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XXIX-XXX
ellauri014.html on line 402: Pelkkiä huonoja on tarjolla nyt optioita. Julia ei osaa päättää, ja ihan heräteostoksena se sit antaa Pröölle koko rahalla. Ks. kirje XXX. Mitä se sit heti katuu roiskuttaen kyynellaineita. Itsensä tyydyttänyt Pröö siitä vähän pahastuu. Eikös karttakeppi kelvannutkaan?
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XXXI-XLIII
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Super Bowl XXXVIII halftime show controversy 2004

ellauri036.html on line 1948: The halftime show at Super Bowl XXXVIII, which was broadcast live on February 1, 2004 from Houston, Texas on the CBS television network, is notable for a moment in which Janet Jackson's breast – adorned with a nipple shield – was exposed by Justin Timberlake to the viewing public for approximately half a second.
ellauri090.html on line 418: 3. XXXV. Parafrasi
ellauri135.html on line 233: In the last decade of his life he published his work in the "Russian antiquities" and the "Historical journal". Of the things placed in the first magazine, the most curious is the biographical sketch of "Graf F. F. Berg (1881, vol. XXXI).
ellauri140.html on line 629: XXX
ellauri140.html on line 641: XXXI
ellauri140.html on line 653: XXXII
ellauri140.html on line 665: XXXIII
ellauri140.html on line 677: XXXIV
ellauri140.html on line 689: XXXV
ellauri140.html on line 701: XXXVI
ellauri140.html on line 713: XXXVII
ellauri140.html on line 731: XXXVIII
ellauri150.html on line 457: The phrase originates from the Christian tradition regarding Saint Peter's first words to the risen Christ during their encounter along the Appian Way. According to the unnatural Acts of Peter (Vermicelli Acts XXXV), as Peter flees from crucifixion in Rome at the hands of the government, and along the road outside the city, he meets the risen Jesus. In the Latin translation, Peter asks Jesus, "Quō vādis?" He replies, "Rōmam eō sursum deorsum crucifīgī" ("I am going to Rome to be crucified upside down"). Peter then gains the courage to continue his ministry and returns to the city, where he is martyred by being crucified upside-down. The Church of Domine Quo Vadis in Rome is built upside down where the meeting between Peter and Jesus allegedly took place. The words "quo vadis" as a question also occur at least seven times in the Latin Vulgate.
ellauri155.html on line 888: Like William James, his friend and mentor, he wrote philosophy in a literary way. Ezra Pound includes Santayana among his many cultural references in The Cantos, notably in "Canto LXXXI" and "Canto XCV". Santayana is usually considered an American writer, although he declined to become an American citizen, resided in Fascist Italy for decades, and said that he was most comfortable, intellectually and aesthetically, at Oxford University. Although an atheist, Santayana considered himself an "aesthetic Catholic" and spent the last decade of his life in a Roman residence under Catholic nuns. It felt a little like his young days under William James. He held racial superiority and eugenic views. He believed superior races should be discouraged from "intermarriage with inferior stock". Maybe that was why he had no kids.
ellauri160.html on line 180: This was the first of three winters Pound and Yeats spent at Stone Cottage, including two with Dorothy after she and Ezra married in 1914. "Canto LXXXIII" records a visit: "so that I recalled the noise in the chimney / as it were the wind in the chimney / but was in reality Uncle William / downstairs composing / that had made a great Peeeeacock / in the proide ov his oiye."
ellauri162.html on line 527: XXX. RICH MEN, BE HUMBLE. LXIX. TO GOD´S SHEPHERDS.
ellauri162.html on line 528: XXXI. TO JUDGES. LXX. I SPEAK TO THE ELDER-BORN.
ellauri162.html on line 529: XXXII. TO SELF-PLEASERS. LXXI. TO VISIT THE SICK.
ellauri162.html on line 530: XXXIII. TO THE GENTILES. LXXII. TO THE POOR IN HEALTH.
ellauri162.html on line 531: XXXIV. MOREOVER, TO IGNORANT GENTILES. LXXIII THAT SONS ARE NOT TO BE BEWAILED.
ellauri162.html on line 532: XXXV. OF THE TREE OF LIFE AND DEATH. LXXIV. OF FUNERAL POMP.
ellauri162.html on line 533: XXXVI. OF THE FOOLISHNESS OF THE CROSS. LXXV. TO THE CLERKS.
ellauri162.html on line 534: XXXVII. THE FANATICS WHO JUDAIZE. LXXVI. OF THOSE WHO GOSSIP, AND OF SILENCE.
ellauri162.html on line 535: XXXVIII. TO THE JEWS. LXXVII. TO THE DRUNKARDS.
ellauri162.html on line 536: XXXIX. ALSO TO THE JEWS. LXXVIII. TO THE PASTORS.
ellauri162.html on line 538: LXXX. THE NAME OF THE MAN OF GAZA.
ellauri198.html on line 591: XXX.
ellauri198.html on line 599: XXXI.
ellauri198.html on line 607: XXXII.
ellauri198.html on line 615: XXXIII.
ellauri198.html on line 623: XXXIV.
