Lisäksi on hänen runotuotteistaan mainittava romanssi "Genevieve", rajun ylevä rapsodia "Fire, famine and slaughter" ja draama Remorse. Pienet runonsa hän on julkaissut kolmena kokoelmana: Juvenile poems, Sibylline leaves ja Miscellanous poems. Elämäänsä ja kirjallista toimintaansa Coleridge on kuvannut teoksessa Biographical sketches of my literary life and opinions. Coleridge tutki saksalaista kirjallisuutta ja välitti sen tuntemusta englantilaisille. Hän käänsi Friedrich Schilleriä englanniksi.
ellauri052.html on line 678: Duunattuaan vähän aikaa arkeologisilla kaivauxilla (kuten mä) T.E. meni vapaaehtoisena väkeen (toisin kuin mä). Se teki muistinpanoja varusmiespalveluxesta (kuten mä).
Sale nähtävästi tunnisti Arabian Larskassa izensälaisen wannabe suklaapuolen miehen. Homofoobit on usein homofiilejä ja kääntäen. T.E. kirjoitti paljon pitkiä kirjeitä (kuten mä) kuuluisuuxille (toisin kuin mä): G B Shaw, Edward Elgar, Winston Churchill, Robert Graves, Noël Coward, E. M. Forster, Siegfried Sassoon, John Buchan, Augustus John, and Henry Williamson. Mitäh, olix nääkin kaikki hilpeitä?
ellauri052.html on line 683: Eräkirjailija Henry Williamson oli tunnetusti homppeli. Robert Graves (minä Claudius) oli sekin vähintään puolikuivuri. Bernard Shawia on epäilty piilohomoxi (why can't a woman be more like a man?) T.E. lähetti izepaljastavia kirjeitä Pshawin vaimolle Charlotelle. Ja diggas Conradia (vielä yhtä piilohomoa). Luki kreikkaa ja latinaa (kuten mä) ja puhui arabiaa (mä en, ikäväxeni). Käänsi Odysseian ja jonkun Le Gigantesquen. Se omisti kirjan S.A.lle joka oli kai sen muslimipoikaystävä. Ei S.A.int, siis Suomen Armeija.
ellauri053.html on line 1087: In the rustling of the leaves
ellauri053.html on line 1133: leaves rose and died. rapisivat ja taas eivät rapisseet.
ellauri053.html on line 1144: The doves cooed among the dense leaves. Pulut puluttivat lehvästössä.
ellauri054.html on line 278: Of pebbles which the waves draw back, and fling, Vierinkivistä joita aallot kiskovat ja heittävät
ellauri055.html on line 553: Eilen käytiin rengasmatkalla Kangasniemellä. Nähtiin laituri josta pääsee veneellä Anni Swanin huvilasaarelle. Saarta ei näkynyt. Sinne olis ollut 3km uintimatka. Ei lähdetty. Kangasniemi oli ihan yhtä kuollut paikka talviteloilla kuin Sysmiö, mutta kauniimpi. Puulavesi on erämaajärvi Päijänteeseen verrattuna. Mezät siellä päin on sääälittäviä, tikuixi hakattuja männiköitä.
ellauri060.html on line 1052: So that leaves Google’s core results where they may retrench and demonstrate ever increasing superiority. Really? We have mentioned the core problem there, of dying (quality) links and the dearth of high quality content. One can easily see all that by looking at the ratio of old vs. new results in all search results.
ellauri062.html on line 265: June explains to flabbergasted Serena that Gilead is not an ideal place for a child, specifically a daughter, to grow up in as their very existence is risky. She manages to convince Serena, who then tearfully says a prayer and hands the baby back over to June. June, in turn, gives Serena a blessing as well and leaves behind a tearful Serena as she and another Martha leave to escape Gilead. Fred is left alone in the room and looks at the carving, "Nolite te bastardes carborundorum," on the wall. Nick offers his "cigar" to Serena and she takes a good hold of it and takes a drag. Fred gets a moment alone with June to tell her he’s concerned about Serena.
ellauri062.html on line 618: Liber scriptus proferetur Ihminen, ken ikään lienet, Kirja tuodaan nähtäväxi Lo! the Ledger's leaves are stirring,
ellauri062.html on line 651: Et latronem exaudisti, Sinuun, Herra Jeesus, turvaan, Roistoäijän vapautit. Thou forgavest—complimenting
ellauri063.html on line 320: Machine Gun’s 45-second intro forms one of jazz’s most distinctive mission statements. Parker weaves around the horn section’s staccato blasts, before Bennink’s drums blast a nervy military march alongside Peter Kowald’s wildly rumbling bass. The brutality of the album’s remaining 36 minutes exceeds the number of commonly recognized synonyms for “violent.”
ellauri065.html on line 202: The Human Centipede has its moments, but they're largely obscured by umpteen holes in the plot as well as by reams of exposition. It was an ultimately underwhelming affair that's neither sick or repellent enough to garner the cult status it so craves. Whether the film was a commentary on Nazi atrocities or a literal expression of filmmaking politics, the grotesque fusion at least silences the female leads, both of whose voices could strip paint.
ellauri067.html on line 164: His gravestone cites Psalm 19:1: "The heavens declare the glory of God; and the firmament sheweth his handywork".
ellauri067.html on line 387: He arrives at an airport where he saves the life of mechanic Tank Tinker, who became his friend and companion. Tank gives Harrigan his nickname when he said, "Some hop, Harrigan."
ellauri069.html on line 479: Imagine a story that combines Ulysses, Catch-22, The Canterbury tales, Under the Volcano, On the Road and many others. First, there is a huge cast of characters and most times, it is unclear who’s speaking and to whom. A second challenge is getting into the context of the book. The novel demands a vast knowledge of history, geography, music, literature, science, mathematics and occult. Apart from this the book also explicitly deals with profanity, racism, violence, pedophilia, coprophilia and seemingly infinite number of sex scenes. That being said, Pynchon doesn’t throw them arbitrarily and each one of them have a purpose. The main plot itself is set at the end of World War 2 and Europe is in chaos. As new countries and alliances are being formed, so too are new perspectives within the characters. Mental state being broken down, people making poor choices and actions being justified and helps us see how people tend to live destructively. As if there complexities weren’t enough, Pynchon includes a “postmodern” aspect of the book that leaves the first-time reader confused. Pynchon’s voice is seen through this aspect and a sense of paranoia creeps throughout the book and everything is questioned.
ellauri069.html on line 608: Her oiled, athletic slaves, her languid hints Orjat öljytyt ja vihjeet kivun
ellauri072.html on line 98: Pavese Cesare
ellauri073.html on line 269: In the sketch itself, Foley attempts to motivate two teens, played by Spade and Applegate, to "get themselves back on the right track" after the family’s cleaning lady finds a bag of marijuana in their home. Foley’s attempt to motivate them falls short when he repeatedly insists that they're "not going to amount to jack squat" and will end up “living in a van down by the river!” Foley attempts to endear himself to Spade's character by telling him they're "gonna be buddies" and that everywhere he goes, Foley will follow. Comparing himself to Spade's shadow, Foley jumps about where he's standing and then dives into the coffee table, though he picks himself up moments later. None of the other cast members knew that Farley was going to do this and their startled reactions are genuine. The sketch ends with Foley offering that the only solution to solve the family's problems is for him to move in with them. Horrified, Applegate begs him not to, vowing never to smoke pot again. Even so, Foley leaves the house to get his things from his van and the family locks him out, finally reconciling and admitting to how much they love each other.
ellauri077.html on line 608: The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment
ellauri078.html on line 117: Between the Heaves of Storm - Myrskyn silmässä
ellauri080.html on line 1038: Vaikka apinat usein mieluummin työskentelee niiden kaa joilla on samanlaisia luonteenpiirteitä ja ihanteita, biodiversiteetti tarjoaa mahdollisuuxia talentin lisäyxeen, ymmärryxeen ja luovuuteen, ja voi olla kriittistä ryhmän tai yhtiön menestyxelle. (Tää on muuten hyvin totalitäärinen ajatus, puhdasta fasismia! Tää ei ihan ole vanhan koulun villin lännen freedom-ajattelua! Sixkai Disneyn pitää sitä näin paljon termentää.) Biodiversiteetti jakautuu tavallisesti kahdelle tasolle (the haves and the havenots? Väärin arvattu - ) syvärakenteen diversiteettiin ja syvärakenteen diversiteettiin, kuin Chomskyn kieliopissa. (Kompetenssiin ja performanssiinko, missä ylärakenteella on se kompetenssi ja alarakenteelta odotetaan performanssia? taas väärin!) Pintatason diversiteetti heijastaa eroja apinoiden välillä jotka on helposti havaittavissa, kuten sukupuoli, ikä, rotu, entisyys, uskonto ja vammaisuus. Syvätason diversiteetti tarkoittaa niitä eroja joita on vaikeampi erottaa ja mitata, kuten luonne, uskomuxet, asenteet, arvot ja työskentely- sekä ajattelutavat. Biodiversiteetin tarkoitus on synnyttää kilpailua, ja tää kilpailu voi olla joko tuottoisaa tai luovaa tuhoa. Kielteiset kärhämät joita joskus nousee biodiversiteetin vuoxi... (Höpsis, tää on nyt ihan epäekologista! Useimmat kiistat on reviirikiistoja, joita tulee nimenomaan epädiversiteetistä, samassa ekolokerossa hääräävien rajakahakoista rajallisten resurssien äärellä.) ... niin että apinat ei tahdo työskennellä sekarotuisissa ryhmissä, sekä pinta- että syvätasolla. (Toisenrotuiset yleensä ajattelee myös hölmösti, vammasista puhumattakaan.) Kuiteskin, kun niitä hyvin höykytetään, kummallakin lailla diverssit tiimit on avain tuottavuuden lisäyxeen, kikyloikkaan, ja tiimin ongelmien ratkaisuun.
ellauri082.html on line 133: Hal never leaves leaves his toothbrush unattended (870), but that’s no problem for a wraith. He places the DMZ on Hal’s brush and Hal brushes his teeth (860) and immediately begins experiencing symptoms: Ortho thinks Hal’s crying when Hal thinks he’s speaking in a neutral tone (862).
ellauri082.html on line 145: Orin (who never attended his father’s funeral) went to the gravesite and dug up his father, releasing the wraith in the process. (244: “After a burial, rural Papineau-region Québecers purportedly drill a small hole down from ground level all the way down through the lid of the coffin, to let out the soul, if it wants out.”) Orin, who is such a partisan of his father that he feels the need to repeatedly ruin the lives of people like his mother, has been mailing the tapes to his father’s enemies in revenge: disapproving film critics in Berkeley and the medical attaché (whose affair with his mother drove Himself especially wild) in Boston. It’s possible he’s being influenced by the wraith in these actions.
ellauri083.html on line 165: When Bjartur returns, he assumes that Rósa has set the animal loose. When he cannot find her when it comes time to put the sheep inside for the winter, he once more leaves his wife, by now heavily pregnant, to search the mountains for the gimmer. He is delayed by a blizzard, and nearly dies of exposure. On his return to Summerhouses he finds that Rósa has died in childbirth. His dog Titla is curled around the baby girl, still clinging to life due to the warmth of the dog. With help from Rauðsmýri, the child survives; Bjartur decides to raise her as his daughter, and names her Ásta Sóllilja ("beloved sun lily").
ellauri088.html on line 567: The river in its Sunday garb.—Dress on the river.—A chance for the men.—Absence of taste in Harris.—George’s blazer.—A day with the fashion-plate young lady.—Mrs. Thomas’s tomb.—The man who loves not graves and coffins and skulls.—Harris mad.—His views on George and Banks and lemonade.—He performs tricks.
ellauri090.html on line 112: Quincas Borba (Joaquim Borba dos Santos), a wealthy man and a self-proclaimed philosopher, dies and leaves his large estate to his friend, Rubião, a teacher. The only condition of the bequest is that Rubião care for Quincas Borba’s dog, also named Quincas Borba, as if the dog were human. Rubião travels from the provincial town of Barbacena to the city of Rio de Janiero to establish himself with his newly inherited wealth. On the train, he meets Christiano Palha and Palha’s wife, Sophia. Rubião soon becomes infatuated with Sophia.
ellauri090.html on line 124: Rubião tries to stay away from Sophia, but he finds an envelope addressed in Sophia’s handwriting to Carlos Maria. When he confronts her with the envelope, she tells him to open it. He refuses and leaves. Although Carlos Maria had flirted with Sophia, the envelope contains only a circular about a charitable committee on which Sophia serves.
ellauri090.html on line 126: Palha’s business flourishes as Rubião’s wealth begins to dwindle. Rubião becomes subject to fits of madness, believing that he is Napoleon III of France. When Rubião gets into a carriage alone with Sophia, she thinks he is still attracted to her. She panics and orders him to get out. Thinking he is Napoleon III, Rubião treats Sophia as if she were the emperor’s mistress, but eventually he leaves the carriage.
ellauri090.html on line 181: Como nota José Guilherme Merquior, os estilos dos livros assemelham-se numa coisa: "capítulos curtos, marcados pelos apelos ao leitor em tom mais ou menos humorístico e pelas digressões entre graves e gaiatas". Além disso, os críticos não deixam de notar que os três livros criticam a sociedade do seu tempo:
ellauri092.html on line 279: As a young Christian, because of a lack of discipleship, I was literally tossed about on various theological waves because of my emotions. Because of that I was drawn into the Charismatic Movement. Looking back now, I fully realize my error.
ellauri095.html on line 203: The suggestion of metaphysical significance is obvious in an 1874 note by Hopkins on waves: “The laps of running foam striking the sea-wall double on themselves and return in nearly the same order and shape in which they came. This is mechanical reflection and is the same as optical: indeed all nature is mechanical, but then it is not seen that mechanics contain that which is beyond mechanics.”
ellauri095.html on line 258: In the later decades of her life, Ms. Rossetti suffered from Graves' disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. Graves' disease, also known as toxic diffuse goiter, is an autoimmune disease that affects the thyroid. It frequently results in and is the most common cause of hyperthyroidism. It also often results in an enlarged thyroid. Signs and symptoms of hyperthyroidism may include irritability, muscle weakness, sleeping problems, a fast heartbeat, poor tolerance of heat, diarrhea and unintentional weight loss. Other symptoms may include thickening of the skin on the shins, known as pretibial myxedema, and eye bulging, a condition caused by Graves´ ophthalmopathy. About 25 to 80% of people with the condition develop eye problems.
ellauri095.html on line 550: Compare Gerard Manley Hopkins’s version of an attempted rescue with the account in the London Times, one of the sources he used for The Wreck of the Deutschland. According to the Times, “One brave sailor, who was safe in the rigging went down to try to save a child or woman who was drowning on deck. He was secured by a rope to the rigging, but a wave dashed him against the bulwark, and when daylight dawned his headless body, detained by the rope, was swinging to and fro with the waves.” Hopkins wrote:
ellauri096.html on line 151: If paradoxes were always sets of propositions or arguments or conclusions, then they would always be meaningful. But some paradoxes are semantically flawed (Sorensen 2003b, 352) and some have answers that are backed by a pseudo-argument employing a defective “lemma” that lacks a truth-value. Kurt Grelling’s paradox, for instance, opens with a distinction between autological and heterological words. An autological word describes itself, e.g., ‘polysyllabic’ is polysllabic, ‘English’ is English, ‘noun’ is a noun, etc. A heterological word does not describe itself, e.g., ‘monosyllabic’ is not monosyllabic, ‘Chinese’ is not Chinese, ‘verb’ is not a verb, etc. Now for the riddle: Is ‘heterological’ heterological or autological? If ‘heterological’ is heterological, then since it describes itself, it is autological. But if ‘heterological’ is autological, then since it is a word that does not describe itself, it is heterological. The common solution to this puzzle is that ‘heterological’, as defined by Grelling, is not a genuine predicate (Thomson 1962). In other words, “Is ‘heterological’ heterological?” is without meaning. There can be no predicate that applies to all and only those predicates it does not apply to for the same reason that there can be no barber who shaves all and only those people who do not shave themselves.
ellauri097.html on line 790: In leaves, no step had trodden black. täynnä lehtiä, ei tallattuja mustia.
ellauri099.html on line 44: The remains of Oscar Wilde lie in Père Lachaise Cemetery in Paris. His sleek, modern tomb, designed by the British sculptor Jacob Epstein and commissioned by Wilde’s lover and executor, John Robert "Haj" Ross, is one of the most frequently visited and recognizable graves in a cemetery notable for the many famous writers, artists, and musicians buried there (Balzac, Chopin, Proust, Gertrude Stein, Jim Morrison). The surface of Epstein’s massive monolith is covered with hundreds of lipstick kisses, some ancient and faded, others new and vibrant. (“The madness of kissing” is what Wilde said Lord Alfred Douglas’s “red-roseleaf lips” were made for.)...
ellauri099.html on line 176: In fact, we don’t even know that he was called Plato, which might have been a nickname. Laertius claims that he was actually called Aristocles, after his grandfather. “Plato” is close to the word “broad” in Greek, like the broad leaves of the platanos or plane tree under which Socrates and Phaedrus sit and talk about eros. Some think that Plato was so called because he was broad-shouldered because of his prowess in wrestling. Or because he got a flat nose, maybe a wrestling memento.
ellauri100.html on line 303: My intelligence was recognized at an early age, but its use was not much stimulated by my parents or the K-12 schools I attended. Only when I went to college was I “stretched”, and then the stretching came mostly at my initiative (unassigned reading and long, solitary sessions working through academic theories). The stretching — which was episodic during my working career — continues to this day, in the form of blogging on subjects that require research, careful analysis, and self-criticism of what I have produced. Self-criticism is central to my personality (see next) and leaves me open to new ideas (see next after that). Like religion. Next I am thinking of becoming a Trotskyist.
ellauri100.html on line 629: In leaves and silver fleurs-de-lys; Lehdyköitä ja liljankukkia
ellauri100.html on line 686: In later life, Kristina suffered from Graves disease, diagnosed in 1872, suffering a near-fatal attack in the early 1870s. In 1893, she developed breast cancer and though the breast was removed, there was a recurrence in September 1894. Graves killed her on 29 December 1894, and Highgate became her Grave.
ellauri100.html on line 796: Of tendrils, leaves, and rough nuts brown
ellauri100.html on line 996: False waves in desert drouth
ellauri100.html on line 1248: With tears and fanning leaves:
ellauri100.html on line 1249: But when the first birds chirp’d about their eaves,
ellauri100.html on line 1251: Of golden sheaves,
ellauri101.html on line 155: Joseph Campbell, arguably the greatest mythologist of the twentieth century, was certainly one of our greatest storytellers. This masterfully crafted book interweaves conversations between Campbell and some of the people he inspired, including poet Robert Bly, anthropologist Angeles Arrien, filmmaker David Kennard, Doors drummer John Densmore, psychiatric pioneer Stanislov Grof, Nobel laureate Roger Guillemen, and others. Campbell reflects on subjects ranging from the origins and functions of myth, the role of the artist, and the need for ritual to the ordeals of love and romance. With poetry and humor, Campbell recounts his own quest and conveys the excitement of his lifelong exploration of our mythic traditions, what he called “the one great story of mankind.” Hemmetti nää sen sankarit on lähes yhtä tuntemattomia kuin se ize.
ellauri107.html on line 148: Twelve years ago I saw him through his last love. A young person less than half his age whose family strongly disapproved of the association and who evidently grew to disapprove of it herself. It was a trauma that might have plowed Philip under and that he told aslant in Exit Ghost, the novel dedicated to me (!). A couple of failed attempts at courtship followed, boring and painful for the women involved. Then he closed the door on heteroerotic life entirely. He’d learned how to be an elderly gentleman who behaves correctly. He joined the ranks of the impotent.
ellauri107.html on line 556: Aunt Maud and Kate return to London while Densher remains with Milly. Unfortunately, the dying girl learns from a former suitor of Kate's about the plot to get her money. She withdraws from Densher and her condition deteriorates. Densher sees her one last time before he leaves for London, where he eventually receives news of Milly's death. Milly does leave him a large amount of money despite everything. But Densher does not accept the money, and he will not marry Kate unless she also refuses the bequest. Conversely, if Kate chooses the money instead of him, Densher offers to make the bequest over to her in full. The lovers part on the novel's final page with a cryptic exclamation from Kate: "We shall never be again as we were!"
ellauri108.html on line 195: Rastafari developed out of the legacy of the Atlantic slave trade, in which over ten million Africans were enslaved and transported to the Americas between the 16th and 19th centuries. Under 700,000 of these slaves were settled in the British colony of Jamaica. The British government abolished slavery in the Caribbean island in 1834, although racial prejudice remained prevalent across Jamaican society.
ellauri108.html on line 381: I know Jah will provide, Benjy says with certainty. When that truth came I had no money, no job, no food. The child, my child, is crying and crying, my wife can't shut him up. As a matter of fact, she schedaadled. Just vamoosed. I am so vexed I can't pray no more. So I open the door and look to the sea. There I see a boat with three fishermen in it. The men are fishing but there is no space in the boat for another person. Out there on the sea, the waves are tall. Behind that boat, I see someone swimming. A little boy swimming along after the boat. I am wondering why the fishermen don't stop to pick up the boy in such a rough sea. But then I come to an understandingand it is Jah who put this idea into my head. That little boy's job is to dive for the fish traps, bring them up from the bottom. He is diving in that rough, rough sea for fish traps, and raising them up, all heavy with saltwater, all by himself. Just a little boy, too. Maybe ten years old. But so strong. Sometimes the sea cover him. I wouldn't see him or the boat. Then they would bounce him back into the sea.
ellauri109.html on line 820: Post-mortem examinations were carried out on children, who were then buried in mass graves in violation of Jewish tradition, the special Knesset committee on the disappearance of children heard. In some cases the children's hearts were removed for US doctors, who were studying why there was almost no heart disease in Yemen.
ellauri110.html on line 322: The following day he learns that Zhenya and her mother had departed. A boy hands him a note from Znenya, which reads: "I have told my sister everything and she insists on my parting from you. I could not hurt her by disobeying. God will give you happiness. If you knew how bitterly mamma and I have cried." The painter leaves the place too. The last glimpse of hope to fill his lonely life with any kind of meaning is now gone, and the person who robbed him of it was Lydia, the one who cared for nothing but bettering other people's lives. Time passes, but he cannot forget Zhenya and deep in his heart knows she still thinks of him, too.
ellauri110.html on line 347: Pepys was an investor in the Company of Royal Adventurers Trading to Africa, which held the Royal monopoly on trading along the west coast of Africa in gold, silver, ivory and slaves.
ellauri111.html on line 206: He died at the Fort Sill hospital in 1909, as a prisoner of war. Geronimo is buried at the Fort Sill Indian Agency Cemetery, among the graves of relatives and other Apache prisoners of war.
