Sive Quotes

The most brazen humiliation ever inflicted upon God and mankind, justifying all the curses of the synagogue, is to be found in the 'sive' of the formula Deus sive Natura.

post coitum omne animal triste est sive gallus et mulier. After sexual intercourse every animal is sad, except the cock (rooster) and the woman.

He came over in long pur­pose­ful strides, sat at the edge of her bed, and in a ten­der, pos­ses­sive ges­ture wiped the lip­stick off her lips. “What is that?” he asked. “All the other girls wear it,” Ta­tiana said, quickly wip­ing her mouth, breath­less at the sight of him. “In­clud­ing Dasha.” “Well, I don’t want you to have any­thing on your lovely face,” he said, stroking her cheeks. “God knows, you don’t need it.

Od ove magle, danas tako guste, Sve ulice se čine kao puste. Pa ipak, iza te zavjese sive Hodaju ljudi, I ulice živē. I blizu tebe možda neko ide Baš istim putem. Ali s maglom je sliven Potpuno za te i tebi sakriven.

ab Americo Inventore ...quasi Americi terram sive Americam From Amerigo the discoverer ...as if it were the land of Americus, thus America.

I can easily believe, that there are more invisible than visible beings in the universe.

Deus sive Natura

Zašto toliko volim sive, nemirne oblake, zadovoljni dim, pospanu maglu, tragove od ptičjih nožica na prvom prhenjavom snijegu, mrtve muhe u mrtvim dvoranama? Zašto obožavam vodu kada se penje sa suzom u zrak, kada lomi tiraniju krševa, kada sipi po krovovima i po žednim poljima, kada se pretvara u kristalni led, u djevičanski snijeg i kada ju ljubi sunce u zelene, hladne, alpijske oči i u široka, modra njedra okeanska? (Balkon)

Spinoza se las arregla para superar el gran problema que derrotó a Descartes: ¿cómo la mente (que trabaja con la razón) interacciona con el cuerpo (que funciona mecánicamente)? Según el sistema de Spinoza: «La mente y el cuerpo es la misma cosa concebida bien bajo el atributo del pensamiento, bien bajo el atributo de la extensión». La mente y el cuerpo no son sino aspectos diferentes de la misma cosa –Deus sive Natura– percibida bajo dos de sus infinitos atributos.

Then there are the tables in Liber Loagaeth, at the end of which (Sloane MS. 3189) Dee has appended eight tables from “Aldaraia Sive Soyga,” the mathematical methods of which have been demonstrated by Jim Reeds. They appear even on the surface to be cryptographic tables, though no one to date has made a systematic study of their content, nor provided any translation or decryption or methodology. They remain the most hermetically sealed of all Dee and Kelley's documents.

El universo de Spinoza es panteísta, esto es, el universo es Dios, y viceversa. Se refiere a él como Deus sive Natura: Dios o Naturaleza. Esta es la única sustancia. Pero este Dios-Universo tiene un número infinito de atributos. Somos capaces de percibir solamente dos de estos atributos: la extensión y el pensamiento. Estos dos atributos constituyen nuestro mundo, a la manera de dos dimensiones, y no podemos conocer las otras dimensiones restantes del infinito (menos dos).

Nekad davno čovjek je, čudeći se, osluškivao kako mu iz prsa odjekuje zvuk pravilnih udara i nije imao pojma o čemu je riječ. Nije mogao poistovjetiti samoga sebe s nečim tako stranim i nepoznatim kao što je tijelo. Tijelo je bilo kavez, a u tom kavezu bilo je nešto što je gledalo, slušalo, bojalo se, razmišljalo i čudilo se. To nešto, taj ostatak nakon što je oduzeto tijelo, to je bila duša. Danas, naravno, tijelo više nije nešto nepoznato. Znamo da je ono što udara u prsima srce, a da je nos završetak cijevi koja služi za dovođenje kisika u pluća. Lice nije ništa drugo, nego neka vrsta komandne ploče na koju su priključeni svi tjelesni mehanizmi: prehrana, vid, sluh, disanje, mišljenje. Otkad je naučio što je što u njegovu tijelu, tijelo manje uznemiruje čovjeka. Znamo već i to da je duša jednostavno aktivnost sive mase velikoga mozga. Dvojnost tijela i duše zaodjenula se znanstvenim terminima i možemo joj se veselo smijati kao starinskoj predrasudi.

