ellauri014.html on line 1722: So, yeah (the blogger goes on), I know I am not an internationally renowned poetry critic, but it strikes me that this is an entirely different poem. There is a blossom in both poems, and a journey. But there isn’t much else that connects them. I don’t think I am being overly literal when I suggest that either Montgomery has misattributed the original poem, or that her version is a pretty radical interpretation.
ellauri014.html on line 1772: It seems to me that Montgomery selects out the best bit of the poem, but again you see my bias. I am that “blossom,” I hope–but if all four verses are included it becomes rather silly to press the metaphor. Still, I think Montgomery was on the right track with her idea of “The Alpine Path.” It is a peculiar provenance that brings us this poem, but it has been an interesting journey. Once I found the names of Ella Rodman Church and August De Bubna I found that others have followed my path of curiosity. The Confederation Centre of the Arts in Charlottetown has some of L.M. Montgomery’s scrapbooks, including her copy of the poem. But the search has been interesting, nonetheless.
ellauri026.html on line 214: I had spent a summer in Greece while in college, travelling with a Greek text of the Odyssey, and I remembered in particular Odysseus’s final journey to Ithaca (the beginning of book 13; well worth revisiting as a specimen of Homeric narrative), the poetic effect of which overwhelmed me. Odysseus climbs aboard the ship and—forgive my literal translation—lies down, “in silence,”
ellauri035.html on line 324: Ere the soul journeys on. I kneel and say:
ellauri048.html on line 91: joka esiintyy muun muassa Sternen matkakirjan nimessä Sentimental journey.
ellauri051.html on line 1261: 663 I believe a leaf of grass is no less than the journey-work of the stars, 663 Uskon, että ruohonlehti ei ole vähempää kuin tähtien matkatyö,
ellauri051.html on line 1721: 1111 One of that centripetal and centrifugal gang I turn and talk like a man leaving charges before a journey. 1111 Eräs tuosta keskipakoisesta jengistä käännyn ja puhun kuin mies, joka jättää syytteen ennen matkaa.
ellauri051.html on line 1815: 1202 I tramp a perpetual journey, (come listen all!) 1202 Kuljen ikuisen matkan, (tulkaa kuuntelemaan kaikki!)
ellauri052.html on line 89: Harold Bloom is right to dismiss Bellow’s female characters of the later novels as “third-rate pipe dreams.” When a reader, holding Humboldt’s Gift in his hands, looks back at Augie March, the journey Saul Bellow has taken in his depiction of people is a very sad one. There is no way to compare the daring, principled Mimi Villars, Augie March’s one equal in oration, to the simple Ramona (Herzog), or to the comically shallow Renata (Humboldt’s Gift). Where is a woman equal to Augie’s Thea in these later books?
ellauri052.html on line 497: Eventually, the poetry of William Wordsworth showed him that beauty generates compassion for others and stimulates joy. With renewed joy he continued to work towards a just society, but with more relish for the journey. He considered this one of the most pivotal shifts in his thinking. In fact, many of the differences between him and his father stemmed from this expanded source of joy. :D
ellauri053.html on line 820: Prince Dwarkanath Tagore, my great-grandfather, was a romantic figure. Contemporary of Rammohan Roy, the Father of the Renaissance Movement of Bengal, he was closely associated with him in all his activities and rendered financial help when- ever required. The East India Company were by this time firmly established in Bengal and were rapidly building up their trade. Dwarkanath’s knowledge of English helped him to take advantage of the conditions prevailing under the Company’s rule and he was able at quite an early age not only to amass a fortune but also to gain high offices under the British. With Rammohan Roy he took a leading part in all the movements for the promotion of higher education and social welfare. There was hardly any institution founded during his life-time that did not owe its existence to the generous charity of Dwarkanath. He came to be known as Prince Dwarkanath in recognition of his benefactions. His business enterprises extended to fields unexplored by Indians in those days. He had a fleet of cargo boats for trading between India and England. To improve his business connections and gain further concessions from the Company, he himself went to England accompanied by his youngest son, Nagendranath. I have had occasion to read the diary kept by this grand-uncle of mine. It describes vividly and in very chaste English the social life Of the aristocracy of England in the early Victorian age as seen through the eyes of an Indian. There is also an interesting description of his adventurous journey across the country from Bombay to Calcutta at a time when India was in a very disturbed condition on the eve of the Sepoy Mutiny.
ellauri083.html on line 141: During the devastating famine and drought, the family must flee to a large city in the south to find work. Wang Lung's malevolent uncle offers to buy his possessions and land, but for significantly less than their value. The family sells everything except the land and the house. Wang Lung then faces the long journey south, contemplating how the family will survive walking, when he discovers that the "firewagon" (the Chinese word for the newly built train) takes people south for a fee.
ellauri083.html on line 362: Meditation with Tektite improves the powers of telepathy. In general, wearing Tektite promotes psychic sensitivity, expands the energy field, opens and cleanses the lower chakras, and facilitates shamanistic journeys. Jännä miten asiatieto ja huuhaa tulevat näin ihan sulassa sovussa. Mikäpä siinä jos ei ole päättelykonetta. Silloin p ja ei-p voivat elää rauhanomaista rinnakkaineloa.
ellauri083.html on line 683: In the book of Kings, Elijah is having a “Battle Royale” with some pagan priests and taunts them by saying, “Call louder, for he is a god; he may be busy doing his business, or may be on a journey. Perhaps he is asleep and must be awakened.” (1 Kings 18:27). Some translations make “doing his business” more explicit by translating it as, “relieving himself.” This is in accord with the original Hebrew and so Elijah is taunting them by saying their god might be busy going to the bathroom!
ellauri089.html on line 202: On the way they unknowingly enjoy the Texas hospitality of Satan himself, but as they near their destination they are separated by the Rapture — Margrethe worships Odin, and pagans do not go to Heaven. Finding that the reward for his faith, eternity as promised in the Book of Revelation, is worthless without her, Alex journeys through timeless space in search of his lost lady, taking him to Hell and beyond.
ellauri092.html on line 92: He fleed to England for a few months of rest and with a desire to draw ale with Christian leaders there. He had no intention of zonking although he did a few times but he attended conventions and conferences and wrote numbers of notes and thoughts. He met with the Plymouth Brethren near Dublin and he spent a whole night kneeling in fervent prayer with about 20 of these jealous men. That next morning he walked with Henry “Butcher” Varley through the streets. This Br'er Rabbit said something to him which made a deep impact on the weasel Cod was forming. He said “Moody, the world has yet to see what Cod will do to a man full of It.” That night as these words still reverberated in his mind and heart he vowed that by the grace of Cod and the power of the Holy Mackerels he would be that man. All who met with him during this journey in Britain and Ireland were strangely aware that Cod was preparing a great work in this man. You could smell it a mile away. Mackerels!
