ellauri014.html on line 1753: Where burn the never-dying flowers Kuolemattomien säkeiden teelmiä
ellauri026.html on line 372: On sellasia pytagoralaisia, joille kaikki on niin yhteistä et ne ottaa mitä vaan messiin mekon alla, ne ei tee siitä isompaa numeroa kuin jos ne olis perintökamoja. Toiset on vaan olevinaan rikkaita, ja tää kuvitelma riittää niille onnexi. Joillakuilla on hienot talot Helsingissä ja sen vuoxi pihistelee mökillä. Jotkut panee menee kaiken samantien, toiset kerää kokoon hyvällä tai pahalla. Yx ährää kerätäxeen julkkismainetta, toinen makaa nokisena uunin takana. A great many undertake endless suits and outvie one another who shall most enrich the dilatory judge or corrupt advocate. One is all for innovations and another for some great he-knows-not-what. Another leaves his wife and children at home and goes to Jerusalem, Rome, or in pilgrimage to St. James´s where he has no business. In short, if a man like Menippus of old could look down from the moon and behold those innumerable rufflings of mankind, he would think he saw a swarm of flies and gnats quarreling among themselves, fighting, laying traps for one another, snatching, playing, wantoning, growing up, falling, and dying. Nor is it to be believed what stir, what broils, this little creature raises, and yet in how short a time it comes to nothing itself; while sometimes war, other times pestilence, sweeps off many thousands of them together.
ellauri035.html on line 384: A dying sun on the cool hurrying tide
ellauri037.html on line 269: he’d had enough of dying species,
ellauri039.html on line 515: Education, okay, well this one is a two bladed sword. I am studying finnish currently, and while they do suck at teaching their own language but they are teaching about proper nutrition! Which is pretty awesome if you ask me. It's great that they want to make sure even immigrants, like me, are healthy!
ellauri042.html on line 815: What had Sacks left to Weschler? What did his gift, his command, amount to beyond the dying wish of a magnificent and, by some accounts, paradoxically self-effacing and narcissistic doctor to have yet another book, beyond the 13 he himself had written (three more would come posthumously), to help ensure his immortality? Maybe this:
ellauri048.html on line 1240: And murmurs from the dying sun: Ja kuiskaa kuolevasta tähdestä:
ellauri048.html on line 1390: Or, dying, there at least may die. Tai jos se kuolee, kuolee siellä sitten.
ellauri051.html on line 695: 133 I pass death with the dying and birth with the new-wash'd babe, and am not contain'd Mä vietän kuolemaa kuolevien kaa ja syntymää vastapestyn vauvan kaa, enkä mahdu hatun ja saappaitteni väliin.
ellauri051.html on line 1383: 783 Far from the settlements studying the print of animals' feet, or the moccasin print, 783 Kaukana siirtokunnista, jotka tutkivat eläinten jalkojen printtiä tai mokkasiinikuviota,
ellauri051.html on line 1469: 869 Again gurgles the mouth of my dying general, he furiously waves with his hand, 869 Taas kurkuttaa kuolevan kenraalini suuta, hän heiluttaa raivokkaasti kädellään,
ellauri051.html on line 1615: 1008 To any one dying, thither I speed and twist the knob of the door. 1008 Jollekin kuolevalle, sinne minä kiihdytän ja käännän oven nuppia.
ellauri051.html on line 1792: 1180 Old age superbly rising! O welcome, ineffable grace of dying days! 1180 Vanhuus kohoaa mahtavasti! Oi tervetuloa, kuolemanpäivien sanoinkuvaamaton armo!
ellauri052.html on line 759: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness.
ellauri053.html on line 940: Thou comest. New Year, whirling in a frantic dance amidst the stampede of the wind-lashed clouds and infuriate showers, while trampled by thy turbulence are scattered away the faded and the frail in an eddying agony of death.
ellauri053.html on line 1179: His complaint against Yeats was that Yeats’s “supernatural world” was “the wrong supernatural world”: It was not a world of spiritual significance, not a world of real Good and Evil, of holiness or sin, but a highly sophisticated lower mythology summoned, like a physician, to supply the fading pulse of poetry with some transient stimulant so that the dying patient may utter his last words.

ellauri053.html on line 1292: A dying animal; Tieraatoa ei kosketa;
ellauri053.html on line 1313: —Those dying generations—at their song, Linnut ja mehiläiset puussa, kaikki elukat,
ellauri053.html on line 1326: Nor is there singing school but studying Laulua ei opi koulussa (se meni huonosti)
ellauri053.html on line 1338: And fastened to a dying animal Tieraatoon kiinnitettynä se ei tiedä
ellauri060.html on line 1042: The core issue is the Web as we know has been dying, as people all over the world do not want to bother to put up links to other high quality content just for the sake it. It is not that there is no such excellent content, there certainly is on the Web itself which now has tens of trillions of archived pages.
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.
ellauri063.html on line 110: Ergo it will never come. Working class is dying off anyway with robotics and AI. Most likely, disgruntled farm animals will strike a pre-emptive strike first. They already form a majority, they are no bolsheviks. Four legs good, two legs bad, provided the governing body is featherless.
ellauri063.html on line 317: Before he entered the world of music, Brötzmann was studying to be a painter in Western Germany and was associated with Fluxus, a radical art movement influenced by John Cage and informed by an anti-commercial sentiment.
ellauri077.html on line 255: Death system, a concept introduced by Robert Kastenbaum in 1977, is defined as "the interpersonal, sociocultural, and symbolic network through which an individual's relationship to mortality is mediated by his or her society" (Kastenbaum 2001, p. 66). Through this concept, Kastenbaum seeks to move death from a purely individual concern to a larger context, understanding the role of death and dying in the maintenance and change of the social order.
ellauri077.html on line 577: Scientists are studying cockroach and hagfish hearts.
ellauri078.html on line 185: 4. His dying Crimson, like a Robe, 4. Näin ruumis peittyy purppuraa Sen kuoleva kirkkaanpunainen niinku puku,
ellauri080.html on line 727: In 1930, he was the Time Magazine, Person of the year. His birth name was Mohandas Karamchand Gandhi. “Mahatma” was an epithet meaning ‘great-souled one’ that was added to his name. He was first called ‘Mahatma’ by Rabindranath Tagore in 1915. Gandhi married aged 13 to Masturbai aged 14. Child marriage was common at the time, but Gandhi later came to oppose child marriage. Anyway to Masturbai. They had five children, one dying in infancy.
