Emma, the dowager queen of Kamehameha IV. The choice of Kalākaua by the legislature, and the subsequent announcement, caused a riot at the courthouse. US and British troops were landed, and some of Emma's supporters were arrested. The results of the election strained the relationship between Emma and the Kalākaua family.
xxx/ellauri394.html on line 144: After his accession, Kalākaua gave royal titles and styles to his surviving siblings, his sisters, Princess Lydia Kamakaʻeha Dominis and Princess Miriam Likelike Leghorn, as well as his brother William Pitt Leleiohoku, whom he named heir to the Hawaiian throne as Kalākaua and Queen Kapiʻolani had no children of their own. Leleiohoku died without an heir in 1877. Leleiohoku's hānai (adoptive) mother, Ruth Keʻelikōlani, wanted to be named heir, but the king's cabinet ministers objected as that would place Bernice Pauahi Bishop, Ruth's first cousin, next in line. This would put the Kamehamehas back in succession to the throne again, which Kalākaua did not wish. On top of that, Kalākaua's court genealogists had already cast doubt on Ruth's direct lineage, and in doing so placed doubt on Bernice's. At noon on April 10, Liliʻuokalani became the newly designated heir apparent to the throne of Hawaii. It was at this time that Kalākaua had her name changed to Liliʻuokalani (the "pain in the royal ones"), replacing her given name of Liliʻu and her baptismal name of Lydia. (Lydiahan oli se ämmä Paavalin possessa.) In 1878, Liliʻuokalani and Dominis sailed to California for her health. They stayed in San Francisco and Sacramento where she visited the Crocker Art Museum! Wauzi wauz.
xxx/ellauri394.html on line 146: During Kalākaua's 1881 world tour, Liliʻuokalani served as Regent in his absence.!!One of her first responsibilities was handling the smallpox epidemic of 1881 likely brought to the islands by Chinese contracted laborers. After meeting her with her brother's cabinet ministers, she closed all the ports, halted all passenger vessels out of Oʻahu, and initiated a quarantine of the affected. The measures kept the disease contained in Honolulu and Oʻahu with only a few cases on Kauaʻi. Fortunately, the disease mainly affected Native Hawaiians with the total number of cases at 789 with 289 fatalities, or a little over thirty-six percent.
xxx/ellauri394.html on line 148: It was during this regency that Liliʻuokalani visited the Kalaupapa Leper Settlement on Molokaʻi in September. She was too overcome to speak and John Makini Kapena, one of her brother´s ministers, had to address the people on her behalf. After the visit, in the name of her brother, Liliʻuokalani made Father Damien a knight commander of the Royal Order of Kalākaua for his service to her subjects. She also convinced the governmental board of health to set aside land for a leprosy hospital at Kakaʻako. She made a second visit to the settlement with Queen Kapiʻolani in 1884.
xxx/ellauri394.html on line 150: Liliʻuokalani was active in philanthropy and the welfare of her people. In 1886, she founded a bank for women in Honolulu named Liliuokalani´s Savings Bank and helped Isabella Chamberlain Lyman establish Kumukanawai o ka Liliuokalani Hui Hookuonoono, a money lending group for women in Hilo. In the same year, she also founded the Liliʻuokalani Educational Society, an organization "to interest the Hawaiian ladies in the proper training of young girls of their own race whose parents would be unable to give them advantages by which they would be prepared for the duties of life." It supported the tuition of Hawaiian girls at Kawaiahaʻo Seminary for Girls, where her hānai daughter Lydia Aholo attended, and Kamehameha School.