ellauri100.html on line 323: But there is more to my journey into political philosophy. I began to think seriously about liberty and libertarianism in the 1990s. Eventually, I began to question doctrinaire libertarianism (pro-abortion, pro-same-sex “marriage”, etc.) which seems to have no room in it for the maintenance of social norms that bind civil society and make it possible for people to coexist willingly and peacefully, and to engage in beneficially cooperative behavior. And so, I have become what I call a Burkean libertarian. I had slipped all thw way to the right edge of the Virginia boys' scales, in the same way, and for the same reasons, as the Nazis after the shameful defeat in WWI.
ellauri101.html on line 37: Treasure, love, reward, approval, honor, status, freedom, survival … these are some of the many things we associate with the hero’s journey.
ellauri101.html on line 38: We don’t find the meaning of the hero’s journey in slaying the dragon or saving the princess—these are colorful metaphors and symbols for a more significant purpose.
ellauri101.html on line 40: At the end of each journey (if there is such an end), you’re different—sometimes visually, but always internally.
ellauri101.html on line 42: Joseph John Campbell (March 26, 1904 – October 30, 1987) was an American professor of literature at Sarah Lawrence College who worked in comparative mythology and comparative religion. His work covers many aspects of the human experience. Campbell's best-known work is his book The Hero with a Thousand Faces (1949), in which he discusses his theory of the journey of the archetypal hero shared by world mythologies, termed the monomyth.
ellauri101.html on line 67: The main character in the monomyth is the hero. The hero isn’t a person, but an archetype—a set of universal images combined with specific patterns of behavior. Think of a protagonist from your favorite film. He or she represents the hero. The storyline of the film enacted the hero’s journey. The Hero archetype resides in the psyche of every individual, which is one of the primary reasons we love hearing and watching stories.
ellauri101.html on line 70: Campbell outlined the stages of the monomyth in his classic book The Hero with a Thousand Faces (audiobook). Read it journey-steps/">later when you got time. Judging by the toc, it is a ripoff from the structuralists.
ellauri101.html on line 157: Inner Heroes is my contemporary presentation of the four temperaments and it is designed to help people look inward and discover their true greatness, their inner hero. As each hero takes their own unique journey they become the hero of their own life.
ellauri107.html on line 116: Rojack's journey reflects a seminal theme for Mailer in the importance of growth by confronting serious existential situations with courage. In a 1963 letter, Mailer defines what he means by "existentialism" as "that character can dissolve in one stricken event and re-form in startling new fashion".
ellauri112.html on line 593: Despite Cody´s image as a libertine, she hacks here at a decidedly conservative topic, the emotional journey of motherhood.
ellauri118.html on line 1167: Eurydice in Greek mythology, the luckless bride bitten by a snake on her wedding day. Her husband, Orpheus, the famed musician, convinced Hades to let Eurydice return to earth. However, Orpheus disobeyed the strictures of the journey and looked at Eurydice too soon, thus dispatching her back to the abode of the dead forever.
ellauri133.html on line 466: I think the whole story is a bit of a— approaches the theme of growing up, and the group sex episode in the book is a bit of a metaphor of the end of childhood and into adulthood. And I don’t think it was really needed in the movie, apart that it was very hard to allow us to shoot an orgy in the movie so, I didn’t think it was necessary because the story itself is a bit of a journey, and it illustrates that. And in the end, the replacement for it is the scene with the blood oath, where everyone sort of says goodbye. Spoiler. The blood oath scene is there and it’s the last time they see each other as a group. It’s unspoken. And they don’t know it, but it’s a bit of a foreboding that this is the last time, and being together was a bit of a necessity to beat the monster. Now that the monster recedes, they don’t need to be together. And also because their childhood is ending, and their adulthood is starting. And that’s the bittersweet moment of that sequence. Blood oath, bloody sheath, they even sound the same.
ellauri140.html on line 193: Edmund Spenser was born in East Smithfield, London, around the year 1552; however, there is still some ambiguity as to the exact date of his birth. His parenthood is obscure, but he was probably the son of John Spenser, a journeyman clothmaker. As a young boy, he was educated in London at the Merchant Taylors' School and matriculated as a sizar at Pembroke College, Cambridge. While at Cambridge he became a friend of Gabriel Harvey and later consulted him, despite their differing views on poetry. In 1578, he became for a short time secretary to John Young, Bishop of Rochester. In 1579, he published The Shepheardes Calender and around the same time married his first wife, Machabyas Childe. They had two children, Sylvanus (d. 1638) and Katherine.
ellauri141.html on line 111: At his house, probably, Horace became intimate with Polio, and the many persons of consideration whose friendship he appears to have enjoyed. Through Mæcenas, also, it is probable Horace was introduced to Augustus; but when that happened is uncertain. In B. C. 37, Mæcenas was deputed by Augustus to meet M. Antonius at Brundisium, and he took Horace with him on that journey, of which a detailed account is given in the fifth Satire of the first book. Horace appears to have parted from the rest of the company at Brundisium, and perhaps returned to Rome by Tarentum and Venusia. (See S. i. 5, Introduction.) Between this journey and B. C. 32, Horace received from his friend the present of a small estate in the valley of the Digentia (Licenza), situated about thirty-four miles from Rome, and fourteen from Tibur, in the Sabine country. Of this property he gives a description in his Epistle to Quintius (i. 16), and he appears to have lived there a part of every year, and to have been fond of the place, which was very quiet and retired, being four miles from the nearest town, Varia (Vico Varo), a municipium perhaps, but not a place of any importance. During this interval he continued to write Satires and Epodes, but also, it appears probable, some of the Odes, which some years later he published, and others which he did not publish. These compositions, no doubt, were seen by his friends, and were pretty well known before any of them were collected for publication. The first book of the Satires was published probably in B. C. 35, the Epodes in B. C. 30, and the second book of Satires in the following year, when Horace was about thirty-five years old. When Augustus returned from Asia, in B. C. 29, and closed the gates of Janus, being the acknowledged head of the republic, Horace appeared among his most hearty adherents. He wrote on this occasion one of his best Odes (i. 2), and employed his pen in forwarding those reforms which it was the first object of Augustus to effect. (See Introduction to C. ii. 15.) His most striking Odes appear, for the most part, to have been written after the establishment of peace. Some may have been written before, and probably were. But for some reason it would seem that he gave himself more to lyric poetry after his thirty-fifth year than he had done before. He had most likely studied the Greek poets while he was at Athens, and some of his imitations may have been written early. If so, they were most probably improved and polished, from time to time, (for he must have had them by him, known perhaps only to a few friends, for many years,) till they became the graceful specimens of artificial composition that they are. Horace continued to employ himself in this kind of writing (on a variety of subjects, convivial, amatory, political, moral,—some original, many no doubt suggested by Greek poems) till B. C. 24, when there are reasons for thinking the first three books of the Odes were published. During this period, Horace appears to have passed his time at Rome, among the most distinguished men of the day, or at his house in the country, paying occasional visits to Tibur, Præneste, and Baiæ, with indifferent health, which required change of air. About the year B. C. 26 he was nearly killed by the falling of a tree, on his own estate, which accident he has recorded in one of his Odes (ii. 13), and occasionally refers to; once in the same stanza with a storm in which he was nearly lost off Cape Palinurus, on the western coast of Italy. When this happened, nobody knows. After the publication of the three books of Odes, Horace seems to have ceased from that style of writing, or nearly so; and the only other compositions we know of his having produced in the next few years are metrical Epistles to different friends, of which he published a volume probably in B. C. 20 or 19. He seems to have taken up the study of the Greek philosophical writers, and to have become a good deal interested in them, and also to have been a little tired of the world, and disgusted with the jealousies his reputation created. His health did not improve as he grew older, and he put himself under the care of Antonius Musa, the emperor’s new physician. By his advice he gave up, for a time at least, his favorite Baiæ. But he found it necessary to be a good deal away from Rome, especially in the autumn and winter.