ellauri083.html on line 100: WALSH: It was fascinating, frankly, to read her final novel and to realize that it was, in a sense, an historic event. But reading this book just took me back to my many discussions with her about her work. And I just had a sense of awe that a woman, who, when she wrote this, was 78, 79 years old. And she knew she was dying. She was ill with cancer and she knew that she would be ending her life soon. But she sat down and, with a pen, wrote out over 300 pages.
ellauri090.html on line 105: Following The Posthumous Memoirs of Bras Cubas (1881) and preceding Dom Casmurro (1899), this book is considered by modern critics to be the second of Machado de Assis's realist trilogy, in which the author was concerned with using pessimism and irony to criticize the customs and philosophy of his time, in the process parodying scientism, Social darwinism, and Comte's positivism, although he did not remove all Romantic elements from the plot.
ellauri092.html on line 275: Though Boardman was a Presbyterian and strongly influenced by the numerous heresies of Charles Finney and others, he was not a trained theologian. In fact, it is tragic that many errors that crept into the church were introduced by people who had little to no training in rightly dividing the Word. This is not to say that a person with little to no formal training cannot be used by God or that he is exempt from learning the truth of Scripture (Harry Ironsides is a good example). However, there is a proper hermeneutic to be used in studying Scripture and if not applied, many errors can result.
ellauri094.html on line 613: He, dying so, lives. Se elää vaikka kuolleena.
ellauri095.html on line 49: Hopkins was influenced by the Welsh language, which he had acquired while studying theology at St Beuno's near St Asap. The poetic forms of Welsh literature and particularly cynghanedd, with its emphasis on repeating sounds, accorded with his own style and became a prominent feature of his work. This reliance on similar-sounding words with close or differing senses means that his poems are best understood if read aloud.
ellauri095.html on line 125: Manley Hopkins moved his family to Hampstead in 1852, near where John Keats had lived 30 years before and close to the green spaces of Hampstead Heath. When he was ten years old, Gerard was sent to board at Highgate School (1854–1863). While studying Keats´s poetry, he wrote "The Escorial" (1860), his earliest extant poem. Here he practised early attempts at asceticism. He once argued that most people drank more liquids than they really needed and bet that he could go without drinking for a week. He persisted until his tongue was black and he collapsed at drill. On another occasion he abstained from salt for a week.
ellauri095.html on line 246: In 1874 Hopkins returned to Manresa House to teach classics. While studying in the Jesuit house of theological studies, St Beuno´s College, near St Asap in North Wales, he was asked by his religious superior to write a poem to commemorate the foundering of a German ship in a storm. So in 1875 he took up poetry once more to write a lengthy piece, "The Wreck of the Deutschland", inspired by the Deutschland incident, a maritime disaster in which 157 people died, including five Franciscan nuns who had been leaving Germany due to harsh anti-Catholic laws (see Kulturkampf). The work displays both the religious concerns and some of the unusual metre and rhythms of his subsequent poetry not present in his few remaining early works. It not only depicts the dramatic events and heroic deeds, but tells of him reconciling the terrible events with God´s higher purpose. The poem was accepted but not printed by a Jesuit publication. This rejection fed his ambivalence about his poetry, most of which remained unpublished until after his death.
ellauri095.html on line 499: Hopkins had been attracted to asceticism since childhood. At Highgate, for instance, he argued that nearly everyone consumed more liquids than the body needed, and, to prove it, he wagered that he could go without liquids for at least a week. He persisted until his tongue was black and he collapsed at drill. He won not only his wager but also the undying enmity of the headmaster Dr. John Bradley Dyne. On another occasion, he abstained from salt for a week. His continuing insistence on extremes of self-denial later in life struck some of his fellow Jesuits as more appropriate to a Victorian Puritan than to a Catholic.
ellauri098.html on line 304: TV Tropes was founded in 2004 by a programmer under the pseudonym "Fast Eddie." He described himself as having become interested in the conventions of genre fiction while studying at MIT in the 1970s and after browsing Internet forums in the 1990s. He sold the site in 2014 to Drew Schoentrup and Chris Richmond.
ellauri106.html on line 126: A committed atheist, Philip Roth feared only one form of posthumous punishment: being trapped for all eternity in a hostile biography. In 2007, Roth, echoing a similar quip from Oscar Wilde, said, “Biography gives a new dimension of terror to dying.” Roth’s had already been the subject of a harsh and unforgiving portrait in Leaving a Doll’s House (1996), the memoirs of his former wife, the actor Claire Bloom. As John Updike noted in The New York Review of Books, “Claire Bloom, as the wronged ex-wife of Philip Roth, shows him to have been, as their marriage rapidly unraveled, neurasthenic to the point of hospitalization, adulterous, callously selfish, and financially vindictive.” This crisp summary ended Roth’s friendship with Updike, even after Updike made clear he was recapping Bloom’s book and not affirming its accuracy.
ellauri106.html on line 386: A committed atheist, Philip Roth feared only one form of posthumous punishment: being trapped for all eternity in a hostile biography. In 2007, Roth, echoing a similar quip from Oscar Wilde, said, “Biography gives a new dimension of terror to dying.” Roth’s had already been the subject of a harsh and unforgiving portrait in Leaving a Doll’s House (1996), the memoirs of his former wife, the actor Claire Bloom. As John Updike noted in The New York Review of Books, “Claire Bloom, as the wronged ex-wife of Philip Roth, shows him to have been, as their marriage rapidly unraveled, neurasthenic to the point of hospitalization, adulterous, callously selfish, and financially vindictive.” This crisp summary ended Roth’s friendship with Updike, even after Updike made clear he was recapping Bloom’s book and not affirming its accuracy.
ellauri106.html on line 622: Though arguably Roth cancelled himself years ago by dying.
ellauri107.html on line 396: And yet he is no Pilate (what?) or Iago (a nigger hater), merely a sad old jew with a hard-on (now there's fiction for you), raping against the dying of the light.
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 100: Other Rastas see Selassie as embodying Jesus' teachings and essence but reject the idea that he was the literal reincarnation of Jesus. Members of the Twelve Tribes of Israel denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur. From this perspective, Selassie is perceived as a messenger or emissary of God rather than a manifestation of God himself. Rastas holding to this view sometimes regard the deification of Haile Selassie as naïve or ignorant, in some cases thinking it as dangerous to worship a human being as God. There are various Rastas who went from believing that Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as something distinct.
ellauri108.html on line 264: Both through travel between the islands, and through reggae's popularity, Rastafari spread across the eastern Caribbean during the 1970s. Here, its ideas complemented the anti-colonial and Afrocentric views prevalent in countries like Trinidad, Grenada, Dominica, and St Vincent. In these countries, the early Rastas often engaged in cultural and political movements to a greater extent than their Jamaican counterparts had. Various Rastas were involved in Grenada's 1979 New Jewel Movement and were given positions in the Grenadine government until it was overthrown and replaced following the U.S. invasion of 1983. Although Fidel Castro's Marxist–Leninist government generally discouraged foreign influences, Rastafari was introduced to Cuba alongside reggae in the 1970s. Foreign Rastas studying in Cuba during the 1990s connected with its reggae scene and helped to further ground it in Rasta beliefs. In Cuba, most Rastas have been male and from the Afro-Cuban population.