Majka Razmeđ' raskuć' raspuć' međ' ljude se skrio i unio nemir u dane sive Kad' li pod vrelim Suncem Pustinje puste i Pustoši grmne dječiji glas kao groban krik i pokrik – nerazumljivim glasom zove; kad' li s druge strane majka u naručje hitri k njemu i u plač se dade sretna što ga nađe „Vidite li milost ove majke prema djetetu svojemu“ – upita. „Vidimo milost ove majke Prema djetetu svojemu“ – rekoše. „E pa znajte“ – reče: „Gospodar vaš je milostiviji od ove majke prema djetetu svojemu i milostiviji je majci i milostiviji je djetetu i milostiviji je vama.“ Kad' li opet, oni u majku pogledaše

Carmen LXXVI Siqua recordanti benefacta priora voluptas est homini, cum se cogitat esse pium, nec sanctam violasse fidem, nec foedere in ullo divum ad fallendos numine abusum homines, multa parata manent in longa aetate, Catulle, ex hoc ingrato gaudia amore tibi. nam quaecumque homines bene cuiquam aut dicere possunt aut facere, haec a te dictaque factaque sunt; omnia quae ingratae perierunt credita menti. quare cur tu te iam amplius excrucies? quin tu animum offirmas atque istinc teque reducis et dis invitis desinis esse miser? difficilest longum subito deponere amorem. difficilest, verum hoc qualubet efficias. una salus haec est, hoc est tibi pervincendum: hoc facias, sive id non pote sive pote. o di, si vestrumst misereri, aut si quibus umquam extremam iam ipsa in morte tulistis opem, me miserum aspicite et, si vitam puriter egi, eripite hanc pestem perniciemque mihi. heu, mihi surrepens imos ut torpor in artus expulit ex omni pectore laetitias! non iam illud quaero, contra me ut diligat illa, aut, quod non potis est, esse pudica velit: ipse valere opto et taetrum hunc deponere morbum. o di, reddite mi hoc pro pietate mea.

Satni mehanizam, koji se metodično izokretao i nadimao, sada je sav u nježnim nijansama bijele i sive. I nije sastavljen od običnih dijelova, već od likova i predmeta, savršeno izrezbarenog cvijeća, planeta i sićušnih knjiga s pravim papirnatim stranicama koje se dade okretati. Tu su i srebrni zmaj, svijen oko jednog dijela sada vidljivog satnog mehanizma, sićušna kraljevna što uzrujano hoda po izrezbarenoj kuli čekajući kraljevića, koji nikako da stigne, i čajnici koji u šalice nalijevaju čaj iz kojega se odbijajući sekunde izdižu minijaturni pramenčići pare. Umotani se darovi odmataju. Maleni psi naganjaju malene mačke. Cijela šahovska partija. U središtu mehanizma, na mjestu na kojem bi u kakvom običnom kronometru obitavala kukavica, stoji žongler. Odjeven poput harlekina sa sivom maskom, žonglira svjetlucavim sivim lopticama čiji broj odgovara broju sati. Kako ura odbija sate, tako se lopticama kojima barata pridružuju nove, sve dok – u ponoć – po složenom obrascu ne počne žonglirati s njih dvanaest. Nakon ponoći sat se počinje sklapati. Površina posvjetljuje i oblaci se vraćaju. Sve je manje žonglerskih loptica, a ma kraju iščezava i sam žongler. Do podneva sat prestaje biti bajka i ponovo postaje običan sat.

I can easily believe, that there are more invisible than visible beings in the universe. But who will declare to us the family of all these, and acquaint us with the agreements, differences, and peculiar talents which are to be found among them? It is true, human wit has always desired a knowledge of these things, though it has never yet attained it. I will own that it is very profitable, sometimes to contemplate in the mind, as in a draught, the image of the greater and better world, lest the soul being accustomed to the trifles of this present life, should contract itself too much, and altogether rest in mean cogitations, but, in the meantime, we must take care to keep to the truth, and observe moderation, that we may distinguish certain from uncertain things, and day from night.

Deus sive Natura: God or Nature. The phrase encompassed Spinoza’s radical notion that God and nature might be one and the same. It was the springing-off point for Spinoza’s mind-bending contentions about extension, determinism, and more.

de arrobo místico. ¡A eso y no a otra cosa debo dedicar mi vida! Pero después me sumerge la oleada del aburrimiento: ¡otra vez Hegel, más Kant y Nietzsche, incluso —Deus sive natura me perdone— vuelta a Spinoza! Ya sé, ya sé que alguien digno de su humanidad no debe frecuentar otra compañía, pero si soy sincero debo reconocer que estoy harto de ellos y sobre todo de sus incansables exégetas.

qui ferox bello tamen inter arma sive iactatam religarat udo litore navim.