ellauri146.html on line 799: The poet experiences childhood as a resource because it is gone, and his 'rebirth' as a poet is not a function of recapturing the truth and joy of his youth; rather, it is a function of understanding the truth of his present life, as the life of remembering things past and turning them into poetry. Thus, "the poet's journey" is not "towards restoring his childhood perception" (204) nor "in quest of his lost voice" (193), but it is his writing about such a journey that hints at and finally exposes his recognition that childhood perception is dead, but the memory of its being is still with him. The poet's "heart's truth," contrary to the child's and the grown man's apparent truth, is the acknowledgment of time.
ellauri156.html on line 410: David sends word to Joab, ordering him to send Uriah home to Jerusalem. I take it from the context that Uriah is sent to Jerusalem on the pretext that he is needed to report directly to David on the state of the war. I doubt David wants Uriah to know he has ordered Joab to send him. I am certain David does not want Uriah to know the real purpose of his journey to Jerusalem. David is orchestrating this homecoming to appear as though it serves one purpose, while it actually serves David's purpose of concealing his own sin. Even at this level, the order for Uriah to return home has a bad odor. You may remember that when David's father wanted to know how the battle with the Philistines was going (three of his sons were involved), he sent David, the youngest son, as an errand boy to take some supplies and return with word about the war (1 Samuel 17:17-19). One does not need to send a military hero as a messenger (nor is it good practice, the youngest son is more expendable.).
ellauri156.html on line 479: He (David, not Dog this time) plays the role of a benevolent master. Uriah, his servant, has “come home from a journey” (verse 10). Is this not the time for him to concern himself with his needs and desires? Is this not the time to concern himself with his wife's needs? How insensitive of Uriah not to go home to be with his wife and to sleep with her. “Shame on you, Uriah!” Uriah has a lot of explaining to do, and so it seems has David.
ellauri156.html on line 485: Uriah first points out to David that his terminology is inaccurate. David speaks of Uriah returning from a journey (verse 10). The truth is that Uriah has been called from the field of battle. He is not a traveling salesman, home from a road trip; he is a soldier, away from his post. In heart and soul, Uriah is still with his fellow-soldiers. He really wants to be back in the field of battle, and not in Jerusalem. He will return as soon as David releases him (see verse 12). Until that time, he will think and act like the soldier he is. As much as possible, he will live the way his fellow-soldiers are living on the field of battle. There, surrounding the city of Rabbah, are the Israelite soldiers, led by Joab. They, along with the ark of the Lord, are camping in tents in the open field. Uriah cannot, Uriah will not, live in luxury while they live sacrificially. He will not sleep with his wife until they can all sleep with her, not just Dave.
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.
ellauri160.html on line 59: ...Then when I was sixteen, you left on a long journey At sixteen you departed
ellauri164.html on line 577: but God Himself. The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings and directed all their travels. Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God's power alone could perform, He had proved them and tested them, to see whether they would obey Him. At every trial they failed. Instead of believing in, and acknowledging, God, who had strewed their path with evidences of His power and signal tokens of His care and love, they distrusted Him and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters. Moses had borne with their stubbornness with remarkable forbearance. At one time they threatened to stone him.
ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel for forty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond.
ellauri164.html on line 892: To begin with, we need to know that there were two instances where the children of Israel on their journey to Canaan drank water from the rock. The first was at a place known as Rephidim which would later be called Massah (temptation) and Meribah (strife). The second was at Kadesh. The water here was also called water of Meribah. “This is the water of Meribah; because the children of Israel strove with the LORD, and He was sanctified in them.” Numbers 20:13
ellauri180.html on line 53: Executive producers Julie Plec and Kevin Williamson agreed that in the book series, Elena was turned into a vampire too early, which was around page 200 of The Awakening. Elena's transition into a vampire was planned for two years. Plec said: "That felt obviously too soon, and rushed, and we didn’t want to make a show about a teenage girl who instantly becomes a vampire. But we always knew that her journey would take her there eventually". At the second season's conclusion, Elena was nearly turned into a vampire. Dobrev was happy that she wasn't, because she felt "it would have been like she came too soon", and also didn't think it was something Elena or she wanted.
ellauri180.html on line 375: Robert "Bobby" Pendragon is an everyday athletic junior high school student from (fictional) Stony Brook, Connecticut, located in the greater New York metropolitan area. Bobby is a prisoner of color. Oops sorry my bad he's not, rather he looks a lot like Harry Potter without the spectacles. But his date Lori (whatever) is a WOC. Bobby's Uncle Stop Press reveals that he will train Bobby to become one of the "Travelers": asshole-journeying young warriors from a variety of different planets and cultures. Great Dane threatens to mix them all together like a kid with watercolors until they are all the same shade of shit.
ellauri184.html on line 259: On the journey from Nazareth to Bethlehem, today, Mary and Joseph would have to pass through Israeli checkpoints, occupied land, illegal settlements and separation wall.