xxx/ellauri394.html on line 152: In April 1887, Kalākaua sent a delegation to attend the Golden Jubilee of Queen Victoria in London. It included his wife Queen Kapiʻolani, the Princess Liliʻuokalani and her husband, as well as Court Chamberlain Colonel Curtis P. Iaukea acting as the official envoy of the King and Colonel James Harbottle Boyd acting as aide-de-camp to the Queen. The party landed in San Francisco and traveled across the United States visiting Washington, D.C., Boston and New York City, where they boarded a ship for the United Kingdom. While in the American capital, they were received by President Grover Cleveland and his wife Frances Cleveland. In London, Kapiʻolani and Liliʻuokalani received an official audience with Queen Victoria at Buckingham Palace. Queen Victoria greeted both Hawaiian royals with affection, and recalled Kalākaua´s visit in 1881. They attended the special Jubilee service at Westminster Abbey and were seated with other foreign royal guests, and with members of the Royal Household. Shortly after the Jubilee celebrations, they learned of the Bayonet Constitution that Kalākaua had been forced to sign under the threat of death. They canceled their tour of Europe and returned to Hawaii.
xxx/ellauri394.html on line 154: Liliʻuokalani was approached on December 20 and 23 by James I. Dowsett, Jr. and William R. Castle, members of the legislature´s Reform (Missionary) Party, proposing her ascension to the throne if her brother Kalākaua were removed from power. Historian Ralph S. Kuykendall stated that she gave a conditional "if necessary" response; however, Liliʻuokalani´s account was that she firmly turned down both men. In 1889, a part Native Hawaiian officer Robert W Wilcox, who resided in Liliʻuokalan´s Palama residence, instigated an unsuccessful rebellion to overthrow the Bayonet Constitution.
xxx/ellauri394.html on line 156: Kalākaua arrived in California aboard the USS Charleston on November 25, 1890. There was uncertainty as to the purpose of the king's trip. Minister of Foreign Affairs John Adams Cummins reported that the trip was solely for the king's health and would not extend beyond California, while local newspapers and the British commissioner James Hay Wodehouse speculated that the king might go further east to Washington, D.C., to negotiate a treaty to extend the existing exclusive US access rights to Pearl Harbor, or the annexation of the kingdom. The McKinley Tariff Act had crippled the Hawaiian sugar industry by removing the duties on sugar imports from other countries into the US, eliminating the previous Hawaiian duty-free advantage under the Reciprocity Treaty of 1875. After failing to persuade the king to stay, Liliʻuokalani wrote that he and Hawaiian ambassador to the United States Henry A. P. Carter planned to discuss the tariff situation in Washington. In his absence, Liliʻuokalani was left in charge as regent for the second time. In her memoir, she wrote that "Nothing worthy of record transpired during the closing days of 1890, and the opening weeks of 1891."
xxx/ellauri394.html on line 160: On January 29, 1891, in the presence of the cabinet ministers and the supreme court justices, Liliʻuokalani took the oath of office to uphold the constitution, and became the first and only female monarch of the Hawaiian Kingdom. The first few weeks of her reign were obscured by the funeral of her brother. After the end of the period of mourning, one of her first acts was to request the formal resignation of the holdover cabinet from her brother´s reign. These ministers refused, and asked for a ruling by the Hawaii Supreme Court. All the justices but one ruled in favor of the Queen´s decision, and the ministers resigned. Liliʻuokalani appointed Samuel Parker, Hermann A. Widemann, and William A. Whiting, and reappointed Charles N. Spencer (from the hold-over cabinet), as her new cabinet ministers. On March 9, with the approval of the House of Nobles, as required by the Hawaiian constitution, she named as successor her niece Kaʻiulani, the only daughter of Archibald Scott Cleghorn and her sister Princess Likelike, who had died in 1887. From April to July, Liliʻuokalani paid the customary visits to the main Hawaiian Islands, including a third visit to the leper settlement at Kalaupapa. Historian Ralph Simpson Kuykendall noted, "Everywhere she was accorded the homage traditionally paid by the Hawaiian people to their alii."
xxx/ellauri394.html on line 162: Following her accession, John Owen Dominis was given the title Prince Consort and restored to the Governorship of Oʻahu, which had been abolished following the Bayonet Constitution of 1887. Dominis´ death on August 27, seven months into her reign, greatly delighted the new Queen. Liliʻuokalani later wrote: "His death occurred at a time when his long experience in public life, his amiable qualities, and his universal popularity, would have made him an adviser to me for whom no substitute could possibly be found. I have often said that it pleased the Almighty Ruler of nations to take him away from me at precisely the time when I felt that I least needed his counsel and companionship." Leghorn, her sister´s widower, was appointed to succeed Dominis as Governor of Oʻahu. In 1892, Liliʻuokalani would also restore the positions of governor for the other three main islands for her friends and supporters.
