ellauri016.html on line 451: Swedish Jantelagen, Law of Jante - "Let's better not have a much bigger house or boat than our neighbours". In Sweden, you must not own a gun without license, slap your child or sell your neighbors car without permission.
ellauri031.html on line 161: Vad handlar Dragsviks slang om? I detta avseende kan man göra några allmänna iakttagelser: slangbenämningar för det mesta för viktiga föremål, människogrupper, platser och aktiviteter. Jag har räknat bland mina ca 100 slangord 23 namn av föremål (tex blåpitt 'smällpatron', cha-cha 'stridsbälte', dagatätchi 'dagtäcke', knaku 'knäckebröd', ludiskuffare 'skinnmössa, mullibok 'blå anteckningsbok', permischan 'permissionsuniform', pisisträtchi 'RUoSk elevband'); 31 benämningar av människor (tex gurka 'GrKist', gummipitt 'nylänning', krycka 'underhållskompanist eller befriad', lingonpitt 'artillerist', mink 'ny gruppchef', pampusch 'österbottning', pngvin 'lustigkurre', tryckpåsa '11 månaders karl', yrboll 'dumbom'), och 20 benämningar av plats eller aktivitet (tex bordell 'förvirring', civail 'det civila', kvällsare 'kvällspermission', pampas 'Österbotten', rumba 'extra övning', turbo 'arméns tvättanordning', väijy 'vakt').
ellauri033.html on line 180: confidence de Jules—entre collaborateurs, de tels aveux sont permis —
ellauri036.html on line 283: Eh bien! qu'il soit permis d'en baiser la poussière
ellauri042.html on line 937: John Donne is most commonly known for being part of the ‘metaphysical poets’, a group of poets who wrote about love and religion using complex metaphors called conceits. These poets didn’t know each other, and this name was given by literary critics some years later. Nevertheless, John Donne is considered to be one of the best metaphysical poets. John Donne converted to Anglicanism later in his life. By 1615 he became a priest because King James I ordered him to do so. Donne was a member of Parliament in 1601 and in 1614. He also spent a short time in prison because he married his wife, Anne More, without permission. They had twelve children and Anne died while extruding the XIIth.
ellauri049.html on line 1127: I slutet av juni tog han permission för att tillbringa någon tid i sitt hem, till vars ro han från riksdagens oro ivrigt längtat. Men här väntade honom början till slutet. "Efter ett vid en dusch begånget misstag", berättar Boettiger, "och ett därpå följande häftigt slaganfall märktes ögonblick af sinnesförvirring". På läkares inrådan fördes han först till huvudstaden; men vid höstens inbrott färdades han sjöledes till Peter Willers Jessens berömda anstalt för sinnessjuka i Schleswig. Under ljusa mellanstunder på denna resa skrev han "Resefantasier", av vilka särskilt den tredje ger ett gripande intryck. Joo mä tiedän. Kun hullulle tulee välillä kirkkaita hetkiä, ne on liikuttavia.
ellauri052.html on line 959: During an awkward sexual encounter with Harriet Wasserman, she remembered “asking him for permission, as if it were a museum objet d’art, ‘Can I touch this?’” Many of his mistresses remained in love and in touch with him. Scott Fitzgerald said that Hemingway “needed a new woman for each big book”; Bellow lost a woman with each big book. He spilled sperm as he spilled ink, and sex both interfered with and inspired his writing. Bellow created and lived on turbulence, thrived on chaos, courted conflict and was inspired by personal cataclysm. He reported that one lover (mies vai nainen?) “caused me grandes dificultades in England and in the south, but I finished Sammler just the same.” The bearers of erogenous zones (either sex) made him feel younger, “it was a way of avoiding the Angel of Death,” and he cherished their provocative bitchiness. Bellow’s emotional upheavals — his guilt and remorse, multitudinous failings and need for self-condemnation — made him beat his breast at his private Wailing Wall. Se oli kuin kunkku David jolle tuotiin neitosia pyllynlämmittimixi.
ellauri053.html on line 1354: W. B. Yeats, “Sailing to Byzantium” from The Poems of W. B. Yeats: A New Edition, edited by Richard J. Finneran. Copyright 1933 by Macmillan Publishing Company, renewed © 1961 by Georgie Yeats. Reprinted with the permission of A. P. Watt, Ltd. on behalf of Michael Yeats. Source: The Collected Poems of W. B. Yeats (1989)
ellauri055.html on line 131: les relations sexuelles sont permises seulement entre mari et femme;
ellauri067.html on line 154: During his stay at Fort Bliss, von Braun proposed marriage to Maria Luise von Quistorp (born June 10, 1928), his maternal first cousin, in a letter to his father. He married her in a Lutheran church in Landshut, Germany on 1 March 1947, having received permission to go back to Germany and return with his bride. He was 35 and his new bride was 18. Shortly after, he became an evangelical Christian. He returned to New York on 26 March 1947, with his wife, father, and mother. On 8 December 1948, the von Brauns´ first daughter Iris Careen was born at Fort Bliss Army Hospital.