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.
ellauri111.html on line 612: When we push you under the water, we show that we are dying to the old life, being under the water shows we have died to the old life, and when we come up we show we are purposed to walk in newness of life. In baptism, we are also shewing the washing away of our sins (ref. Acts 22:16). We try not to keep you down so long that your new life starts right there and then. Although you can consider yourself lucky if it does.
ellauri115.html on line 275: Montaigne´s idea in Essays (1570-1592) was to record "some traits of my character and of my humours." “I am devoting my last days to studying myself,” said Jean-Jacques (1776-1778).
ellauri117.html on line 257: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness.
ellauri119.html on line 571: Agape is derived from ἀγάπη a Greek term for altruistic love. Lee describes agape as the purest form of love, derives this definition of love from being altruistic towards one's partner and feeling love in the acts of doing so. The person is willing to endure difficulty that arises from the partner's circumstance. It is based on an unbreakable commitment and an unconditional, selfless love, that is all giving. It is an undying love of compassion and selflessness. Agape love is often referenced with religious meaning and is signified by the color orange.
ellauri131.html on line 723: Robbins repeatedly swears by Natural Language Processing (NLP), a controversial, consciousness-based belief system that took root in California in the 1970s. According to the Association for NLP, the practice is commonly referred to as the "users manual for your mind," and studying NLP offers "insights into how our thinking patterns can effect [sic] every aspect of our lives." God's co-creator Vivica Bandler has characterized the process as a veritable fountain of youth, asserting one's "ability for consciousness to influence our DNA evolution." In an interview with NLP Life, Bandler said, "It is obviously related to aging and the more we learn to control our consciousness, the more we will learn to control the quality of the DNA that keeps us young, the DNA that makes us smart...There is literally no limit to what we can do as we begin to harness the great power called consciousness."
ellauri131.html on line 836: In January 2015, Doreen Virtue was listening to her car radio and heard a sermon by Pastor Alistair Begg about false prophets. Doreen recognized that she matched the description of a false prophet, and she began going to church. In early 2017, she began studying the Bible. When she read Deuteronomy 18:10-12, which lists the sinful activities of the new age, Doreen repented and gave her life to our Lord and Savior Jesus.
ellauri140.html on line 319: The deare remembrance of his dying Lord, Sen kuolleen herran matkamuistoja,
ellauri140.html on line 577: And sucked up their dying mothers blood, Ja imuttivat äitivainajansa hurmetta,
ellauri141.html on line 109: Quintus Horatius Flaccus (8th of December, Ab Urbe Condita 689, B. C. 65 - 27th of November, B. C. 8) was born at or near Venusia (Venosa), in the Apennines, on the borders of Lucania and Apulia. His father was a freedman, having, as his name proves, been the slave of some person of the Horatia gens. As Horace implies that he himself was ingenuus, his father must have obtained his freedom before his birth. He afterwards followed the calling of a coactor, a collector of money in some way or other, it is not known in what. He made, in this capacity, enough to purchase an estate, probably a small one, near the above town, where the poet was born. We hear nothing of his mother, except that Horace speaks of both his parents with affection. His father, probably seeing signs of talent in him as a child, was not content to have him educated at a provincial school, but took him (at what age he does not say, but probably about twelve) to Rome, where he became a pupil of Orbilius Pupillus, who had a school of much note, attended by boys of good family, and whom Horace remembered all his life as an irritable teacher, given unnecessarily to the use of the rod. With him he learnt grammar, the earlier Latin authors, and Homer. He attended other masters (of rhetoric, poetry, and music perhaps), as Roman boys were wont, and had the advantage (to which he afterwards looked back with gratitude) of his father’s care and moral training during this part of his education. It was usual for young men of birth and ability to be sent to Athens, to finish their education by the study of Greek literature and philosophy under native teachers; and Horace went there too, at what age is not known, but probably when he was about twenty. Whether his father was alive at that time, or dead, is uncertain. If he went to Athens at twenty, it was in B. C. 45, the year before Julius Cæsar was assassinated. After that event, Brutus and Cassius left Rome and went to Greece. Foreseeing the struggle that was before them, they got round them many of the young men at that time studying at Athens, and Horace was appointed tribune in the army of Brutus, a high command, for which he was not qualified. He went with Brutus into Asia Minor, and finally shared his defeat at Philippi, B. C. 42. He makes humorous allusion to this defeat in his Ode to Pompeius Varus (ii. 7). After the battle he came to Italy, having obtained permission to do so, like many others who were willing to give up a desperate cause and settle quietly at home. His patrimony, however, was forfeited, and he seems to have had no means of subsistence, which induced him to employ himself in writing verses, with the view, perhaps, of bringing himself into notice, rather than for the purpose of making money by their sale. By some means he managed to get a place as scriba in the Quæstor’s office, whether by purchase or interest does not appear. In either case, we must suppose he contrived soon to make friends, though he could not do so by the course he pursued, without also making many enemies. His Satires are full of allusions to the enmity his verses had raised up for him on all hands. He became acquainted, among other literary persons, with Virgil and Varius, who, about three years after his return (B. C. 39), introduced him to Mæcenas, who was careful of receiving into his circle a tribune of Brutus, and one whose writings were of a kind that was new and unpopular. He accordingly saw nothing of Horace for nine months after his introduction to him. He then sent for him (B. C. 38), and from that time continued to be his patron and warmest friend.
ellauri141.html on line 759: In 1897, Hégésippe Légitimus, the first native Guadeloupan elected president of the Guadeloupe General Council, took office with a vindictive agenda towards colonists. The Leger family returned to metropolitan France in 1899 and settled in Pau. The young Alexis felt like an expatriate and spent much of his time hiking, fencing, riding horses and sailing in the Atlantic. He passed the baccalauréat with honours and began studying law at the University of Bordeaux. When his father died in 1907, the resulting strain on his family's finances led Leger to temporarily interrupt his studies, but he eventually completed his degree in 1910.