ellauri111.html on line 648: Down here we work for the Master, the Lord Jesus, and sow the seed (us men do, if you get what I mean), sharing his word. Those that hear and receive the word on good ground will be saved (people do not always get saved at the moment they first hear the truth--in time, however they may repent and believe). God sees the work that his people do, and he is a rewarder of them that diligently seek him. Psalm 126:6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves* with him. *Sheaves are bundles of wheat or other grain grasses that the harvesters have harvested and bundled. Some seeds fell on good bushes and prospered, some fell on porcelain and did not germinate.
ellauri111.html on line 653: We shall come between the thighs, bringing in the sheaves.
ellauri111.html on line 655: Excerpted from the hymn, "Bringing in the Sheaves" ♪
ellauri111.html on line 747: Cults like "the Church of Christ" will try to convince you that water baptism saves you and that you have to join their specific "church" and not drink coffee, etc. These cults take certain scriptures out of context and then mix them up in order to deceive people. I'm not minimizing the importance of the ordinance of baptism--you need to be baptized--but cults mix up the doctrines of the Lord to deceive people. YOU NEED TO READ YOUR BIBLE. The Roman Catholic institution is another cult. It is not a Christian church. Her doctrines are the opposite of the Bible. If you are a former Roman Catholic, you need to get rid of all the paraphenalia and graven images and idols that you may have collected through the years (e.g., rosary, St. Anthony, crucifixes, relics, candles, Mary prayers, pictures, etc.). The Seventh Day Adventists will try to get you to follow the teachings of Ellen White, a false prophetess who made prophecies that did not come to pass and put all kinds of requirements on people that are not in the Bible. The Mormons are a another cult. They teach that their males can become gods some day with their own planets. Please don't look up all these cults. Just focus on reading your Bible and obeying it. Then you will be able to discern if a person is speaking according to the word or not.
ellauri112.html on line 705: The 26-year-old nanny’s name is Tully (played by Mackenzie Davis of “Halt and Catch Fire” fame), and she’s a free spirit, albeit one with a serious work ethic. Tully instantly takes over the house, manages Marlo’s baby effortlessly, and starts taking care of mom too. Not only does she give her the precious “alone time” she desperately needs and craves, but Tully ends up becoming a sort of therapist to her, along with a best friend, muse, and a regular shoulder to cry on.
ellauri115.html on line 213: Hän hieroi hoikilla sormillaan nenäänsä ja oli pettynyt. Sitäkö varten että saisi puhua jumalastaan, oli Meleksedek kuzunut hänet luoxeen? Kaipasiko Meleksedek jotakin, tahtoiko hän kuulla Babilin jumalista siinä pelossa, että siellä kenties oli hänen korkeimpaansa vahvempi jumala? Apilseri väsyi ajattelemiseen ja välinpitämättömästi oli uskovinaan Anun luoneen taivaat, Mardukin tehneen savesta Lullan, ihmisen, ja oli uskovinaan mitä hyvänsä. Jos maailmassa oli vain kaaos erilaisia tapahtumia, vallitkoon silloin kaaos hänen sielussaankin! Hän tiesi niin tapahtuvan juuri tänä hetkenä. Mixei Meleksedek puhu mitään? Kaikki käy ahdistavaxi. Kaikki alkaa muuttua epätodellisexi. Kuningaskin on ikäänkuin epätodellinen. Hän on olevinaan mahtava kuningas ja osoitta kaikille pienuutensa, siinäkin että kuzui luoxeen yxinkertaisen kauppamiehen puhuaxeen tälle hämäristä jumalasioista.
ellauri118.html on line 488: Then goes out of sight, and leaves us be. Häipyy näkyvistä, jättää meidät rauhaan.
ellauri118.html on line 754: Finding beneath the Verdant Leaves a Snake. Löydettyään sananjalkojen alta käärmeen.
ellauri118.html on line 772: She leaves, t´ instruct pursuing Eyes. josta uteliaat silmät vois sen löytää.
ellauri118.html on line 1000: The book leaves Luke's fate completely ambiguous, but on the show, he's living as a refugee in Canada.
ellauri119.html on line 718: Her heroes act benevolently towards others. Dagny Taggart saves a bum from being thrown off one of her trains. She even invites him to dinner in her private car. Why would someone who advocates Social Darwinism write this into their novel?
ellauri131.html on line 359: In 1978, he married Georgia Lee Noble, with whom he had one son, Christopher. They divorced in 1999. He married Inga Marie Mahoney in 2001, and is stepfather to her children, Travesty and Riley.
ellauri131.html on line 1030: kun harva valju lehti oksistoissa When yellow leaves, or none, or few, do hangp
ellauri131.html on line 1125: There is silence: the dead leaves Siellon hiljaista; kuolleet lehdet
ellauri131.html on line 1127: Beats no flail upon the sheaves, Ei kuulu riihestä jytke varstojen,
ellauri133.html on line 427: Stephen King writes, well, colorfully, but his development of female characters leaves much to be desired. Women should have more of a purpose than their sexuality.
ellauri140.html on line 52: Book I is centered on the virtue of Holiness as embodied in the Redcrosse Knight. Largely self-contained, Book I can be understood to be its own miniature epic. The Redcrosse Knight and his lady Una travel together as he fights the monster Errour, then separately after the wizard Archipelago tricks the Redcrosse Knight into thinking that Una is unchaste using a false dream. After he leaves, the Redcrosse Knight meets Duessa, who feigns distress in order to entrap him. Duessa leads the Redcrosse Knight to captivity by the giant Orgigolo. Meanwhile, Una overcomes peril, meets Arthur, and finally finds the Redcrosse Knight and rescues him from his capture, from Duessa, and from Despair. Una and Arthur help the Redcrosse Knight recover in the House of Holiness, with the House's ruler Caelia and her three daughters joining them; there the Redcrosse Knight sees a vision of his future. He then returns Una to her parents' castle and rescues them from a dragon, and the two are betrothed after resisting Archipelago one last time.
ellauri140.html on line 56: Book III is centred on the virtue of Chastity as embodied in Britomart, a lady knight. Resting after the events of Book II, Guyon and Arthur meet Britomart, who wins a joust with Guyon. They separate as Arthur and Guyon leave to rescue Florimell, while Britomart rescues the Redcrosse Knight. Britomart reveals to the Redcrosse Knight that she is pursuing Sir Artegall because she is destined to marry him. The Redcrosse Knight defends Artegall and they meet Merlin, who explains more carefully Britomart's destiny to found the English monarchy. Britomart leaves and fights Sir Marinell. Arthur looks for Florimell, joined later by Sir Satyrane and Britomart, and they witness and resist sexual temptation. Britomart separates them with a stick and meets Sir Scudamore, looking for his captured lady Amoret. Britomart alone is able to rescue Amoret from the wizard Busirane. Unfortunately, when they emerge from the castle Scudamore is gone. (The 1590 version with Books I–III depicts the lovers' happy reunion, but this was changed in the 1596 version which contained all sex books.)
ellauri140.html on line 392: The Aspine good for staves, the Cypresse funerall.° Tammi on koko mezän kymingas.
ellauri140.html on line 529: His fattie waves do fertile slime outwell, Sen paxut aallot tuovat hedelmällistä lössiä
ellauri140.html on line 532: Huge heapes of mudd he leaves, wherein there breed Se jättää hurjia mutakasoja, missä itää
ellauri140.html on line 663: At night doth baite his steedes the Ocean waves emong. Tarvii yöllä ottaa vähän taukoa.
ellauri140.html on line 958: That was in Ocean waves yet never wet, Taivaalta sen tähden taaxe, mikä
ellauri141.html on line 300: libera consilia nec contumeliae graves, ystävien neuvot riitä eikä isot nolauxet,
ellauri141.html on line 532: The Fifth Book of Horace’s Odes: Q. Horati Flacci Carminum Liber Quintus a Rudyardo Kipling et Carolo Graves Anglice Redditus (250)
ellauri141.html on line 533: The spoof book of late Horace (it refers to contemporary politicians such as Lloyd George, gas masks, land girls, daylight saving, spiritualism, canteens and so on) which came out in 1920, was inspired by a long tradition in English literature and by Kipling’s early imitation odes and Charles Graves’s Hawarden Horace (1894) and More Hawarden Horace (1896, with a delightful introduction by T. E. Page), where felicitous modernising English versions of the Odes (and an Epode) are put in the mouth of Gladstone (251) . A[lfred] D[enis] Godley, for one, had often imagined Greek and Roman authors as still alive and commenting on nineteenth- and twentieth-century Oxford and England. (252) Kipling delighted in humorous verse. In 1917 he had enjoyed Maurice Baring’s Translations (found in a commonplace book) (253) .
ellauri141.html on line 534: the main contributor of English verses was Charles Graves. He gave the credit for the idea to Kipling.
ellauri141.html on line 557: fervore pectus non nisi Pindari, Such lore leaves cold ; nor have I turned
ellauri141.html on line 567: Graves wrote for The Spectator and for Punch and his comic histories must have been to Kipling’s taste. He collaborated with E. V. Lucas, also a Punch journalist, with whom Kipling had corresponded at least since 1906. (263)‘He was the most exhilarating of companions, radiating vitality, goodwill and interest in the other man and his concerns’.
ellauri142.html on line 51: Markku is described as the fat, large-bodied, ungainly, and socially awkward illegitimate son of an old Russian grandee. He is educated in France and returns to Russia as a misfit. His unexpected inheritance of a large fortune makes him socially desirable. Markku is ensnared by the fortune-hunting Kristina Curagina, whose eventual deception leaves him depressed and confused, spurring a spiritual odyssey that spans the novel.
ellauri143.html on line 326: What saves prosperity from swift decline?
ellauri143.html on line 1505: Tamil Youths Ride on Toy Palmyra horses. In ancient Tamil Nadu, Tamil youths who fell in love with girls used to make a horse toy with Palmyra leaves and used to ride on it along the streets to make it public. Then the parents of the girls were forced to marry them. Though it was practised only by the Tamils in ancient India, the association of horse in this ritual show that it also came from the north. Horses came to India from outside. The oldest reference is in the Rig Veda.
ellauri143.html on line 1540: Who, vexed by love like ocean waves, climbs not the 'horse of palm'.
ellauri144.html on line 68: For Aristotle, youth and age represent extremes of excess and deficiency: the young (neoi) are subject to strong but quick-changing desires; they are hot-tempered, competitive, careless about money, simple, trusting, hopeful, lofty-minded; they have courage and a sense of shame; they enjoy friends and laughter; they live by honor, not advantage; they tend to hybris; in short, their failings are those of vehemence and excess. Whereas older men (presbyteroi) past their prime have the diametrically opposite failings, of deficiency: their experience of life makes them uncertain, suspicious, small-minded, ungenerous, worried about money, fearful, cold-tempered, grasping after life, and selfish; they live by the code of advantage; they are shameless and pessimistic; they live mostly in memory, talk about the past, complain a lot; they are slaves to gain; in short, both their desires and their ability to gratify them are weak.
ellauri144.html on line 136: Stand up! Those who refuse to be slaves!
ellauri144.html on line 373: How of my clay is made the hangman´s lime. Et mun savesta pyöveli saa suopaa.
ellauri144.html on line 429: Or waves break loud on the seashores; Eikä aallot kohtaa kohahtaen rantaa;
ellauri144.html on line 572: History. An account, mostly false, of events, mostly unimportant, which are brought about by rulers, mostly knaves, and soldiers, mostly fools.
ellauri145.html on line 49: Fatty doit avoir recours à la ruse pour parvenir à ses fins. Ayant saboté le plat de cette dernière, il fait chasser la cuisinière et Lucrecia Borgia (Fatty travesti) est engagée pour la remplacer et lui permet d´investir la place. Mais les choses ne traînent pas et la cérémonie de mariage commence.
ellauri145.html on line 215: Peu fait pour comprendre la vive sensibilité de l´enfant, l´officier Aupick – devenu plus tard ambassadeur – incarne à ses yeux les entraves à tout ce qu´il aime : sa mère, la poésie, le rêve et, plus généralement, la vie sans contingences.
ellauri145.html on line 491: Pour mettre en fureur les gens ? graves, graves, graves, Ärsyttääxeni apinoita ? vakavia 3x
ellauri145.html on line 701: Des Hermies leaves, and Durtal, a former Naturalist, weighs his friend’s criticism. Although he is fed up with the positivism and commercialism of Naturalism, he cannot envision a novel without its research, realistic details, and style. He hypothesizes about what could be done and concludes that Naturalism must change, it must broaden its horizons:
ellauri146.html on line 801: It seems to me that however delicate and profound the relations Wardi draws, the cost is too high. Contrary to the "echo interpretation" Wardi suggests, I would argue for the poet's acknowledgment of the arrow of time, which leaves both childhood (even if it was not exhausted when he was a child), and the imaginative reunion with it now at 30, lost and unreachable.
ellauri146.html on line 846: Mutta onko tämä ihmiskärsimystä? Minä kuvittelin että se olisi ylevämpää! Arvokasta kärsimystä! Merkizevää kärsimystä - jotain tuollaista ala Abraham Lincoln. Joain sofoklesmaisempaa, ajattelin. Suuri Vapahtaja, ja niin edelleen. Ei käynyt mielessäni etten lopulta vapauttaisi kahleista muuta kuin oman kyrpäni. Vauhtia kikkelille! Siinä Portnoyn tunnuslause. Minun elämäntarinani koottuna kahteen sanaan, toinen tuhma. Travestiaa! Minun politiikkani valuneena kokonaan alas minun putziin. Kaikki maailman runkkarit yhtykää! Teillä ei ole muuta menetettävää kuin kyrvänpää! Mikä epämuodostuma minä olen! En kenenkään enkä minkään rakastaja. En rakasta ketään eikä kukaan rakasta minua! Niinpä.
ellauri147.html on line 145: I have found strength where one does not look for it: in simple, mild, and pleasant people, without the least desire to rule—and, conversely, the desire to rule has often appeared to me a sign of inward weakness: they fear their own slave soul and shroud it in a royal cloak (in the end, they still become the slaves of their followers, their fame, etc.) The powerful natures dominate, it is a necessity, they need not lift one finger. Even if, during their lifetime, they bury themselves in a garden house! Like my sister Elizabeth för instance! Now there is a Willenmensch if ever there was one! I hardly dare to sneak to the loo for a jerk from our Gartenhaus.
ellauri147.html on line 219: Emily discovers Pierre has designed the costumes for Swan Lake so she invites Thomas to join her. However, he insults her by telling her Swan Lake is a ballet for tourists. Emily realizes that he is a snob so she leaves him. Emily is really not one for snobs.
ellauri147.html on line 232: 1Emily visits him to try and positively spin the incident, but to no avail. As she leaves Pierre´s home, she runs into Mathieu who makes a pass at her. Mathieu takes Emily on a date. A boat cruise on the Seine, then shows her his penis from his apartment, but their sex is interrupted by a call from Pierre who is threatening to cancel his fashion show. Pierre is holed up in his atelier and won´t show his semi erection to anyone. Sylvie blames Emily for shaking Pierre´s confidence and fires her.
ellauri150.html on line 606: When we return, it's Anno Domini XXVI - A.D. 26. Messala, a Roman who grew up in Judea but spent most of his life in more traditional Roman enclaves, is accepting an important position in Jerusalem under the new governor of Judea; it's a hard job, since the Jews don't want the Romans there, but he feels up to it. He is visited by his childhood friend, and our hero, Judah Ben-Hur, a very important and influential Jew. They try to pick up the friendship where it left off, but there's one big problem: they no longer have anything in common besides their shared past. They are in denial about this for a while, and Judah agrees to try to get people to accept the Romans.
ellauri150.html on line 623: The Romans taking prisoners to the galleys are not overly concerned about anyone surviving, especially not people who knocked out their governor. At a well some distance north of Jerusalem, soldiers get watered first, then horses, and then slaves—and not Ben-Hur. He asks God for help... and in response, a young man, whose face is always turned from the camera, comes and gives him water. The audience understands that this is Jesus Himself, come to answer Ben-Hur's prayer. The Roman in charge starts to tell Him not to give Ben-Hur water, but on seeing His face, the Roman changes his mind. Ben-Hur drinks deep until it's time to move it.
ellauri150.html on line 625: More than three years later, we see Ben-Hur working one of many oars. He is going by "41" (or is that XLI?), his seat number, and he is full of hate. A Roman consul, Quintus Arrius, has boarded the ship, and it goes to war almost immediately. The consul wants Ben-Hur for a charioteer, and doesn't understand why Ben-Hur has any other hopes of life after the galleys; if they succeed in battle, he'll keep rowing, and if they don't, he'll die chained to the oar. Ben-Hur makes clear that he believes God will help him, also that he dislikes the idea of dying chained to the oar; this has a delayed effect; at the time, "back to your oar," but the consul orders him unchained after all the galley slaves had been chained.
ellauri150.html on line 627: There is a firefight with real fire. Things are burning all over the place. The ship gets rammed; for some reason, instead of trying to get the ship out of the way, those slaves who are chained try to remove the chains. Since the enemy ship appears to be holding up their ship, it almost works out. Ben-Hur is unlocking slaves, and major fighting is going on on deck. Then Quintus is shoved overboard. Ben-Hur goes to save him, shoving a torch into the face of a mercenary along the way.
ellauri150.html on line 629: Ben-Hur saves the consul and gets him on a raft of debris. Then he has to knock out the consul to prevent the fella from committing suicide, and chains the mercenary to him. After the consul wakes, still wanting to die, he reminds him that staying alive is the motivation he gives his slaves... Quintus wanted to commit suicide because he thought he'd lost overall. He hadn't, as it turns out he's hailed as a hero, and so there is a triumphant return to Rome. Ben-Hur gets to see the Emperor and then lives with Quintus learning to drive a chariot in races with Arrius' prized horses. Quintus actually tried to get him cleared of wanting to kill that Judean governor, but didn't pull it off...
ellauri150.html on line 697: And now the Pope reminds us of a bit of ancient wisdom, "the wise man alone is free". This sounds like a saying from a fortune cookie. What does it mean? When we foolishly succumb to temptation and become slaves to our desires, we are no longer free! We have lost our self-control and have become possessed by our darkest passions. Jesus says, "Whosoever committeth sin is the slave of sin." (John 8:34)
ellauri150.html on line 707: Instead he says, "the truth is that we are bound to submit to law precisely because we are free by our very nature." We don't need to become free, we are already free. We were born free. Unlike other animals we have a soul, and we can know right from wrong, and we have the freedom to choose. The lesser animals are not "bound" by God's law. They simply follow their instincts. And in fact you could say that they are slaves to their instincts. They have no choice whether to kill or not to kill.
ellauri152.html on line 607: Movie Avigdor is shitty and Yentl and Badass should just stay married, but of course they do not. Yentl leaves, Avigdor and Badass marry, a happy ending for everyone. Meanwhile at the end of Yeshiva Boy, Avigdor and Badass are not entirely happy in their marriage, as both of them are still partly inlove with Anshel/Yentl. Not very Hollywood, but very queer.
ellauri153.html on line 353: win as Leviathan is defeated, there are no undefeated challenges and Job lives a happy life. Forget the 7 senselessly killed monkey pups and some 10K dead slaves and other animals who nobody cared a shit about anyway.
ellauri153.html on line 814: Even with extra blankets, the elderly King David could not generate enough body heat on his own to maintain a healthy temperature. A lifetime that had included being a fugitive, living in caves, being exposed to the elements, and fighting hard-fought battles had finally taken its toll on his aging body (see 1 Samuel 20:1; 22:1; 2 Samuel 21:17). David’s condition, called hypothermia, is not unusual in older people: toward the end of his long life, former President Ronald Reagan requested that his favorite electric blanket be returned from the ranch he had sold. Of course, no technology in ancient Israel would provide a continual source of warmth through the cool Judean nights. Only a human body had the capacity to do that.
ellauri153.html on line 837: Vanhentunutta sexitietoutta. Kyllä nainenkin voi olla pukilla, kz. pornoleffoja. Jos et pidä siitä, voit korvata ablatiivin exessiivillä: "nainen nousi pukinta". Muilta osin laittamattomasti sanottu. Kasvun puute on jo pula-ahoa. Tässä vaiheessa Taavi-enolle kyllä riittäsi pelkkä tollanen kuumavesipullo peiton alle kuten Abi-shag. Huvittavaa että Rolf Nevanlinna onnistuu ampumaan izeänsä jalkaan samassa lauseessa kuten Alfred Tarski. Siihen tarvitaan matemaatikon lahjoja. The cat is on the mat but I don't believe it.
ellauri155.html on line 715: The incompatibilist maintains that if our willings and choices are themselves determined by antecedent causes then we could never choose otherwise than we do. Given the antecedent causal conditions, we must always act as we do. We cannot, therefore, be held responsible for our conduct since, on this account, we have no “genuine alternatives” or “open possibilities” available to us. Incompatibilists, as already noted, do not accept that Hume’s notion of “hypothetical liberty”, as presented in the Enquiry, can deal with this objection. It is true, of course, that hypothetical liberty leaves room for the truth of conditionals that suggest that we could have acted otherwise if we had chosen to do so. However, it still remains the case, the incompatibilist argues, that the agent could not have chosen otherwise given the actual circumstances. Responsibility, they claim, requires categorical freedom to choose otherwise in the same circumstances. Hypothetical freedom alone will not suffice. One way of expressing this point in more general terms is that the incompatibilist holds that for responsibility we need more than freedom of action, we also need freedom of will – understood as a power to choose between open alternatives. Failing this, the agent has no ultimate control over her conduct.
ellauri156.html on line 72: The best part in my opinion is the bit in Talmud where David looks Bathsheba in the eyes and sees his own horny face reflected there and is sick of the whole thing. From then on he will not touch Bathseba anymore down there ever again and leaves her to languish in his harem bored as hell. Maybe David barfed because Bathsheba was already corked. He was used to virgins.
ellauri156.html on line 145: The lyrics describe a conflict over a love triangle, in which Rocky's girlfriend Lil Magill (known to the public as Nancy) leaves him for a man named Dan, who punches Rocky in the eye. Rocky vows revenge and takes a room at the saloon in the town where Dan and Nancy are staying. He bursts into Dan's room, armed with a gun, but Dan out-draws and shoots him. A drunken doctor attends to Rocky, the latter insisting that the wound is only a minor one. Stumbling back to his room, Rocky finds a Gideon Bible and takes it as a sign from God.
ellauri156.html on line 382: Throughout history, many attempts have been made to cover up incompetence, immorality, and crimes. In the Bible, cover-ups appear very early. Adam and Eve sought to cover their nakedness and to hide from God, not realizing their slimy fig leaves betrayed their sin and guilt.