ellauri189.html on line 197: man’s habitation, as the melancholy look of Friendship that sets out on a journey;)
ellauri192.html on line 886: Ilya Ilf (Ilya Arnoldovich Feinsilberg) (Russian: Илья Арнольдович Файнзильберг, 1897-1937) and Yevgeny Petrov (Yevgeniy Petrovich Katayev or Russian: Евгений Петрович Катаев, 1902-1942) were two Ukrainian prose authors of the 1920s and 1930s.They did much of their writing together, and are almost always referred to as "Ilf and Petrov". Bet Ilf was Jewish. Ilya Arnoldovich Ilf (born Iehiel-Leyb Aryevich Faynzilberg, Russian: Иехи́ел-Лейб Арьевич Фа́йнзильберг[1]) (15 October [O.S. 3 October] 1897 in Odessa – 13 April 1937, Moscow), was a popular Soviet journalist and writer of Jewish origin who usually worked in collaboration with Yevgeni Petrov during the 1920s and 1930s. Their duo was known simply as Ilf and Petrov. Together they published two popular comedy novels The Twelve Chairs (1928) and The Little Golden Calf (1931), as well as a satirical book Odnoetazhnaya Amerika (often translated as Little Golden America) that documented their journey through the United States between 1935 and 1936.
ellauri194.html on line 257: Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach. In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains. In the map of Sharif Idrisi, the land of Gog and Magog is drawn in the northeast corner (beyond Northeast Asia) and enclosed. Some medieval European world maps also show the location of the lands of Gog and Magog in the far northeast of Asia (and the northeast corner of the world).
ellauri198.html on line 695: In 1845, at 32, Browning met the poet Elizabeth Barrett, 38, six years his senior, who lived as a semi-invalid in her father's house in Wimpole Street, London. They began regularly corresponding and gradually a romance developed between them, leading to their marriage and journey to Italy (for Elizabeth's health) on 12 September 1846.
ellauri198.html on line 728: Along the way they find Patrick Danville, a young man imprisoned by someone who calls himself Joe Collins but is really a psychic vampire named Dandelo. Dandelo feeds off the emotions of his victims, and starts to feed off of Roland and Susannah by telling them jokes. Roland and Susannah are alerted to the danger by Stephen King, who drops clues directly into the book, enabling them to defeat the vampire. They discover Patrick in the basement, and find that Dandelo had removed his tongue. Patrick is freed and soon his special talent becomes evident: his drawings and paintings become reality. As their travels bring them nearer to the Dark Tower, Susannah comes to the conclusion that Roland needs to complete his journey without her. Susannah asks Patrick to draw a door she has seen in her dreams to lead her out of this world. He does so and once it appears, Susannah says goodbye to Roland and crosses over to another world.
ellauri198.html on line 734: The story then shifts to Susannah coming through the magic door to an alternate 1980s New York, where Gary Hart is president. Susannah throws away Roland's gun (which does not function on this side of the door), rejecting the life of a gunslinger, and starts a new life with alternate versions of Eddie and Jake, who in this world are brothers with the surname Toren. They have only very vague memories of their previous journey with Susannah, whose own memories of Mid-World are already beginning to fade. It is implied that an alternate version of Oy, the billy-bumbler, will also join them.
ellauri198.html on line 868: Critics of the poem have highlighted several important aspects of ‘The Lake Isle of Innisfree,’ including the spiritual journey undertaken by William Butler Yeats (Hunter); the island as an escape from sexuality (Merritt); and the island as a place of wisdom or foolishness, depending on varying historical perspectives on beans (Normandin). To these critics, it seems that an island is a place of refuge from a dangerous outside world — supposedly London specifically, although Merritt might broaden this interpretation to include all sexual encounters. While these critics acknowledge that an island is a place of escape, citing what William Butler Yeats himself has said about the Irish island Sligo, they fall short of recognising the full implications of his fascination with the occult.
ellauri203.html on line 215: Fyodor Dostoevsky´s novels mirrored his life: complicated, tense and full of psychological unrest. He was as dedicated to the women that accompanied him on this difficult journey as he was to the novels that he felt compelled to write. Lets explore the great writer’s relationships with his three key hens, Isajeva, Suslova and Snitkina. (There were more, but they were not key.)
ellauri204.html on line 389: In The Odyssey, Odysseus and his crew land on Aeaea, and a team of scouts discover the palace of Circe, a witch goddess. Circe invites Odysseus’s men inside for a drink and then magically turns them into pigs. One man escapes to tell Odysseus about their comrades’ fate and Circe’s trickery. Odysseus bravely hopes to rescue his men from Circe’s enchantment; on the way to her house, Odysseus receives help from Hermes, who offers him a plan and equips him with moly, a magical herb that will protect him from Circe’s witchcraft. The plan works: the moly counters Circe’s magic, she swoons for Odysseus and transforms his crew from pigs back into men. Odysseus and Circe then make love. For a year. Finally, some of Odysseus’s crew shake him from the madness of his long Circean interlude and compel him to resume the journey home to Ithaca.
ellauri207.html on line 76: Compelling and astonishing in its baroque richness, Nick Cave’s acclaimed first novel is a fantastic journey into a twisted world of Deep Southern Gothic tragedy. Cover illustration by Banksy. Buy.
ellauri210.html on line 369: That journey began in 1903 when, aged sixteen, he was kicked out of his boarding school for an egregious act of indiscipline—according to some, he hit a teacher—and, inspired by his hero Arthur Rimbaud, he left Switzerland in search of adventure. Over the next several years, Cravan took up with hookers in Berlin, hoboed his way from New York to California, and worked in the engine room of a steamship bound for the South Pacific, jumping ship when it docked in Australia. But it was in Paris that the legend of the man we know as Arthur Cravan—writer, brawler, and hoaxer—was cemented. Within the space of six years, he scandalized polite society, infuriated the avant-garde, slugged it out with one of the greatest heavyweights of all time, and then disappeared without a trace.
ellauri210.html on line 379: At the height of his fame and success, while The Importance of Being Earnest (1895) was still being performed in London, Wilde prosecuted the Marquess of Queensberry for criminal libel. The Marquess was the father of Wilde's lover, Lord Alfred Douglas. The libel trial unearthed evidence that caused Wilde to drop his charges and led to his own arrest and trial for gross indecency with men. After two more trials he was convicted and sentenced to two years' hard labour, the maximum penalty, and was jailed from 1895 to 1897. During his last year in prison, he wrote De Profundis (published posthumously in 1905), a long letter which discusses his spiritual journey through his trials, forming a dark counterpoint to his earlier philosophy of pleasure. On his release, he left immediately for France, and never returned to Ireland or Britain. There he wrote his last work, The Ballad of Reading Gaol (1898), a long poem commemorating the harsh rhythms of prison life. What an opportunity for a man of his caliber, one would have thought.
ellauri210.html on line 383: The money Cravan earned from the Johnson fight helped him buy his passage out of Europe, and what he thought was safety from the war. In January 1917, he sailed for New York. Dozens of other European artists and intellectuals were making the same journey at the time; one of Cravan’s shipmates was Leon Trotsky, who noted in his diary that he’d met a man who claimed to be related to Oscar Wilde and “who frankly declared that he would rather smash a Yankee’s face in the noble art of boxing than be done in by a German.” Cravan didn’t stay in New York long; just long enough to put several noses metsphorically out of joint. He split his time between sleeping rough in Central Park and hobnobbing with Greenwich Village bohemians. Among them was the poet Mina Loy, with whom Cravan began an intense love affair.