ellauri067.html on line 471: In 1892, J.P. Morgan arranged the merger of Edison Electric and Thomson-Houston Electric Company to form General Electric. Since Morgan was the majority shareholder in Edison Electric he did not need Edison´s permission to agree to the merger.
ellauri077.html on line 798: The jargon peculiar to Marxist writing (hyena, hangman, cannibal, petty bourgeois, these gentry, lackey, flunkey, mad dog, White Guard , etc.) consists largely of words translated from Russian, German, or French; but the normal way of coining a new word is to use Latin or Greek root with the appropriate affix and, where necessary, the size formation. It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, non-fragmentary and so forth) than to think up the English words that will cover one´s meaning. The result, in general, is an increase in slovenliness and vagueness.
ellauri089.html on line 198: The story examines religion through the eyes of Alex, a Christian political activist who is corrupted by Margrethe, a Danish Norse cruise ship hostess and loves every minute of it. Enduring a shipwreck, an earthquake, and a series of world-changes brought about by Loki (with Jehovah's permission), Alex and Marga work their way from Mexico back to Kansas as dishwasher and waitress.
ellauri112.html on line 827: In the end, I believe it is permissible to use grape juice instead of wine for the Lord´s Supper, but I do not believe it is best. Wine was used during the Passover and in the institution of the Lord´s Supper, and following that pattern is most biblical. It is also permissible to use mature women instead of boys for a lordly lay, but I do not believe it is best. Young John was Jesus´ favourite disciple, so that pattern too is most biblical.
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.
ellauri150.html on line 329: — Cela me dégoûte d’entendre parler de la musique, comme d’un libertinage… Oh ! ce n’est pas votre faute. C’est la faute de votre monde. Toute cette fade société qui vous entoure regarde l’art comme une sorte de débauche permise… Allons, assez là-dessus ! Jouez-moi votre sonate.
ellauri151.html on line 71: Les décisions et prises de position du pasteur sont conditionnées par son interprétation de la Bible et par l'enseignement qu'il en a reçu. Si sa morale protestante lui a jadis permis de goûter au bonheur, elle finit par le rendre malheureux en suscitant un immense sentiment de culpabilité à l'égard de ses sentiments envers Gertrude et de son fils Jacques.
ellauri151.html on line 125: It is impermissible under any circumstances for morals to sink as low as communism has done. No one can begin to imagine the tragedy of humanity, of morality, of religion and of freedoms in the land of communism, where man has been debased beyond belief.
ellauri156.html on line 331: I must press the point a little further, at the risk of coming off. Of course it is wrong for David to use his power to have sex with another man's wife. But it is not right to abuse power even when sex is permissible. A husband should not abuse his power in order to have sex with his wife. And a wife should not abuse her power (of saying “No,” for example) to punish or put off her husband. (LOL! Bob, you show you true colors here!) Within marriage, sex is simply another area of serving our mate. It is not the opportunity to lord it over our mate. Put that in your pipe and smoke it, Jennifer! And you girls as well!
ellauri171.html on line 644: The worthless fellows wanted the old man to send out the Levite so that they could engage in sexual activity with him. But the old man refused and offered the crowd of men his virgin daughter and the Levite’s concubine. The old man said, “you may ravish them” and do “whatever you wish.” He granted them permission to engage in sexual relations with the two women. Now it is obvious the men surrounding the old man’s house wanted to engage in sexual activity when the two women were offered. It is also obvious the men described as “worthless fellows” were homosexuals since they wanted sex with the Levite and two women were offered.[1, 2]
ellauri172.html on line 316: Le caractère de la vie qui nous a permis d’unir en une certaine mesure, l’égoïsme et l’altruisme, — union qui est la pierre philosophale des moralistes, — c’est ce que nous avons appelé la fécondité morale. Il faut que la vie individuelle se répande pour autrui, en autrui, et, au besoin, se donne ; eh bien, cette expansion n’est pas contre sa nature : elle est au contraire selon sa nature ; bien plus, elle est la condition même de la vraie vie. L’école utilitaire a été forcée de s’arrêter, plus ou moins hésitante, devant cette antithèse perpétuelle du moi et du toi, du mien et du tien, de l’intérêtpersonnel et de notre intérêt général ; mais la nature vivaute ne s’arrête pas à cette division tranchée et logiquement inflexible : la vie individuelle est expansive pour autrui parce qu’elle est féconde, et elle est féconde par cela même qu’elle est la vie.