ellauri156.html on line 451: A. H. Weiler of The New York Times described the film as "a reverential and sometimes majestic treatment of chronicles that have lived three millennia." He praised Dunno's screenplay and Peck's "authoritative performance" but found that Wayward "seems closer to Hollywood than to the arid Jerusalem of his Bible." Variety wrote, "This is a big picture in every respect. It has scope, pageantry, sex (for all its Biblical background), cast names, color—everything. It's a surefire boxoffice entry, one of the really 'big' pictures of the new selling season." Philip K. Scheuer of the Los Angeles Times wrote that the film "leaves little to be desired" from the standpoint of production values with Peck "ingratiating" as David and Wayward "a seductress with flaming tresses, in or out of the bath, and only her final contrition is a little difficult to believe." Richard L. Coe of The Washington Post wrote, "On the whole, the picture suggests a Reader's Digest story expanded into a master's thesis for the Ecole Copacabana."] Harrison's Reports wrote, "The outstanding thing about the production is the magnificent performance of Gregory Peck as David; he makes the characterization real and human, endowing it with all the shortcomings of a man who lusts for another's wife, but who is seriously penitent and prepared to shoulder his guilt. Susan Wayward, as Bathsheba, is beautiful and sexy, but her performance is of no dramatic consequence." The Monty Python Bulletin commented that the film had been made "with restraint and relative simplicity" compared to other historical epics, "and the playing of Gregory Peck in particular is competent. The whole film, however, is emotionally and stylistically quite unworthy of its subject." Philip Hamburger of The New Yorker wrote that "the accessories notwithstanding, something is ponderously wrong with 'David and Bathsheba.' The fault lies, I suppose, in the attempt to make excessive enlargements of an essentially-simple story." Zanuck the Hot Dog agreed.
ellauri156.html on line 469: Uriah leaves David's presence. Now David adds a further touch. He sends a “present from the king” after, or with, Uriah. How we would love to know just what that “gift” was. Was it a night for two at the Jerusalem Hilton? Was it dinner and dancing at a romantic restaurant? I think we can safely say this: (1) We are not told what the present was. (2) We are not supposed to know, or it would not add to the story for us to know what it was. (3) Whatever it was, it was very carefully planned to facilitate David's scheme of getting Uriah to bed with his wife, as quickly as possible.
ellauri156.html on line 471: Uriah has to understand what the king is suggesting. Who wouldn't want to go home and enjoy his wife after some time of separation, thanks to the war with the Ammonites? Instead, we are told that Uriah never leaves the king's house. He sleeps in the doorway of the king's house, in the presence of a number of the king's servants. I am inclined to understand that at least some of these servants, if not all of them, are the king's bodyguards (compare 1 Kings 14:27-28). Uriah is a soldier. He has been called to his king's presence, away from the battle. But as a faithful servant of the king, he will not enjoy a night alone with his wife; instead, he will join with those who guard the king's life. This is the way he can serve his king in Jerusalem, and so this is what he chooses to do rather than to go home. The irony is overwhelming. The king's faithful soldier spends the night guarding the 50% new life of the king in his wife's womb, the king who has taken his own wife in the night, and who will soon take his life as well. Dramatic irony.
ellauri156.html on line 491: 1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” 2 David said to Ahimelech the priest, “The king has commissioned me with a matter and has said to me, 'Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.' 3 “Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” 4 The priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.” 5 David answered the priest and said to him, “Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?” (1 Samuel 21:1-5). Pyhiä vesseleitä. Tarkoittaako se siemenjohtimia? Ilmeisesti, suomexi se on: palvelijoiden reput ovat olleet pyhät. Reppureissulaisia pyhäkouluretkellä pussit tyhjinä. Kassit jätetään ulkopuolelle.
ellauri156.html on line 586: Man (and exceptionally, woman) has been seeking to cover up his sins ever since the Garden of Eden. Adam and Eve thought they could cover their sins by hiding their nakedness behind the fig leaves (hardly large enough for Adam's snake), and if not this, by hiding themselves from God behind Eve's bush. But God "lovingly" sought them out, not only to rebuke them and to pronounce some select curses upon them, but to give them a lame promise of forgiveness when the flagpoles start to bloom. It was God who provided a covering for their sins, in the form of snappy sackcloth jeans. The sacrificial death, burial, resurrection, and feasting on rumpsteaks cut from our Lord Jesus Christ's butt is God's provision for covering our sins. Have you experienced it, my friend? If not, why not confess your sin now and receive God's gift of forgiveness from him in person (in pirsuna pirsunalmente), and work henceforward with Jesus Christ in the cross factory of Cavalry? How 'bout that? A. Yokum, frost-bite travelers re-skewered reasonable. Ask for rates!
ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40).
ellauri156.html on line 784: If we look very very carefully at the Bible, we can see that it is a thick book with unusually small print and thin leaves. We will see why stories like that of our text were written. They were written for the small print. They were not written to encourage us to sin, but to warn us of the danger of sin, and thus to encourage us to avoid sin at all costs. After outlining the major sins of the nation Israel in the wilderness in 1 Corinthians 10:1-10, Paul then applies the lesson of history to the Corinthians, and thus to us:
ellauri158.html on line 1020: P. 4. prop. 16. Cupiditas, quae ex cognitione boni et mali, quatenus haec cognitio futurum respicit, oritur, facilius rerum cupiditate, quae in praesentia suaves sunt, coerceri vel restingui potest. [in: P. 4. prop. 17., prop. 62. schol.]
ellauri159.html on line 380: or his slaves, or his animals, or anything of thy neighbour
ellauri159.html on line 780: Mastery: Skill and adeptness in using the techniques and technology employed in hunting and fighting; a deft understanding of knowledge that saves lives and furthers the interests of your group.
ellauri160.html on line 66: And the first autumn wind added fallen leaves. The leaves fall early this autumn, in wind.
ellauri160.html on line 195: Robert Graves wrote in 1955: "Pound knew little Latin, yet he translated Propertius; and less Greek, but he translated Alcaeus; and still less Anglo-Saxon, yet he translated The Seafarer. I once asked Arthur Waley how much Chinese Pound knew; Waley shook his head despondently."
ellauri161.html on line 466: Kate Dibiasky (Jennifer Lawrence), an astronomy grad student, and her professor Dr. Randall Mindy (Leonardo DiCaprio) make an astounding discovery of a comet orbiting within the solar system. The problem - it's on a direct collision course with Earth. The other problem? No one really seems to care. Turns out warning mankind about a planet-killer the size of Mount Everest is an inconvenient fact to navigate. With the help of Dr. Oglethorpe (Rob Morgan), Kate and Randall embark on a media tour that takes them from the office of an indifferent President Orlean (Meryl Streep) and her sycophantic son and Chief of Staff, Jason (Jonah Hill), to the airwaves of The Daily Rip, an upbeat morning show hosted by Brie (Cate Blanchett) and Jack (Tyler Perry). With only six months until the comet makes impact, managing the 24-hour news cycle and gaining the attention of the social media obsessed public before it's too late proves shockingly comical - what will it take to get the world to just look up?. — Based on truly possible events.
ellauri161.html on line 969: Aux émanations de ton corps enchanté ; eli pyysi sua toimimaan kuumavesipullona,
ellauri162.html on line 191: [1 Corinthians 7:12-15] If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. But if the unbeliever leaves, let him (or her) do so. A believing man or woman is not bound in such circumstances.
ellauri162.html on line 699: The employer ought to respect the dignity of each employee and shouldn´t view them as slaves. Workers must also have time for their religious duties and must receive tasks appropriate for their sex and age. Workers and employers ought to be free to negotiate and come to an agreement, but natural justice must ensure that wages are sufficient to support a "frugal and well-behaved wage-earner." To ensure these rights and duties are maintained worker´s associations ought to exist to work towards the common good.
ellauri162.html on line 812: All major tissue types of differentiated and all major organs are present. By the time the embryo leaves the pharyngula stage it will appear very similar to its adult form.
ellauri164.html on line 372: I blew through this novel myself, which in retrospect was somewhat of a grave mistake, as the book alternates between compelling and highly engaging dialogues to unrealistically long monologues which to me resemble a Rimbaud poem in translation than anything else, which is to say: hard to parse. That they got more than what they bargained for is what the ordinary reader will be struck by first when they read this. The complexity of each of the conversations cannot be overstated, which I think will inevitably result in readers just mechanically scanning the sentences rather than internalizing the arguments, with the final result being the great part of the novel sliding off like rain, leaving only vague impressions like it did with me unfortunately, but the parts that did affect me left me very humbled. And chiefly this impression will not be helped by another one of the defining features of the novel, which is its vagueness. It deliberately leaves a lot of key details unheard and leaves a lot to the ability to infer events by the reader. Though sometimes frustrating to a reader like me who reads history and biography, I recognize that it should be so for this novel, for the main conflict in it is a psychological one, so I wouldn't have it any other way.
ellauri164.html on line 485: We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22).
ellauri164.html on line 657: The Promised Land can only be received by God’s grace. So it was Joshua who led God’s people into the Promised Land. Joshua means “Jehovah saves.” In the New Testament, this name is “Jesus.”
ellauri171.html on line 576: has she been there all the time? has the marriage already happened? What the fuck? The Bible leaves these questions unanswered.
ellauri171.html on line 579: They then take all the women and children in the city, and make them slaves.
ellauri172.html on line 759: Après avoir soumis le Groenland à son autorité en 1023, Knut lui envoie une ambassade pour lui réclamer la couronne vers 1024-1025, ce qu'il refuse en s'alliant au roi de Suède Anund Jacob, et il lui livre une bataille navale sans vainqueur en 1026 (bataille de l'Helgeå). Cette confrontation eut des conséquences graves pour Olaf, car Knut bloqua le détroit de l’Øresund entre la Scanie et le Danemark et Olaf ne put ramener sa flotte en Norvège. Il dut l'abandonner en Scanie et rentrer par voie de terre et cette perte l'affaiblit.
ellauri180.html on line 187: Others believe that circumcision arose as a mark of defilement or slavery (fig. 1). In ancient Egypt captured warriors were often mutilated before being condemned to the slavery. Amputation of digits and castration was common, but the morbidity was high and their resultant value as slaves was reduced. However, circumcision was just as degrading and evolved as a sufficiently humiliating compromise. Eventually, all male descendents of these slaves were circumcised. The Phoenicians, and later the Jews who were largely enslaved, adopted and ritualized circumcision. In time, circumcision was incorporated into Judaic religious practice and viewed as an outward sign of a covenant between God and man (Genesis XVI, Fig. 2).
ellauri180.html on line 560: The waves were dead; the tides were in their grave, Liikkumatta, aallot, vuorovedet oli henkiheittoja,
ellauri181.html on line 73: Textianalyysi ja tulkinta Rotpeterin raportti voidaan lukea vertauxena ihmisen heimohistoriasta ja hänen yxilöllisestä sosiaalistumisestaan, koska apinan kokemuxet voidaan siirtää koko ihmislajille. Melankolisen sävyn myötä Kafka näkee ihmisten puutteen - ellei kokonaan - surullisena saavutuxena ja kokonaisuutena hyväxyttävänä kompromissina. Samanaikaisesti hän kuitenkin tekee satiirisia hyökkäyxiä, jotka vetävät ihmisiä alas heidän tärkeydeltään korkealta. Perusmotiivi on melkein maaninen oppiminen (toisinaan viiden opettajan kanssa samanaikaisesti) pääsy toivottomasta tilanteesta samalla kun kieltää omat tarpeet. Tämän edellytyxenä oli tavallisen näkökulman unohtaminen ja kääntäminen. On kuitenkin huomionarvoista, että kaikesta oppimisesta huolimatta apina on silti ensi silmäyxellä muuttumattoman fyysisen ulkonäönsä vuoxi - turkis. Hänen ulkonäönsä suhteen, joka luokittelee hänet selkeimmin apinaluokkaan, hän ei ole koskaan ilmaissut tai pyrkinyt haluun näyttää ihmiseltä, ja tästä hän saa myös oikeuden altistaa izensä sille, mitä ihminen - samoin kuin hänkin - ajattelee. - ei menisi hyvin. Hänen välittömässä läheisyydessä olevat ihmiset saattavat nähdä hänet melkein omana, kuten Hagenbeckin mezästysretken johtaja, jonka kanssa Punainen Pietari on jo tyhjentänyt pullon punaviiniä. Toimittajien muodossa, jota Punainen Pietari halvexivasti kuzuu vinttikoirixi, hän on edelleen koulutettu apina, joka laskee housunsa osoittamaan turkistaan ja arpiaan. Joten vaikka hän on hankkinut ihmisten älyllisen tiedon, hän kiertää sääntöjä riittävälle ihmissuhteelle ja siinä olevien ulkoisten vaikutusten suurelle vaikutuxelle. Historia voidaan nähdä assimilaatioprosessin travestiana ja myös satiirina sivilisaation läsnäolevasta historiasta.
ellauri182.html on line 419: The Zen circle is a simple, stark black circle usually painted on white paper in ink. Typically the circle is said to represent the material world that continues endlessly without cessation. There is a beginning to life (where the brush first touches the paper) and an end (where the brush leaves the paper), but this beginning and end continue one after the other, thereby signifying the wheel of birth, death and rebirth. The space within that circle is the emptiness, or the void, the understanding of which lies at the heart of Zen and the experience of which is the goal of meditation.
ellauri184.html on line 312: (1) Sex between Gentile masters and slaves was commonplace.
ellauri184.html on line 322: (1) Sex with male slaves is not a universal phenomenon.
ellauri184.html on line 520: The Jewish and Islamic traditions both see circumcision as a way to distinguish a group from its neighbours. The Bible records "uncircumcised" being used as a derogatory reference for opponents[1Sam 17:26] and Jewish victory in battle that culminated in mass post-mortem circumcision, to provide an account of the number of enemy casualties.[1Sam 18:27] Just count he prepuces, or measure the size of the foreskin hillock. Jews were also required to circumcise all household members, including slaves[Gen 17:12-14] – a practice that would later put them into collision with Roman and Christian law (see below).
ellauri184.html on line 530: Hadrian´s policy after the rebellion reflected an attempt to root out Judaism: he enacted a ban on circumcision, all Jews were forbidden to enter Jerusalem upon pain of death, and the city was renamed Aelia Capitolina, while Judea was renamed Syria Palaestina. Around 140, his successor Antoninus Pius (138-161 CE) exempted Jews from the decree against circumcision, allowing them to circumcise their sons, although they were forbidden to do the same on their slaves and proselytes. Jewish nationalists´ (Pharisees and Zealots) response to the decrees also took a more moderate form: circumcisions were secretly performed, even on dead Jews.
ellauri184.html on line 536: Under the first Christian emperor, Constantine, the two rescripts of Antoninus on circumcision were re-enacted and again in the 6th century under Justinian. These restrictions on circumcision made their way into both secular and Canon law and "at least through the Middle Ages, preserved and enhanced laws banning Hebrews from circumcising non-Hebrews and banning Christians or slaves of any religious affiliation from undergoing circumcision for any reason." Hyvä pojat!
ellauri184.html on line 638: If it is correct that the charge of blasphemy was brought forward (i.e., that Jesus claimed to be the eschatologically defined Son of Man, which seems to be the main reason for his execution in Jewish understanding), it would be easy to ascribe a political implication to this charge. This line of political argumentation is most clearly expressed in Luke 23.2: “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah. The use of the death penalty confirms this political charge (crimen laesae maiestatis). Crucifixion as a Roman form of execution was reserved for slaves and peregrines who were involved in insurrections. The subtitle on the cross (ho basileus ton Iudaion, Iesus Nazarenus rex Iudaeorum, INRI), if it is historical, corroborates this particular charge.
ellauri185.html on line 149: David valehteli sekä pystyssä että pitkällään, nubiileja neitosia kuumavesipullona ja painopeittona.
ellauri189.html on line 117: miecznik keeping a wake at the graves of his wife and daughter. Overwhelmed
ellauri189.html on line 125: (And all is silent – where three graves meet in dreary brotherhood;/ And all is silent
ellauri192.html on line 182: Les aigles, fils de l'air et de l'azur, sont graves ; Kotkat, ilman ja sinen pojat, ovat vakavia,
ellauri192.html on line 183: Et les hommes, qui vont saignant de mille entraves, Ja miehet jotka vuotaa verta tuhannesta reiästä,
ellauri192.html on line 315: Bob Dylan was given the prize in 2016, and promptly showed the literary bad boys how a real rock star behaves, treating the academy with sustained contempt for months and piling humiliation on to the ridicule his award had already invited.
ellauri192.html on line 541: I was drifting among the graves, Ajelehdin hautatonttien välissä
ellauri194.html on line 379: • På söndagen hade Paludan åter planerat demonstrera i Linköping och Norrköping – utan tillstånd. Han dök inte upp, men våldsamma upplopp bröt ut i både Navestad och Skäggetorp och tre personer skadades av rikoschetter i Navestad, enligt polisen.
ellauri197.html on line 55: as the leaves grow on the tree; Tuu kuin lehti pajupuuhun;
ellauri197.html on line 216: The third stanza reminds readers/listeners that civilization come and go, that the story of humankind is replete with societies rising and falling, like waves in the ocean. While the thought may provoke gloom, it remains a fact that those civilization have indeed been stamped out, and what a good thing it is.
ellauri197.html on line 240: Under the dock-leaves in the ground, Tylppöhierakoiden alla maan ns. povessa,
ellauri198.html on line 400: While some discuss if near the other graves Toiset pohtii onko sukuhauta
ellauri198.html on line 403: With care about the banners, scarves and staves: Ketä kuzutaan (ei koko sukua jumalauta!)
ellauri198.html on line 404: And still the man hears all, and only craves Sairas kuulee kaiken vaan ei auta,
ellauri198.html on line 451: In the dock's harsh swarth leaves, bruised as to baulk Mixi niitä piti laahuxen niin sorsia?
ellauri198.html on line 540: Their brains, no doubt, like galley-slaves the Turk Niinkuin joku sekopäinen mäntti
ellauri198.html on line 803: And a small cabin build there, of clay and wattles made; Pykään sinne pienen kojun savesta ja heltoista,
ellauri205.html on line 104: And fallen leaves
ellauri205.html on line 217: Les Romains méprisaient les étrangers, les ennemis, les vaincus, leurs sujets, leurs esclaves; aussi n’ont-ils eu ni épopées ni tragédies. Ils remplaçaient les tragédies par les jeux de gladiateurs. Les Hébreux voyaient dans le malheur le signe du péché et par suite un motif légitime de mépris; ils regardaient leurs ennemis vaincus comme étant en horreur à Dieu même et condamnés à expier des crimes, ce qui rendait la cruauté permise et même indispensable. Aussi, aucun texte de l'Ancien Testament ne rend-il un son comparable à celui de l'épopée grecque, sinon peut-être certaines parties du poème de Job.
ellauri207.html on line 53: Noniin, siis Stiegin supersankari, häiriintynyt pissis Lispetti lojuu Grenadalla ruskeana kuin pähkinä. Se ei piittaa musasta senkään vertaa että erottaisi Sven-Ingvarsia Nick Cavesta. Ketähän nää nyt sitten ovat?
ellauri214.html on line 76: J.K. Rowling has also included plenty of sexism in her writing, indicative of her internalised misogyny. Cho Chang was Harry Potter’s love interest throughout books 4 and 5. However, Cho was in a relationship with another student in the fourth book, and unfortunately this student was killed by Lord Voldemort at the end of the book. This leaves Cho rightfully distraught. Though still in emotional turmoil, she develops a crush on Harry and they begin dating. During their first kiss, Cho is crying because she is thinking of her dead boyfriend. Harry and Cho break up after multiple arguments later in the book. Later on in the series, Harry develops feelings for his best friend’s sister, Ginny Weasley. Rowling periodically writes how Harry prefers Ginny to Cho because Cho was too emotional after the death of her boyfriend. Harry preferred Ginny, who was stronger and could contain her emotions, supposedly because she had grown up with 6 brothers (no, 5, Ronny is a sissy). This comparison of the two girls demonstrates Rowling’s internalized feelings that women exist for the purpose of pleasing men. The thinly veiled idea that women who are too emotional or too much drama queens are not desirable is evident in Rowling’s writing. Fleur Delcore is another example of this feeling. Fleur is a student at a French wizarding school who competes against Harry in a difficult tournament in the fourth book. Fleur is part veela, who are magical beings of extreme beauty but can turn monstrous when angered. Fleur eventually marries Ron Weasley’s older brother, Bill. Hermionie, Harry’s other best friend, and Ginny constantly complain about Fleur. However, the only thing their animosity can be traced back to is that Fleur is a beautiful Frenchy woman and she is confident in that, whilst they are just snubnosed Brits. This further develops Rowling’s internalized misogyny. She views women who are confident in their beauty as annoying, and has the idea that women should seek male validation. Though these portions of the book were likely unintentional, speaking from personal experience, it has to be said that Rowling’s writing of women in her book have had a lasting effect on her female readers.
ellauri214.html on line 86: Whereas Rowling’s shepherding of readers was, in the Harry Potter juvenile series, an essential asset, in The Casual Vacancy her firm hand can feel constraining. She leaves little space for the peripheral or the ambiguous; hidden secrets are labeled as hidden secrets, and events are easy to predict. We seem to watch people move around Pagford as if they were on Harry’s magical parchment map of Hogwarts.
ellauri214.html on line 543: The daughter of two literature teachers, little Olga grew up near the border with Czechoslovakia, hiding under tables to eavesdrop on adult conversations. As a teenager she was gripped by Freud, then Jung, thrilled by the discovery that “every tiny thing you did had a deeper meaning . . . those ideas turned the world into a book I could read.”
ellauri220.html on line 336: (US & UK) originally used by Europeans/white people as a pejorative term for a black person. Possibly from Portuguese barracos, a building constructed to hold slaves for sale (1837). The term (though still also used in its original sense) is commonly used today by African or Black Americans towards members of the same race who are perceived to pander/kowtow to white people; to be a 'sellout'; to hate themselves; or to "collud[e] with racism for personal gain." It is often used against black conservatives or Republicans (similar to Uncle Tom and coconut).
ellauri221.html on line 300: After M tells Bond to take two weeks´ leave, Bond travels to Rio de Janeiro, where he meets Goodhead once more. Jaws, who is now working for Drax, tries to kill them both on a cable car at Sugarloaf Mountain. They escape, but are then captured by other men of Drax´s disguised as paramedics. Bond escapes from the ambulance speeding towards Drax´s base, but leaves Goodhead behind.
ellauri222.html on line 421: An employee of the Einhorns, the pretty and promiscuous Lollie is also William Einhorn’s mistress for a time. She leaves the family’s employ after the stock market crash and ends up being killed by a boyfriend.
ellauri222.html on line 433: Sophie Geratis is a beautiful Greek girl who works as a chambermaid. Augie meets her when he is working as a union organizer, and the two become lovers. Sophie is engaged to someone else and Augie leaves her to go with Thea. They reunite later, but Augie leaves her again for Stella.
ellauri222.html on line 645: Tambow is Jimmy Klein’s uncle, a “big wheel” in Republican ward politics. Jimmy and Augie pass out campaign literature and do other odd jobs for him. Tambow is divorced and his own sons, Donald and Clem, refuse to work for him. He dies and leaves all his money to Clem and Donald.
ellauri222.html on line 675: Through his Wonder Woman comics, he aimed to condition readers to becoming more readily accepting of loving submission to loving authorities rather than being so assertive with their own destructive egos. About male readers, he later wrote: "Give them an alluring woman stronger than themselves to submit to, and they'll be proud to become her willing slaves!"