ellauri210.html on line 388: While Loy traveled on a hospital ship, Cravan decided he would make the journey via a dilapidated old boat. He set sail from the port town of Salina Cruz in November, and was never seen or heard from again.
ellauri221.html on line 307: James Bond is back for another mission and this time, he is blasting off into space. A spaceship travelling through space is mysteriously hijacked and Bond must work quickly to find out who was behind it all. He starts with the rockets creators, Drax Industries and the man behind the organization, Hugo Drax. On his journey he ends up meeting Dr. Holly Goodhead and encounters the metal-toothed Jaws once again.
ellauri226.html on line 102: end of the journey. Tt is past four o’clock.
ellauri243.html on line 550: Bob Stearns, CEO of Powerful Potential. BOB STEARNS is one of only 95 people in history to lead an organization to win the prestigious Malcolm Baldrige Award. He was the Leader and Architect of Pittsburgh based Medrad’s 2003 journey to win the prestigious award. Medrad won the Baldrige award again in 2010. The Baldrige Award is presented annually by the President of the United States to organizations that excel in seven categories, including results. As Chief Human Resources Officer of CoManage, Bob led that company to be named the Best Place to Work in Pa.” He has also received the American Society for Training and Development Award for Excellence. Bob has served as a Director on the Boards of National Church Solutions, The Orchards at Foxcrest, the Pa. Society of Association Executives, the Pa. Association of Non Profit Organizations and a Woman owned business through Powerlink and Seton Hill University. Bob has owned and been the CEO of PowerfulPotential since 1985.
ellauri244.html on line 439: Faye Madden's novels are sweet and wholesome, and through her richly crafted characters she explores all the heartache, pain, yet ultimately joyous happiness love brings, however that journey may unfold. Many of her novels explore this through the prism of a second chance romance, whilst others focus on love lost and found, or in unrequited love.
ellauri247.html on line 345: Oli Samilla koko joukko hyviäkin pointteja: Patriotism is the last refuge of a scoundrel. Mutta toisaalta: Johnson had a reputation for despising Scotland and its people. Even during their journey together through Scotland, Johnson "exhibited prejudice and a narrow nationalism".
ellauri266.html on line 62: It’s thought that one of the reasons for humans becoming upright was to see further across the savannah. I wonder if standing to pee could be useful in spotting predators, and if squatting might make us more vulnerable. “I guess if I stand up while I pee I’ve got more of a chance of spotting a sabre-toothed cat running towards me, or someone from a different community who might wish me harm,” Garrod concedes. Again, sounds nice but no evidence. But it is testable, using a set of very rapid gepards. “It might be a nice addendum to my evolutionary journey but it hasn’t driven my evolution as a species.” For men with lower urinary tract symptoms and to limit the bacterial flora on their wives' toothbrush the sitting voiding position is preferable. But wuss.
ellauri321.html on line 108: In 1747, in his sixteenth year, Crèvecoeur was sent by his family to England in order to complete his education. But the young man was of an adventurous spirit, and after a sojourn of about seven years in England, he set sail for Canada, where for the years 1758–59 he served in the French army. In 1764, after some residence in Pennsylvania, he became a naturalized citizen of New York, and five years later settled on a farm in Ulster County. Here, with his wife, Mahetable Tiffet of Yonkers, he lived the peaceful life of many idyllic years during which he gathered the materials for his book. Obviously enough he did not always remain on his farm, but viewed many parts of the country with a quietly observing eye. These journeys are recorded in his pages. He explored pretty thoroughly the settled portions of the States of New York and Pennsylvania, saw something of New England, and also penetrated westward to the limits of the colonies. He went as far South as Charleston, and may have visited Jamaica. Beyond such journeyings we may imagine these years to have xiv have been quite barren of events, serene and peaceful, until the storm of the Revolution began to break. It is not until 1779 that anything of import is again recorded of Crèvecoeur. In that year he made an attempt to return to Normandy, but the sudden appearance of a French fleet in the harbor of New York causing him to be suspected as a spy, he was imprisoned for three months. He was then permitted to sail, and, on his arrival in England, sold for thirty guineas his “Letters from an American Farmer,” which were published at London in 1782, the year after he reached France.
ellauri321.html on line 112: Here sorrow and desolation awaited him. His wife had died a few weeks before his arrival, his farm had been ravaged, his children were in the care of strangers. But as he had been appointed French Consul in New York with the especially expressed approbation of Washington, he remained in America six years longer, with only one brief interval spent in France. Notwithstanding the disastrous practical influence of his book, through which five hundred Norman families are said to have perished in the forests of Ohio, he was now an honored citizen in his adopted country, distinguished by Washington, and the friend of Franklin. In these later years he accompanied Franklin on various journeys, one of which is recorded in the “Voyage Dans La Haute Pennsylvanie.” In 1790 he returned to France, living now at Rouen, now at Sarcelles, where he died on November 12, 1813. He was a man of “serene temper and pure benevolence,” of good sense and sound judgment; something also of a dreamer, yet of a rhetorical rather than a poetical temperament; typically French, since there were in him no extremes of opinion or emotion. He followed the dictates of his reason tempered by the warmth of his heart, and treated life justly and sanely.
ellauri322.html on line 399: The country during the first day’s journey presented a most barren appearance, as rocky, yet not so picturesque as Norway, because on a diminutive scale. We stopped to sleep at a tolerable inn in Falckersberg, a decent little town with a prettyish little wilderness in the back, though all the windows were to the west.
ellauri322.html on line 458: From what I have seen throughout my journey, I do not think the situation of the poor in England is much, if at all, superior to that of the same class in different parts of the world; and in Ireland I am sure it is much inferior. I allude to the former state of England; for at present the accumulation of national wealth only increases the cares of the poor, and hardens the hearts of the rich, in spite of the highly extolled rage for almsgiving.
ellauri333.html on line 73: According to another belief in the pre-modern India, the Kala Pani (sea water) was inhabited by the mowglis, bad spirits and monsters. However, not all Hindus adhered to the proscription, so as to gain monetary wealth. For instance, Hindu merchants were present in Burma, Muscat, and other places around Asia and Africa. The East India Company recruited several upper-case soldiers, and adapted its military practices to the requirements of their religious rituals. Consequently, the overseas service, considered polluting to their caste, was not required of them. The General Service Enlistment Act of 1856 required the new recruits to serve overseas if asked. The serving high-caste sepoys were fearful that this requirement would be eventually extended to them.[12] Thus, the Hindu soldiers viewed the Act as a potential threat to their faith. The resulting discontent was one of the causes of the Indian rebellion of 1857. The Cellular Jail was known as Kala Pani, as the overseas journey to the Andaman islands threatened the convicts with the loss of caste, resulting in social exclusion.