ellauri205.html on line 217: Les Romains méprisaient les étrangers, les ennemis, les vaincus, leurs sujets, leurs esclaves; aussi n’ont-ils eu ni épopées ni tragédies. Ils remplaçaient les tragédies par les jeux de gladiateurs. Les Hébreux voyaient dans le malheur le signe du péché et par suite un motif légitime de mépris; ils regardaient leurs ennemis vaincus comme étant en horreur à Dieu même et condamnés à expier des crimes, ce qui rendait la cruauté permise et même indispensable. Aussi, aucun texte de l'Ancien Testament ne rend-il un son comparable à celui de l'épopée grecque, sinon peut-être certaines parties du poème de Job.
ellauri236.html on line 202: In a book like No Orchids one is not, as in the old-style crime story, simply escaping from dull reality into an imaginary world of action. One's escape is essentially into cruelty and sexual perversion. No Orchids is aimed at the power-instinct, which Raffles or the Sherlock Holmes stories are not. At the same time the English attitude towards crime is not so superior to the American as I may have seemed to imply. It too is mixed up with power-worship, and has become more noticeably so in the last twenty years. A writer who is worth examining is Edgar Wallace, especially in such typical books as The Orator and the Mr. J. G. Reeder stories. Wallace was one of the first crime-story writers to break away from the old tradition of the private detective and make his central figure a Scotland Yard official. Sherlock Holmes is an amateur, solving his problems without the help and even, in the earlier stories, against the opposition of the police. Moreover, like Lupin, he is essentially an intellectual, even a scientist. He reasons logically from observed fact, and his intellectuality is constantly contrasted with the routine methods of the police. Wallace objected strongly to this slur, as he considered it, on Scotland Yard, and in several newspaper articles he went out of his way to denounce Holmes by name. His own ideal was the detective-inspector who catches criminals not because he is intellectually brilliant but because he is part of an all-powerful organization. Hence the curious fact that in Wallace's most characteristic stories the ‘clue’ and the ‘deduction’ play no part. The criminal is always defeated by an incredible coincidence, or because in some unexplained manner the police know all about the crime beforehand. The tone of the stories makes it quite clear that Wallace's admiration for the police is pure bully-worship. A Scotland Yard detective is the most powerful kind of being that he can imagine, while the criminal figures in his mind as an outlaw against whom anything is permissible, like the condemned slaves in the Roman arena. His policemen behave much more brutally than British policemen do in real life — they hit people with out provocation, fire revolvers past their ears to terrify them and so on — and some of the stories exhibit a fearful intellectual sadism. (For instance, Wallace likes to arrange things so that the villain is hanged on the same day as the heroine is married.) But it is sadism after the English fashion: that is to say, it is unconscious, there is not overtly any sex in it, and it keeps within the bounds of the law. The British public tolerates a harsh criminal law and gets a kick out of monstrously unfair murder trials: but still that is better, on any account, than tolerating or admiring crime. If one must worship a bully, it is better that he should be a policeman than a gangster. Wallace is still governed to some extent by the concept of ‘not done’. In No Orchids anything is ‘done’ so long as it leads on to power. All the barriers are down, all the motives are out in the open. Chase is a worse symptom than Wallace, to the extent that all-in wrestling is worse than boxing, or Fascism is worse than capitalist democracy.
ellauri245.html on line 203: The popularity of "goblin mode" may be linked to a rejection of the carefully curated lifestyles often presented by users of social media platforms. The trend has also been linked to a manner of coping with the effects of the COVID-19 pandemic on society since this is described as a way of life that gives people permission to ditch societal norms and embrace their basic instincts and in social media, letting their inner goblin out has been a freeing experience.
ellauri254.html on line 831: In 1921, We became the first work banned by the Soviet censorship board. Ultimately, Zamyatin arranged for We to be smuggled to the West for publication. The outrage this sparked within the Party and the Union of Soviet Writers led directly to the State-organized defamation and blacklisting of Zamyatin and his successful request for permission from Joseph Stalin to leave his homeland. In 1937 he died in poverty in Paris. Serve him right!
ellauri264.html on line 548: Is it permissible to swallow live goldfish?
ellauri285.html on line 637: Copyright (c) 1988 by Ralph Schoenman. All Rights Reserved. Reposted here by permission.