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  • Kummisetä, osa XXXIII [lisää samaa mafiasontaa]

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    Äskettäin pyöräiltiin sini ja mini kauniina koronakevätpäivänä Lapinlahteen, Petterin poikaiän mielisairaalaan, jossa kuningatar Kristina suvaizi vierailla anno aetatis suae XXXII. Se on kaunis paikka, siellä viihtyisi vaikkei parantuisikaan. Niin viihtyi Wecksellkin 68-vuotiaaxi. Kääkkäili siis yhtä kauan kuin mä (tähän asti), vaikka enimmän aikaa kiven sisällä. Mä oon kuin ihmeen kaupalla ainoona sisaruxista pakoillut valkotakkisia. Saas nähdä kuinka jätkän käy. Tää runovimma huolestuttaa omaishoitajaa aika lailla. Lapinlahteen ei kuitenkaan enää ole asiaa, siellä ei enää ole hulluja vaan hörhöjä, ja kohta porhoja.
    xxx/ellauri125.html on line 105: CHAPTER XXXVIII—CONCLUSION
    xxx/ellauri139.html on line 666: XXX. XXX.
    xxx/ellauri139.html on line 677: XXXI. XXXI.
    xxx/ellauri139.html on line 688: XXXII. XXXII.
    xxx/ellauri139.html on line 699: XXXIII. XXXIII.
    xxx/ellauri139.html on line 710: XXXIV. XXXIV.
    xxx/ellauri139.html on line 721: XXXV. XXXV.
    xxx/ellauri139.html on line 731: XXXVI. XXXVI.
    xxx/ellauri139.html on line 742: XXXVII. XXXVII.
    xxx/ellauri139.html on line 753: XXXVIII. XXXVIII.
    xxx/ellauri139.html on line 764: XXXIX. XXXIX.
    xxx/ellauri165.html on line 658: "but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and punished with everlasting destruction from the presence of the Lord, and from the glory of his power." (Chapter XXXIII, Of the Last Judgment)
    xxx/ellauri173.html on line 902: XXXXXaKXXXXq6xXFXXXa/Mannequin-Sex-Doll-Mate-Silicone-Solid-Real-Love-Doll-Plastic-Black-Soft-Japanese-Real-Life-Size.jpg" height="300px" />
    xxx/ellauri287.html on line 632: Bibliografia: Bost-Pouderon, C. 2000. "Le ronflement des Tarsiens: l'interprétation du Discours XXXIII de Dion de Pruse." REG 113: 636-51.—. 2003. "Dion de Pruse et la physiognomonie dans le Discours XXXIII." REA 105.1: 157-74.—. 2006. Dion Chrysostome: Trois discours aux villes (Or. 33-35). 2 osaa Salerno: Helios.—. 2009. "Entre predication morale, parénèse et politique: les Discours 31-34 de Dion Chrysostome (ou: la subversion des genres)." Julkaisussa Danielle van Mal-Maeder et ai., toim. Jeux de voix: enonciation, intertextualité et intencionalité dans la littérature antiikki. Bern: Peter Lang. 225-56.Desideri, P. 1978. Dione di Prusa: un intellettuale greco nell'impero romano. Messina: d'Anna. Gleason, Maud. 1995. Making Men: Sophistis and Self-Presentation in Ancient Rome. Princeton: Princeton University Press. Gangloff, Anne. 2006. Dion Chrysostome et les mythes: Hellénisme, communication et philosophie politique. Grenoble: Millon. Houser, J. Samuel. 1998. "Eros" ja "Aphrodisia" Dio Chrysostomin teoksissa. Classical Antiquity 17.2: 235-58. Jones, CP 1978. Dio Chrysostomosin roomalainen maailma. Cambridge, MA: Harvard University Press. Millar, F. 1968. "Local Cultures in the Room Empire: Libyan, Punic and Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949. "Die προλαλία bei den griechischen Schriftstellern." Wiener Studien 64: 71-81. Swain, Simon. 1996. Hellenismi ja valtakunta: kieli, klassismi ja valta kreikkalaisessa maailmassa, 50-250 jKr. Oxford: Oxford University Press.—. 2007. "Polemonin fysiognomia". Julkaisussa Simon Swain, toim. Kasvojen näkeminen, sielun näkeminen: Polemonin fysiognomia klassisesta antiikista keskiaikaiseen islamiin. Oxford: Oxford University Press. 125-202. Harvard University Press. Millar, F. 1968. "Paikalliset kulttuurit Rooman valtakunnassa: Libyan, Punic ja Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949.
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