Gu Long Quotes

Since I started walking on the demonic path, I have never feared offending others. As long as I continue to get stronger, what is revenge? If ten people want revenge, I will kill ten; if a hundred people want revenge, I will kill a hundred. If the whole world wants revenge, I will exterminate the whole world! If someone succeeds in taking revenge against me, that will mean that I am not strong enough, that I did not try hard enough and that I neglected my cultivation; I deserve to die then!

The poet is just like the fabled hunter who naps beside a tree, waiting for hares to break their skulls by running headlong into the tree trunk. After waiting for a long time, the poet discovers that he is the hare.

Their father, seated near one end of the long table, smiles broadly. "Pass the vinegar, please!" His voice is so deep and loud that everyone turns to watch him. Holding a steaming dumpling in a large porcelain spoon, he drips a bit of sooty vinegar on top, greedy and focused. He picks up a sliver of ginger, using his chopsticks with the precision of a surgeon, and places it over the dumpling's puckered nipple. He raises the spoon to his mouth and takes a bite. "Hmm. It's good," he announces. "But I like my dumplings made with pork. Hot meat juice gushing into my mouth at the first bite. Hot, greasy, delicious pork juice!" Dagou's chest swells. "You know they're vegetarians here." "You prefer plain dumplings?" their father shoots back. Dagou doesn't answer. He and their father favor meat in all of their food. "I have nothing against 'plain food,'" their father says, addressing the community at large. "Winnie says it's sinful to eat living creatures, it amounts to killing, it's an act of violence, especially because the choice is an act of will, because we can decline to eat meat, because it's okay----and maybe even healthier, Winnie says----to eat only vegetables. She says people who stop eating meat have a long life, and people who eat only vegetables have the longest life. Yeah, yeah. But, Your Elderliness"----he nods at Gu Ling Zhu Chi----"I, Leo Chao, would rather be dead than stop eating pig. I will be ash and bone chunks in a little urn before I don't eat juicy pig.

I think Mum's waited a long time for this, to be able to get on a plane with no heaviness pulling her back, to start a new chapter in her life. It took one day for her to make a promise, to promise Ah Ma that she would look after her and Ah Gu, but it took 30 years for her to honour that promise.

Đao kiếm không là phương tiện của dũng khí.

Diệp Khai đáp: "Nói nhiều dễ làm cho người ta chán ghét!

Đinh Vân Lâm thở dài, "Tâm lý bọn nam nhân các ngươi kỳ quái thật!" Diệp Khai gật đầu, "Đúng là kỳ quái! Hoàn toàn giống tâm lý bọn nữ nhân của cô nương.

Trên thuyền có một thanh niên đang đứng nhìn ra cửa hồ, thanh niên mặc y phục đen, mặt trắng xanh, tay trắng xanh, tay đặt nơi chuôi đao đen. Phó Hồng Tuyết từ từ lên lầu.

Có lúc ta chợt chia tay với một người, cả hai vốn đâu nghĩ tới chia tay, nhưng đột nhiên chia tay rồi, chừng như chẳng có chuyện gì xảy ra hết, mà trong lòng hai người rõ ràng đều biết đã đến lúc chia tay.

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

She sang the songs that Gu Shan must have been singing in her long years of imprisonment. The flowers of May bloom on the prairie, and the red petals fall and cover the martyrs’ blood. She had never felt this close to the people in her songs—the man and the woman who wedded themselves minutes before their execution, a jailed daughter asking her mother to bury her with her tombstone facing east so she would see the sunrise, a mother’s lullaby to her child who had been tortured to death by the secret police in front of her eyes. They had been alive once before legend had claimed them, and they lived in her singing now, sharing their secrets with her and holding her hands, waiting with her.

When in doubt, go for a three-quarter pose at the camera. It’s an angle that captures the best of the cheekbones, the chin line, and a long neck.