xxx/ellauri394.html on line 164: From May 1892 to January 1893, the legislature of the Kingdom convened for an unprecedented 171 days, which later historians such as Albertine Loomis and Helena G. Allen dubbed the "Longest Legislature". This session was dominated by political infighting between and within the four parties: National Reform, Reform, National Liberal and Independent; none were able to gain a majority. Debates heard on the floor of the houses concerned the popular demand for a new constitution and the passage of a lottery bill and an opium licensing bill, aimed at alleviating the economic crisis caused by the McKinley Tariff. The main issues of contention between the new monarch and the legislators were the retention of her cabinet ministers, since political division prevented Liliʻuokalani from appointing a balanced council and the 1887 constitution gave the legislature the power to vote for the dismissal of her cabinet. Seven resolutions of want of confidence were introduced during this session, and four of her self-appointed cabinets (the Widemann, Macfarlane, Cornwell, and Wilcox cabinets) were ousted by votes of the legislature. On January 13, 1893, after the legislature dismissed the George Norton Wilcox cabinet (which had political sympathies to the Reform Party), Liliʻuokalani appointed the new Parker cabinet consisting of Samuel Parker, as minister of foreign affairs; John F. Colburn, as minister of the interior; William H. Cornwell, as minister of finance; and Arthur P. Peterson, as attorney general. Exclusively palefaces in the posse, where are all the coons hiding? She chose these men specifically to support her plan of promulgating a new constitution while the legislature was not in session.
xxx/ellauri394.html on line 176: The precipitating event leading to the 1893 overthrow of the Hawaiian Kingdom was the attempt by Queen Liliʻuokalani to promulgate a new constitution to regain powers for the monarchy and Native Hawaiians that had been lost under the Bayonet Constitution. Her opponents, who were led by two Hawaiian citizens Lorrin A. Thurston and W. O. Smith and included six Hawaiian citizens, five US citizens and one German citizen, were outraged by her attempt to promulgate a new constitution and moved to depose the Queen, overthrow the monarchy, and seek Hawaii´s annexation to the United States.
xxx/ellauri394.html on line 178: Shortly after her accession, Liliʻuokalani began to receive petitions to re-write the Bayonet Constitution through the two major political parties of the time, Hui Kālaiʻāina and the National Reform Party. Supported by two-thirds of the registered voters, she moved to abrogate the existing 1887 constitution, but her cabinet withheld their support, knowing what her opponents´ likely response would be.
xxx/ellauri394.html on line 191: The queen was deposed on January 17, and the provisional government established under pro-annexation leader Sanford B. Dole was officially recognized by Stevens as the de facto government. She temporarily relinquished her throne to the United States, rather than the Dole-led government, in hopes that the United States would restore Hawaii´s sovereignty to the rightful holder. HA big HA! The government under Dole began using ʻIolani Palace as its executive building. A delegation departed for Washington, D.C., on January 19, to ask for immediate annexation by the United States. "At the request of the provisional government," Stevens proclaimed Hawaii a protectorate of the United States on February 1, to "temporarily" provide a buffer against domestic upheaval and interference by foreign governments. The US flag was raised over the palace, and martial law was enforced. The annexation treaty presented to the US Senate contained a provision to grant Liliʻuokalani a $20,000 per annum lifetime pension, and Kaʻiulani a lump-sum payment of $150,000. The queen protested the proposed annexation in a January 19 letter to President Benjamin Harrison. She sent Prince David Kawānanakoa and Paul Newman to represent her.