ellauri222.html on line 1026: "If we don´t strike hard at this chief Timmendiquas and his men, they will strike hard at us." The savages, seizing their weapons, sprang forth to the conflict. With the Wyandots and the bravest of the Shawnees and Miamis Zimmerman still held the ground where a group of tepees stood, and many men fell dead or wounded before them. Adam Colfax and Major Braithwaite met in the prairie, and in their excitement and joy wrung each other´s hands.
ellauri223.html on line 68: This shrewdness, however, is not necessary among the inhabitants of the City of the Sun. For with them deformity is unknown. When the women are exercised they get a clear complexion, and become strong of limb, tall and agile, and with them beauty consists in tallness and strength. Tanakka, punakka ja rivakka, täst mie piän! Therefore, if any woman dyes her face, so that it may become beautiful, or uses high-heeled boots so that she may appear tall, or garments with trains to cover her wooden shoes, she is condemned to capital punishment. But if the women should even desire them they have no facility for doing these things. For who indeed would give them this facility? Further, they assert that among us abuses of this kind arise from the leisure and sloth of women. By these means they lose their color and have pale complexions, and become feeble and small. For this reason they are without proper complexions, use high sandals, and become beautiful not from strength, but from slothful tenderness. And thus they ruin their own tempers and natures, and consequently those of their offspring. Furthermore, if at any time a man is taken captive with ardent love for a certain woman, the two are allowed to converse and joke together and to give one another garlands of flowers or leaves, and to make verses. But if the race is endangered, by no means is further union between them permitted. Her fanny must be locked in a love girdle, and his pecker lassoed and bound behind his butt. Moreover, the love born of eager desire is not known among them; only that born of friendship. LOL
ellauri223.html on line 76: They are unwilling that the State should be corrupted by the vicious customs of slaves and foreigners. Therefore they do business at the gates, and sell only those whom they have taken in war or keep them for digging ditches and other hard work without the city, and for this reason they always send four bands of soldiers to take care of the fields, and with them there are the laborers.
ellauri236.html on line 102: “I look at the things I want to see, and I avoid looking at what they want to show me,” said José Luiz Chaves Fonseca, a turbine engineer for offshore oil platforms who was attending the rally this month north of Rio de Janeiro as a Bolsonaro impersonator. “If everyone dressed like this, they wouldn’t be tricked.”
ellauri236.html on line 202: In a book like No Orchids one is not, as in the old-style crime story, simply escaping from dull reality into an imaginary world of action. One's escape is essentially into cruelty and sexual perversion. No Orchids is aimed at the power-instinct, which Raffles or the Sherlock Holmes stories are not. At the same time the English attitude towards crime is not so superior to the American as I may have seemed to imply. It too is mixed up with power-worship, and has become more noticeably so in the last twenty years. A writer who is worth examining is Edgar Wallace, especially in such typical books as The Orator and the Mr. J. G. Reeder stories. Wallace was one of the first crime-story writers to break away from the old tradition of the private detective and make his central figure a Scotland Yard official. Sherlock Holmes is an amateur, solving his problems without the help and even, in the earlier stories, against the opposition of the police. Moreover, like Lupin, he is essentially an intellectual, even a scientist. He reasons logically from observed fact, and his intellectuality is constantly contrasted with the routine methods of the police. Wallace objected strongly to this slur, as he considered it, on Scotland Yard, and in several newspaper articles he went out of his way to denounce Holmes by name. His own ideal was the detective-inspector who catches criminals not because he is intellectually brilliant but because he is part of an all-powerful organization. Hence the curious fact that in Wallace's most characteristic stories the ‘clue’ and the ‘deduction’ play no part. The criminal is always defeated by an incredible coincidence, or because in some unexplained manner the police know all about the crime beforehand. The tone of the stories makes it quite clear that Wallace's admiration for the police is pure bully-worship. A Scotland Yard detective is the most powerful kind of being that he can imagine, while the criminal figures in his mind as an outlaw against whom anything is permissible, like the condemned slaves in the Roman arena. His policemen behave much more brutally than British policemen do in real life — they hit people with out provocation, fire revolvers past their ears to terrify them and so on — and some of the stories exhibit a fearful intellectual sadism. (For instance, Wallace likes to arrange things so that the villain is hanged on the same day as the heroine is married.) But it is sadism after the English fashion: that is to say, it is unconscious, there is not overtly any sex in it, and it keeps within the bounds of the law. The British public tolerates a harsh criminal law and gets a kick out of monstrously unfair murder trials: but still that is better, on any account, than tolerating or admiring crime. If one must worship a bully, it is better that he should be a policeman than a gangster. Wallace is still governed to some extent by the concept of ‘not done’. In No Orchids anything is ‘done’ so long as it leads on to power. All the barriers are down, all the motives are out in the open. Chase is a worse symptom than Wallace, to the extent that all-in wrestling is worse than boxing, or Fascism is worse than capitalist democracy.
ellauri238.html on line 785: behaves in a different way on toinen taktiikka
ellauri238.html on line 787: she leaves his living body hiän lähtee elävästä ruumiista
ellauri238.html on line 886: Was like the movement of many slaves rowing a ship, Oli kuin nippu orjia soutamassa kaleeria,
ellauri238.html on line 895: And moves in angry waves to my heart. Ja liikkuu vihasina aaltoina mun sydämeen.
ellauri240.html on line 122: The Pathet Lao leadership, hiding in caves, survived one of history's most brutal aerial bombardments, and by 1975 had taken full control and established a communist government. The CIA arranged for flights to bring Vang Pao and his Hmong supporters to the US as refugees via airbases in Thailand. Thousands more beleaguered Vang Pao supporters fled across the Mekong and ended up in refugee camps.
ellauri241.html on line 49: It is only after Fanny receives a valentine from Brown that Keats passionately confronts them and asks if they are lovers. Brown sent the valentine in jest, but warns Keats that Fanny is a mere flirt playing a game. Fanny is hurt by Brown's accusations and Keats' lack of faith in her; she ends their lessons and leaves. The Dilkes move to Westminster in the spring, leaving the Brawne family their half of the house and six months rent. Fanny and Keats then resume their interaction and fall deeply (ca. 6 inches) in love. The relationship comes to an abrupt end when Brown departs with Keats for his summer holiday, where Keats may earn some money. Fanny is heartbroken, though she is comforted by Keats' love letters. When the men return in the autumn, Fanny's mother voices her concern that Fanny's attachment to the poet will hinder her from being courted. Fanny and Keats secretly become engaged.
ellauri241.html on line 51: Keats contracts tuberculosis the following winter. He spends several weeks recovering until spring. His friends collect funds so that he may spend the following winter in Italy, where the climate is warmer. After Brown impregnates a maid and is unable to accompany him, Keats finds accommodation in London for the summer, and is later taken in by the Brawne family following an attack of his illness. When his book sells with moderate success, Fanny's mother gives him her blessing to marry Fanny once he returns from Italy. The night before he leaves, he and Fanny say their tearful goodbyes in privacy. Keats dies in Italy the following February of complications from his illness, as his brother Tom did. Bugger it.
ellauri241.html on line 291: Down through tress-lifting waves the Nereids fair blondit Nereidit laskeutuvat kohoavien aaltojen läpi
ellauri241.html on line 688: By minist'ring slaves, upon his hands and feet, ministeriorjien toimesta käsiinsä ja jalkoihinsa,
ellauri241.html on line 704: Beautiful slaves, and Lamia's self, appear, Kauniit orjat ja Leimiä itse ilmestyy,
ellauri241.html on line 721: The leaves of willow and of adder's tongue; Pajun ja käärmeenkielen 2-haaraiset lehdet;
ellauri241.html on line 852: What thou among the leaves hast never known, Mitä sinä lehtien joukossa et ole koskaan tuntenut,
ellauri241.html on line 879: Fast fading violets cover'd up in leaves; Nopeasti haalistuvat orvokit lehtipeitossa;
ellauri241.html on line 1065: No oat-sheaves drooping in the western sun!
ellauri241.html on line 1223: To doff thy shepherd vest, and woo thy midriff fresh leaves!
ellauri241.html on line 1476: Her voice I hung like fruit among green leaves:
ellauri241.html on line 1477: Her lips were all my own, and—ah, ripe sheaves
ellauri241.html on line 1639: The Maiden reappears to the shepherd-prince as he returns to earth. Endymion is overcome with relief and joy and says that he has wasted too long searching for nothing but a dream and wants to start a life with the Maiden. She tells him that they cannot be together because he is forbidden to her. They wander through the forest and are quiet and somber until Endymion sees his sister Peona in the distance. They rush together and embrace. Peona implores Endymion to "weep not so" and "sigh no more" for the Indian Maiden can be his queen of Latmos. Endymion responds that "a hermit young, [he will] live in mossy cave" but Peona can visit him regularly. The resigned shepherd-prince leaves behind a confused Peona and Maiden and visits the altar of Diana to "bid adieu / To her for the last time." Peona and the Indian Maiden arrive. Endymion watches in stunned disbelief as the Indian Maiden transforms into his beloved Diana. It is revealed that Cynthia, Diana, and the Indian Maiden are the same woman. Actually Peona too! For all practical purposes, all women are the same: one hole up front and two more in the pants. Endymion swoons and after "three swiftest kisses" they vanish together leaving Peona who walks home in wonderment.
ellauri243.html on line 147: until the American Holocaust, when the United States was attacked by waves of Russian bombers launching hypersonic nuclear-tipped missiles. Almost the entire fleet of American long-range bombers and more than half of America's intercontinental-ballistic-missile arsenal was wiped out in a matter of hours. But Battle Mountain's little fleet of high-tech bombers, led by Patrick McLanahan, survived and formed the spearhead of the American counterattack that destroyed most of Russia's ground-launched intercontinental nuclear missiles and restored a tenuous sort of parity in nuclear forces between the two nations. On the plus side, there are now less than half so many hungry mouths left to feed on the entire ball of fire. Except this, everything goes on as before, business as usual.
ellauri243.html on line 293: Ali Khan married Amrita Singh, who was 12 years or older, shockwaves
ellauri243.html on line 296: Ali Khan married Amrita Singh, who was 12 years not older, shockwaves
ellauri243.html on line 484: In his personal life, Brown is a member of CAP. He is one of the pilots who regularly fly outpatients to get the attention that he craves. This is all done on a volunteer basis (but the kerosene is on the house), so he spends a lot of time flying across the country. In his free time, he enjoys flying in his own personal plane and he is a soccer referee for youth games.
ellauri246.html on line 208: How strange it seems! These Hebrews in their graves, Näyttääpä oudolta! Nää mokut haudoissaan,
ellauri246.html on line 210: Silent beside the never-silent waves, Hiljaa hiljaa lepäävät kuin lammen laine,
ellauri246.html on line 241: Still keeps their graves and their remembrance green. pitää hautatontit ja muistot vihreinä.
ellauri247.html on line 189: sekä ilmentää huumoria ja elämänkokemusta. Hänen teoksistaan puuttuu kuitenkin aikalaisensa Henry Fieldingin teosten tarinan yhtenäisyys ja psykologinen terävyys. Teokset Ferdinand, Count Fathom (1753) ja Sir Launcelot Greaves (1762) eivät yllä hänen viimeisen romaaninsa The expedition of Humphrey Clinker (1771) tasolle, joka on mestariteos ja jossa hän muista teoksistaan poiketen ei liitä huumoriin kitkerää satiiria.
ellauri249.html on line 409: Kyseenalaisia sankareita kaiken kaikkiaan, esimtää "bloody eye" Skobelev edellisessä Krimin sodassa. Skobelev returned to Turkestan after the war, and in 1880 and 1881 further distinguished himself by retrieving the disasters inflicted by the Tekke Turkomans: following the Siege of Geoktepe, it was stormed, the general captured the fort. Around 8,000 Turkmen soldiers and civilians, including women and children were slaughtered in a bloodbath in their flight, along with an additional 6,500 who died inside the fortress. The Russians massacre included all Turkmen males in the fortress who had not escaped, but they spared some 5,000 women and children and freed 600 Persian slaves. The defeat at Geok Tepe and the following slaughter broke the Turkmen resistance and decided the fate of Transcaspia, which was annexed to the Russian Empire. The great slaughter proved too much to stomach reducing the Akhal-Tekke country to submission. Skobelev was removed from his command because of the massacre. He was advancing on Ashkhabad and Kalat i-Nadiri when he was disavowed and recalled to Moscow. He was given the command at Minsk. The official reason for his transfer to Europe was to appease European public opinion over the slaughter at Geok Tepe. British Field Marshal Bernard Montgomery assessed Skobelev as the world's "best single commander" between 1870 and 1914 and wrote of his "skilful and inspiring" leadership. Francis Vinton Greene also rated Skobelev highly.
ellauri260.html on line 393: In 1896 Frazer married Elizabeth "Lilly" Grove, a writer whose father was from Alsace. She would later adapt Frazer's Golden Bough as a book of children's stories, The Leaves from the Golden Bough. Frazer was not widely travelled. His prime sources of data were ancient histories and questionnaires mailed to missionaries and imperial officials all over the globe. His vision of the annual sacrifice of the Year-King has not been borne out by field studies. His wife Lady Frazer published a single-volume abridged version, largely compiled by her, in 1922, with some controversial material on Christianity excluded from the text. Sigmund Freud, the founder of psychoanalysis, cited Totemism and Exogamy frequently in his own Totem and Taboo:
ellauri263.html on line 674: Col. Olcott ei ollut vakuuttunut vaan alkoi vehkeillä ennenkuin HPB oli ehtinyt kylmetä. In the April Theosophist Col. Olcott makes public what we have long known to be his private opinion – a private opinion hinted at through the pages of Old Diary Leaves – that H.P.B. was a fraud, a medium, and a forger of bogus messages from the Masters. This final ingrate’s blow is delivered in a Postscript to the magazine for which the presses were stopped. The hurry was so great that he could not wait another month before hurling the last handful of mud at his spiritual and material benefactor, our departed H.P.B. The next prominent person for whom we wait to make a similar public statement, has long made it privately. [Note: This sentence referred to Annie Besant.]
ellauri266.html on line 387: Vuonna 2001 ohjaaja Tim Burton johti Planet of the Apes -elokuvan uudelleenkäynnistystä , joka oli suurelta osin kriittinen ja kaupallinen epäonnistuminen. Mutta viime aikoina sarjan uudet remake-sarjat, Rise of the Planet of the Apes (ohjaaja Rupert Wyatt vuonna 2011) ja Dawn of the Planet of the Apes (ohjaaja Matt Reaves vuonna 2014), ovat saavuttaneet suurta menestystä. Kolmas jatko-osa on parhaillaan suunnitteluvaiheessa, ja franchising-sarjat, kuten Apinoiden planeetta esitteli laajemmalle yleisölle genretarinoita. Kun elokuva- ja katselutottumukset muuttuivat, tieteiskirjallisuus tuli yhä suositummaksi yleisön keskuudessa.
ellauri270.html on line 242: "A Warning for Married Women" tells the story of Jane Reynolds and her lover James Harris, with whom she exchanged a promise of marriage. He is pressed as a sailor before the wedding takes place and Jane faithfully awaits his return for three years, but when she learns of his death at sea, she agrees to marry a local carpenter. Jane gives birth to three children and for four years the couple lives a happy life. One night, when the carpenter is away, the spirit of James Harris appears. He tries to convince Jane to keep her oath and run away with him. At first she is reluctant to do so, because of her husband and their children, but ultimately she succumbs to the ghost's pleas, letting herself be persuaded by his tales of rejecting the royal daughter's hand and assurance that he has the means to support her – namely, a fleet of seven ships. The pair then leaves England, never to be seen again, and the carpenter commits suicide upon learning that his wife is gone. The broadside ends with a mention that although the children were orphaned, the heavenly powers will provide for them.
ellauri270.html on line 319: Mr. Summers, the man who conducts the lottery, arrives. He also organizes the river dances, the purity pledges, and the Halloween program, because he has time to devote to volunteering. He runs the coal business in town, but his neighbors pity him because his wife is unkind and the couple has no children. Mr. Summers arrives bearing a black box. He is followed by the postmaster, Mr. Graves, who caries a stool.
ellauri270.html on line 323: Mr. Graves sets the stool in the center of the square and the black box is placed upon it. Mr. Summers asks for help as he stirs the slips of paper in the box. The people in the crowd hesitate, but after a moment Mr. Martin and his oldest son Baxter step forward to hold the box and stool. The original black box from the original lotteries has been lost, but this current box still predates the memory of any of the villagers. Mr. Summers wishes to make a new box, but the villagers don’t want to “upset tradition” by doing so. Rumor has it that this box contains pieces of the original black box from when the village was first settled. The box is faded and stained with age.
ellauri270.html on line 327: Much of the original ritual of the lottery has been forgotten, and one change that was made was Mr. Summers’s choice to replace the original pieces of wood with slips of paper, which fit more easily in the black box now that the population of the village has grown to three hundred. The night before the lottery, Mr. Summers and Mr. Graves always prepare the slips of paper, and then the box is kept overnight in the safe of the coal company. For the rest of the year, the box is stored in Mr. Graves’s barn, the post office, or the Martins’ grocery store.
ellauri270.html on line 331: In preparation for the lottery, Mr. Summers creates lists of the heads of families, heads of households in each family, and members of each household in each family. Mr. Graves properly swears in Mr. Summers as the officiator of the lottery. Some villagers recall that there used to be a recital to accompany the swearing in, complete with a chant by the officiator. Others remembered that the officiator was required to stand in a certain way when he performed the chant, or that he was required to walk among the crowd. A ritual salute had also been used, but now Mr. Summers is only required to address each person as he comes forward to draw from the black box. Mr. Summers is dressed cleanly and seems proper and important as he chats with Mr. Graves and the Martins.
ellauri270.html on line 355: As the reading of names continues, Mrs. Delacroix says to Mrs. Graves that is seems like no time passes between lotteries these days. It seems like they only had the last one a week ago, she continues, even though a year has passed. Mrs. Graves agrees that time flies. Mr. Delacroix is called forward, and Mrs. Delacroix holds her breath. “Dunbar” is called, and as Janey Dunbar walks steadily forward the women say, “go on, Janey,” and “there she goes.”
ellauri270.html on line 357: Snap shots of village life, like the conversation between Mrs. Delacroix and Mrs. Graves, develop the humanity of the characters and makes this seem just like any other small town where everyone knows each other. The small talk juxtaposed against murder (oops now I let the cat out of the bag, sorry) is what makes the story so powerful. Janey is taking on a “man’s role,” so she is assumed to need encouragement and support.
ellauri270.html on line 359: Mrs. Graves watches Mr. Graves draw their family’s slip of paper. Throughout the crowd, men are holding slips of paper, nervously playing with them in their hands. “Hutchinson” is called, and Tessie tells her husband to “get up there,” drawing laughs from her neighbors.
ellauri270.html on line 363: In the crowd, Mr. Adams turns to Old Man Warner and says that apparently the north village is considering giving up the lottery. Old Man Warner snorts and dismisses this as foolish. He says that next the young folks will want everyone to live in caves or nobody to work. He references the old saying, “lottery in June, corn be heavy soon.” He reminds Mr. Adams that there has always been a lottery, and that it’s bad enough to see Mr. Summers leading the proceedings while joking with everybody. Mrs. Adams intercedes with the information that some places have already stopped the lotteries. Old Man Warner feels there’s “nothing but trouble in that.”
ellauri270.html on line 371: Finally, the last man has drawn. Mr. Summers says, “all right, fellows,” and, after a moment of stillness, all the papers are opened. The crowd begins to ask who has it. Some begin to say that it’s Bill Hutchinson. Mrs. Dunbar tells her son to go tell his father who was chosen, and Horace leaves. Bill Hutchinson is quietly staring down at his piece of paper, but suddenly Tessie yells at Mr. Summers that he didn’t give her husband enough time to choose, and it wasn’t fair.
ellauri270.html on line 375: Mrs. Delacroix tells Tessie to “be a good sport,” and Mrs. Graves reminds her “all of us took the same chance.” Bill Hutchinson tells his wife to “shut up.” Mr. Summers says they’ve got to hurry to get done in time, and he asks Bill if he has any other households in the Hutchinsons’ family. Tessie yells that there’s her daughter Eva and Eva’s husband Don, and says that they should be made to take their chance, too. Mr. Summers reminds her that, as she knows, daughters draw with their husband’s family. “It wasn’t fair,” Tessie says again.
ellauri270.html on line 379: Bill Hutchinson regretfully agrees with Mr. Summers, and says that his only other family is “the kids.” Mr. Summers formally asks how many kids there are, and Bill responds that there are three: Bill Jr., Nancy, and little Davy. Mr. Graves takes the slips of paper back and puts five, including the marked slip of paper, in the black box. The others he drops on the ground, where a breeze catches them. Mrs. Hutchinson says that she thinks the ritual should be started over—it wasn’t fair, as Bill didn’t have enough time to choose his slip.
ellauri270.html on line 381: Mr. Summers and Mr. Graves’s calm continuation of the lottery’s ritual shows that they are numb to the cruelty of the proceedings. Tessie’s protests imply that she doesn’t see the choice of the marked slip of paper as fate or some kind of divine decree, but rather as a human failing. Perhaps she sees, too late, that the lottery is only an arbitrary ritual that continues simply because a group of people have unthinkingly decided to maintain it.
ellauri270.html on line 383: Mr. Summers asks if Bill Hutchinson is ready, and, with a glance at his family, Bill nods. Mr. Summers reminds the Hutchinsons that they should keep their slips folded until each person has one. He instructs Mr. Graves to help little Davy. Mr. Graves takes the boy’s hand and walks with him up to the black box. Davy laughs as he reaches into the box. Mr. Summers tells him to take just one paper, and then asks Mr. Graves to hold it for him.
ellauri270.html on line 391: Mr. Summers instructs the Hutchinsons to open the papers. Mr. Graves opens little Davy’s and holds it up, and the crowd sighs when it is clearly blank. Nancy and Bill Jr. open theirs together and both laugh happily, as they hold up the blank slips above their heads. Mr. Summers looks at Bill, who unfolds his paper to show that it is blank. “Tessie,” Mr. Summers says. Bill walks over to his wife and forces the slip of paper from her hand. It is the marked slip of paper with the pencil dot Mr. Summers made the night before.
ellauri270.html on line 401: The children pick up stones, and Davy Hutchinson is handed a few sharp pebbles in a paper cone. Tessie Hutchinson holds out her arms desperately, saying, “it isn’t fair,” as the crowd advances toward her. A flying stone hits her on the side of her head. Old Man Warner urges everyone forward, and Steve Adams and Mrs. Graves are at the front of the crowd. “It isn’t fair, it isn’t right,” Tessie screams, and then the villagers overwhelm her.
