Miesmäinen Lauren Bacall (born Betty Joan Perske; September 16, 1924 – August 12, 2014) was an American Jewess. She was born in the Bronx, New York City as the only child of William Perske (1889–1982), who sold medical instruments, and Natalie (née Weinstein-Bacal; 1901–1969), a secretary who later legally changed her surname to Bacal. Both of her parents were Jewish. Her mother emigrated from Iași, Romania, through Ellis Island. Her father was born in New Jersey to parents who were born in Valozhyn, at that time a predominantly Jewish community in present-day Belarus. Wealthy uncles funded Bacall's education. Through her father, Bacall was related to Shimon Peres (born Szymon Perski), the eighth prime minister and ninth president of Israel. A 1948 article in Life magazine referred to her "cat-like grace, tawny blonde hair and blue-green eyes." Oikeasti se oli suht perseen näköinen. In his 1995 memoir, Stephen Bogart wrote, "My mother was a lapsed Jew and my father was a lapsed Episcopalian" and that he and his sister were raised Episcopalian "because my mother felt that would make life easier."
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.
ellauri466.html on line 146: The Lady of Shalott on Alfred Tennysonin (1809–1892) tunnetuimpia runoja, lyyrinen balladi. Balladi kertoo ylhäisen nuoren ja kauniin neidon arthuriaanisen tarinan. Neito on teljetty torniin, joka sijaitsee Shalottin saarella lähellä Camelotin linnaa. Neitoa piinaa kirous, jonka taustaa ei ole tarkemmin määritelty: ladylla on lupa tarkastella ulkopuolista maailmaa ainoastaan peilin kautta; peilistä näkemänsä ladyn on kudottava kankaaseen. Jos lady katsoisi suoraan ikkunasta ulos, hän langettaisi kirouksen ylleen kuin Lootin vaimo. Hers not to reason why, hers but to do and die. Kun neito näkee peilistä Sir Lancelotin ratsastavan ohi, hänen tunteensa kuohahtavat – hän ei saata olla katsomatta ritaria ikkunasta ja peili halkeaa. Runo on innoittanut useita taidemaalareita, etenkin prerafaeliitteja. Runosta on 2 versiota joiden välillä on vierähtänyt moniaita vuosia. Ensimmäinen on aika ontuva, ja Lancelotilla ei ole puheroolia. Toisessa joitain "kömmähdyxistä" on korjattu. Muutoksella runoilija pyrki vastaamaan paremmin viktoriaanisen ajan sukupuoleen liittyviin moraalikäsityksiin sekä käsitteli itsemurhaa enemmän ajan ajatusmaailman mukaisesti. He is the ninth most frequently quoted writer in The Oxford Dictionary of Quotations.
ellauri499.html on line 78: This historical reconstruction proposes that YHWH—a deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm). Furthermore, I argue that YHWH only officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct influence of Omride Israel’s YHWistic political-religious reforms. Ultimately, I conclude that Baal worship was traditional in ancient Israelite and Judahite religion down to the end of the monarchic period, at which point small circles of Judahite scribes began to advocate "historically innovative" monopoöistic political-religious ideologies pitting the Israelite deity YHWH against the allegedly “foreign” god Baal.
ellauri499.html on line 80: This historical reconstruction proposes that YHWH—a local minor deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm).
ellauri499.html on line 96: Adopting this perspective, I conclude that: (1) Baal worship was traditional to ancient Israelite and Judahite religion down to the end of the monarchic period; (2) YHWH’s cult cannot be said to have originated historically in Bronze Age Arabia—as the reigning “Midianite-Kenite Hypothesis” maintains—but is rooted in the central Israelite hill country in the Iron Age (cf. the “Berlin Hy- pothesis”); (3) YHWH cannot clearly be said to have originated as a storm god, as many scholars maintain, but especially appears to have taken on storm-god features under Baal’s infuence in the Iron II period; (4) YHWH became Israel’s representative god under the patronage of Samaria’s ninth-century Omride kings, who seem to have modeled YHWH on the more popular Levantine deity Baal(-šamêm); (5) YHWH’s associations with the deep south are to be connected to political and economic expansion into the Egyptian Sinai during the ninth and eighth centuries; (6) YHWH officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct infuence of Omride Israel’s YHWistic political-religious reforms; (7) Jerusalemite YHWism further developed distinctive YHWistic traditions that reflect and respond to Judah’s specifc social-political economy and political-religious history; and (8) the Hebrew Bible’s Baal polemics largely derive from limited Judahite scribal circles in the late monarchic and post-monarchic periods that advocated newly invented insidious political-religious ideologies.
ellauri499.html on line 104: Whatever one’s views on the Hebrew Bible’s ability to preserve early Israelite and Judahite lore, the general down-dating of biblical texts to later periods offers a profound challenge to the scholar interested in using the Hebrew Bible for historical purposes. The Hebrew Bible’s problematic relationship to history appears especially acute for earlier periods, since there may be no biblical writing that dates before the ninth century, when extended literary writing in local Northwest Semitic languages evidently makes its frst appearance in the epigraphic record of the southern Levant. Therefore eeach biblical text must be critically examined on a case-by-case basis to determine its potential utility for historical reconstruction.
ellauri499.html on line 108: Historically, the name “Israel” appears to have been the older regional political identity, mentioned already in the Late Bronze Age Merenptah Stele (ca. 1208). The Iron Age II kingdom of the same name—whatever its historical relationship to Merenptah’s Israel—was the more politically, militarily, and economically powerful of the two kingdoms, with close ties to Lebanon and the Syrian kingdoms to the north. Indeed, the Jerusalem-based kingdom, early on known as the “House of David,” even appears to have been Israel’s vassal at times during the ninth and eighth centuries.
ellauri499.html on line 143: In short, the Hebrew Bible’s late, tendentious portrait of the Omrides as ardent Baal worshipers cannot be used to reconstruct ninth-century Israelite religion. Rather, I argue that the evidence points toward the Omride royal court in Samaria as the engine of Israel’s political-religious transformation during the Iron Age IIB, including YHWH’s identifcation as the “god of Israel”, via his translation as a storm god modeled on Baal(-šamêm).
xxx/ellauri199.html on line 128: “On this the ninth day, of this the third month”
xxx/ellauri298.html on line 244: both doctor and patient. Well into her ninth month, she Suddenly could no longer
xxx/ellauri307.html on line 733: ninth grade, I read about astronomy, cosmology, and the origins of the universe.
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