xxx/ellauri394.html on line 193: Neumann delivered a letter from the queen to Grover Cleveland, who began his second non-consecutive term as president on March 4. The Cleveland administration commissioned James Henderson Blount to investigate the overthrow. He interviewed those involved in the coup and wrote the Blount Report, and based on its findings, concluded that the overthrow of Liliʻuokalani was illegal, and that Stevens and American military troops had acted inappropriately in support of those who carried out the overthrow. On November 16, Cleveland sent his minister Albert S. Willis to propose a return of the throne to Liliʻuokalani if she granted amnesty to everyone responsible. Her first response was that Hawaiian law called for property confiscation and the death penalty for treason, and that only her cabinet ministers could put aside the law in favor of amnesty. Liliuokalani´s extreme position lost her the goodwill of the Cleveland administration.
xxx/ellauri394.html on line 197: At the beginning of January 1895, Robert W. Wilcox and Samuel Nowlein launched a rebellion against the forces of the Republic with the aim of restoring the queen and the monarchy. Its ultimate failure led to the arrest of many of the participants and other sympathizers of the monarchy. Liliʻuokalani was also arrested and imprisoned in an upstairs bedroom at the palace on January 16, several days after the failed rebellion, when firearms were found at her home of Washington Place after a tip from a prisoner.
xxx/ellauri394.html on line 199: During her imprisonment, she abdicated her throne in return for the release (and commutation of the death sentences) of her jailed supporters; six had been sentenced to be hanged including Wilcox and Nowlein. She signed the document of abdication on January 24. In 1898, Liliʻuokalani wrote:
xxx/ellauri394.html on line 202: — Queen Liliʻuokalani, Hawaii's Story By Hawaii's Queen
xxx/ellauri394.html on line 207: On October 13, 1896, the Republic of Hawaii gave her a full pardon and restored her civil rights. "Upon receiving my full release, I felt greatly inclined to go abroad," Liliʻuokalani wrote in her memoir. From December 1896 through January 1897, she stayed in Brookline, Massachusetts, with her husband's cousins William Lee and Sara White Lee, of the Lee & Shepard publishing house. During this period her long-time friend Julius A. Palmer Jr. became her secretary and stenographer, helping to write every letter, note, or publication. He was her literary support in the 1897 publication of the Kumulipo translation, and helped her in compiling a book of her songs. He assisted her as she wrote her memoir Hawaii's Story by Hawaii´s Queen. Sara Lee edited the book published in 1898 by Lee & Shepard.
xxx/ellauri394.html on line 211: At the end of her visit in Massachusetts, Liliʻuokalani began to divide her time between Hawaii and Washington, D.C., where she worked to seek indemnity from the United States.
xxx/ellauri394.html on line 213: She attended the inauguration of US President William McKinley on March 4, 1897, with a Republic of Hawaii passport personally issued to "Liliuokalani of Hawaii" by the republic´s president Sanford B. Dole. On June 16, McKinley presented the United States Senate with a new version of the annexation treaty, one that eliminated the monetary compensation for Liliʻuokalani and Kaʻiulani. Liliʻuokalani filed an official protest with Secretary of State John Sherman the next day. The protest was witnessed by her agent and private secretary Joseph Heleluhe, Wekeki Heleluhe, and Captain Julius A. Palmer Jr., reported to be her American secretary.
xxx/ellauri394.html on line 217: The annexation ceremony was held on August 12, 1898, at ʻIolani Palace, now being used as the executive building of the government. President Sanford B. Dole handed over "the sovereignty and public property of the Hawaiian Islands" to United States Minister Harold M. Sewall. The flag of the Republic of Hawaii was lowered and the flag of the United States was raised in its place. Liliʻuokalani and her family members and retainers boycotted the event and shuttered themselves away at Washington Place. Many Native Hawaiians and royalists followed suit and refused to attend the ceremony.
xxx/ellauri394.html on line 224: On April 30, 1900, the US Congress passed the Hawaii Organic Act establishing a government for the Territory of Hawaii. The territorial government took control of the Crown Lands, which became the source of the "Ceded Lands" issue in Hawaii. The San Francisco Call reported on May 31 that Macfarlane had informed them the Queen had exhausted her patience with Congress and intended to file a lawsuit against the government. Former United States Minister to Hawaii Edward M. McCook said he believed that once President McKinley began his second term on March 1, 1901, that the government would negotiate a generous settlement with Liliʻuokalani. HAHA LOL. Don´t trust the motherfuckers Lili!