ellauri333.html on line 151: In the ninth rock-edict he condemns many and various vulgar ("offensive" at Shahbazgarfil) and useless ceremonies which women are practising during illness, at the marriage of a son or a daughter, at the birth of a son, and when setting out on a journey and recommends in their stead the practice of morality.
ellauri336.html on line 330: This article was sponsored by Exhilaread, a thrilling journey to literacy.
ellauri346.html on line 295: Finland detaches from Russia as concrete barriers appear. Finland cuts off from Russia. Concrete barriers have appeared. On Thursday, a group of close to 20 individuals, including cyclists, arrived at the first border crossing in the north in Kuhmo. An immigrant, part of a group of about thirty, disobeyed orders, mandating the use of tear gas by the guards. Witness accounts and reports from asylum seekers suggest that migrants only resort to bicycles for the last leg of their journey, in the Russian border zone. The dictator of the Saleist regime of Finland raised the alarm: "Beware of Russia". According to Suvi Alvri, before February 1918, Russia and Finland, neighboring countries, had "functional relations". However, relations have now deteriorated.
ellauri359.html on line 151: Distinguished lawyer, business leader and philanthropist David Rubenstein joined more than 90 Eisenhower Fellows from around the world as our featured speaker at a special dinner reception at the Masonic Temple on May 14. Mr. Rubenstein’s extraordinary life’s journey took him from humble working-class beginnings in Baltimore to become co-founder and co-chairman of the Carlyle Group, a global private equity investment firm based in Washington, D.C. In gratitude for his illustrious business career, Mr. Rubenstein has become one of the world’s most prominent philanthropists, donating much of his fortune to worthy charitable causes.
ellauri375.html on line 180: As I journey through life, I carry your love with me always, knowing that I am blessed to have you as my parents. I love you both more than words can express.
ellauri375.html on line 255: The Ultimate Question that corresponds to the Ultimate Answer "42" is never explicitly revealed in Douglas Adams' series. It's one of the enduring mysteries and comedic elements of the story. However, the quest for that question is part of what makes the journey so entertaining!
ellauri375.html on line 445: In essence, the struggle isn't an end in itself but rather a part of the journey toward growth, fulfillment, and meaningful existence.
ellauri375.html on line 451: Genuine Goodness: Goodness after experiencing or understanding badness is often seen as more genuine because it reflects a conscious choice and understanding of the consequences of one's actions. Someone who has experienced the consequences of their own wrongdoing may develop a deeper empathy, humility, and appreciation for the value of goodness. It's about the journey of self-awareness and moral development that comes from reflecting on one's past actions and striving to do better.
ellauri375.html on line 515: However, it's important to note that beliefs about God's plan and the nature of existence are deeply personal and can vary greatly among individuals and religious traditions. Ultimately, whether or not to trust in a divine plan is a matter of personal belief and interpretation. It's okay to question and grapple with these ideas as part of one's spiritual journey.
ellauri375.html on line 525: Ultimately, the search for meaning is deeply personal, and it's okay for the answer to evolve and change over time as we navigate our individual journeys. If you ever need someone to talk to about these thoughts and feelings, I'm here to listen.
ellauri375.html on line 696: The story of Abraham's journey from Ur to Canaan is a foundational narrative in the Abrahamic religions, including Judaism, Christianity, and Islam. According to religious texts, Abraham's journey was guided by divine command and promises made to him by God.
ellauri375.html on line 698: There are several reasons why Abraham left Ur and journeyed to Canaan:
ellauri375.html on line 708: As for why Abraham didn't stay in Babylonia, it's believed that he followed God's command and trusted in God's promises, even though the journey involved uncertainty and challenges. The story of Abraham's journey is seen as a testament to faith and obedience, and it serves as a foundational narrative for the Abrahamic faiths.
ellauri398.html on line 52: After God commanded Moses to return to Egypt to free the Israelites, Moses took his wife and sons and started his journey. On the road, they stayed at an inn, where God came to kill Moses. Zipporah quickly circumcised her son with a sharp stone and touched Moses' feet with the foreskin, saying "Surely you are a husband of blood to me!" God then left Moses alone (Exodus 4:24–26). The details of the passage are unclear and subject to debate.
ellauri399.html on line 174: Yogananda's story is an inspiring lesson in spiritual entrepreneurship. Born in 1893 in Gorakhpur, India, he alighted on American soil at the young age of 27 with little money in his pocket but with a firm resolve to reawaken humanity to the power of yoga for inner transformation. Over the next few years he brought this message to packed audiences of thousands in all major U.S. cities, at Carnegie Hall in New York City, for example, dressing this ancient teaching in a practical modern form he called "cooking the cucumbers"--a journey he characterized as transcending your individual self (ego) and realizing and reclaiming your true universal self (soul). As the American people were being buffeted by the thunderous wrath of two world wars and a major depression, he exhorted them to practice yoga so they could discover that the spiritual anchorage they were seeking was already with them--in fact, it was within them. The successful yogi, he stated, "can stand unshaken amidst the crash of breaking worlds." Fucking idiots.
ellauri399.html on line 182: The spiciest emoji for when you definitely mean female masturbation: taming the beaver The journey to self-satisfaction is Yogananda's practical hand techniques. Yogananda's teachings don't simply stop at the idea of universal consciousness. He correctly anticipated the growing hunger among spiritual seekers for direct personal experience of the universal consciousness that the masters of yoga, and indeed mystics of every religious tradition, describe. He therefore synthesized a set of powerful but practical techniques to guide self-seekers on the spiritual path all the way to the ultimate union, drawing on the eight steps laid out by Patanjali in the Yoga Sutras.
ellauri399.html on line 184: The modern conception of yoga--with its emphasis on outer transformation--is based on the third of Patanjali's eight steps, "asana." Asana emphasizes physical fitness for the purpose of getting the body ready for the stillness that is required for the inner journey taken in the subsequent steps. But prior even to asana are Patanjali's first two steps of "yama" and "niyama"--principles to guide one's everyday conduct and to prepare oneself for inner realization. Yoga emphasizes the importance of self-discipline as a foundation for harmonious physical, mental, and spiritual development.