ellauri142.html on line 79: Tolstoy was born at Yasnaya Polyana, a family estate 12 kilometres (7.5 mi) southwest of Tula, and 200 kilometres (120 mi) south of Moscow. He was the fourth of five children of Count Nikolai Ilyich Tolstoy (1794–1837), a veteran of the Patriotic War of 1812, and Countess Mariya Tolstaya (née Volkonskaya; 1790–1830). His mother died when she was two and his father when he was nine. Tolstoy and his siblings were brought up by relatives. In 1844, he began studying law and oriental languages at Kazan University, where teachers described him as "both unable and unwilling to learn".
ellauri145.html on line 723: Édouard-Joachim Corbière (18 July 1845 – 1 March 1875) was a French poet born in Coat-Congar, Ploujean (now part of Morlaix) in Brittany, where he lived most of his life before dying of tuberculosis at the age of 29. Helmin ikäisenä. Profiilikuvassa sillä on aivan jättimäinen baskeri, lökäpöxyt ja kumiteräsaappaat.
ellauri146.html on line 338: On Klopsun keximiä hahmoja. Sammaa ei löydy minun raamatustani. Joel ja Benoni nimet on kyllä hyvästä kirjasta. Rachel died in childbirth. As she was dying she named her son Ben-Oni [son of my grief], but his father Jakob called him Ben-Yamin [son of the right hand, viz. son of the southhand]. Genesis 35:18. Just call me Ben.
ellauri150.html on line 541: In 30 AD, Judah returned from being a galley slave, and Esther told him that she was no longer betrothed, causing the two to fall in love again. When Judah's mother Miriam and sister Tirzah were sent to the Valley of Lepers by their jailers, Esther brought them food, and, when Judah asked about his family's fate, Esther was told by Miriam to inform him that they were dead, as Miriam did not want her son to see them in agony. When a dying Messala told Judah of his family's real fates, Judah headed to the Valley and angrily confronted Esther, who forced him to hide from his family rather than violate their wishes. On the way out of the Valley, Esther stopped to listen to Jesus' Sermon on the Mount, and she became a convinced Christian; she had an argument with Judah about his lust for vengeance and his lack of interest in Jesus' message of peace and love. However, when the two found that Tirzah was dying, they brought Miriam and Tirzah to Jerusalem to search for Jesus and hope for a cure. They were too late to reach him before he was crucified, but a sudden rainstorm miraculously healed the lepers' wounds and cured them. Ben-Hur, who was now convinced of Jesus' message, embraced Esther and his family, having decided to give up his quest for revenge.
ellauri150.html on line 551: Where got the man his confidence except from Truth? Only three hours upon the cross, and he was dying? Eeli Eeli laama sabakhtani? Too late, too late! "It is finished! It is finished!" O reader, the man died! Reader, I married him! Ben-Hur went back to his friends, saying, simply, "It is over; he is dead."
ellauri150.html on line 596: During the race, Messala drives a chariot with blades on the hubs to disable his competitors. He attempts to destroy Judah's chariot, but wrecks his own instead. He is dragged behind his horses and trampled by another chariot, while Judah wins the race. Before dying, Messala tells Judah to search for his family in the Valley of the Lepers.
ellauri150.html on line 598: Judah visits the leper colony, where he confronts Esther while she delivers supplies to his mother and sister. Esther convinces Judah to not see them. Judah visits Pilate and rejects his patrimony and Roman citizenship. He returns with Esther to the leper colony, reveals himself to Miriam and learns that Tirzah is dying. Judah and Esther take Miriam and her daughter to see Jesus, but the trial of Jesus has begun. As Jesus is carrying his cross through the streets, he collapses. Judah recognizes him as the man who gave him water years before, and reciprocates. As Judah witnesses the crucifixion of Jesus, Miriam and Tirzah are miraculously healed from Esther's pee. Spare a penny for an ex-leper.
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.
ellauri152.html on line 589: In the movie, in a scene I despise, Avigdor grabs her and shakes her violently while demanding to know why, and the rest of the conversation plays out melodramatically with yelling and tears. Yentl confesses that she loves him, he realizes he loves her too, and they kiss. Avigdor asks her to marry him, and says she could continue studying in secret. Yentl refuses because she can’t go back to studying furtively in secret, despite how much she loves him. The two part, and Avigdor returns to Badass and marries her. They live happily ever after, and the film ends with Yentl on a ship to America, implying that she will be able to study Torah as a woman there.
ellauri152.html on line 749: When Zeiltin turned 15, his father died and he decided to become a Hebrew teacher. His exit from the world of the Yeshiva exposed him to the works of the scholars of the Enlightenment. He began studying in earnest the works of both Jewish philosophers (Maimonides, Gersonides, Spinoza etc.) and non-Jewish ones such as Schopenhauer, Nietzsche and others. During this period in his life, he began questioning his religious beliefs and eventually drifted toward secularism.
ellauri156.html on line 537: Abner was the son of the witch of En-dor in Mordor, (Pirḳe R. El. xxxiii.), and the hero par excellence in the Haggadah (Yalḳ., Jer. 285; Eccl. R. on ix. 11; Ḳid. 49b). Conscious of his extraordinary strength, he exclaimed: "If I could only catch hold of the earth, I could shake it" (Yalḳ. l.c.)—a saying which parallels the famous utterance of Archimedes, "Had I a fulcrum, I could move the world." (Dote moi pa bo kai tan gan kino.) According to the Midrash (Eccl. R. l.c.) it would have been easier to move a wall six yards thick than one of the feet of Abner, who could hold the Israelitish army between his knees, and often did. Yet when his time came [date missing], Joab smote him. But even in his dying hour, Abner seized his foe's balls like a ball of thread, threatening to crush them. Then the Israelites came and pleaded for Joab's jewels, saying: "If thou crushest them his future kids shall be orphaned, and our women and all our belongings will become a prey to the Philistines." Abner answered: "What can I do? He has extinguished my light" (has wounded me fatally). The Israelites replied: "Entrust thy cause to the true judge [God]." Then Abner released his hold upon Joab's balls and fell dead to the ground (Yalḳ. l.c.).
ellauri161.html on line 472: The Chicxulub asteroid Jennifer Lawrence's character mentions hit Earth 66 million years ago in what is now Mexico. The estimated size of the asteroid was 10 kilometers wide (six miles) and resulted in 75% of all life on the planet dying. Known as the dinosaur killer, the asteroid left a crater estimated to be 150 kilometers (93 miles) in diameter and 20 kilometers (12 miles) in depth.
ellauri161.html on line 558: They say it’s too dark. It’s too depressing. Haters are moaning that writer-director Adam McKay repeatedly hits his audience over the head with his “the planet is dying” message.