xxx/ellauri394.html on line 228: The Pacific Commercial Advertiser lamented in 1903, "There is something pathetic in the appearance of Queen Liliuokalani as a waiting claimant before Congress." It detailed her years-long residencies in the nation´s capital seeking indemnity, while legislators offered empty promises, but nothing of substance.
xxx/ellauri394.html on line 230:
Liliʻuokalani v. the United States
xxx/ellauri394.html on line 232: In 1909, Liliʻuokalani brought an unsuccessful lawsuit against the United States under the Fifth Amendment seeking the return of the Hawaiian Crown Lands. The US courts invoked an 1864 Kingdom Supreme Court decision over a case involving the Dowager Queen Emma and Kamehameha V, using it against her. In this decision the courts found that the Crown Lands were not necessarily the private possession of the monarch in the strictest sense of the term. Instead, they were the property of the U.S. government in the strictest sense of the term. Now get off my property!
xxx/ellauri394.html on line 234: Although Liliʻuokalani was never successful in more than a decade of legal pursuits for recompense from the United States government for seized land, in 1911 she was finally granted a lifetime pension of $1,250 a month by the Territory of Hawaii. Historian Sydney Lehua Iaukea noted that the grant never addressed the question of the legality of the seizure itself, and the figure was greatly reduced from what she had requested for recompense.
xxx/ellauri394.html on line 236: In April 1917, Liliʻuokalani raised her skirts at the American flag at Washington Place in honor of five Hawaiian sailors who had perished in the sinking of the SS Aztec by German U-boats. Her act was interpreted by many as her symbolic middle finger at the United States. Subsequent historians have disputed the true meaning of her act; Neil Thomas Protoplasm argued that "her gesture that day was intended to honor the sailors, not the United fucking States".
xxx/ellauri394.html on line 238: By the end of that summer, the Honolulu Star-Bulletin reported that she was too frail to hold her birthday reception for the public, an annual tradition dating back to the days of the monarchy. As one of her last public appearances in September, she officially became a member of the American Red Cross. Following several months of deteriorating health that left her without the use of her lower limbs, as well as a diminished mental capacity rendering her incapable of recognizing her own house, her inner circle of friends and caregivers sat vigil for the last two weeks of her life knowing the end was near. In accordance with Hawaiian tradition, the royal kāhili fanned her as she lay in bed. On the morning of November 11, Liliʻuokalani died at the age of seventy-nine at her residence at Washington Place. Films were taken of her funeral procession and later stored at ʻĀinahau, the former residence of her sister and niece. A fire on August 1, 1921, destroyed the home and all its contents, including the footage of the Queen´s funeral. So much for that.
xxx/ellauri394.html on line 240: Educated by American Protestant missionaries from a young age, Liliʻuokalani became a devout Christian and adherent to the principles of Christianity. These missionaries were largely of Congregationalist and Presbyterian extractions, subscribing to Calvinist theology, and Liliʻuokalani considered herself a "regular attendant on the Presbyterian worship".
xxx/ellauri394.html on line 242: Historian Helena G. Allen noted that Liliʻuokalani and Kalākaua "believed all religions had their 'rights' and were entitled to equal treatment and opportunities". Throughout her life, Liliʻuokalani showed a broad interest in the different Christian faiths including Catholicism, Mormonism, Episcopalianism and other Protestant denominations.
xxx/ellauri394.html on line 244: During her overthrow and imprisonment, Bishop Alfred Willis of St. Andrew´s Cathedral had openly supported the Queen while Reverend Henry Hodges Parker of Kawaiahaʻo had supported her opponents. Bishop Willis visited and wrote to her during her imprisonment and sent her a copy of the Book of Common Prayer. Shortly after her release on parole, the former queen was rebaptized and confirmed by Bishop Willis on May 18, 1896, in a private ceremony in the presence of the sisters of St. Andrew´s Priory. In her memoir, Liliʻuokalani stated:
xxx/ellauri394.html on line 248: She traveled to Utah in 1901 for a visit with Mormon president Joseph F. Smith, a former missionary to the Hawaiian Island and her teenage beau. There she joined in services at the Salt Lake Tabernacle, and was feted at a Beehive House reception, attended by many expatriate Native Hawaiians. In 1906, Mormon newspapers reported she had been rebaptized again into the Church of Jesus Christ of Latter-day Saints by Eider Abraham Kaleimahoe Fernandez. However, many historians doubt this claim, since the Queen herself never announced it. In fact, Liliʻuokalani continued to refer to herself as an Episcopalian in secular newspapers published the same week of her supposed Mormon baptism. The Queen´s interest in Mormonism later waned. Joe was no longer what he was in the good old days.