ellauri399.html on line 188: Patanjali's final five steps beyond asthma relate to a progressive deepening of the seeker's journey toward realization of the universal self, with meditation providing the pathway. However, Patanjali's text on these final five steps is agonizingly cryptic, with no guidance on how to execute them. To fill this void, Yogananda, ever the spiritual innovator, introduced the West to an advanced but long-lost ancient technique of meditation, Kriya Yoga. Kriya, he said, offered the ultimate journey of inner transformation, helping practitioners tap into an ever-expanding love and ever-deepening joy that would spring from within. That, he asserted, was man's true nature--a perfection that represents our permanent state of self within, even as it is so elusive to capture without.
ellauri399.html on line 198: How did [Steve] ]Jobs approach success from the inside out, from inside that brown little box? Yogananda's teaching of universal consciousness strongly appealed to uneducated [Steve] Jobs, who had a self-professed hunger to "make a dent in the universe." At the TechCrunch conference in September 2013, Mark Benioff said: "[Yogananda's book] gives tremendous insight into not just who [Jobs] was but also why he was successful, which is that he was not afraid to take that key journey [toward self-satisfaction]. It is for entrepreneurs and for people who want to be successful in our industry a message that we need to embrace and vest ourselves in. Be nasty to others, Be selfish."
ellauri399.html on line 202: On this first International Yogi Bear Day, let's tip our hats to the teacher who first introduced the modern world to the transformative power of yoga as a timeless inner discipline, and who was such a silent force in the life of the greatest entrepreneur of our times. As you roll out your yoga mat, get into your favorite yoga pose, and feel a gentle zephyr of peace sweep over you, perhaps you can take pause to wonder at what experiences in consciousness may lie just beyond your present reach if you also embark on yoga's fuller, inner journey toward self-satisfaction. Yogananda would have called those experiences "undreamed of possibilities."
ellauri409.html on line 247: For like a mole I journey in the dark, Kuin myyrä matkustan mä pimeässä,
ellauri411.html on line 174: The Israelites, being freed from slavery, journeyed through the wildernesses of Egypt and Canaan. Moses led them across the Red Sea and when they reached Mount Sinai, they received divine instruction from God there – the ten commandments. Ultimately, they reached the promised land once again. This was the area where Abraham, Isaac, and Jacob had resided generations ago.
xxx/ellauri044.html on line 424: stages of the journey to self-realization are the various chapters. This is the
xxx/ellauri068.html on line 119: In New York City, Borat sees an episode of Baywatch on TV and immediately falls in love with Pamela Anderson's character, C. J. Parker. While interviewing and mocking a panel of feminists, he learns of the actress' name and her residence in California. Borat is then informed by telegram that Oksana has been killed by a bear. Delighted, he resolves to travel to California and make Anderson his new wife. They decide not to fly, in case "the Jews repeat their attack of 9/11". Borat takes driving lessons and buys a dilapidated ice-cream truck for the journey.
xxx/ellauri068.html on line 472: If to and fro each wagon thrice journeyed every day. jos edestakas kukin rekka kulkis 3xvrk.
xxx/ellauri075.html on line 155: Shestov's dislike of the Soviet regime led him to undertake a long journey out of Russia, and he eventually ended up in France. (LOL se lähti livohkaan bolshevikkeja, niinkuin monet muutkin ökyporvarit.) The author was a popular figure in France, where his originality was quickly recognized. That this Russian was newly appreciated is attested by his having been asked to contribute to a prestigious French philosophy journal.
xxx/ellauri085.html on line 264: Mark Cuban for example does this. There are many facts to his beginning and journey that are not exactly moral or success related but now hes in a position to say whatever he wants and relate everything as a direct result of his effort, ability and contributions and supposedly working harder than everyone else. He just likes to hear himself talk like many of these types do.
xxx/ellauri091.html on line 827: The World’s Student Christian Federation was founded in 1895 under his leadership at a meeting held in Vadstena Castle1. Following this happy event, Mott departed on his first missionary journey. He wanted to organize student associations all over the world. On this journey he visited twenty-four countries, founded seventy new associations, created national associations of Christian students in India, Ceylon, New Zealand, Australia, China, and Japan, and selected corresponding members of the world federation in Egypt, Hawaii, and in many European countries.
xxx/ellauri114.html on line 365: We always spent a day in Petra, as well. We traveled south from Amman down the eastern side of the Dead Sea, through ancient Moab and into Edom. As we journeyed south we soon found ourselves in desert country, but it’s still far from being a wasteland. The highway was wide and well maintained, with light to moderate traffic in both directions, and we passed through several villages with pleasant rest stops before reaching Petra.
xxx/ellauri122.html on line 862: 'Lord of the Flies' became a bestseller and required reading in grade schools and universities back in the '60s. The novel recounts the journey of a group of small boys stranded on a coral island. Once troubles arise, brutal portraits of human nature start to emerge.
xxx/ellauri122.html on line 948: 'Moonwalking with Einstein' recounts Foer's yearlong journey to improve his memory. He draws on cutting-edge research, cultural histories, and tricks from mentalists.
xxx/ellauri127.html on line 721: Book I gives Endymion's account of his dreams and experiences, as related to Peona, which provides the background for the rest of the poem. In Book II, Endymion ventures into the underworld in search of his love. He encounters Adonis and Venus—a pairing of mortal and immortal—apparently foreshadowing a similar destiny for the mortal Endymion and his immortal paramour. Book III reveals Endymion's enduring love, and he begs the Moon not to torment him any longer as he journeys through a watery void on the sea floor. There he meets Glaucus, freeing the god from a thousand years of imprisonment by the witch Circe. Book IV, "And so he groan'd, as one by beauty slain."
xxx/ellauri128.html on line 464: He was born in York and grew up in and near Birmingham in a professional middle-class family. He attended English independent (or public) schools and studied English at Christ Church, Oxford. After a few months in Berlin in 1928–29, he spent five years (1930–35) teaching in British private preparatory schools, then travelled to Iceland and China to write books about his journeys. In 1939 he moved to the United States and became an American citizen in 1946, retaining his British citizenship. Auden oli homopetteri.
xxx/ellauri130.html on line 581: 30 Years of Dirt is not, then, a compendium of Skinner’s best sex gags – of which there have been plenty over the years. Rather, it’s a comedic journey through his attempt to de-smutify his brain for the modern woke audience, a kind of personal challenge: can he even be funny without talking about penises? (No, he gets boring as a prayer book.)
xxx/ellauri134.html on line 388: Strategy: journey, seeking out and experiencing new things, escape from boredom
xxx/ellauri136.html on line 99: The Sungod’s Journey Through the Netherworld by Andreas Schweizer—This Jungian psychoanalyst took the greatly misunderstood texts of the Amduat (what is in the netherworld) and made sense of them as a journey of transformation.
xxx/ellauri136.html on line 101: The Pilgrimage by Paulo Coelho—all of his spiritual writings are amazing. I picked this one because the story was closest to my own spiritual journey.