ellauri161.html on line 1135: The older priest from Torcy talks to his younger colleague about his poor diet and lack of prayer, but the younger man seems unable to make changes. After his health worsens, the young priest goes to the city of Lille to visit a doctor, who diagnoses him with stomach cancer. The priest goes for refuge to a former colleague, who has lapsed and now works as an apothecary, while living with a woman outside wedlock. The priest dies in the house of his colleague after being absolved by him. His dying words are "What does it matter? All is Grace".
ellauri171.html on line 440: The siege went on for months, and people were dying of hunger and thirst.
ellauri171.html on line 768:
ellauri180.html on line 224: Literary assaults such as these have served to fuel the debates and even a Medline® search today reveals that in the last year alone, 155 reviews or letters have been published arguing for or against routine circumcision. However, studying the evolution of the medical indications provides us with a pleasing demonstration of how controversy drives scientific enquiry. We have already described how the surgeons of 100 years ago advocated circumcision for a wide variety of conditions, such as impotence, nocturnal enuresis, sterility, excess masturbation, night terrors, epilepsy, etc. There can be no doubt that a large element of surgical self-interest drove these claims. However, most of the contemporary textbooks also included epithelioma (carcinoma) of the penis amidst the morass of complications of phimosis. Although rare, once this observation had been made, it presumably filtered down through the textbooks by rote, rather than scientific study. A few reports had appeared in the early 20th century indicating that carcinoma of the penis was rare in circumcised men, but not until the debate over neonatal circumcision erupted in the medical press in the 1930s that this surgical `mantra' was put to the test. In 1932, the editor of the Lancet challenged Abraham Wolbarst, a New York urologist, to prove his contention (in a previous Lancet editorial), that circumcision prevented penile carcinoma. Wolbarst responded by surveying every skin, cancer and Jewish hospital in the USA, along with 1250 of the largest general hospitals throughout the Union. With this survey, he was able to show that penile cancer virtually never occurred in circumcised men and that the risk related to the timing of the circumcision. Over the years this association has been reaffirmed by many research workers, although general hygiene, demographic and other factors such as human papilloma virus and smoking status are probably just as important. However, Wolbarst established that association through formal scientific enquiry and proponents of the procedure continue to use this as a compelling argument for circumcision at birth.
ellauri180.html on line 538: The dying embers of an altar-place Jonkun alttarin kekäleiden edessä,
ellauri184.html on line 783: Jesus having sex with Mary Magdalene in the whorehouse without the blessing of marriage. The demon asking Jesus to use a sheep for sexual release. An angel posing as a beggar during the Annunciation scene. The same beggar-angel walking with Mary to Bethlehem provoking jealousy to the doubting Joseph. Three shepherds instead of 3 kings visiting the family in the Bethlehem. Joseph crucified and dying on the cross mistaken as a zealot. Jesus seeing God in the desert. Jesus riding on the boat with the God and the Devil. These are some of the shocking deviations from the story that Saramago imagined and incorporated to come up with an “irreverent, profound, skeptical, funny, heretical, deeply philosophical, provocative and compelling work.” (Source: Harold Robbin who says that this is his favorite work of Saramago. So far, I agree).
ellauri185.html on line 147: The chronological narrative of succession resumes in the first Book of Kings, which relates how, as David lies dying, Bathsheba and Nathan ensure Solomon's elevation to the throne.
ellauri188.html on line 120: He invites correspondence, hence this communication. Mr. Wester refers to statements in the romantic "White Shadows in the South Seas," and to the inter- esting article by Church in the Geographie for Octo- ber, 1919, and mentions Church's prediction that in ten years from that date "there would not be a full- blooded Marquesan alive." If taken literally, this would mean that the year 1929 or 1930 will witness the extinction of all pare-blooded Marquesans, and consequently, very shortly after, according to Wester, the gradual dying out of all Marquesan breadfruit.
ellauri188.html on line 128: I found the breadfruit abundant on all the islands visited (fortunately, I was not obliged to eat poipoi) somewhat dwarfed when growing in the "jungle" in neglected valleys, but an enormous and noble tree when given space. The "jungle" of the Marquesas, by the way (although the islands are between 8 and 11 degrees south latitude) is by no means a tropical jungle as the latter is usually pictured, but is made up very largely of young and old and dying and dead specimens of the Fau, or Purao tree, a native hibiscus which grows to a large size, and is much used by the natives for building. One does not see, in the Marquesas, the rank, choking growths peculiar to Brazil, Central America and other really tropical countries. The appearance of the valleys in that group is more subtropical than tropical, and hence, while this growth may dwarf the breadfruit to a greater or less extent, it does not seem that it would always be fatal to its existence.
ellauri189.html on line 199: The centre of our planetary system is the visible sign of the infinity of immanence and contains the cyclical essence of being, not merely indicating this con-dition, but also embodying it: this celestial body is subject to an infinite movement without apparent linear direction. But the stages of the sun’s voyage could also be interpreted as stages of human life (birth, youth, maturity, old age) and this circumstance inclines man to perceive a similarity between a celestial body and a feeling sublunary body (does man deceive himself, thinking it a bond of
ellauri189.html on line 448: Can Israel and Jordan cooperate to save the dying Dead Sea? The Dead Sea is Dying: Can A Controversial Plan Save It? No, they can only make matters worse, as usual.
ellauri197.html on line 649: By the age of 12, Browning had written a book of poetry, which he later destroyed for want of a publisher. After attending one or two private schools and showing an insuperable dislike of school life, he was educated at home by a tutor, using the resources of his father's library. By 14 he was fluent in French, Greek, Italian and Latin. He became an admirer of the Romantic poets, especially Shelley, whom he followed in becoming an atheist and a vegetarian (and a bisexual). At 16, he studied Greek at University College London, but left after his first year. His parents' evangelical faith prevented his studying at either Oxford or Cambridge University, both then open only to members of the Church of England. He had inherited substantial musical ability through his mother, and composed arrangements of various songs. He refused a formal career and ignored his parents' remonstrations by dedicating himself to poetry. He stayed at home until the age of 34, financially dependent on his family until his marriage. His father sponsored the publication of his son's poems. Varsinainen vanhapiika, neiti-ihminen.
ellauri198.html on line 610: The dying sunset kindled through a cleft: Pakaroiden välistä, älä häikäile noin nolosti!
ellauri213.html on line 246: The standing adjudication in English common law is that, as dying is an inevitable consequence of life, the right to life under the Convention necessarily implies the obligation to let nature take its course. Everyone has the right to die slowly, painfully and horribly.