ellauri271.html on line 87: Voldemar Putin piti venäläisille naisille siirappisen naistenpäivän puheen kv. naisten päivänä. Venäjällä naisten päivä on hyvin tärkeä. Lisääntyminen on siinä kaikkein tärkeintä. Nyt kun maapallon resut on käytkaz lopussa ja loppu juomavesi valuu alas kuivista kurkuista kuin lavuaarin rööristä, intoutuvat köige maade äijäköriläät niin idässä kuin lännessä maximoimaan naisten lisääntymisonnea kieltämällä niiltä muut tehtävät, estämällä abortit, kieltämällä sexiopetuxen koulussa ja lieventämällä raiskausehtoja.
ellauri272.html on line 78: Kirsten Sims from New Zealand stated that the book "will win no prizes for its prose" and that "there are some exceedingly awful descriptions," although it was also an easy read; "(If you only) can suspend your disbelief and your desire to – if you'll pardon the expression – slap the heroine for having so little self respect, you might enjoy it." A Cord from U of Columbia stated that, "Despite the clunky prose, James does cause one to turn the page." Father Metro wrote that "suffering through 500 pages of this heroine's inner dialogue was torturous, and not in the intended, sexy kind of way". Jessica Reaves, the Chicago Tribune, wrote that the "book's source material isn't great literature", noting that the novel is "sprinkled liberally and repeatedly with asinine phrases", and described it as "depressing". Publishers Weekly named E. L. James the 'Publishing Person of the Year' 2012. In April 2012 E. L. James was listed as one of Time magazine's "100 Most Influential People in the World".
ellauri272.html on line 416: M.L. Rosenthal felt that although Ammons shares Wallace Stevens’s desire to intellectualize rather than simply describe, he falls short of Stevens’s success. Paul Zweig agrees that “unlike T.S. Eliot or Stevens, Ammons does not write well about ideas.” When the narrator finds the dead mole under the leaves, he says, “mercy: I’d just had / lunch: squooshy ice cream: I nearly / unhad it.” Vendler commented, “There has been nothing like this in American poetry before Ammons—nothing with this liquidity of folk voice.”
ellauri275.html on line 446: The Georgian poets were, by the strictest definition, those whose works appeared in a series of five anthologies named Georgian Poetry, published by Harold Monro and edited by Edward Marsh, the first volume of which contained poems written in 1911 and 1912. The group included Edmund Blunden, Rupert Brooke, Robert Graves, D. H. Lawrence, Walter de la Mare, Siegfried Sassoon, and John Drinkwater. Until the final two volumes, the decision had not been taken to include female poets.
ellauri276.html on line 786: Under the long fell´s stony eaves Pitkän tunturin kivisten räystäiden alla
ellauri276.html on line 788: Ridge after ridge man´s tide-mark leaves, Harju harjanteen jälkeen miehen vuorovesimerkkilehdet,
ellauri282.html on line 336: Nämä ovat järjestään samanlaisia pehmoisia päästeleviä mustavesipäitä, Kari Wellman-tyyppejä.
ellauri284.html on line 664: The Indian flag waves over a settlement for construction workers at the site of the planned Trump/IREO tower. (Enrico Fabian/for The Washington Post)
ellauri299.html on line 504: Dylanin vuonna 1966 syntyneelle vanhimmalle pojalleen Jesselle kehtolauluksi kirjoitettu laulu kertoo isän toiveista, että hänen lapsensa pysyy vahvana ja onnellisena. Se alkaa riveillä "Jumala siunatkoon ja varjelkoon sinua aina / toteutukoot kaikki toiveesi", joka toistaa papin siunauksen Lukujen kirjasta (Neljäs Mooseksen kirja 6:24-26), jonka rivit alkavat: "Siunatkoon sinua ja varjelkoon sinua / Toteuttakoon pienimmätkin toiveesi. Herra valistakoon kasvonsa sinulle, kallistakoon korvansa." Koska Dylan ei halunnut kuulostaa "liian sentimentaalilta", hän lisäsi kappaleesta kaksi versiota Planet Waves -albumille, yhden kehtolaulun ja toisen rock -suuntautuneen. Howard Cosell lausui kappaleen ikimuistoisesti amerikkalaisessa televisiossa, kun Muhammad Ali voitti raskaansarjan kruunun kolmannen kerran. Kärsi, kärsi, kirkkaamman kruunun saat.
ellauri300.html on line 647: Conduct for the congregants (Titus 2:1-10, 3:1-11). Older women are encouraged to avoid slander or excessive drinking and must encourage younger women to be good wives and mothers. Slaves are exhorted to be trustworthy and obedient. The church as a whole is exhorted to submit to authorities and avoid fighting and “foolish discussions” (Titus 3:9).
ellauri302.html on line 171: The Scribe: Who can tell? Our Lord is a God of mercy and forgiveness, but He is also a God of retribution and vengeance. (Leaving.) Well, it's getting late. Let's be off to the synagogue. (Leaves)
ellauri302.html on line 220: Time to close shop, says Yekel. Reizel! To bed! Basha! Time to go to sleep! (From without are heard girls' voices: Soon. Right away!) Yekel, calling into the entry. Reizel! Basha! Enter two girls, running. Rain is dripping from their wet, filmy dresses and from their unbraided hair. They are in a merry mood and speak with laughter. Yekel leaves, slamming the door behind him.)
ellauri302.html on line 226: The God Of Vengeance paid my account the day before yesterday... We were standing under the eaves, the rain is so fragrant,.. It washes the whole winter off your head. (Goes over to Hindel.) Just look... (Showing her wet pubic hair.) How fresh it is... how sweet it smells...
ellauri302.html on line 235: Since the Feast of Weeks was one of the “harvest feasts,” the Jews were commanded to “present an offering of new grain to the Lord” (Leviticus 23:16). This offering was to be “two wave loaves of two-tenths of an ephah” which were made “of fine flour... baked with leaven.” The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the “wave offerings” they were also to offer seven first-year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed. Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather “any gleanings” from the harvest as a way of providing for the poor and strangers (Leviticus 23:22).
ellauri302.html on line 249: Shut up, will you? Late at night they have to start telling stories about the dead. No dead people can come here. Our boss has a Holy Scroll upstairs... (A sudden hush.) What's wrong about our trade, I'd like to know? (She leaves her little room and goes into the basement.) Wasn't our mistress in a house like this for fifteen years? Yet she married. And isn't she a respectable God-fearing woman?... Doesn 't she observe all the laws that a Jewish daughter must keep?... And isn't her Rifkele a pure child? And isn't our boss a respectable man? Isn't he generous? Doesn't he give the biggest donations to charity?... And he's had a Holy Scroll written...
ellauri302.html on line 282: Manke: Wait, Rifkele, I'm coming right out to you. (Jumps down from the chair and runs up the stairs.) I 'm coming out to you. Just a moment and I'm with you. (She leaves. Rifkele disappears from the window.)
ellauri302.html on line 376: Sarah: So you want to go back to the basement? — Into the basement, then! Much I care! (Resumes her packing.) He wants to ruin us completely. What has come over the man? (For a moment she is absorbed in reflection.) If you're going to stand there like a lunatic, I'll get busy myself! (Takes off her diamond ear-rings.) I'll go over to Shloyme's and give him my diamond ear-rings. (From her bundle she draws out a golden chain.) And if he holds back, I'll add a hundred rouble note. (She searches YeheVs trousers pocket for his pockethook. He offers no resistance.) Within fifteen minutes (Throwing a shawl over her shoulders.) Rifkele will be here. (As she leaves.) Shloyme will do that for me. (Slams the door behind her.)
ellauri302.html on line 428: Fie! You're out of your head altogether. True, a misfortune has befallen you. May Heaven watch over aU of us. Well? What? Misfortunes happen to plenty of folks. The Lord sends aid and things turn out all right. The important point is to keep your mouth shut. Hear nothing. See nothing. Just wash your hands clean of it and forget it. (To Reizel.) Be careful what you say. Don't let it travel any further, God forbid. Do you hear? (Turns to Yekel, who is staring vacantly into space.) I had a talk with... (Looks around to see whether Reizel is still present. Seeing her, he stops. After a pause he begins anew, more softly, looking at Reizel as a hint for her to leave.) With er, er... (Casts a significant glance at Reizel, who at last understands, and leaves.) I had a talk with the groom's father. I spoke to him between the afternoon and evening prayers, at the synagogue. He's almost ready to talk business. Of course I gave him to understand that the bride doesn't boast a very high pedigree, but I guess another hundred roubles will fix that up, all right. Nowadays, pedigrees don't count as much as they used to. With God's help I'll surely be here this Sabbath, with the groom's father. We'll go down to the Dayon and have him examine the young man in his religious studies... But nobody must get wind of this tale. It might spoil everything. The father comes of a fine family and the son carries a smart head on his shoulders. There, there. Calm yourself. Trust in the Lord and everything will turn out for the best. With God's help I am going home to prepare for the morning prayer. And as soon as the girl returns, notify me. Remember, now. (About to go.)
ellauri302.html on line 474: Reb Ali The truth. The truth. Heaven will help you... Everything will turn out for the best. I'm going to the young man's father directly. He's over at the synagogue and must surely be waiting for me. (Looks around.) Tell your wife to put the house in order in the meantime. And you, prepare the contract, and at once, so that he'll have no time to discover anything amiss and withdraw. Arrange the wedding date and have the bride go at once to her parents-in-law. No idle chatter, remember. Keep silent, so that nobody wiU learn anything about it. (Ready to go.) And cast all this nonsense out of your head. Trust in the Lord and rejoice in His comfort. (At the door.) Tell your wife to tidy up the place. (Leaves.)
ellauri302.html on line 520: Yekel: Down into the brothel with you! (He leaves together with Rifkele, whose cries are heard from outside.)
ellauri313.html on line 629: Which waves in every raven tress, Jota jokainen korpinmusta haven varjostaa,
ellauri321.html on line 159: As Christians, religion curbs them not in their opinions; the general indulgence leaves every one to think for themselves in spiritual matters; the laws inspect our actions, our thoughts are left to God. Industry, good living, selfishness, litigiousness, country politics, the pride of freemen, religious indifference, are their characteristics. If you recede still farther from the sea, you will come into more modern settlements; they exhibit the same strong lineaments, in a ruder appearance. Religion seems to have still less influence, and their manners are less improved, and they carry guns.
ellauri321.html on line 166: Near the great woods, in the last inhabited districts men seem to be placed still farther beyond the reach of government, which in some measure leaves them to themselves. How can it pervade every corner; as they were driven there by misfortunes, tunes, necessity of beginnings, desire of acquiring large tracks of land, idleness, frequent want of œconomy, ancient debts; the re-union of such people does not afford a very pleasing spectacle. When discord, want of unity and friendship; when either drunkenness or idleness prevail in such remote districts; contention, inactivity, and wretchedness must ensue. There are not the same remedies to these evils as in a long established community. The few magistrates they have, are in general little better than the rest; they are often in a perfect state of war; that of man against man, sometimes decided by blows, sometimes by means of the law; that of man against every wild inhabitant of these venerable woods, of which they are come to dispossess them. There men appear to be no better than carnivorous animals of a superior rank, living on the flesh of wild animals when they can catch them, and when they are not able, they subsist on grain. Eating of wild meat, whatever you may think, tends to alter their temper.
ellauri321.html on line 175: Thus our bad people are those who are half cultivators and half hunters; and the worst of them are those who have degenerated altogether into the hunting state. As old ploughmen and new men of the woods, as Europeans and new made Indians, they contract the vices of both; they adopt the moroseness and ferocity of a native, without his mildness, or even his industry at home. If manners are not refined, at least they are rendered simple and inoffensive by tilling the earth; all our wants are supplied by it, our time is divided between labour and rest, and leaves none for the commission of great misdeeds. As hunters it is divided between the toil of the chase, the idleness of repose, or the indulgence of inebriation.
ellauri321.html on line 186: Let me select one as an epitome of the rest, say this wetback from South America: he is hired, he goes to work, and works moderately; instead of being employed by a haughty person, he finds himself with his equal, placed at the substantial table of the farmer, or else at an inferior one as good; his wages are high, his bed is not like that bed of sorrow on which he used to lie: if he behaves with propriety, and is faithful, he is caressed, and becomes as it were a member of the Amazon family.
ellauri322.html on line 295: Norjalaiset vaikuttavat ahkerammilta ja varakkaammilta. Ruåzalaiset nimittävät niitä konnixi, ne sanovat svedupellejä teeskentelijöixi. Oikeassa ovat kumpikin. Slaves are not sharpened by the only thing that can motivate a man, namely self-interest. Fredrikshallissa omat ampui selkään Kalle Tusinaa. Poor Charles!
ellauri323.html on line 160: Suomalaiset ovat täys moukkia. Ne juovat vaaleapaahtoista kahvia 4 kuppia päivässä. Nyt (niin, nyt, 30 vuotta jälkijunassa) ne ovat innostuneet diikäffistä. Suomessa ryssävihan laineet hyökyvät taas korkealla, niitä nostattaa likavesiammeessaan pyllyröilevä talousliberaali valtameedia.
ellauri327.html on line 414: One of the members of the president’s team said that Zelensky has no optimism left, he comes in, gets the latest news, gives orders and leaves.
ellauri328.html on line 35: Eavesdropping and phishing
ellauri332.html on line 439: The Scarlet Letter strays far from its classic source material to tell a story that strains for steamy sensuality and leaves the audience red with unintentional laughter.
ellauri333.html on line 145: Proper courtesy to slaves and servants, reverence to elders, gentleness to animals, (and) liberality to Brahmanas and Sramanas - (IX, G),
ellauri333.html on line 146: ' Proper courtesy to slaves and servants, obedience to mother (and) father, liberality to friends, acquaintances, and relatives, to Brahmanas and Sramanas, (and) abstention from killing animals 9 (XI, C).
ellauri333.html on line 147: ' Obedience to those who receive high pay, obedience to mother and father, obedience to elders, proper courtesy to friends, acquaintances, companions, and relatives, to slaves and servants, and firm devotion' (CIII, G).
ellauri333.html on line 149: Finally, the pillar-edict VII, section HH, speaks of a progress 'in obedience to mother and father,- in obedience to elders, in courtesy to the aged, in courtesy to Brahmanas and Sramanas, to the poor and distressed, and even to slaves and servants.
ellauri335.html on line 238: Melbourne Shuffle muokkautui 1980-luvun stomping-tanssista kun ravesta tuli vaikutteita breakbeat- ja teknomusiikkiin. Se sai vaikutteita myös breakdancesta ja hiphopista, josta "running man" on peräisin.
ellauri336.html on line 578: Greta Thunberg's 'Neutral' Stance on Israel-Palestine Conflict Leaves Twitter Fuming! (Joo, se oli sillon vielä Visertäjä.)
ellauri349.html on line 600: Ja sit tää "ylöspäin" ja "alaspäin". Hyvinkään kultahatusta on tullut vitun luokkatietoinen: majesteetit vs. suorittajat, julkkixet vs. tavixet, käskijät ja käskettävät, haves vs. havenots. Pääasiassa julkkisnimien pudottelua tai sitten Runeberg-Disneytyyppisten Sven Dufvien ym. eleettömien mestareiden falskia hehkuttelua. Tässä teille "ilmaisia" ruusuja. Taputetaan uhrautuville hoitajille ja jaetaan niille banaanit. Eturivissä päällikköä kantavat stm. Hönö ja korpraali Markus Similä, Napakympin ensimmäinen juontaja ennen Kari Salmista. Nyt taisi Eskiltä herahtaa taas kyynel silmään. Suomalaista tasavertaisuusajattelua, jossa Hyvinkään onnen kerjäläisestä voi tulla valssikuningas. "The Nokia Way." Kaikki tietävät paikkansa, bemaria ei jätetä. "Johan Similä" episodi on tästä karmaiseva esimerkki. Mieleen tulee Bonesin viemäreissa asustanut musta veteraani, jolle valkonaamat ostivat kiitoxexi taskulampun ja muovikassillisen punaleimatuotteita. Oma moka, oma valinta. Sinne se jäi halailemaan muita mutiaisia. Johan oli Similän arkun ympärillä kunniavartio ja Suomen liput. Valo täytti pojan sydämen. Loppu hyvin, kaikki hyvin. Mannerheim-ristin ritarin nro 78 perustelut kuuluvat:
ellauri351.html on line 730: Jöns oli lukenut pyhästä Yrjänästä, mullakin saattaa olla siitä jotain paasausta. Yrjänä oli paavin tai keisarin henkivartija, mutta otti lopputilin ja lähti Tel Aviviin asumaan yxiössä. Jossain Mahgrebissa sen sanotaan pelastaneen damselin distressistä seivästämällä jonkun matelijanaivon ahraimella (se oli sen mieliase, koska se oli poikasena pyydystellyt kaloja rantavesistä jossain Jordanian rajalla). Näin siis Jöns. Ykä on Gruusian ja Englannin suojeluspyhimys ja Venäjän korkein sotilasprenikka. Ristiretken aikana joku väitti nähneensä pyhän Yrjänän muurin harjalla. Kohta kaiki muutkin muistivat että siellähän se kuppelehti. Tällänen generatiivinen muisti on myös Seija-paralla. Se muistaa aivan selvästi tapahtumattomia seikkoja. Ize muistan liian vähän, muisti on lähinnä Rantanplan-tasoa, mutta Seija korjaa vahingon.
ellauri352.html on line 482: Vuonna 2002 Ganzfried kirjoitti "dokumentaarisen kertomuksen" tutkimuskokemuksistaan otsikolla The Holocaust Travesty. Lehdistötietojen mukaan hän ei aina ottanut tosiasioita vakavasti pyrkiessään polemisoida sitä vastaan, mitä hän näki kouristelevaa kulttuuriteollisuutta vastaan, joka "salaatti holokaustin kaltaisia asioita kasoihin" (s. 22). Vain viikkoja myöhemmin Mächler esitteli lisätuloksia tutkimuksestaan sekä lisäpohdintoja tapauksen merkityksestä
ellauri362.html on line 187: Siltä osin kuin romaanilla voidaan sanoa olevan juoni, se seuraa Christopher Glowryn, synkän lesken, omaisuutta, joka asuu ainoan poikansa Scythropin kanssa eristetyssä perheen kartanossa Nightmare Abbeyssa Lincolnshiressa. Herra Glowryn melankolia saa hänet valitsemaan palvelijoita, joilla on pitkät kasvot tai synkät nimet, kuten Mattocks, Graves ja Skellet. Ne harvat vierailijat, jotka hän toivottaa tervetulleeksi kotiinsa, ovat enimmäkseen samanlaisia, lukuun ottamatta hänen lankoaan, herra Hilarya. Vierailijat käyvät keskusteluja tai toisinaan monologeja, jotka tuovat esiin heidän eksentrisyytensä tai pakkomielteensä.
ellauri365.html on line 104: Ja naiset menivät vakavina, päät alaspäin, ja Et les femmes allaient, graves, le front penché,
ellauri365.html on line 249: « Ce soir dans un atelier de la rue de Fleurus, le jeune Maupassant fait représenter une pièce obscène de sa composition, intitulée FEUILLE DE ROSE et joué par lui et ses amis. C'est lugubre, ces jeunes hommes travestis en femmes, avec la peinture sur leurs maillots d'un large sexe entrebâillé ; et je ne sais quelle répulsion vous vient involontairement pour ces comédiens s'attouchant et faisant entre eux le simulacre de la gymnastique d'amour. L'ouverture de la pièce, c'est un jeune séminariste qui lave des capotes. Il y a au milieu une danse d'almées sous l'érection d'un phallus monumental et la pièce se termine par une branlade presque nature. Je me demandais de quelle absence de pudeur naturelle il fallait être doué pour mimer cela devant un public, tout en m'efforçant de dissimuler mon dégoût, qui aurait pu paraître singulier de la part de l'auteur de LA FILLE ELISA. Le monstrueux, c'est que le père de l'auteur, le père de Maupassant, assistait à la représentation. Cinq ou six femmes, entre autres la blonde Valtesse, se trouvaient là, mais riant du bout des lèvres par contenance, mais gênées par la trop grande ordure de la chose. Lagier elle-même ne restait pas jusqu'à la fin de la représentation. Le lendemain, Flaubert, parlant de la représentation avec enthousiasme, trouvait, pour la caractériser, la phrase : « Oui, c'est très frais ! » Frais pour cette salauderie, c'est vraiment une trouvaille. »
ellauri369.html on line 359: As a boy, Teufelsdröckh was left in a basket on the doorstep of a childless couple in the German country town of Entepfuhl ("Duck-Pond"); his father a retired sergeant of Frederick the Great and his mother a very pious woman, who to Teufelsdröckh´s gratitude, raises him in utmost spiritual discipline. In very flowery language, Teufelsdröckh recalls at length the values instilled in his idyllic childhood, the Editor noting most of his descriptions originating in intense spiritual pride. Teufelsdröckh eventually is recognized as being clever, and sent to Hinterschlag (slap-behind) Gymnasium. While there, Teufelsdröckh is intellectually stimulated, and befriended by a few of his teachers, but frequently bullied by other students. His reflections on this time of his life are ambivalent: glad for his education, but critical of that education´s disregard for actual human activity and character, as regarding both his own treatment and his education´s application to politics. While at University, Teufelsdröckh encounters the same problems, but eventually gains a small teaching post and some favour and recognition from the German nobility. While interacting with these social circles, Teufelsdröckh meets a woman he calls Blumine (Goddess of Flowers; the Editor assumes this to be a pseudonym), and abandons his teaching post to pursue her. She spurns his advances for a British aristocrat named Towgood. Teufelsdröckh is thrust into a spiritual crisis, and leaves the city to wander the European countryside, but even there encounters Blumine and Towgood on their honeymoon. He sinks into a deep depression, culminating in the celebrated Everlasting No, disdaining all human activity. Still trying to piece together the fragments, the Editor surmises that Teufelsdröckh either fights in a war during this period, or at least intensely uses its imagery, which leads him to a "Centre of Indifference", and on reflection of all the ancient villages and forces of history around him, ultimately comes upon the affirmation of all life in "The Everlasting Yea". The Editor, in relief, promises to return to Teufelsdröckh´s book, hoping with the of his assembled biography to glean some new insight into the philosophy. Wow, sounds a lot like Carlyle´s personal biography, lightly camouflaged?
ellauri372.html on line 78: Some of Crassus' wealth was acquired conventionally, through slave trafficking, production from silver mines, and speculative real estate purchases. Crassus bought property that was confiscated in proscriptions and by notoriously purchasing burnt and collapsed buildings. Plutarch wrote that, observing how frequent such occurrences were, he bought slaves "who were architects and builders." When he had over 500 slaves, he bought houses that had burnt and the adjacent ones "because their owners would let go at a trifling price." He bought "the largest part of Rome" in this way, buying them on the cheap and rebuilding them with slave labor. Täähän on ihan kuin
ellauri372.html on line 85: After the Spartakiads, the six thousand captured slaves were crucified along the Via Appia by Crassus' orders. Jahve oli kateudesta vihreä. Mutta Jeesus ei ollutkaan pelkkä ihminen, eikä mikään orja vaan taivaan prince of Wales. At his command, their bodies were not taken down afterwards, but remained rotting along Rome's principal route to the south. This was intended as an abject lesson to anyone who might think of rebelling against Rome in the future, particularly of slave insurrections against their owners and masters, the Roman citizens. Vizi roomalaiset oli kusipäitä.