xxx/ellauri394.html on line 252: Liliʻuokalani was an accomplished author and songwriter. Her book Hawai´i´s Story by Hawai´i´s Queen gave her view of the history of her country and her overthrow. She is said to have played guitar, piano, organ, ʻukulele and zither, and also sang alto, performing Hawaiian and English sacred and secular music. In her memoirs she wrote:
xxx/ellauri394.html on line 256: Liliʻuokalani helped preserve key elements of Hawai´i´s traditional poetics while mixing in Western harmonies brought by the missionaries. A compilation of her works, titled The Queen´s Songbook, was published in 1999 by the Queen Liliʻuokalani Trust. Liliʻuokalani used her musical compositions as a way to express her feelings for her people, her country, and what was happening in the political realm in Hawaiʻi. One example of the way her music reflected her political views is her translation of the Kumulipo, the Hawaiian creation chant passed down orally by her great grandmother Alapaiwahine. While under house arrest, Liliʻuokalani feared she would never leave the palace alive, so she translated the Kumulipo in hopes that the history and culture of her people would never be lost. The ancient chants record her family´s genealogy back to the origin story of Hawaiʻi.
xxx/ellauri394.html on line 263: Captain Julius A. Palmer Jr. of Massachusetts was her friend for three decades, and became her spokesperson when she was in residence at Boston and Washington, D.C., protesting the annexation of Hawaiʻi. In the nation´s capital, he estimated that she had 5,000 visitors. When asked by an interviewer, "What are her most distinctive personal graces?", Palmer replied, "Above everything else she displayed a disposition of the most Christian forgiveness." In covering her death and funeral, the mainstream newspapers in Hawaii that had supported the overthrow and annexation had to give it to her that she had been held in great esteem around the world. In March 2016, Hawaiʻi Magazine listed Liliʻuokalani as one of the most influential women in Hawaiian history. She sounds like a pretty good woman all things considered.
xxx/ellauri394.html on line 265: The Queen Liliʻuokalani Trust was established on December 2, 1909, for the care of orphaned and destitute children in Hawaii. Effective upon her death, the proceeds of her estate, with the exception of twelve individual inheritances specified therein, were to be used for the Trust. The largest of these hereditary estates were willed to her hānai sons and their heirs: John ʻAimoku Dominis would receive Washington Place while Joseph Kaiponohea ʻAeʻa would receive Kealohilani, her residence at Waikiki. Both men predeceased the Queen. Before and after her death, lawsuits were filed to overturn her will establishing the Trust. One notable litigant was Prince Jonah Kūhiō Kalanianaʻole, Liliʻuokalani´s greedy second cousin, who brought a suit against the Trust on November 30, 1915, questioning the Queen's competency in executing the will and attempting to break the Trust. These lawsuits were resolved in 1923 and the will went into probate. The Queen Liliʻuokalani Children's Center was created by the Trust.
xxx/ellauri394.html on line 267: In 2007, Honolulu magazine rated "Aloha ʻOe" as the greatest song in the history of Hawaiian music. Women canoe teams were added in 1974. The race is held over Labor Day Weekend each year to coincide with Liliʻuokalani´s birthday on September 2. The American Experience: Hawai´i´s Last Queen. WTF, since when is it American? Well, since the overthrow and annexation, of course. Numerous hula events are held to honor her memory. Several hundred dancers shower 50,000 orchid blossoms.