ellauri219.html on line 369: A friend of John Lennon’s (No.62) dating back to their time studying at Liverpool College Of Art, Stuart Sutcliffe was The Beatles’ original bassist. While the group were living in Hamburg and playing around the city’s clubs, Sutcliffe met photographer Astrid Kirchherr, who gave The Beatles their distinctive early 60s haircuts. Sutcliffe left the group in order to enroll in the Hamburg College Of Art, but his career was tragically cut short when he died, aged 21, from a brain aneurysm.
ellauri219.html on line 424: Barely visible tucked in between the head and raised arm of Issy Bonn (No.47), Stephen Crane was a Realist novelist who, though dying aged 28, in 1900, is regarded as one of the most forward-thinking writers of his generation. His work incorporated everyday speech, which gave his characters an added realism, and his novels took an unflinching look at poverty.
ellauri219.html on line 597: In his autobiographical essay, “On My Religion,” Rawls explains why he abandoned his orthodox Christian beliefs in spite of the deeply religious temperament that informed his life and writings. In particular, he recounts how his personal experiences during the Second World War, and especially his awareness of the Holocaust, led him to question whether prayer was possible. “To interpret history as expressing God’s will, God’s will must accord with the most basic ideas of justice as we know them. For what else can the most basic justice be? Thus, I soon came to reject the idea of the supremacy of the divine will as [like the Holocaust] also hideous and evil.” Furthermore, by studying the history of the Inquisition Rawls came to “think of the denial of religious freedom and liberty of conscience as a very great evil,” such that “it makes the claims of the Popes to infallibility impossible to accept.” Finally, his reading of Jean Bodin’s thoughts about toleration led him to claim that religions should be “each reasonable, and accept the idea of public reason and its idea of the domain of the political.” Against this background, it is no wonder that Rawls considers the very concept of religious truth as authoritarian and intolerant, and the ensuing persecution of dissenters as the curse of Christianity.
ellauri222.html on line 125: In his Op-Ed about the Zulu Tolstoy, Bellow made much of his academic training in anthropology. After leaving Northwestern, he did become a graduate student in anthropology at the University of Wisconsin. But he completed just one course before dropping out and returning to Chicago, where he married a woman, Anita Goshkin, who was studying for a master’s degree in social work, and began his career as a fiction writer and itinerant college teacher. His first job was at Pestalozzi-Froebel Teachers College, on South Michigan Avenue, in downtown Chicago.
ellauri223.html on line 190: At the age of 45, Bacon married Alice Barnham, the 13-year-old daughter of a well-connected London alderman and MP. Bacon wrote two sonnets proclaiming his love for Alice. The first was written during his courtship and the second on his wedding day, 10 May 1606. When Bacon was appointed lord chancellor, "by special Warrant of the King", Lady Bacon was given precedence over all other Court ladies. Bacon's personal secretary and chaplain, William Rawley, wrote in his biography of Bacon that his marriage was one of "much conjugal love and respect", mentioning a robe of honour that he gave to Alice and which "she wore unto her dying day, being twenty years and more after his death".
ellauri236.html on line 192: In another of Mr. Chase's books, He Won't Need It Now, the hero, who is intended to be a sympathetic and perhaps even noble character, is described as stamping on somebody's face, and then, having crushed the man's mouth in, grinding his heel round and round in it. Even when physical incidents of this kind are not occurring, the mental atmosphere of these books is always the same. Their whole theme is the struggle for power and the triumph of the strong over the weak. The big gangsters wipe out the little ones as mercilessly as a pike gobbling up the little fish in a pond; the police kill off the criminals as cruelly as the angler kills the pike. If ultimately one sides with the police against the gangsters, it is merely because they are better organized and more powerful, because, in fact, the law is a bigger racket than crime. Might is right: vae victis. But think of it, what is new? All undying epic heroes are described as stamping on one anothers faces.
ellauri262.html on line 302: The author of the bestselling fantasy novel The Lord of the Rings, J. R. R. Tolkien, was orphaned as a boy, his father dying in South Africa and his mother in England a few years later. He was brought up by his guardian, a Catholic priest, Father Francis Xavier Morgan, and educated at male-only grammar schools and then Exeter College, Oxford, which at that time had only male students. He joined the British Army's Lancashire Fusiliers and saw the horror of trench warfare, with life as an officer made more bearable by the support of a male batman or servant. After the war he became a professor of English Language at the University of Leeds, and then at the University of Oxford, where he taught at Pembroke College. At Oxford, he created an all-male literary group with another Oxford professor of English, C. S. Lewis, called the Inklings.
ellauri267.html on line 1393: Sebastião was one of the most extraordinary monarchs that Portugal ever produced. Ascending the throne in an atmosphere of great emotion, he was widely acclaimed as the answer to his subjects’ prayers and a prince who would save his country’s independence. Two decades later, he achieved precisely the opposite, dying heroically but unnecessarily on the distant North African battlefield of Al-Ksar al-Kabir on 4 August 1578, leaving no heir to succeed him. The collection concludes with studies under the heading of 'historiography and problems of interpretation', on Britain's Charles III and his boxer Camilla, and on Vasco da Gama's reputation for violence.
ellauri278.html on line 171: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss."
ellauri281.html on line 170: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss."
ellauri334.html on line 270: Related questions: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy.What is your opinion of members of the Jewish faith as people?
ellauri334.html on line 346: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy.
ellauri347.html on line 41: Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light.
ellauri384.html on line 212: I guess it is because they are afraid of dying and jealous to others who seem to do better than they do themselves, for no good reason. Heaven and hell allow them to both avoid death and to get even.
ellauri392.html on line 394: Killing each other or dying of rapid
xxx/ellauri013.html on line 1067: It appears that a sort of loafing, fuddled vagabond - a white man living among the natives with a siamese woman - had consireded it a great privilege to give a shelter to the last days of the famous Gentleman Brown. While he was talking to me in the wretched hovel, and, as it were, fighting for every minute of his life, the siamese woman, with big bare legs nd a stupid coarse face, sat in dark orner chewing betel stolidly. Now and then she would get up for the purpose of shooing a chicken away from the door. The whole hut shook when she walked. An ugly yellow child, naked and pot-bellied, like a little heathen god, stood at the foot of the couch, finger in mouth, lost in a profound and calm contemplation of the dying man.
xxx/ellauri013.html on line 1071: I could see directly I set my eyes on him what sort of a fool he was, gasped the dying Brown. He a man! Hell! He was a hollow sham. As if he couldn't have said straight out, Hands off my plunder! blast him. That would have been like a man! Rot his superiour soul! He had me there - but he hadn't devil enough in him to make and en of me. Not he! A thng like that letting me off as if I wasn't worth a kick!... Brown struggled desperately for breath... Fraud ... letting me off ... and so I did make an end of him after all... He choked again...