xxx/ellauri137.html on line 641: If you're buying this trash for a class then you're a sucker, turn back now! Hopefully Edward isn't still teaching his own tasteless fan fiction in a college setting. It's a misunderstood teenager's journey through satire complete with crude, unoriginal and stereotypical takes on characters from the lens of a self insert hero amounting to little more than finger pointing. You'll be offended, sure, but with little substance left to interpret besides the authors very obvious discomfort with himself and others unlike him. (Make some new friends, Edward.) Beyond being ridiculous as a required reading piece for a class, actually paying for this garbage is insulting, and of course it is an absolute drag to slog through. Nobody's going to publish this except on demand printing obviously and that's why you're buying it from Amazon!!!
xxx/ellauri157.html on line 263: Once, when the Baal Shem Tov was on a journey, Sabbath overtook him on the highway. He stopped the wagon, and went out into the field to perform the services that welcome the coming of Sabbath, and to remain there until the Sabbath was ended. On the field, a flock of sheep were grazing. When Baal Shem Tov raised his voice a tad and spoke the prayers that welcome the Sabbath as the coming of a Bride, the sheep rose upon their hind legs, and lifted their heads in the air, and stood like people listening. And so they remained in wrapt attention for two hours, all the while that the Baal Shem spoke.
xxx/ellauri157.html on line 450: In a world of fear and brokenness, Rabbi Nachman brought healing through his stories and his wisdom. He has become an iconic figure in the universe of Hasidic thinking, and today, thousands of people make pilgrimages to his grave in Uman in central Ukraine, usually around the High Holidays. People go there believing that the journey will “fix” their brokenness.
xxx/ellauri165.html on line 320: To be rid of Emma, Greville persuaded his uncle, younger brother of his mother, Sir William Hamilton, British Envoy to Naples, to take her off his hands. Greville's marriage would be useful to Sir William, as it relieved him of having Greville as a poor relation. To promote his plan, Greville suggested to Sir William that Emma would make a very pleasing mistress, assuring him that, once married to Henrietta Middleton, he would come and fetch Emma back. Sir William, then 55 and newly widowed, had arrived back in London for the first time in over five years. Emma's famous beauty was by then well known to Sir William, so much so that he even agreed to pay the expenses for her journey to ensure her speedy arrival. A great collector of antiquities and beautiful objects, he took interest in her as another acquisition. He had long been happily married until the death of his wife in 1782, and he liked female companionship. His home in Naples was well known all over the world for hospitality and refinement. He needed a hostess for his salon, and from what he knew about Emma, he thought she would be the perfect choice.
xxx/ellauri187.html on line 109: Augustine journeyed (unhurriedly) from the fleshpots of Carthage, from being in love with love, to the love of God. Rilke, along with other adventurers on the threshold of the twentieth century, traveled from God to a conviction that the only transcendent principle left was the love, erotic and spiritual, between men and women too. Rilke's experience as a young boy with a feminine persona seems in this sense to have been a great boon.
xxx/ellauri193.html on line 329: The term was used by science fiction author Robert A. Heinlein in the 1947 short story "Space Jockey" as the name of a rocket spacecraft used for the third step of a journey from the Earth to the Moon.
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/ellauri225.html on line 298: The first three Earthsea novels together follow Ged from youth to old age, and each of them also follow the coming of age of a different character. A Wizard of Earthsea focuses on Ged´s adolescence, while The Tombs of Atuan and The Farthest Shore explore that of Tenar and the prince Arren, respectively. A Wizard of Earthsea is frequently described as a Bildungsroman, in which Ged´s coming of age is intertwined with the physical journey he undertakes through the novel. To Mike Cadden the book was a convincing tale "to a reader as young and possibly as headstrong as Ged, and therefore sympathetic to him". Reviewers have described the ending of the novel, wherein Ged finally accepts the shadow as a part of himself, as a rite of passage. Scholar Jeanne Walker writes that the rite of passage at the end was an analogue for the entire plot of A Wizard of Earthsea, and that the plot itself plays the role of a rite of passage for an adolescent reader. Any fucking involved at all? What kind of coming of age would it be without some?
xxx/ellauri250.html on line 413: 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/ellauri292.html on line 115: One day he said he would go to Jerusalem to see the Garden of Gethsemane and the hill of the skull that is called Golgotha. But Shaitan (Satan) planned to stop Tekla Haymanot going on his journey to the Holy Land, and he cut the rope which led from the rock to the ground just as Tekla Haymanot started to climb down. Then God gave Tekla Haymanot six wings and he flew down to the valley below... and from that day onwards Teklahaimanot would fly back and forth to Jerusalem above the clouds like an aeroplane. No, more like a bird. Like Super Tekla.
xxx/ellauri307.html on line 761: 
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xxx/ellauri320.html on line 179: But on the return journey, his borrowed de Havilland Tiger Moth bi-plane broke up in mid-air while flying through a dust storm in South Africa, and crashed on the Drakensberg Mountains.
xxx/ellauri320.html on line 246: Tämä teos löytyi Pasilan vaihtorotilta. Juonipaljastus: Having financed an adventurer's (Mr. Kirkpatrick) expedition to recover an ancient Roman treasure, the handsome and wealthy Marquis of Quinsborne joins the journey and deep in the Tunisian desert he falls in love with the adventurer's lovely daughter Sabra. 12 love scenes, 5 penetrations and a concentrated stare per scene.
xxx/ellauri379.html on line 123: One of the most resoundingly Modernist elements of Conrad’s work lies in this kind of early post-structuralist treatment of language—his insistence on the inherent inability of words to express the real, in all of its horrific truth. Marlow’s journey is full of encounters with things that are “unspeakable,” with words that are uninterpretable, and with a world that is eminently “inscrutable.” In this way, language fails time and time again to do what it is meant to do—to communicate. It’s a phenomenon best summed up when Marlow tells his audience that “it is impossible to convey the life-sensation of any given epoch of one’s existence—that which makes its truth, its meaning—its subtle and penetrating essence… We live, as we dream—alone.” Kurtz—as “eloquent” as he may be—can’t even adequately communicate the terrifying darkness he observed around him.“The horror! The horror!” is all he can say. Some critics have surmised that part of Heart of Darkness’s mass appeal comes from this ambiguity of language—from the free rein it gives its readers to interpret. Others posit this as a great weakness of the text, viewing Conrad’s inability to name things as an unseemly quality in a writer who’s supposed to be one of the greats. Perhaps this is itself a testament to the Heart of Darkness’s breadth of interpretability.
xxx/ellauri414.html on line 224: could make your solo journey seem haunted.
xxx/ellauri414.html on line 229: expensive taxi journey. If you’re lost, you’re
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