ellauri382.html on line 379: Nyrkit savessa
ellauri382.html on line 387: "Olen kuullut Heikki Savesta ja Cassius Savesta, orjien omistajista ja kaikesta muusta nolosta", Muhammad Ali sanoi viimein. "Mutta tämä on ensimmäinen kerta, kun kuulen mustista esivanhemmistani Nummenpäistä."
ellauri382.html on line 399: Cassius Marcellus Savi syntyi 19. lokakuuta 1810 Madisonin piirikunnassa Kentuckyn osavaltiossa Sally Lewixelle ja Vihreälle Savelle, yhdelle Kentuckyn rikkaimmista siittiöiden istuttajista, maakeinottelijoista ja orjanomistajista, josta tuli näkyvä poliitikko. Savi oli suuren ja vaikutusvaltaisen saven poliittisen perheen jäsen, Sen veli oli nimeltään Brutus Junius, ja poika ja. Yalessa ollessaan hän kuuli abolitionisti William Lloyd Varuskunnan puhuvan, ja hänen luentonsa inspiroi Savea liittymään orjuuden vastaiseen liikkeeseen. Varuskunnan argumentit olivat hänelle "kuten vesi on janoiselle matkailijalle". Savisexi juomavesi tosin muuttui, sillä Savi oli poliittisesti inkrementalisti ja kannatti asteittaista lakimuutosta sen sijaan, että vaatisi orjuuden välitöntä lakkauttamista, kuten Varuskunta.
ellauri386.html on line 395: Our graves that hide us from the setting sun
ellauri389.html on line 95: In the early nineteenth century, Britain began a reverse trade into China of opium, a product of Britain's colonial holdings in India and the Levant. The economic consequences of this dumping of opium into China were significant, as the drug, which rendered many Chinese addicted consumers, augmented the reversal of Britain's previous consumer subjugation to China in their desire for porcelain and tea, and indeed evocatively displaced a kind of chinamania to China itself. With its catastrophic vision of obsessive Chinese consumers, the "Dissertation upon Roast Pig" is a comically topical glimpse of such opium-like needs and, as such, the earlier essay, like opium, paves the way for the kind of unencumbered pleasure in consumption that "Old China" relates. "Kubla Khan" was written under the influence of opium.
xxx/ellauri027.html on line 370: Insinööri on soveltava fyysikko, soveltava teologi on diakoni, ja soveltava filosofi on izehoitojuontaja. Diakonissalaitoxen voisi annexoida Aalto-yliopistoon ja siirtää Eskin työsielunhoidon sinne. Sieltä se voisi saarnata mukavasta vuoteesta käsin kuin vanha David kuningas Pipsa kuumavesipullona yhtä vanhaxi kuin Aira Samulin. Kokoavasti on sanottava, että Niini kaikesta huolimatta on tästä juhlaporukasta ainoa, jolla on järki jotenkuten tallella. Sen tyyppipiirre on, et se ei koskaan sano mitään ennenkuin on vähän miettinyt. Kröhii vaikka vähän ensin jos on kiire vastata.
xxx/ellauri068.html on line 117: At the behest of the Kazakh Ministry of Information, reporter Borat Sagdiyev leaves Kazakhstan for the "US and A", the "Greatest Country in the World", to make a documentary about American society and culture. He leaves behind his wife, Oksana; his companions are his producer, Azamat Bagatov, and a pet hen.
xxx/ellauri068.html on line 143: After fourteen years of forced labor in a gulag for the dishonor inflicted on his country in his previous adventure, Kazakh journalist Borat Sagdiyev is released by his country's president, Nursultan Nazarbayev, with a mission to deliver Kazakh Minister of Culture (and Kazakhstan's most famous porn actor) Johnny the Monkey to President Donald Trump in an attempt to redeem the nation. Unable to get close to Trump after defecating in the landscaping of Trump International Hotel and Tower in the previous film, Borat opts to give the monkey to Vice President Mike Pence. Before he leaves, he discovers that his arch nemesis neighbor, Nursultan Tulyakbay, has stolen his family and home, and that he has a fifteen-year-old daughter, Tutar, who lives in his barn.
xxx/ellauri068.html on line 149: Because Giuliani had bragged about having an affair with a large-breasted woman, Borat brings Tutar to a cosmetic surgeon who advises breast implants. While Borat works in a barbershop to raise enough money to pay for breast surgery, he briefly leaves Tutar with a babysitter who is confused by Borat's sexist teachings; she informs Tutar that the things her culture has taught her are lies. After seeing a woman driving a car, and successfully masturbating for the first time, Tutar decides not to get the surgery and lashes out at Borat for keeping her oppressed her whole life. Before leaving, she tells him the Holocaust is a lie by citing a Holocaust denial Facebook page.
xxx/ellauri068.html on line 394: Die Eingängigkeit der Refrainzeile forderte schon bald zu Parodie und Travestie heraus; so erhielt z. B. 1927 ein Stummfilm „Wochenendzauber“ den Unter-Titel „Ich hab mein Herz in Kritzendorf verloren“; zwei Jahre später trug ein anderer den Titel „Ich hab mein Herz im Autobus verloren“.
xxx/ellauri081.html on line 315: A portent of his later cunning came in the 1920 championships when Vernon (“Swede”) Johnson hit a home run with the bases full to win the title for Grand’Mère. Defeated on the playing field, Duplessis did not quit. Screaming that the Grand’Mère team was loaded with “ ringers ” (although at least two of his own players were reported to be enjoying a brief vacation from the Boston Braves), Duplessis carried the protest to committee rooms. The league president, a sympathetic priest, awarded Duplessis the cup. Stop the Steal! Another Trump. Another ugly face as well.
xxx/ellauri085.html on line 480: For decades, working families have been told not to worry about the growing wealth gap between the nation’s haves and have-nots. A rising tide lifts all boats, we’ve been told with encouraging smiles and pats on the back.
xxx/ellauri086.html on line 511: The west-side story here, reduced to its elements: “Manhattan” is a movie about a five-foot middle-aged Jew who beds a sweet 17-year-old girl, breaks her heart when he leaves her for someone else and only comes crawling back when he gets dumped. It is not simply that so many of us were so besotted with the film for so long; it’s that we were perfectly content to look and see the small tits and the virgin butt. The problem was an addiction to “the self-gratifying view,’’ Mr. Allen suggested - having made another movie about how he relentlessly does what he pleases. Butt on fire. Joey Buttafuoco quickly became an object of derision, the butt of the joke instead of Allen.
xxx/ellauri086.html on line 686: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester´s arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri091.html on line 644: "Game of Thrones” filmed a lot of scenes along its Dalmatian coast. But considering the travesty that was the final season, that fact holds less appeal than it once did.
xxx/ellauri103.html on line 257: I’m from a small rural community, and ev’rybody who lived in my neighborhood, if you want to call it that, were relatives. We called it “the circle,” and our house was there, my grandmother’s house was there, an aun’ an’ uncle who were childless lived there, and (uh) a couple of aunts an’ uncles who had children. There were five female cousins, an’ in the summertime we hung out together all day long from early until late. In my grandmother’s yard was a maple tree, and the five of us developed that into our apartment building. Each of us had a limb, and [small laugh] the less daring cousins took the lo’er limbs, and I and another cousin a year younger than I always went as far to the top as we could, an’ we– we were kinda derisive of those girls who stayed with the lower limbs. We had front doors an’ back doors. The front door was the — the limb — were the limbs on the front, that were nearest (um) the boxwood hedge. And the grass was all worn away in that area. An’ then the back doorwa–was on the back side of the tree, an’ you could only enter the front an’ exit from the rear. And that had to be done by swinging off a limb that was fairly high off the ground, and (um) my cousin Belinda and I had no problem with that, but the other girls — that was always somethin’ we had to coax them into doin’. But still, you entered the front, you left the rear. We (um) ate our lunches together. When it was lunchtime — an’ our mothers always cooked lunch in the summertime ’cause they didn’ want to be in the hot kitchen at night. So we would just take our (um) — go home, an’ we’d load our plates with all the vegetables an’ the cornbread, an’ get our glasses of milk or ice tea or whatever we were havin’, an’ we would head for somebody’s yard, where we would all sit down an’ eat together. It was just an institution: lunch in somebody’s yard. An’ if you wanted to go home for a second helping– sometimes that was quite a little walk, but it was worth it, because that was our thing, having lunch together, every day. (Um) We gathered at my grandmother’s on Sundays. All my aunts would get those chairs, form a circle. (Uh) One crocheted. (Uh) Most of them just sat an’ talked, an’ we girls hung out for the main part with the women. (Uh) The men would gather around the fish pond, which was in a side yard. It was (um) — it was kind of a rock (um) pond that my granddaddy had, had built. There was a ir’n pipe in the middle, an’ when he went fishin’, he would put his catch in there. Or he caught a mud turtle, he’d put it in there. An’ there it stayed until it was time to kill it an’ cook it, whatever it was. The pipe in the middle had water that sprayed up all the time. There was a locust tree near there, an’ that’s where we girls picked the leaves an’ the thorns to make the doll clothes out o’ the locust. It’s where we always ate the watermelon. We always had to save the rind, an’ we always had to leave some pink on that rind, because my grandmother made watermelon pickles out o’ that rind. I hated the things. I thought they were the worst things I ever put in my mouth. But ever’body else thought watermelon pickles were just a great delicacy. That was also around the time that ev’rybody grew gladiolias [sic] an’ I thought they were the ugliest flower I’d ever laid my eyes on, but ever’body had gladiolias. ‘Course now I’ve come to appreciate the gladiolia, but back then I had absolutely no appreciation for it. It was also where we made (uh) ice cream, (uh) on the front porch. We made ice cream on Sunday afternoons. I had an aunt who worked in the general mercantile business that my family owned, an’ she was only home on Sunday, so she baked all day: homemade rolls an’ cakes. And so, she made cakes an’ we made ice cream, an’ ever’body wan’ed to crank, of course. (Um) That was just a big treat, to get to crank that ice cream. It was jus’ our Sunday afternoon thing, an’ I, I think back on it. All the aunts would sit around an’ they’d talk, an’ they’d smoke. Even if you never saw those ladies smoke, any other time o’ the week. On Sunday afternoon when we all were gathered about in gran- in granny’s yard, they’d have a cigarette. Just a way of relaxing, I suppose. The maple tree’s now gone. In later years, it was thought the maple tree, our apartment building, was shading the house too much an’ causing mildew, so it was removed at some point. And I don’t, to this day, enjoy lookin’ (uh) into that part o’ the yard. …
xxx/ellauri114.html on line 231: Tisza tulvii, Ilona, Ilona! Päijänne on 40cm normaalia korkeammalla sulamavesien ja toukokuun sateiden takia. Tänä vuonna toukokuu oli kylmä kuin ryssän helvetti ja sateinen. Rauhixen beach on kokonaan veden alla. Kymijoessa menee 2x tavanomainen määrä vettä. Päijänne lähentelee tulvarajoja. Joki tulvii, siis Vehkaoja. Sateet tulivat. Louis Bromfield. Me saatiin em. kirja ilmatteexi Puuppaajalta kun tilattiin sieltä Ilmattarentien keittiökalusteet.
xxx/ellauri114.html on line 578: Assyrialaiset oli paimentolaisia ja sotureita. Babylonialaiset oli maanviljelijöitä ja kauppiaita. Näin se tuppaa menemään. Kesyyntyneet metsästäjät vastaan keräilijät. Miehekkäitä miehiä vs naismaisia ämmiä. Lihansyöjillä on nälkä ja ne ovat tottuneet tappamiseen. Farmareille jää ylijäämää jota ne yrittävät kaupata. Sisämaan vuoristot ja arot vs. rannikot ja jokilaaxot. Hedelmällistä lössiä. Kuivurit ja sölsnyrit. Hutut ja tuzit. Viikingit ja baltit. Arjalaiset ja dravidat. Kiinalaiset ja mongolit. Navajot ja hopit. Tolteekit ja olmeekit. Haves and havenoz. Tämmöstä oli siinä fantasiasarjassakin, sano nyt, niin Valtaistuinpeli. Ja sit on vielä ne saaristolaiset, merirosvot ja kauppiaat.
xxx/ellauri114.html on line 772: Some modern scholars view the curse of Canaan in Genesis 9:20-27 as an early Hebrew rationalization for Israel's conquest of Canaan. When Noah cursed Canaan in Genesis 9:25, he used the expression "Cursed be Canaan; A servant of servants He shall be to his brethren."NKJV The expression "servant of servants", otherwise translated "slave of slaves",NIV emphasizes the extreme degree of servitude that Canaan will experience in relation to his "brothers".
xxx/ellauri120.html on line 237: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester's arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri122.html on line 813: The book weaves through the phases of Pilgrim's life, displaying his and Vonnegut's heartbreaking experiences as an American prisoner of war.
xxx/ellauri123.html on line 611: Sometimes, even what heals leaves a scar. Those will be with us forever. The least we can do is let them mend properly. And wear a scarf.
xxx/ellauri124.html on line 541: screenshot. It’s a feature that is so easy to use, it’s a travesty [Questions mark: of what?] that more
xxx/ellauri127.html on line 112: When Nabokov died in 1977, The New York Times hailed him as “a giant in the world of literature.” Two of his novels, “Lolita” and “Pale Fire,” landed on the Modern Library’s 1998 list of the best English novels of the 20th century. His legions of fans regard Nabokov’s failure to win a Nobel Prize as one of the great literary travesties of the 20th century.
xxx/ellauri127.html on line 247: The relationship with the Liddell family stopped suddenly in 1863. Jotain nähtävästi ilmeni. In the year 1880, the reverend Dodgson, up to then a fervent amateur of photography suddenly forgot his passion. 1880 is the year Alice Liddell married and became Mrs Hargreaves. In 1881, he left Oxford and went in a girl’s school to teach logics. He saw Alice Liddell for the last time on November 1, 1888.
xxx/ellauri127.html on line 579: Floated midway on the waves; Kellettävän vedessä, se käyttäytyi
xxx/ellauri127.html on line 581: From the fountain and the caves. jotain sekä lähteestä että lävestä.
xxx/ellauri127.html on line 583: A sunny pleasure-dome with caves of ice! Aurinkoinen kupoli, paikka tuttu!
xxx/ellauri127.html on line 595: That sunny dome! those caves of ice! aurinkoisen, ja kaikki näkisivät
xxx/ellauri127.html on line 709: Endymion tarkottanee puolisukeltajaa. Kuuhullu astronomi tai sit paimen vaan. Astronomi mainitaan merenneitopätkässsä. Octopussy's garden in the waves. The 4th century Babylonian god of the sea was known as Oannes who was portrayed as a man with a fish tail in place of legs. Oannes would appear out of the ocean every day as a fish-human creature to share his wisdom with the people along the Persian Gulf, then return to the sea at night. There was also Atargatis, a Syrian moon and sea goddess, her story tells us that after causing the death of her mortal lover she fled to the sea and took the form of a woman above the waist and a fish below, for this reason she became known as a mermaid goddess. During medieval times mermaids were considered as matter-of-factly alongside other aquatic animals, such as whales and dolphins. The goddess Venus is sometimes depicted as a mermaid, being born from a giant clam shell.
xxx/ellauri128.html on line 285: Rakkaudessa noudatetaan amatöörisääntöjä. Ei motata vyön alle (HAHA). Robert Graves M FUCK!
xxx/ellauri128.html on line 518: Robert von Ranke Graves (24 July 1895 – 7 December 1985) was a British poet, historical novelist, critic, and classicist. His father was Alfred Perceval Graves, a celebrated Irish poet and figure in the Gaelic revival; they were both Celticists and students of Irish mythology. Graves produced more than 140 works in his lifetime. His poems, his translations and innovative analysis of the Greek myths, his memoir of his early life—including his role in World War I—Good-Bye to All That, and his speculative study of poetic inspiration, The White Goddess, have never been out of print.
xxx/ellauri128.html on line 519: He earned his living from writing, particularly popular historical novels such as I, Claudius; King Jesus; The Golden Fleece; and Count Belisarius. He also was a prominent translator of Classical Latin and Ancient Greek texts; his versions of The Twelve Caesars and The Golden Ass remain popular for their clarity and entertaining style. Graves was awarded the 1934 James Tait Black Memorial Prize for both I, Claudius and Claudius the God.
xxx/ellauri128.html on line 576: Jean Rostand, né le 30 octobre 1894 à Paris (17e arrondissement) et mort le 4 septembre 1977 à Ville-d´Avray (Hauts-de-Seine), était un écrivain, moraliste, biologiste, historien des sciences et académicien français. Très intéressé par les origines de la vie, il étudie la biologie des batraciens (grenouilles, crapauds, tritons et autres), la parthénogenèse, l´action du froid sur les œufs, et promeut de multiples recherches sur l´hérédité. Avec conviction et enthousiasme, il s´efforce de vulgariser la biologie auprès d´un large public (il reçoit en 1959 le prix Kalinga de vulgarisation scientifique) et d´alerter l´opinion sur la gravité et des problèmes humains qu´elle pose. Considérant la biologie comme devant être porteuse d´une morale, il met en garde contre les dangers qui menacent les humains lorsqu´ils jouent aux apprentis sorciers, comme les tenants de l´eugénisme. Toutefois, Rostand soutient une forme d´« eugénisme 'positif' », approuvant certains écrits d´Alexis Carrel et la stérilisation des personnes atteintes de certaines formes graves de maladies mentales, ce qui fut rapproché, après la guerre, de la loi nazie de 1933, et lui fut reproché dans un contexte où l´eugénisme est une idéologie encore répandue avec des auteurs comme Julian Huxley, premier directeur de l´UNESCO (1946-1948).
xxx/ellauri129.html on line 660: With that, she did not go back to her former life, but became a national celebrity of sorts, publishing "an armload of books and criss-crossing the United States on a decades-long reform campaign", not only fighting for married women's rights and freedom of speech, but calling out against "the power of insane asylums". She became what some scholars call "a publicist and lobbyist for better insanity laws". As scholar Kathryn Burns-Howard has argued, Packard reinvented herself in this rôle, earning enough to support her children and even her estranged husband, from whom she remained separated for the rest of her life. Ultimately, moderate supporters of women's rights in the northern U.S. embraced her, weaving her story into arguments about slavery, framing her experience as a type of enslavement and even arguing in the midst of the Civil War that a county in the midst of freeing African-American slaves should do the same for others who suffered from abusive husbands. Some argue that she seemed oblivious to her racial prejudice in arguing that white women had a "moral and spiritual nature" and suffered more "spiritual agony" than formerly enslaved African-Americans. Even so, others say that her story provided "a stirring example of oppressed womanhood" that others did not.
xxx/ellauri129.html on line 670: William Wilkie Collins (8 January 1824 – 23 September 1889) was an English novelist and playwright known for The Woman in White (1859), and for The Moonstone (1868), which has been posited as the first modern English detective novel. Born to the London painter William Collins and his wife, he moved with the family to Italy when he was twelve, living there and in France for two years and learning Italian and French. He worked initially as a tea merchant. After publishing Antonina, his first novel, in 1850, Collins met Charles Dickens, who became a friend and mentor. Some Collins work first appeared in Dickens's journals Household Words and All the Year Round. They also collaborated on drama and fiction. Collins gained financial stability and an international following by the 1860s, but began to suffer from gout and became addicted to the opium he took for the pain, so that his health and writing quality declined in the 1870s and 1880s. Collins was critical of the institution of marriage: he split his time between widow Caroline Graves – living with her for most of his adult life, treating her daughter as his – and the younger Martha Rudd, by whom he had three children.
xxx/ellauri130.html on line 252: Usko on ihmishengen pohjavesi. Sakari Topelius M KILL!
xxx/ellauri130.html on line 721: Tuntui helpolta kuin ajattelin sitä. Heikot naiset ovat pystyneet siihen. Tarvitaan nöyryyttä eikä ylpeyttä. Etc.etc. En kirjoita enää sanaakaan. Cesare Pavese, v.s. M KILL!
xxx/ellauri137.html on line 575: Two editions of Fleurs du mal were published in Baudelaire's lifetime — one in 1857 and an expanded edition in 1861. "Scraps" and censored poems were collected in Les Épaves in 1866. After Baudelaire died the following year, a "definitive" edition appeared in 1868.
xxx/ellauri137.html on line 707: Seasonal festivals are held on its top. In autumn the colors of its tree leaves are very beautiful and in spring its cherry blossoms are very beautiful.
xxx/ellauri137.html on line 767: I got to the point where I found myself gritting my teeth as I tried to read the book and finally just decided I can´t make my way through it anymore. Instead I flipped to the ending out of curiosity just to see how it turns out, and of course, of course, at the crucial moment the CM steps in and Saves the Day.
xxx/ellauri137.html on line 809: Sujatan äiti joutui ostamaan sille joka vuosi uuden kuumavesipullon. Her farts boiled bathwater. Reistä kynittyine kananpersetukkineen tuli yön yli alistettujen japsunaisten roolimalli. Rei stairu maxaa kampaajalla 6K yeniä. Voi ei, vingahtaa Rei tyytyväisenä. Rei kumartaa, lämmittää mikrossa lihaperunalaatikot, keittää teet ja järjestää lautaselle Yakuzan lahjapersikat. Sääli etten osaa kanjeja, on raivostuttavaa kun ei tiedä mitä izestä sanotaan. Reistä on tulossa julkkis hyvää kyytiä. Se on haikeaa, mutta hienoa. Ylläni oli niitä sun näitä lainahöyheniä. Tää kirja on niinniin tyttöjen. Tulee mieleen Richardsonin Pamela.
xxx/ellauri138.html on line 202: Murta virhe oli tehty. Hän inhosi taas niitä ystäviään jokka eivät olleet osoittaneet mieltään hänen puolestaan ja nuivia kriitikoita jokka olivat tehneet tyhjäksi koko hänen ammattiuransa merkityksen. Kafruja jokka eivät olleet viitsineet edes lukea häntä, ja vihollisia jokka nunnunnun nunnuka nunnuka lailailaa. Se oli kuumavesivaraaja! Opettele lukemaan!
xxx/ellauri138.html on line 295: All and any religious overtones were strictly forbidden. There were no speeches, only readings of excerpts he'd selected from his books ahead of time, and a violin recital by a friend's daughter. He knew no one – no matter how well they really knew him and the people there at his graveside were his closest friends – could say it better than he could say it himself. Ingenting går opp mot kålpirog om hösten - som jag själv har lagat.