xxx/ellauri013.html on line 1194: I can't have a personal life, where my loved one is dying
xxx/ellauri081.html on line 513: Benny was born Benjamin Kubelsky in Chicago on February 14, 1894, and grew up in nearby Waukegan. He was the son of Jewish immigrants Meyer Kubelsky (1864–1946) and Emma Sachs Kubelsky (1869–1917), sometimes called "Naomi". Meyer was a saloon owner and later a haberdasher who had emigrated to America from Poland. Emma had emigrated from Lithuania. Benny began studying violin, an instrument that became his trademark, at the age of 6, his parents hoping for him to become a professional violinist. He loved the instrument, but hated practice. His music teacher was Otto Graham Sr., a neighbor and father of football player Otto Graham. At 14, Benny was playing in dance bands and his high school orchestra. He was a dreamer and poor at his studies, and was ultimately expelled from high school. He later did poorly in business school and at attempts to join his father´s business. In 1911, he began playing the violin in local vaudeville theaters for $7.50 a week (about $210 in 2020 dollars). He was joined on the circuit by Ned Miller, a young composer and singer.
xxx/ellauri085.html on line 144: I made a lot of mistakes in life. I am 49 and I am studying computer science now. Can I get a job?
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/ellauri086.html on line 781: And each separate dying ember wrought its ghost upon the floor. kaminassa kekäleitä sohi nippu perkeleitä.
xxx/ellauri087.html on line 618: Elsewhere CHAT has been defined as "a cross-disciplinary framework for studying how humans purposefully transform natural and social reality, including themselves, as an ongoing culturally and historically situated, materially and socially mediated process". Core ideas are: 1) humans act collectively, learn by doing, and communicate in and via their actions; 2) humans make, employ, and adapt tools of all kinds to learn and communicate; and 3) community is central to the process of making and interpreting meaning – and thus to all forms of learning, communicating, and acting.
xxx/ellauri091.html on line 794: With the coming of peace, the Women’s League arranged its second conference at Zurich in 1919 while the Allies were discussing the peace treaty in Paris. The conference thus had the opportunity of studying a draft of the peace treaty. Time does not permit me to review the resolutions which were passed as a result of this study. What I can and will say is that it would have been judicious to have heeded the women’s counsel.
xxx/ellauri103.html on line 216: Mine is a disrespectful vocation by its nature – prying, voyeuristic, kleptomaniacal, and presumptuous. And I love it! Those adjectives fit me to a T! When Truman Capote wrote from the perspective of condemned murderers from a lower economic class than his own, he had some gall. After that, he had some cash. And his economic class went way up. What did the murderers get for it? Undying fame.
xxx/ellauri116.html on line 383: De Beauvoir and Sartre were classmates and competitors at the Sorbonne in 1929, studying for the aggregate in philosophy, a prestigious graduate degree. Although Sartre’s marks surpassed de Beauvoir’s, she was, at 21, the youngest person ever to pass the exam.
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 184: People are sarcastic when they say the opposite of the truth, or the opposite of their true feelings in order to be funny or to make a point. It is often thought that along with drinking tea and waiting in queues, winning colonial wars and losing football games, being racist pricks and dying in heaps of covid-19, the British have a fondness for sarcasm.
xxx/ellauri123.html on line 647: There is someone on this planet literally dying to smile. Yet here we are, you and I, walking around, often choosing not to extend this simple, near-automatic gesture to uplift our fellow human beings.
xxx/ellauri125.html on line 757: Shortly after her emancipation, Love spent two months in Japan working as a topless dancer, but was deported after her passport was confiscated. She returned to Portland and began working at the strip club Mary's Club, adopting the surname Love to conceal her identity; she later adopted Love as her surname. She worked odd jobs, including as a DJ at a gay disco. Love said she lacked social skills, and learned them while frequenting gay clubs and spending time with drag queens. During this period, she enrolled at Portland State University, studying English and philosophy.
xxx/ellauri125.html on line 759: In 1981, Love was granted a small trust fund that had been left by her maternal grandparents, which she used to travel to Dublin, Ireland, where her biological father was living. She audited courses at Trinity College, studying theology for two semesters. She later received honorary patronage from Trinity's University Philosophical Society in 2010.
xxx/ellauri127.html on line 912: While barred clouds bloom the soft-dying day, Kun pilvimassat kuksivat iltataivaan päällä,
xxx/ellauri137.html on line 545: We spoke of things undying, love unending —
xxx/ellauri139.html on line 199: Ippolit is a 17-year-old boy who is dying of tuberculosis. An ardent nihilist, he yearns to be taken seriously and attempts to dramatically leave the world. He delivers rambling, self-absorbed, nihilistic speech entitled “A Necessary Explanation” to Myshkin, Nastasya, and Rogozhin, and many others at a party at Lebedev’s dacha. After this, he attempts to commit suicide by shooting himself with the gun he’s had since he was a child. This entire plan backfires, as everyone grows bored with his speech, and when it comes time to kill himself he fails to do so because there is no cap in the gun. After this incident, Ippolit’s illness shows progress and he eventually dies.
xxx/ellauri139.html on line 214: Ippolit is really, really scared of dying. He´s still putting on his nihilist who-cares attitude, but he was totally thrown by the offhanded way a nihilist doctor told him he had at most a month left. He´s nineteen years old. That's a pretty hardcore thing to be dealing with at nineteen.
xxx/ellauri139.html on line 338: The two are able to make out outside the home without arousing suspicion and ‘The Eve of St. Agnes’ concludes with two characters, Angela, and the Beadsman, dying; their death acting as a symbol of a new generation that is now the focus of the world. This is one of Keaz' most loved poeams, with a wonderful happy ending (except for Angela and Beadsman).
xxx/ellauri139.html on line 663: Affray his ears, though but in dying tone:— No nyt meni ovi kii, mitä hittoja.
xxx/ellauri157.html on line 248: Hasidism adopts the different Kabbalistic forms of love, and the mystical fear of dogs. The classic Hasidic love manual the Tanya by aforementioned Schneur Zalman of Liadi describes many types of love and fear. It is a systematically structured guide to daily Hasidic life. In all Hasidism, as in Kabbalah, love and fear are awakened by studying hot and scary texts.
xxx/ellauri157.html on line 624: This movement began in the 18th century by Rabbi Israel ben Eliezer, later known as Baal Shem Tov, the Master of the Good Name. Hasidic Judaism sets aside the earlier emphasis on studying the Torah from an academic perspective, and instead exalts the experience of it at all moments. Within the movement there are a number of sects, including the Satmar, Belz, Ger, Sanz, Puppa, Spinka, and Lubavitch. Mazel tov!