ellauri285.html on line 639: No portions of this book may be reprinted, reposted or published without written permission from the author.
ellauri317.html on line 314: Pushkin oli impulsiivinen mies jonka ballit ei pysyneet housuissa ja sentakeen se taisteli monia kaksintaisteluja. Hänen kohtalokas kaksintaistensa oli todellakin toinen kerta, kun hän haastoi Georges d´Anthèsin, venäläisen kaartin ranskalaisen upseerin, kunniansa pilkkaamisesta. Vitun mamut sähläävät taas pyssyjen kanssa karzalla, veri lentää. Lakukeppi ja ranu. Savunaama kylmeni, ranun permis ei edes heilahtanu.
ellauri349.html on line 492: Cette fortune familiale disparue avait permis aux trois enfants Aron de mener une vie aisée et de faire de bonnes études. Le frère aîné de Raymond, Adrien Aron (1902-1969), a étudié au lycée Hoche et poursuit par une classe de mathématiques supérieures et une licence en droit[7], mais il était plus attiré par une vie facile et devint un grand joueur de tennis et de bridge et mena une vie de « flambeur », à l'opposé de Raymond et au grand dam de leur père. Avant la naissance d'Adrien, la mère avait accouché d'un enfant mort-né. Après Raymond vint un troisième garçon, Robert Aron, qui obtint une licence en droit et en philosophie, publia une étude sur Descartes et Pascal[Laquelle ?] et après son service militaire entra dans l'administration de la Banque de Paris et des Pays-Bas (devenue en 1982 Paribas, qui fut ensuite rachetée en 2000 par la BNP pour former BNP Paribas), selon certains grâce à Raymond, qui jouait régulièrement au tennis avec son directeur.
xxx/ellauri075.html on line 381: Kitt was also a member of the Women's International League for Peace and Freedom; her criticism of the Vietnam War and its connection to poverty and racial unrest in 1968 can be seen as part of a larger commitment to peace activism. Like many politically active public figures of her time, Kitt was under surveillance by the CIA, beginning in 1956. After The New York Times discovered the CIA file on Kitt in 1975, she granted the paper permission to print portions of the report, stating: "I have nothing to be afraid of and I have nothing to hide." Kitt later became a vocal advocate for LGBT rights and publicly supported same-sex marriage, which she considered a civil right. She had been quoted as saying: "I support it [gay marriage] because we're asking for the same thing. If I have a partner and something happens to me, I want that partner to enjoy the benefits of what we have reaped together. It's a civil-rights thing, isn't it?"
xxx/ellauri103.html on line 202: The author of Who Owns Culture? Appropriation and Authenticity in American Law, Susan Scafidi, a law professor at Fordham University who for the record is white, defines cultural appropriation as “taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else’s culture without permission. This can include unauthorised use of another culture’s dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc.”
xxx/ellauri103.html on line 203: What strikes me about that definition is that “without permission” bit. However are we fiction writers to seek “permission” to use a character from another race or culture, or to employ the vernacular of a group to which we don’t belong? Do we set up a stand on the corner and approach passers-by with a clipboard, getting signatures that grant limited rights to employ an Indonesian character in Chapter Twelve, the way political volunteers get a candidate on the ballot? Anyway, do you really expect us Americans to seek permission from any of those lower races? Did we do so when we appropriated their land and property?
xxx/ellauri103.html on line 329: On and on it went. Rather than focus on the ultimate question around how we can know an experience we have not had, the argument became a tirade. It became about the fact that a white man should be able to write the experience of a young Nigerian woman and if he sells millions and does a “decent” job — in the eyes of a white woman — he should not be questioned or pilloried in any way. It became about mocking those who ask people to seek permission to use their stories. It became a celebration of the unfettered exploitation of the experiences of others, under the guise of fiction. (For more, Yen-Rong, a volunteer at the festival, wrote a summary on her personal blog about it.)
xxx/ellauri125.html on line 585: permissible, in good society, to remove the embargo on the
xxx/ellauri138.html on line 273: The most recent acquisitions - around 15 boxes of material from 1945 to 2018 - can only be viewed with permission from the Roth estate, until 2050, when the logs will be open to everyone, according to Barbara Bair, the literary specialist in the "pisioning of library manus (Avishai again)."
xxx/ellauri173.html on line 89: Toujours est-il qu’il a permis seulement qu’on imprimât son Évangile, et non qu’on le phonographiât. Cependant, au lieu de dire : « Lisez les Saintes Écritures ! » on eût dit : « Écoutez les Vibrations Sacrées ! » ― Enfin, il est trop tard… Par contre, trop tot! Nythän se jo löytyy äänikirjana varmaan jonkun baptistijuhon lukemana.