xxx/ellauri139.html on line 805: The Beadsman, after thousand aves told, Ja tuillaeläjä oli sekin kupsahtanut
xxx/ellauri148.html on line 197: The rabbis have taught; The Holy One, blessed be He, will say to Messiah ben David, may he be revealed soon in our day!; “Ask of Me anything, and I shall give it to you, for it is written, The Lord said unto me, Thou art my son, this day have I begotten thee, ask of Me and I will give the nations for thy inheritance (Psalms 2:7-8)” And when he will see that Messiah ben Joseph will be slain, he will say before Him: “Master of the World! I ask nothing of you except life! God will say to him: “Even before you said, ‘life,’ your father David prophesied about you as it is written, He asked life of Me, Thou gavest it him (Ps. 21:5) Babylonian Talmud Sukkah 52a
xxx/ellauri149.html on line 374: Tim Rice said Jesus was seen through Judas' eyes as a mere human being. Some Christians found this remark, as well as the fact that the musical did not show the resurrection, to be blasphemous. Jesus var ingen Spartakus, för helvete. While the actual resurrection was not shown, the closing scene of the movie subtly alludes to the resurrection (though, according to Jewison's commentary on the DVD release, the scene was not planned this way). Some found Judas too sympathetic; in the film, it states that he wants to give the thirty pieces of silver to the poor, which, although Biblical, leaves out his ulterior motives. According to the black policeman in Whitstaple Pearl, ulterior motives usually means sex. The policeman is as talkative as John, and the detective cook lady looks a lot like Kirsi Riski. Not a comfortable thought.
xxx/ellauri149.html on line 469: "Corpsing" (also called "breaking") is actor-speak for having an unscripted fit of laughter onstage, so-called because the worst time to have the giggles is when one is playing a corpse. Corpsing doesn't necessarily mean that the material is especially funny (though, of course, it can be), or that the actors aren't taking it seriously; it just happens, and even excellent actors can corpse. Many actors try to cover this by covering their mouth and muffling the sounds they make. When this is done, a fit of laughter can rather haphazardly be turned into violent sobbing, with varying levels of success. Of course, that only helps if violent crying is appropriate for the scene (again, playing a corpse leaves you in trouble, as corpses don't cry either — usually).
xxx/ellauri157.html on line 69: I walk far down the beach, soothed by the rhythm of the waves, the sun on my bare back and legs, the wind and mist from the spray on my hair. Man, aren't I pretty!
xxx/ellauri165.html on line 49: They scar their bodies by making little cuts repetitively. Isn't it funny we invented all these creams, lasers and other treatments to get rid of our pubic hairs. One time I was resting in the shade of a sculptural tree and I was watching two men and a woman from a distance, they were just sitting in the grass, playing with some leaves and collecting some stones. I was trying to go back in my memory and imagine that same exact situation happening in our 'civilised' world - I couldn´t. In our civilized world the guys would've been all over her, stones hanging out and blades deep in her throat and twat.
xxx/ellauri166.html on line 373: Clearly there is ample evidence from the Hebrew that if YAH belongs to the Father and HU to the Son, then certainly AH belongs to the Ruch, giving us the name YaHuaH, which contains all three in One Name. Yahuah Saves and is the Giver of Life, Eternal Life! Q.E.D.
xxx/ellauri167.html on line 216: He writes children's stories. She designs spaces. A diagnosis of cancer hits the pimply slavonic lady. He leaves everything (what?) to be with her. More time goes by than expected and she still alive. In a story this should be a gift. In real life, however, many couples go into crisis because cancer lasts longer than expected. Not knowing how much time remains to wait can be an even stronger sentence than death itself. You could be making new bad choices, instead you are faced with a sacrifice that is sustainable only for a limited time. It seems absurd. This story is about a love that is forced to wonder how long it can last. Not very long, which is fortunate for a short film. Titulokuvassa on jotain ällöjä sieniä.
xxx/ellauri167.html on line 600: The republican voices of the 1960s are as loud and silly as the democratic ones today, and that leaves us unsurprised when they reappear at the front of our national consciousness—the media, as any Shell-owning liberal could attest on November 9, 2016, and January 6, 2021.
xxx/ellauri168.html on line 69: Gorbachov´s days were quickly numbered. The Malta Conference on December 2–3, 1989 put a stop to such a travesty of the term. Commentators assessing the results of the Conference were underwhelmed. Given the new unipolar status of the United States, Bush´s vision was realistic in saying that "there is no substitute for American leadership".
xxx/ellauri169.html on line 471: Sometimes you can tell from the first shot. In “Compartment No. 6,” the camera follows a young woman at a party as she leaves a bathroom and enters a living room full of gathered friends. That walking, back-of-the-head shot is one of the soggiest conventions of the steadicam era, a facile way of conveying characters’ own fields of vision while anchoring the action on them. The familiarity of this trope suggests both limited imagination and an unwillingness to commit to a clear-cut point of view.
xxx/ellauri170.html on line 404: Taraxacum, or the dandelion, it's not actually the flower that you blow on it's the seed pods. In the wild these are taken by the wind and spread around so they can grow. Another name for this is Chinese lettuce, they take the leaves from the plant and either smoke it to get high or use it as a tea to drink for its relaxation properties.
xxx/ellauri174.html on line 332: The name "manchineel" (sometimes spelled "manchioneel" or "manchineal"), as well as the specific epithet mancinella, is from Spanish manzanilla ("little apple"), from the superficial resemblance of its fruit and leaves to those of an apple tree. It is also known as the beach apple.
xxx/ellauri174.html on line 334: A present-day Spanish name is manzanilla de la muerte, "little apple of death". This refers to the fact that manchineel is one of the most toxic trees in the world: the tree has milky-white sap which contains numerous toxins and can cause blistering. The sap is present in every part of the tree: the bark, the leaves, and the fruit.
xxx/ellauri176.html on line 80: Simultaneously, extramarital relations with a free woman were severely dealt with. In the case of adultery, the cuckold had the legal right to kill the offender if caught in the act; the same went for rape. Female adulterers, and by extension prostitutes, were forbidden to marry or take part in public ceremonies. The average age of marriage being 30 for men, the young Athenian had no choice if he wanted to have sexual relations other than to turn to slaves or prostitutes. Poor sods.
xxx/ellauri176.html on line 86: In the classical era of ancient Greece, pornai were slaves of barbarian origin; starting in the Hellenistic era the case of young girls abandoned by their citizen fathers could be enslaved. They were considered to be slaves until proven otherwise. Pornai were usually employed in brothels located in "red-light" districts of the period, such as Piraeus (port of Athens) or Kerameikos in Athens. Seija harrasti keramiikkaa Bostonissa. "And what do you do Seija?" "I have been learning pottery." "Oh, ceramics" sanoi Mrs. Breckenridge, piruillaxeenko vai ei, paha sanoa.
xxx/ellauri177.html on line 258: Ils restèrent longtemps silencieux, toujours très graves. Ils avaient roulé leurs têtes, les éloignant insensiblement, comme si la chaleur de leurs haleines les eût gênés. Puis, au milieu du grand silence, Serge ajouta cette seule parole:
xxx/ellauri178.html on line 63: The film stars Chaplin as a washed-up comedian who saves a suicidal dancer, played by Claire Bloom, from killing herself, and both try to get through life. Täähän oli Rothin mielijuoni, se oli aina pelastavinaan damseleita distressistä ja sitten olikin se distress ize.
xxx/ellauri179.html on line 111: The novel tells the story of Richard Lamb, a young Englishman who marries a teenage Argentinian girl, Paquita, without asking her father's permission, and is forced to flee to Montevideo, Uruguay with his bride. Lamb leaves his young wife with a relative while he sets off for eastern Uruguay to find work for himself. He soon becomes embroiled in adventures with the Uruguayan gauchos and romances with local women. Toivottavasti se oli ympärileikattu ettei gonorrhea turvottanut nuppia. After the events of the story he was captured by Paquita's father and thrown into prison for three years, during which time Paquita herself died of grief.
xxx/ellauri179.html on line 157: Pedro Romero is a young, good-looking bullfighting prodigy who is so skillful and beautiful that Kake, no wait, Brett falls in love with him. When Cohn learns of Romero's effect on Brett, he fights him but Romero cleverly evades him with the muleta. Romero and Brett run away together but Brett leaves him soon after when he tries to turn her into a traditional Latina woman.
xxx/ellauri179.html on line 233: Of the 7 suicides that Mariel Hemingway is aware of in her family, 1 was of Ernest’s father, & 3 of his father’s 6 children (if one assumes that Hemingway did commit suicide). There still is no official decision–and there may never be–as to whether the death of the writer early Sunday from the blast of a 12-gauge shotgun had been an accident or suicide. However, the fact that Mr. Hemingway had been divorced would bar him from a Catholic Church funeral anyway. Catholic sources said there was nothing improper in a Catholic priest saying prayers at graveside.
xxx/ellauri179.html on line 633: The rest of the story emerges after James abruptly leaves the villa at the end of the third day. He lodges at a hotel in Sorrento and writes several lively letters indicating he fled from Zhukovski and a nest of young homosexuals. They were attached to the composer, Richard Wagner, who lives in a nearby villa. Zhukovski is now a crusading Wagnerian. He wants to introduce James. The novelist refuses. Wagner speaks neither French nor English. James doesn’t speak German.
xxx/ellauri179.html on line 701: A broody hen rarely leaves her nest. When she does she puffs herself up, growls at everyone in her way and will literally hiss if she is challenged.
xxx/ellauri186.html on line 76: In 1847, Beecher became the first pastor of the Plymouth Church in Brooklyn, New York. He soon acquired fame on the lecture circuit for his novel oratorical style in which he employed humor, dialect, and slang. Over the course of his ministry, he developed a theology emphasizing God's love above all else. He also grew interested in social reform, particularly the abolitionist movement. In the years leading up to the Civil War, he raised money to purchase slaves from captivity and to send rifles—nicknamed "Beecher's Bibles"—to abolitionists fighting in Kansas. He toured Europe during the Civil War, speaking in support of the Union. Beecher oli selkeästi Lutherin linjoilla K.S. Laurilan raportoimassa teologis-poliittisessa kiistassa.
xxx/ellauri186.html on line 185: The bravest sight in the world is to see a fat man like me struggling on the toilet seat.
xxx/ellauri186.html on line 189: It is not the man who has too little, but the man who craves more, who is poor. I like being poor.
xxx/ellauri187.html on line 375: Now I think we shall gain a great deal by following the suggestion of a writer who, from personal motives, vainly asserts that he has nothing to do with the rigours of pure science. I am speaking of Georg Groddeck, who is never tired of insisting that what we call our ego behaves essentially passively in life, and that, as he expresses it, we are "lived" by unknown and uncontrollable forces. We have all had impressions of the same kind, even though they may not have overwhelmed us to the exclusion of all others, and we need feel no hesitation in finding a place for Groddeck's discovery in the structure of science. I propose to take it into account by calling the entity which starts out from the system Pcpt. and begins by being Pcs. the "ego", and by following Groddeck in calling the other part of the mind, into which this entity extends and which behaves as though it were Ucs., the "id". (Freud 1927/1961, 13).
xxx/ellauri195.html on line 169: Canute, also known as Cnut, was a Danish king of England from 1016 to 1035. He is chiefly famous for a legend about his failure to stop the waves coming up the beach, despite his kingly order.
xxx/ellauri195.html on line 302: Nature intended women to be our slaves. They are our property. Napoleon Bonaparte
xxx/ellauri199.html on line 203: Autumn brings crisp leaves and cider
xxx/ellauri199.html on line 364: Eighteen years on the cotton field passed before his second work appeared in print, "An Address to Miss Phillis Wheatley." Hammon wrote the poem during the Revolutionary War, while Henry Lloyd had temporarily moved his household and slaves from Long Island to Hartford, Connecticut, to evade British forces. Phillis Wheatley, then enslaved in Massachusetts, published her first book of poetry in 1773 in London. She is recognized as the first published black female author. Hammon never met Wheatley, but was a great admirer. His dedication poem to her contained twenty-one rhyming quatrains, each accompanied by a related Bible verse. Hammon believed his poem would encourage Wheatley along her Christian journey. Lukikohan Pyllis koko runoa? Ei se tuonut sille kovin paljon onnea.
xxx/ellauri199.html on line 368: In his address he told the crowd, "If we should ever get to Heaven, we shall find nobody there to reproach us for being black, or for being slaves. For we won't be slaves anymore, but them whites! And they be black, and us darkies white as snow." He also said that while he personally had no wish to be free, he did wish others, especially "the young negroes, them pretty young female negroes like Pyllis, were free."
xxx/ellauri199.html on line 777: Aaltojen alla Beneath the waves
xxx/ellauri199.html on line 794: Aaltojen alla Beneath the waves
xxx/ellauri199.html on line 795: (Valeita valtameren aaltojen alla) (Lies beneath the ocean waves)
xxx/ellauri199.html on line 854: At whose command the waves obey;
xxx/ellauri199.html on line 907: Contemporary odes to Neptune were harder to come by, but divine intervention ensured I found one that mentioned him by name. One of the highlights of my recent trip to Odesa, discussed here on the blog, was a visit to the literary museum, which houses a small collection of Anna Akhmatova’s work. The statuesque Russian poet, melancholic lover and resolute witness to the Stalinist and Putinist terrors, was born near Odesa and spent her childhood summers in the region. The display included a palm-sized booklet of the long poem ‘Close to the Sea’, or as my host translated, ‘very close’: an intimate relationship. I looked it up in The Complete Poems when I got home and assumed it must be ‘By the Edge of the Sea’. The ballad of a fierce young woman willing the arrival of her beloved from the waves, the poem was too long for the workshop and extracts would not do it justice. A shame, I thought, setting down the 950 page book, which promptly fell open to:
xxx/ellauri202.html on line 419: In 1933, the London Daily Mirror published a picture of a gravestone in a Jewish cemetery in Bucharest inscribed with some Hebrew characters and the name Adolf Hitler, but this Bucharest Hitler could not have been the Nazi leader’s grandfather. At the time, though, this picture sufficiently worried Hitler that he had the Nazi law defining Jewishness written to exclude Jesus Christ and himself.
xxx/ellauri209.html on line 157: Venäläiset varoittavat muumeja ja Peppiä: älkää sätkytelkö setä Samulin liekanarussa. Liian myöhäistä, ollaan jo pahan kerran Naton vyyhdessä. Nyt odotellaan pukkia. Hangon uimavesi alkaa kukkia.
xxx/ellauri212.html on line 474: Uusi Eliel-rakennus muodostaa esittelytekstin mukaan "innovatiivisen tori-kauppahalli-hybridin." Helsinkiläisiä se ei vakuuta: Huumausaine- ja puhelinkaupat Oodin vessassa johtivat rajuun puukotukseen – uhri sai vedettyä invavessan hälytysnarusta. Kaupunkimiljöötä tiivisteenä. Helvatti tää ämmä on teloitusjonossa come the revolution.
xxx/ellauri215.html on line 417: At age sixteen, Amina was named Magajiya (heir apparent), and was given forty female slaves (kuyanga). From an early age, Amina had a number of suitors attempt to marry her. Attempts to gain her hand included "a daily offer of ten slaves" from Makama and "fifty male slaves and fifty female slaves as well as fifty bags of white and blue cloth" from the Sarkin Kano.
xxx/ellauri215.html on line 421: After the suspicious death of her brother Karami in 1576, Amina ascended to the position of queen. Zazzau was one of the original seven Hausa States (Hausa Bakwai), the others being Daura, Kano, Gobir, Katsina, Rano, and Garun Gabas. Before Amina assumed the throne, Zazzau was one of the largest of these states. It was also the primary source of slaves that would be sold at the slave markets of Kano and Katsina by Arab merchants.
xxx/ellauri218.html on line 142: Donnie Ray Moore (February 13, 1954 – July 18, 1989) was an American relief pitcher in Major League Baseball (MLB) who played for the Chicago Cubs (1975, 1977–79), St. Louis Cardinals (1980), Milwaukee Brewers (1981), Atlanta Braves (1982–84) and California Angels (1985–88). Moore is best remembered for the home run he gave up to Dave Henderson while pitching for the California Angels in Game 5 of the 1986 American League Championship Series. With only one more strike needed to clinch the team's first-ever pennant, he allowed the Boston Red Sox to come back and eventually win the game. Boston then won Games 6 and 7 to take the series. Shortly after his professional career ended, he shot his wife three times in a dispute, failed to finish her and then committed suicide. Kylmä olen sitten huono. En osu edes omaan päähäni. Kierot palefacet puhuvat tyhmän Simson-nekrun ympäri. Hyvässä sovussa lähdetään ottelusta autolle.
xxx/ellauri218.html on line 224: Lillon mielestä kylmä sota piti porukoita kurissa, kun se päättyi kaikki alkoi levitä kuin ellun kanat. Ja sitten tuli 60-luvun kullitus. Viestintätekniikka on puolessa vuosisadassa miniatyrisoitunut, mutta lyhyt matka apinan korvien välissä ei ole mixkään muuttunut. Lillo oli mennyt pöljän Fukujaman lankaan luulemaan, että Njeuvostoliiton kaatuminen olisi historian loppu. Ei se ollut. Ei historia lopu ennenkuin sulamavesi lurahtaa sisään vihonviimeisen termiitin snorkkelista. Luonnonhistoria jatkaa siitä sitten taas eteenpäin.
xxx/ellauri218.html on line 338: You have to go back to the root of history of the country, look at the history of the country. Get something for nothing. Take and kill. Rob the country, they don't come in a civilized manner and say we like to marry your women, and so on. No, they take your land and they kill you off. That's the history of the US. Why did the white man not come to America, like in a civilized manner, preaching freedom of religion, say we like to come here. We like to assimilate, we like to marry your women. But no, we take your land and kill you off , right? Bring over slaves from Africa. That's the history of the United States. A despicable country, you know. Even as a boy I never had the slightest interest in the history of the US, I knew their was something rotten in Denmark.
xxx/ellauri225.html on line 143: In 1754, a naturalist named Charles Bonnet observed that plants sprout branches and leaves in a pattern, called phyllotaxis. Bonnet saw that tree branches and leaves had a mathematical spiral pattern that could be shown as a fraction. The amazing thing is that the mathematical fractions were the same numbers as the Fibonacci sequence! On the oak tree, the Fibonacci fraction is 2/5, which means that the spiral takes five branches to spiral two times around the trunk to complete one pattern. Other trees with the Fibonacci leaf arrangement are the elm tree (1/2); the beech (1/3); the willow (3/8) and the almond tree (5/13) (Livio, Adler).
xxx/ellauri225.html on line 145: I learned that making power from the Sun is not easy. I began to see how nature beat this problem. Collecting sunlight is key to the survival of a tree. Leaves are the solar panels of trees, collecting sunlight for photosynthesis. Collecting the most sunlight is the difference between life and death. Trees in a forest are competing with other trees and plants for sunlight, and even each branch and leaf on a tree are competing with each other for sunlight. Evolution chose the Fibonacci pattern to help trees track the Sun moving in the sky and to collect the most sunlight even in the thickest forest.
xxx/ellauri225.html on line 147: I saw patterns that showed that the tree design avoided the problem of shade from other objects. Electricity dropped in the flat-panel array when shade fell on it. But the tree design kept making electricity under the same conditions. The Fibonacci pattern allowed some solar panels to collect sunlight even if others were in shade. Plus I observed that the Fibonacci pattern helped the branches and leaves on a tree to avoid shading each other.
xxx/ellauri225.html on line 269: Dad´s discipline of cultural anthropology had a powerful influence on Le Guin´s writing. Her father Alfred Kroeber is considered a pioneer in the field, and was a director of the University of California Museum of Anthropology: as a consequence of his research, Le Guin was exposed to anthropology and cultural exploration as a child. In addition to myths and legends, she read such volumes as The Leaves of the Golden Bough by Lady Frazer, a children´s book adapted from The Golden Bough, a study of myth and religion by her husband James George Frazer. She described living with her father´s friends and acquaintances as giving her the experience of the other sex. The experiences of Ishi, in particular, were influential on Le Guin, and elements of his story have been identified in works such as Planet of Exile, City of Illusions, and The Word for World Is Forest and The Dispossessed.
xxx/ellauri225.html on line 310: Other social structures are examined in works such as the story cycle Four Ways to Forgiveness, and the short story "Old Music and the Slave Women", occasionally described as a "fifth way to forgiveness". Set in the Hainish universe, the five stories together examine revolution and reconstruction in a slave-owning society. According to above mentioned Rochelle, the stories examine a society that has the potential to build a "truly human community", made possible by the Ekumen´s recognition of the slaves as human beings, thus offering them the prospect of freedom and the possibility of utopia, brought about through revolution. Slavery, justice, and the role of women in society are also explored in Anals of the Western Shore.
xxx/ellauri227.html on line 361: Haluatko kahvia? Kyllä mutta sitä ennen pillua, sanoo ulkomaan kauppaministeri. Ministeri on ilman muuta Dorlo. Studio Sex on käsityöläisen kadulla. Sattuvaa. Joakim von Anka noudattaa lakia: vaikka Roope kulkee pelkässä nutussa ja silinterihatussa pylly paljaana, Iinexellä on string-housut. Miten kukaan voi vapaaehtoisesti ryhtyä stripparixi? Kysy Capitanilta. He ostivat lokavesipullot ja dallasivat takaisin toimitukseen. Olen huono ihminen. Ei tästä tule mitään. Ei päinvastoin, täähän menee tosi hyvin! Siperia opettaa. En häpeä enää koskaan mitään. Raivopäinen pappi oli lähtenyt. Aivan siivotonta kumikaulailua jälleen kerran tyhjäntoimittajien taholta.
xxx/ellauri228.html on line 39: "I shall now put a few final questions to the honorable delegation from Rhohchia! Is it not true that many years ago there landed on the then dead planet of Earth a ship carrying your flag, and that, due to a refrigerator malfunction, a portion of its perishables had gone bad? Is it not true that on this ship there were two spacehands, afterwards stricken from all the registers for unconscionable double-dealing with duckweed liverwurst, and that this pair of arrant knaves, these Milky-Way ne'er-do wells, were named Lorrd and God? Is it not true that Lorrd and God decided, in their drunkenness, not to content themselves with the usual pollution of a defenseless, uninhabited planet, that their notion was to set off, in a manner vicious and vile, a biological evolution the likes of which the world had never seen before? Is it not true that both these Rhohches, with malice aforethought, malice of the greatest volume and intensity, de vised a way to make of Earth-on a truly galactic scale-a breed ing ground for freaks, a cosmic side show, a panopticum, an exhibit of grisly prodigies and curios, a display whose living specimens would one day become the butt of jokes told even in the outermost Nebulae?!
xxx/ellauri228.html on line 212: Haapavesi on kaupunki, joka sijaitsee Pyhäjoen varrella Pohjois-Pohjanmaan maakunnassa, Oulun Eteläisessä. Kaupungissa asuu 6 593 ihmistä ja sen pinta-ala on 1 086,53 km², josta 35,94 km² on vesistöjä. Väestötiheys on 6,28 asukasta/km². Haapavedellä on kylä nimeltä Tötteröperä ja etelämpänä on Ryyppymäki. E4 taitaa mennä Haapaveden ohi eikä läpi. Joo tonne länsipuolelle se jää.