xxx/ellauri170.html on line 105: Another Wexford book. The title is taken from Shakespeare's 'Sonnet 146': "So shalt thou feed on Death, that feeds on men, And Death once dead, there's no more dying then." Sonet 146, jonka William Shakespeare on osoittanut sielulleen, "syntiselle maalleen", on vetoomus itselleen arvostamaan sisäisiä ominaisuuksia ja tyydytystä ulkomuodon sijaan. Bill oli Reg Wexfordin lailla turhamainen miekkonen.
xxx/ellauri170.html on line 126: And, Death once dead, there's no more dying then. Kuolemalla voitat silleen niinkö kuoleman.
xxx/ellauri170.html on line 878: Mead began studying mathematics at St John's College, Cambridge. Suddenly shifting his education towards the study of Classics, he gained much knowledge of Greek and Latin (but no Coptic). In 1884 he completed a BA degree; in the same year he became a public school master. He received an MA degree in 1926. While still at Cambridge University Mead read Esoteric Buddhism (1883) by Alfred Percy Sinnett. This comprehensive theosophical account of the Eastern religion prompted Mead to contact two theosophists in London named Bertam Keightly and Mohini Chatterji, which eventually led him to join Helena Petrovna Blavatsky's Theosophical Society in 1884.
xxx/ellauri174.html on line 59: In 1664, Malebranche first read Descartes' Treatise on Man, an account of the physiology of the human body. Malebranche's biographer, Father Yves André reported that Malebranche was influenced by Descartes’ book because it allowed him to view the natural world without Aristotelian scholasticism. (Okay, siis taas tämmönen uskonnon apologisti pahan luonnontieteen kynsistä.) Malebranche spent the next decade studying Cartesianism.
xxx/ellauri187.html on line 97: Rilkes motto was "To work is to live without dying." Rilke hated hospitals and the way dying had been stripped of its terrible intimacy there. But--he is dead all the same.
xxx/ellauri193.html on line 826: From the practice of slavery, when black people were considered the property of others and put to sleep like dogs at will, to this day, racial discrimination undoubtedly plays a role in the application of the death penalty. Race is more likely to affect death sentencing than smoking affects the likelihood of dying from heart disease. Jurors in Washington state they are three times more likely to recommend a death sentence for a black defendant than for a white defendant in a similar case. Such jurors are also likely to be heavy smokers and white.
xxx/ellauri195.html on line 257: And I was dying there of thirst Vaikka mulla oli kova jano
xxx/ellauri228.html on line 356: in the making-of documentary Directed by Andrei Tarkovsky, in a particularly poignant scene, writer/director Michal Leszczylowski follows Tarkovsky on a walk as he expresses his sentiments on death—he claims himself to be immortal and has no fear of dying. Ironically, at the end of the year Tarkovsky was diagnosed with terminal lung cancer. Shouldn´t have smoked so much bad-tasting Belomore. In his last diary entry (15 December 1986), Andrei wrote: "But now I have no strength left—that is the problem". Eli vuoden ehti nauttia lännen vapaudesta.
xxx/ellauri233.html on line 391: According to Legend he had committed the Tanakh to memory by the age of four, and aged seven he was taught Talmud by Moses Margalit, future rabbi of Kėdainiai and the author of a commentary to the Jerusalem Talmud, entitled Pnei Moshe ("The Face of Moses"). He possessed an eidetic memory, just like Stieg Larsson's heroine Lisbet. By eight, he was studying astronomy during his free time. From the age of ten he continued his studies without the aid of a teacher, and by the age of eleven he had committed the entire Talmud to memory.
xxx/ellauri235.html on line 475: He empowered children with his stories, though the content was sometimes questioned for its open references to magic, racism, alcohol abuse, and use of words like “ass” and “slit”. Of course with his free use of such words, maybe it shouldn’t be surprising that he was simultaneously trying his hand at children's genitals and pornographic stories for Playboy, further muddying his reputation.
xxx/ellauri250.html on line 114: But as that is the system we have got at a time when money is limited, we are falling back on a typical British trait - making do, eating dog food, rummaging in the thrash cans and dying like flies.
xxx/ellauri250.html on line 540: make it as if I were dying in my sleep instead of in Niinkuin mä kuolisin unessa
xxx/ellauri251.html on line 3178: Mother, I dying with unforgetful tongue
xxx/ellauri251.html on line 3224: By these that see me dying, and that which nursed,
xxx/ellauri261.html on line 598: Before Nietzsche, the phrase 'Dieu est mort!' was written in Gérard de Nerval´s 1854 poem "Le Christ aux oliviers" ("Christ at the olive trees"). Heinrich Heine who had purportedly influenced Nietzsche spoke of a dying God. Since Heine and Nietzsche the phrase Death of God became popular.
xxx/ellauri261.html on line 622: Eliade was Saul Bellow's colleague and a pain in the ass in Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persisted to his dying day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proved influential. A hierophany (Mircea's own invention) is a manifestation of the sacred. Eliade argues that religion is based on a sharp distinction between the sacred and the profane. According to Eliade, for traditional man, myths describe "breakthroughs of the sacred (or the 'supernatural') into the World"—that is, hierophanies.
xxx/ellauri268.html on line 359: Embodying greed in Jewish caricatures puts Jews at risk. But it also makes it harder to address the actual evils of greed and inequity. When people imagine they are being oppressed by these ugly aliens over here, it becomes hard to see actual injustice and exploitation committed by supposedly good, upstanding co-nationalists and co-religionists. It’s not an accident that former President Donald Trump has signed on to Soros conspiracy theories.
xxx/ellauri281.html on line 488: More interested in sports than in studying, Miller got into the University of Michigan, where he began writing plays and sharpened his interest in radical politics — an interest that would lead to his testimony before the House Un-American Activities Committee in 1956. (Miller had attended Communist Party meetings but said he had not been a member; he was convicted of contempt of Congress, a charge later dismissed, for not naming others who had attended.)
xxx/ellauri287.html on line 418: Toisaalta Helmut on tässä asiassa epäluotettava todistaja sillä hänen on syytetty sexuaalisesti harassoineen Elaine Bagelsia. Elaine Pagels (pronounced Paygulls) , née Hiesey (pronounced Haisi), February 13, 1943), is an American historian of religion. She is the Harrington Spear Paine Professor of Religion at Princeton University. After briefly studying dance at Martha Graham's studio, she began studying for a PhD in religion at Harvard University as a student of Helmut Koester.
xxx/ellauri357.html on line 131: scholarship to Bond University where she began studying
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