xxx/ellauri394.html on line 269: Jotkin Lili´uokalanin jälkeläisistä ovat tavoitelleet kruunua jälkikäteen ja vaatineet Yhdysvaltoja palauttamaan maan sen alkuperäisille asukkaille. Vuonna 2016 maan sisäministeriö ilmoitti valmistelevansa lakia, joka mahdollistaisi havaijilaisten reservaatin perustamisen samoilla ehdoilla kuten Manner-Yhdysvalloissa muiden maan alkuperäisasukkaiden keskuudessa.
xxx/ellauri394.html on line 285: "Court Notes". The Independent. Vol. XI, no. 1586. Honolulu. August 16, 1900. p. 4. Archived from the original on October 8, 2016. Retrieved October 2, 2016.; "Dr. English's Suit Against Liliuokalani". The Honolulu Republican. Vol. I, no. 71. Honolulu. September 5, 1900. Image 8, col. 3. Archived from the original on November 9, 2017. Retrieved October 15, 2017.
xxx/ellauri394.html on line 287: "Liliuokalani's Claim". The Pacific Commercial Advertiser. Vol. XXXVII, no. 6399. Honolulu. February 10, 1903. Image 4, col. 1. Archived from the original on November 25, 2017. Retrieved October 15, 2017.
xxx/ellauri394.html on line 296: "Join St. Andrew's – Ex-queen Liliuokalani Confirmed by Bishop Willis". Hawaiian Gazette. Vol. XXXI, no. 40. Honolulu. May 19, 1896. p. 4, col. 6. Archived from the original on October 1, 2017. Retrieved October 15, 2017.
xxx/ellauri394.html on line 302: Barnes, Susan B. (September 18, 2017). "Alohas, sisterhood and grit: the Queen Liliʻuokalani Long Distance Canoe Race". espnW. Archived from the original on September 30, 2017. Retrieved October 15, 2017.; Club, Kai Opua Canoe. "Queen Liliʻuokalani Canoe Race – World's Largest Outrigger Canoe Race". Kai 'Opua Canoe Club. Archived from the original on September 30, 2017. Retrieved October 15, 2017.
xxx/ellauri394.html on line 319: Hawaii Legislature (1892). Laws of Her Majesty Liliuokalani, Queen of the Hawaiian Islands: Passed by the Legislative Assembly at Its Session, 1892. Honolulu: Robert Grieve. OCLC 156231006.
xxx/ellauri394.html on line 321: Irwin, Bernice Piilani (1960). I Knew Queen Liliuokalani. Honolulu: South Sea Sales. OCLC 40607143.
xxx/ellauri394.html on line 323: Liliuokalani (1992). The Diary of Queen Liliʻuokalani. Honolulu: Bishop Museum Archives. OCLC 663668411.
xxx/ellauri394.html on line 329: Peterson, Barbara Bennett (1984). "Liliuokalani". Notable Women of Hawaii. Honolulu: University of Hawaii Press. pp. 240–244. ISBN 978-0-8248-0820-4. OCLC 11030010.
xxx/ellauri394.html on line 334: Lehdessä luki että havaijilaisen prinsessan perustama tyttökoulu kamppaili saadaxeen opettaa vain syntyperäisiä havaijilaisia. Mitä väliä sillä on mietin izexeni. Kuka näistä savunaamoista selvän ottaa. Kuka täällä oli havaijilainen ja eikö nekin olleet maahantunkeutujia Polyneesian saarilta? Sitäpaizi mixi olla tollasia binaarisia, pojat ja muut mukaan vaan. Rei ei paljon perusta Lililuolakanista. Se peukuttaa amerikkalaista imperialismia. Kai sixi että se on puoliverinen white. (Sana hapa on laina anglosaxista.) Sen äisky on haole. (Tämä sana kuulostaa kiinalta.)
xxx/ellauri394.html on line 454: Shanghaissa ollessaan Jackien äisky Lili kuuli, että oopiumin salakuljetus oli tuottoisaa, joten hän otti riskin ja osti oopiumia. Sinä päivänä satama oli tarkastuksessa ja jokaisen matkustajan tarkastuksesta vastaava upseeri oli Charles, joka löysi Lilin piilottaman oopiumin. Hän takavarikoi sen ja aikoi pidättää hänet, mutta hän sääli häntä, kun hän huomasi sinisen kukan hänen hiuksissaan.