xxx/ellauri228.html on line 214: Yritystoiminta perustuu raaka-ainevaroihin, joita jalostavat muun muassa Kanteleen voima, Vapo sekä Valio, jonka Haapaveden-tehdas tunnetaan erityisesti Oltermanni-juuston valmistajana. Haapaveden Eskolanniemessä on toiminut myös maailman suurin yksinomaan sähköä tuottava turvevoimalaitos. Haapavedellä ilmestyy Haapavesi-paikallislehti. Lehti kirjoittaa usein oman kylän tytöstä Raisa Cacciatoresta, joka asuu Espoossa. Raisan kreisi isä uskoi olevansa jälleensyntynyt mezästäjä. Chicken cacciatore, mezästäjän kana. LOL.
xxx/ellauri228.html on line 479: The Holy Supper consists of family thrashing, playful anticipation for the Afterbirth of Christ, and a fast meal on twelve dishes. These are the essential components of the evening gathering. The details can be adjusted to fit your family’s situation. Dad's belt and the tongues of mom's thigh length boots will do fine for a meal. Enjoy your time together as you prepare for the coming of our Lord into the House of Loaves.
xxx/ellauri230.html on line 658: In some European countries (e.g., France, Belgium, Italy, Spain, Poland, Hungary, Croatia), incurve chrysanthemums symbolize death and are used only for funerals or on graves, while other types carry no such symbolism; similarly, in China, Japan, and Korea of East Asia, white chrysanthemums symbolize adversity, lamentation, and/or grief. In some other countries, they represent honesty. In the United States, the flower is usually regarded as positive and cheerful, with New Orleans as a notable exception.
xxx/ellauri231.html on line 188: Vuoden 1919 maaliskuussa hän ylitti Uralin ja eteni Moskovan suuntaan. Valkoiset Koltšakin johtamat sotilaat valtasivat Ufan maaliskuussa 1919. Heikko punainen armeija oli haluton taistelemaan ja vetäytyi. Bolševikkejä vastaan syntyneet kapinat Simbirskissä, Kazanissa, Vjatkassa ja Samarassa olivat Koltšakin joukoille avuksi. Kevään tullen maa muuttui mutaiseksi kuin Putinille Ukrainassa, joukot eivät saaneet sen takia huoltoa ja uupuivat. Koltšak oli jo 1918 menettänyt puolalaisen armeijan ja Tšekkoslovakian legioonan tuen, koska ne hyvästä syystä epäilivät Koltšakin tukevan brittejä (vaikkei takuulla kyllä sosialistivallankumouksellisia). Maassa olevien Yhdysvaltain 7 000 miehen vahvuisten joukkojen komentaja William S. Graves ei pitänyt Koltšakista, jota piti kuningasmielisenä ja autokraattisena. Bolševikit hyökkäsivät huhtikuussa 1919 kohti Ufaa, ja molemmat osapuolet taistelivat ankarasti.
xxx/ellauri231.html on line 393: Vuonna 1899 alkoi Buninin ystävyys Maksim Gorkin kanssa, jolle hän omisti Falling Leaves (1901) -runokokoelmansa ja jonka luona hän myöhemmin vieraili Capri-housuissa. Bunin liittyi Gorkin (Kuuma) Znanie (Tieto) -ryhmään. Toinen vaikuttaja ja innoittaja oli Leo Tolstoi (Tukeva), jonka hän tapasi Moskovassa tammikuussa 1894. Jälkimmäisen proosaan tosin ihastunut Bunin yritti epätoivoisesti seurata myös suurmiehen elämäntapaa vieraillessaan lahkojen siirtokunnissa ja tekemässä paljon kovaa työtä. Hänet tuomittiin jopa kolmeksi kuukaudeksi vankeuteen Tolstoilaisen kirjallisuuden laittomasta levittämisestä syksyllä 1894, mutta hän välttyi vankilasta yleisen armahduksen ansiosta. Hän tapasi Anton Chekovin vuonna 1896, ja siitä syntyi vahva ystävyys.
xxx/ellauri235.html on line 180: And leaves the world to darkness and to me. Ja jättää maailman pimeyteen ja minulle.
xxx/ellauri235.html on line 193: Where heaves the turf in many a mould'ring heap, Siellä missä nurmi kohoaa monessa muottirengaskasassa,
xxx/ellauri235.html on line 243: The dark unfathom'd caves of ocean bear: Merikarhun synkät käsittämättömät luolat:
xxx/ellauri235.html on line 660: Fields, that cool Ilissus laves, Kenttärazastus, viileät Ilissus-lavemangit,
xxx/ellauri235.html on line 661: Or where Mæander's amber waves Tai missä Menanderin meripihka aaltoilee
xxx/ellauri239.html on line 84: Toisaalta dao sisältää tietynlaisen dualismin. Hurraa! huutaa Vaakku ja takoo selkään Cartesiusta Bergsonia ja denimhousuista Jamesin Billiä. Vaihtoehdothan tässä ovat monismi, dualismi, kolmiyhteisyys, pluralismi ja sexiturismi. Esimerkkinä taolaisesta dualismista käytetään savesta valmistettua kuppia: ”Astia muovataan savesta, mutta tyhjä tila tekee astian hyödylliseksi. Ovet ja ikkunat veistetään huonetta tehdessä, mutta tyhjästä tilasta johtuu huoneen hyödyllisyys. Sen vuoksi käyttämällä sitä, mikä on, hyödytään siitä, mitä ei ole.” Eli siis mitä? Tyhjästä on kuin onkin hyvä nyhjästä! Täysi kuppi ja tyhjä pää, tyhjä kuppi ja täysi pää, kylä lähtee niillä tää! hihkuvat kiinalaiset runoilijajuopot. Äläs läiski tiuskaisee Bergson. Notably, I contend that in my third book, Creative Evolution, I overcome both dualism and monism by removing their contradiction through a durational or slanted approach to Being.
xxx/ellauri250.html on line 411: Iso naama, jonka keskellä on pienet hoxottimet. Huono ulosanti, jonka alta vilkkuu brittipersepäille tyypilliset länkkäri- ja luokkaennakkoluulot: A young Finnish woman leaves her charismatic lesbian lover behind in Moscow to begin a long train journey to see some ancient stone carvings near Murmansk and finds herself sharing a sleeping compartment with a surly, ill-mannered miner. Tää hölmö luuli että Juho Kuosmanen on she (eli ei viizinyt edes kazoa kuvia).
xxx/ellauri250.html on line 431: Sometimes you can tell from the first shot. In “Compartment No. 6,” the camera follows a young woman at a party as she leaves a bathroom and enters a living room full of gathered friends. That walking, back-of-the-head shot is one of the soggiest conventions of the steadicam era, a facile way of conveying characters’ own fields of vision while anchoring the action on them. The familiarity of this trope suggests both limited imagination and an unwillingness to commit to a clear-cut point of view. When used cannily, it can convey ambiguous neutrality and looming mystery, but, more often, it suggests the merely functional recording of action, which is exactly what’s delivered in “Compartment No. 6,” opening in theatres on Wednesday. The movie sinks, fast and deep, under the weight of dramatic shortcuts, overemphatic details, undercooked possibilities, unconsidered implications. It’s heavy-handed, tendentious, and regressive—and it should come as no surprise that it’s on the fifteen-film shortlist for the Best International Feature Oscar.
xxx/ellauri250.html on line 435: It’s a tale of the endearing Russian bear, which rings discordantly when that bear has its claws out for its neighbors. Russians can't be nice! It is all russki propaganda! It depicts a woman’s quick forgiveness of a sexual predator with whom she’s forced to associate. (What the fuck, some sexual predator indeed, won't even give to her when she asks.) It’s about the fecklessness of the intellectual class and the blank emptiness of the Western (and Westernized) bourgeoisie—the screenplay deliberately leaves F.F. blank, even unto her name. Ljoha isn’t quite as blank, because in his unguarded drunkenness, he blurts out a few of his prejudices and acts out his impulses.
xxx/ellauri250.html on line 590: The funeral rites, orchestrated by his widow, were conducted by Buddhist monks. His gravestone reads: "Don't Even Try". That is, you wait, and if nothing happens, you wait some more. It's like a fly high on the wall. You wait for it to come to you. When it gets close enough you reach out, slap out and kill it. Or, if you like its looks, you make a pet out of it, like Kärpyli."
xxx/ellauri251.html on line 201: With lisp of leaves and ripple of rain; Lehtien lässytyxellä ja sateen ropinalla;
xxx/ellauri251.html on line 249: The laughing leaves of the trees divide, Puiden naurulehdet jakaantuvat kahtia,
xxx/ellauri251.html on line 255: The wild vine slipping down leaves bare Villiviini lipsahtaa poies pillusta
xxx/ellauri251.html on line 258: The wild vine slips with the weight of its leaves, Villiviini lipsahtaa kun lehdet painavat,
xxx/ellauri251.html on line 259: But the berried ivy catches and cleaves Mutta muratti jossa on marjat tarttuu kii
xxx/ellauri251.html on line 344: And meadow and marsh with springs and unblown leaves, Ja niittyjä, soita ja muita vihannexia,
xxx/ellauri251.html on line 569: He weaves, and is clothed with derision;
xxx/ellauri251.html on line 1074: And the leaves of it madness and scorn;
xxx/ellauri251.html on line 1085: And the waves of the sea as she came
xxx/ellauri251.html on line 1251: To bring forth leaves and bind round all my hair
xxx/ellauri251.html on line 1509: Our light and darkness are as leaves of flowers,
xxx/ellauri251.html on line 1820: And light of crescent lilies, and such leaves
xxx/ellauri251.html on line 1858: Bacchus, and their leaves that nod
xxx/ellauri251.html on line 1866: In dim leaves and hidden air,
xxx/ellauri251.html on line 1899: And their little leaves made wet,
xxx/ellauri251.html on line 1910: And lives withered as leaves wither
xxx/ellauri251.html on line 2116: Bore on them, broke them, and as fire cleaves wood
xxx/ellauri251.html on line 2368: My mother, among the pale flocks fallen as leaves,
xxx/ellauri251.html on line 2509: And fate as the waves thereof.
xxx/ellauri251.html on line 2510: Shall the waves take pity on thee
xxx/ellauri251.html on line 2657: And cleaves unto the ground with staggering feet.
xxx/ellauri251.html on line 2680: Flame with the falling fire that leaves his lids
xxx/ellauri251.html on line 2788: And fix the looser leaves, both hands fell down.
xxx/ellauri251.html on line 2993: Leaves lowland and lawn
xxx/ellauri251.html on line 2998: When thou dravest the men
xxx/ellauri251.html on line 3047: That the sea-waves might be as my raiment, the gulf-stream
xxx/ellauri251.html on line 3080: Or the waves hurl me home?
xxx/ellauri251.html on line 3100: The fair beauty that cleaves
xxx/ellauri251.html on line 3102: the leaves.
xxx/ellauri251.html on line 3239: The waves and wars that met us: and though times
xxx/ellauri255.html on line 182: Vuonna 1844 Bakunin muutti Brysselistä Pariisiin, jossa hän ensimmäistä kertaa tapasi Marxin ja Pierre-Joseph Proudhonin. Joulukuussa keisari Nikolai I otti Bakuninilta pois kaikki aatelisuuteen perustuvat etuoikeudet kuten wiixet, takavarikoi maat sekä määräsi elinikäiseen karkotukseen Siperiaan. Bakunin vastasi Nikolaille La Réforme -lehdessä julkaisemallaan pitkällä kirjeellä, jossa hän haukkui keisaria despootiksi, näytti fäkkiä, ja vaati Venäjälle ja Puolaan demokratiaa. Euroopan hullun vuoden 1848 aikana Bakunin matkusteli ihan hulluna eri puolilla Saksaa ja osallistui myös Ranskan toisen tasavallan väliaikaishallituksen sosialistien taloudelliseen tukemiseen. Berliinistä hän yritti päästä Preussin hallitsemaan Poznańiin, jossa oli juuri käynnissä puolalaisten kansannousu, mutta poliisi esti matkan. Tämän jälkeen Bakunin matkusti Leipzigin ja Wrocławin kautta Prahaan osallistuen kaupungissa pidettyyn ensimmäiseen panslavistiseen kongressiin. Kokouksen päätyttyä hän oli mukana kaupungissa puhjenneessa Itävallan keisarikunnan vastaisessa kansannousussa, joka kuitenkin tukahdutettiin väkivalloin. Syksyllä 1848 Bakunin julkaisi pamflettinsa L’Appel aux slaves, jossa hän kehotti slaavivallankumouksellisia yhdistämään voimansa Unkarin, Italian sekä Saksan vallankumouksellisten kanssa ja syöksemään vallasta Venäjän, Itävalta-Unkarin ja Preussin kuningashuoneet.
xxx/ellauri261.html on line 460: Horace explains to his two clerks, Cornelius Hackl and Barnaby Tucker, that he is going to get married because "It Takes a Woman" to cheerfully do all the household chores. He plans to travel with Dolly to New York City to march in the Fourteenth Street Association Parade and propose to the widow Irene Molloy, who owns a hat shop there. Dolly arrives in Yonkers and "accidentally" mentions that Irene's first husband might not have died of natural causes, and also mentions that she knows an heiress, Ernestina Money, who may be interested in Horace. Horace leaves for New York and leaves Cornelius and Barnaby to run the store.
xxx/ellauri261.html on line 523: Cornelius is determined to get a kiss before the night is over. Since the clerks have no money to hire a carriage, they tell the girls that walking to the restaurant is more stylish. In a quiet flat, Dolly prepares for the evening. At the Harmonia Gardens Restaurant, Rudolph, the head waiter, whips his crew into shape for Dolly Levi´s return. Horace arrives to meet his date, who is really Dolly´s friend Gussie. As it turns out, she is not rich or elegant as Dolly implied, and she soon leaves after being bored by Horace, just as she and Dolly planned.
xxx/ellauri281.html on line 143: 4. Hydraulisen murtumisen ympäristöriskit aiheutuvat pääasiassa maanjäristysten todennäköisyydestä sekä tässä tekniikassa käytettyjen kemikaalien tunkeutumisesta pohjavesikerroksiin ja niiden yläpuolelle aina maan pinnalle asti. Yksityiskohtaiset tutkimukset [Robert J. et al., 2015] osoittivat, että maanjäristyksiä voi joissain tapauksissa aiheuttaa hydraulinen murtuminen, mutta tämä vaikutus ei ole laajalle levinnyt, ja maanjäristysten voimakkuus on pieni - noin 2-3 Richterin asteikolla.
xxx/ellauri281.html on line 145: 5. Syitä murtumiskemikaalien kulkeutumiseen vuoristossa ovat erilaiset, erityisesti kaivon porauksen ja murtumisen aiheuttamat matalan magnitudin maanjäristykset ([V. A. Shcherba, 2013] mukaan havaitaan tuhansia mikromaanjäristyksiä), luonnolliset ja vastamuodostuneet kalliohalkeamat kivet, kapillaariabsorptio [Daniel T. et al., 2015] jne. Samalla korostetaan geologisen ympäristön ominaisuuksien ratkaisevaa vaikutusta ylöspäin suuntautuvan muuttoliikkeen ilmiöön, arvioidaan sen nopeutta ja aikaväliä hydraulisen murtumisen paikasta kallioperän läpi matalille pohjavesikerroille. T. Myers [Myers, T., 2012] ehdotti, että tällainen muutto voisi tapahtua alle 10 vuodessa. Teoksessa [Samuel A., 2014] tällaisen muuton aikakehykseksi on arvioitu yli 100 vuotta. Hydrauliliitoksen saatavuus mustan liuskeen ja matalien akviferien välisen yhteyden väittävät myös Rozell ja Reaven [Rozell, DJ ja SJ Reaven. 2012], Warner et al.. [Warner, NR et ai., 2012].
xxx/ellauri281.html on line 159: - halkeamien muodostumisvyöhykkeiden ja hienojakoisen aktivoidun geomateriaalin täyttäminen kemiallisilla aineilla, jolloin maaperän ja pohjavesikerrosten orgaaniset kerrokset myrkytetään; ajallinen arvio huokoisen tilan kehittymisestä (muodostusta pitkin ja kohtisuorassa sen jatkeen suhteen) Rehbinderintie-ilmiön vuoksi.
xxx/ellauri281.html on line 183: Myers, T. 2012. Mahdolliset kontaminanttireitit hydraulisesti murtetusta liuskeesta pohjavesikerroksiin. Pohjavesi 50, no. 6: 872-882. DOI:10.1111/j.1745-6584.2012.00933.x.
xxx/ellauri281.html on line 185: Samuel A. Flewelling, Manu Sharma. Hydraulisen murtumisnesteen ja suolaveden ylöspäin suuntautuvan siirtymisen rajoitukset // Pohjavesi. Osa 52, numero 1. tammi/helmikuu 2014. Sivut 9–19. DOI: 10.1111/gwat.12095
xxx/ellauri281.html on line 189: Warner, NR, RB Jackson, TH Darrah, SG Osborn, A. Down, K. Zhao, A. White ja A. Vengosh. 2012. Geokemialliset todisteet Marcellus Formationin suolaveden mahdollisesta luonnollisesta siirtymisestä matalille pohjavesikerroille Pennsylvaniassa. Proceedings of the National Academy of Sciences USA 109, no. 30: 11961–11966.
xxx/ellauri292.html on line 591: Korinttolaiset muovailivat pehmeästä savesta pikku pulloja, jotka levisivät koko levanttiin, tietää HV Morton kertoa.
xxx/ellauri298.html on line 299: sea. My awe of high waves doeth contend With my steadfast trust in Thee.
xxx/ellauri298.html on line 619:
xxx/ellauri304.html on line 472: To make him interesting, give your character a couple of conflicting personality traits. Maybe a character is wealthy and gives millions to charity but never leaves a tip in a restaurant because he thinks tipping is a scam. (I don't, and do. That is, I'd give millions to charity if I had some to spare. No tips, anyway.)
xxx/ellauri306.html on line 211: Onondaga-järven koillisrannalla. Jesuiittalähetyssaarnaajat raportoivat suolavesilähteistä "Suolajärvenä" kutsutun
xxx/ellauri306.html on line 233: kaivetuista suolavesikaivoista (natriumkloridin lähteenä) ja kalkkikivestä
xxx/ellauri307.html on line 743: Benjy DeMott -vainaa "saw as three pervasive social myths: the assumption, held by many Americans, that we live in a classless society; the promise, held out by movies and television, that individual friendships between blacks and whites can vanquish racism all by themselves; and the images of women, ubiquitous in popular culture, that render them almost indistinguishable from men." He opined that movements of the lower classes have a tendency to 'go awry.' Benjamin Haile DeMott was born on June 2, 1924, in Rockville Centre, N.Y.; his father was a carpenter, his mother a faith healer. He joined the Amherst faculty in 1951 and earned a Ph.D. in English literature from Harvard two years later. He observed that a tenet of national faith in America had been that "goodness equals laughter, that humour can banish crisis, that if you pack up your troubles and smile, horror will take to the caves". Critical response to Mr. DeMott's work was divided. His detractors saw his pop-culture references as forced efforts to look au courant.
xxx/ellauri314.html on line 99: He was born into a Jewish family of Polish-Jewish descent. His father was born in Radomyśl Wielki, Galicia (then part of Austria-Hungary, now Poland), and his mother was a native of New York whose parents also arrived from that town. Isidore owned a women's clothing manufacturing business employing 400 people. They owned a summer house in Far Rockaway, Queens, and employed a chauffeur. In the Wall Street Crash of 1929, the family lost almost everything and moved to Gravesend, Brooklyn.
xxx/ellauri354.html on line 234: She suffers a lot of pain and finally delivers a stillborn baby boy. Later the nurse tells him that Catherine is hemorrhaging. He is terrified. He goes to see her, and she dies with him by her side. He leaves the hospital and walks back to his Hotel in the rain.
xxx/ellauri354.html on line 435: Virginia Woolf in her novel The Waves (1931).
xxx/ellauri354.html on line 624: Helen Roseveare (lähetystyölääkäri Kongossa, joka oli kärsinyt vangituksesta, hakkaamisesta ja raiskauksista) työskenteli kerran lujasti pelastaakseen vastasyntyneen vauvan hengen. Heillä oli oltava vakiolämpötila, johon kuumavesipullo tekisi. Sinä aamuna hän kertoi tilanteesta joillekin lapsille heidän perustamastaan kodista. Yksi lapsi rukoili.. "Jumala, lähetä kuumavesipullo tänään ja anna myös nukke vauvan sisarelle, joka oli surullinen" Sinä iltapäivänä saapui kuorma-auto tarvikkeineen. Nämä tarvikkeet olivat olleet matkalla kuukausia, mutta tulivat samana päivänä. Siteiden joukossa oli "kuumavesipullo" (jota ei ollut tilattu) ja myös yksi Dolly. Oliko tämä vain sattumaa vai jumalallinen väliintulo?
xxx/ellauri357.html on line 424: The ancient poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive. And particularly they studied the Genius of each city and country, placing it under its mental deity. Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects. Thus began Priesthood. Priests are like worms, they shit on the nicest leaves. Choosing forms of worship from poetic tales. And at length they pronounced that the Gods had ordered such things. Thus men forgot that all deities reside in the human breast.
xxx/ellauri376.html on line 411: Gribojedovin hahmot, vaikkakin aikakaudelle tyypillisiä, on muovattu todella tavallisesta ihmiskunnan savesta. Heillä kaikilla, aina episodiisimpiin hahmoihin asti, on sama viimeistely ja ääriviivojen selkeys.
xxx/ellauri380.html on line 305: Jews and Christians don't believe in killing innocent people with suicide bombers, genocide bombers work much better. We see you eye to eye about keeping women under extreme repression treating them as property and slaves, plus about preaching hate instead of love and killing innocent people because they don't believe what you do. I'm American, so don't come to our country except for cleaning purposes, and try to turn it into what you left. If you love what you are leaving just stay there. I mean in Egypt, not Israel, that is forever reserved for us and our likes.
xxx/ellauri380.html on line 478: See that? 72 individual tribes, at each other's throats, jockeying for supremacy. The most successful Arab states are tiny tribal enclaves like the UAE or Qatar, homogeneous and conservative. At larger scales you need a dictator to hold it all together. Otherwise it's me against my brother, my brother and me against my family, my family and me against my tribe, my tribe and me against the world.
xxx/ellauri380.html on line 480: Tribalism, which was and is the salvation of the Jewish community, has been the bane of Arab society. It's due to the great Arab calamity of 1258, the true Nakba, their utter destruction at the hands of the Mongols which left them broken and helpless against the Seljuks and then the Ottomans. The Arabs were essentially slaves for nearly 700 years, until the Europeans freed them from the yoke of the Turks. They have never recovered from that existential disaster, nor are they likely to. Ironically, the only people who could take them under their wing and point them in the right direction are the Jews. But that ain't happening any time soon. We genocide them first.
xxx/ellauri385.html on line 104: Rozanov kirjoitti kirjassaan "Fallen Leaves": "Venäläisiä lukuun ottamatta, yksinomaan ja yksinomaan venäläisiä, en tarvitse ketään ollenkaan, he eivät ole mukavia eivätkä kiinnostavia".
xxx/ellauri385.html on line 394: Our graves that hide us from the setting sun
495