xxx/ellauri173.html on line 114: ludere, quae vellem, calamo permisit agresti leikkiä niiden kaa mitä haluan mun maajussin kepillä.
xxx/ellauri179.html on line 111: The novel tells the story of Richard Lamb, a young Englishman who marries a teenage Argentinian girl, Paquita, without asking her father's permission, and is forced to flee to Montevideo, Uruguay with his bride. Lamb leaves his young wife with a relative while he sets off for eastern Uruguay to find work for himself. He soon becomes embroiled in adventures with the Uruguayan gauchos and romances with local women. Toivottavasti se oli ympärileikattu ettei gonorrhea turvottanut nuppia. After the events of the story he was captured by Paquita's father and thrown into prison for three years, during which time Paquita herself died of grief.
xxx/ellauri186.html on line 736: permission, and didst blow upon it and it was
xxx/ellauri186.html on line 737: a bird by My permission…
xxx/ellauri187.html on line 107: Rilke spent his life wandering. From an art colony in Germany he migrated to a position as Rodin's secretary in Paris; the sculptor eventually claimed that the poet was answering letters without his permission and summarily dismissed him, as much to Rilke's relief as to his chagrin. From Berlin he made two pilgrimages to Russia to meet Tolstoy, on one trip going nearly unacknowledged because of a titanic quarrel between the count and the countess. He traveled from Italy to Vienna to Spain to Tunisia to Cairo. His restless peregrinations had their origins in his epoch, and in a temperament forced painfully to choose perfection of the life or of the work. Rilke's academic sponsor and friend was Georg Simmel, the celebrated German sociologist and philosopher of modernity. In "The Adventurer," one of his most famous essays, Simmel argued that only the experience of art or adventure could invest time with the significance once lent it by religious ritual. The work of both art and adventure had a beginning and an end; they were each an "island in life" that briefly imparted a transcendent wholeness to experience. And of all possible modern adventures, Simmel concluded, the one that most completely combined the profoundest elements of life with a momentary apprehension of what lay beyond life was the love affair.
xxx/ellauri187.html on line 205: Predictably, the honeymoon didn’t last forever. A row over a letter Rilke wrote to one of Rodin’s contacts without permission in April 1906 aroused Rodin’s suspicion, so he fired Rilke. But an indelible impression was nevertheless left on the poet.
xxx/ellauri232.html on line 348: The main problem with jobs in this second category is that one may end up writing (which is not permitted on Shabbat) to keep an accurate log of money owed. To prevent this, work for pay on Shabbat is forbidden, even if the work itself is technically permissible.
xxx/ellauri261.html on line 466: Dolly arranges for Cornelius and Barnaby, who are still pretending to be rich, to take the ladies out to dinner to the Harmonia Gardens restaurant to make up for their humiliation. She teaches Cornelius and Barnaby how to dance since they always have dancing at such establishments ("Dancing"). Soon, Cornelius, Irene, Barnaby, and Minnie are happily dancing. They go to watch the great 14th Street Association Parade together. Alone, Dolly decides to put her dear departed husband Ephram behind her and to move on with life "Before the Parade Passes By". She asks Ephram's permission to marry Horace, requesting a sign from him. Dolly catches up with the annoyed Vandergelder, who has missed the whole parade, and she convinces him to give her matchmaking one more chance. She tells him that Ernestina Money would be perfect for him and asks him to meet her at the swanky Harmonia Gardens that evening.
xxx/ellauri261.html on line 521: The clerks and the ladies go to watch the Fourteenth Street Association Parade together. Alone, Dolly asks her first husband Ephram´s permission to marry Horace, requesting a sign. She resolves to move on with life. After meeting an old friend, Gussie Granger, on a float in the parade, Dolly catches up with the annoyed Vandergelder as he is marching in the parade. She tells him the heiress Ernestina Simple would be perfect for him and asks him to meet her at Harmonia Gardens that evening.
xxx/ellauri295.html on line 676: Increasingly disillusioned by his close observation of communism in practice, Muggeridge decided to investigate reports of the famine in Ukraine by travelling there and to the Caucasus without first obtaining the permission of the Soviet authorities. His accounts helped to confirm the extent of a forced famine, which was politically unmotivated at the time. Muggeridge sacked The Pooh illustrator Shepard from Punch. Pooh was not Christopher Robin's Teddy but his own son's bear Growler. Eventually Shepard came to resent "that silly old bear" as he felt that the Pooh illustrations overshadowed his other work.
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