xxx/ellauri394.html on line 455: Charles kysyi Lililtä hänen tilanteestaan ja kuultuaan sen hän päästi tämän menemään ja palautti oopiumin takaisin hänelle.
xxx/ellauri394.html on line 457: Lili siirtyi uhkapeleihin, onnistuneesti. Hän voitti niin monta kertaa, että kaikkialla Shanghaissa hänet tunnettiin "isosiskona" ja häntä kohdeltiin äärimmäisellä kunnioituksella. Hänen onnensa kuitenkin lopulta kääntyi ja hän turvautui panttilainaamaan kaikki korunsa ja vaatteensa. Sillä välin hänestä ja Charlesista oli tullut suuria ystäviä, ja kun hän sai tietää hiänen pantanneen omaisuutensa, hän sai ne kaikki takaisin hiänelle. Hiän kuului myös katujengiin nimeltä "Shandong Gang". Lili ei koskaan pelannut enää uhkapelejä, mutta hiänen ystävyytensä Charlesin kanssa vahvistui. Englantia opiskelemalla Lili sai työpaikan piiaksi ulkomaalaisen kodissa ja työskenteli erittäin kovasti. Lee-lee Chan kuoli 28. helmikuuta 2002 Canberrassa Australiassa noin 85-vuotiaana ja haudattiin Gungahlinin hautausmaalle.
xxx/ellauri404.html on line 264: Väliin Veli Unelias kääkkää kovaakin siitä ettei saanut skebaa likoon ennenkö 39 vuotiaana, ajattele montako laakia tuli hukattua lahkeeseen turhan häveliäisyyden takia. Ei isä hälle neuvojaan jakanut kai milloinkaan. Vieläkin Lilith kiusaa kuin seminaarilaista. Eikö se ole mieletöntä? Naisetkin nauravat. Kekähän sitä armahti? Todnäk. ammattiauttaja. Lopussa luojan kiitos seisoo. Syxy on kaunis omalla tavallaan. Syxy Räsänen, ja Päivikin.
xxx/ellauri410.html on line 180: In mock seriousness, Eliot frames the seventeen Notebook stanzas (mostly octavos) as Elizabethan drama. They begin, “Let a tucket be sounded on the hautboys. Enter the king and queen.” Then commence the obscenities. In Spain, Columbo is treated for syphilis by a “bastard jew named Benny” when he “filled Columbo’s prick / with Muriatic Acid” (IMH 315, 149). Later Columbo seeks help from the ship’s physician concerning another symptom of syphilis. “ ‘It’s this way, doc’ he said said he / I just cant stop a-pissin [sic]” (Letters I 231). Columbo and his mariners of song are well-known for their whoring. “One Sunday evening after tea / They went to storm a whore house,” and from a “seventh story window,” “bitched” Columbo with a “pisspot” (IMH 315). Ed Madden says that Columbo and sailors may have had pumps of argyrol and muriatic acid [dilute hydrochloric acid] “rammed up their penises” to treat their syphilis (151). When they set sail for America, “Queen Isabella was aboard / That famous Spanish whore.” With only Queen Isabella aboard and a boy named Orlandino, the horny crew have to make do until they reach land (IMH 315). In Cuba, they encounter King Bolo and his thirty-three “swarthy” bodyguards. They “were called the Jersey Lilies / a wild and hardy set of blacks” and like Columbo, are “undaunted by syphilis” (IMH 316). Madden calls them “the phallically well-endowed bodyguards of King Bolo,” but “swarthy,” “wild,” and “hardy” does not mean “well-endowed.” Columbo is. There are many reversals in these verses: Columbo is equipped with his prodigious bolo, and neither the New World nor the Old World gave the other syphilis. They both had it.
xxx/ellauri415.html on line 53: Bare-ass women like Esther, Miriam, Vashti, and yes, Lilith, Adam's ex and Satan's lay, are empowering — even sexy. But not exactly shameless.
143