CAUSA (causa) Todo lo que existe se relaciona causalmente, de manera que este vínculo constante permite hablar de «orden y conexión» (E2P7), de leyes naturales, etc., por contraste con lo que sería el caos o la excepción sobrenatural (el milagro). Como ya afirmó la tradición y la ciencia moderna lleva al límite, la inteligibilidad de lo real descansa en el conocimiento de los efectos por las causas (TIE 85, E1Ax4), lo que se resume en el adagio causa sive ratio o dar razón causal de algo. Hay que partir de lo que es causa de sí (Dios) y comprender desde ahí las secuencias productoras (E1Def1, P16, P18, P28) que eliminan la contingencia y la indeterminación (E1P27 y P29). Ahora bien, a menudo no es posible conocer la concatenación causal de la realidad a escala microfísica, lo que abre la puerta a la consideración —en la vida cotidiana— de las cosas «como si» fueran posibles.

(Rakkain kohta kirjasta Helvetin piirit.) Muiden nukahdettua Ali käveli pois leirin valoista. Ike ei ollut ottanut kajakkiaan tai haulikkoaan, joten Ali etsi jalkaisin taskulamppunsa avulla. Iken jalanjäljet näkyivät harppauksina rantatöyrään liejussa. Ryhmän omahyväisyys raivostutti Alia. He olivat olleet joka suhteessa riippuvaisia Ikestä. Ilman häntä he olisivat voineet kuolla tai eksyä. Hän oli ollut uskollinen heille, mutta nyt kun hän tarvitsisi heitä, he eivät olleet uskollisia hänelle. Me olimme hänen tuhonsa, Ali ymmärsi sen nyt. He olivat tuominneet Iken tuhoon riippuvuudellaan. Ike olisi ollut tuhansien kilometrien päässä ilman heidän heikkouttaan, tietämättömyyttään ja ylpeyttään. Se oli sitonut hänet heihin. Suojelusenkelit olivat sellaisia. Säälintunteensa tuhoon tuomitsemia. Ali joutui kuitenkin vielä myöntämään, että ryhmän syyttäminen oli väistelyä. Sille Ikeä oli sitonut Alin heikkous, tietämättömyys ja ylpeys – ei ryhmän vaan Alin. Ryhmän hyvinvointi oli vain sivuetu. Oli epämiellyttävä totuus, että Ike oli luvannut itsensä Alille. Ali eritteli ajatuksiaan kulkiessaan joenvierustaa. Aluksi Iken uskollisuus hänelle oli ollut epämieluisaa, mieliharmi. Ali oli haudannut mieltymyksentunteensa omien kuvitelmiensa kasan alle ja tyytynyt siihen, että Ike kulki syvyyksissä omista syistään, keksaistun kadonneen rakastetun tai koston takia. Ehkä niin ollutkin aluksi, mutta ei enää. Ali tiesi sen. Ike oli siellä hänen takiaan. Ali löysi Iken öiseltä niityltä, vailla valoa, vailla asetta. Ike istui kasvot kohti jokea lootusasennossaan, selkä suojattomana vihollisille. Hän oli heittäytynyt villin erämaan armoille. “Ike”, Ali sanoi. Iken pörröinen pää pysyi pystyssä ja paikallaan. Alin lampunvalo heijasti Iken varjon mustan veden pinnalle, johon se heti katosi. Millainen paikka, Ali ajatteli. Pimeys niin ahnas, että se ahmi muun pimeyden. Ali tuli lähemmäs ja riisui reppunsa. “Jäitte pois omista hautajaisistanne”, hän vitsaili. “Meille lähetettiin juhla-ateria.” Ei liikahdustakaan. Edes iken keuhkot eivät liikkuneet. Hän kulki syvällä. Pakeni. “Ike”, Ali sanoi. “Minä tiedän, että te kuulette ääneni.” Iken toinen käsi lepäsi sylissä; toisen käden sormenpäät koskettivat maata kokonaisen hyönteisen painolla. Ali tunsi olevansa tunkeilija. Hän ei kuitenkaan hyökännyt harkintaa vaan alkavaa mielipuolisuutta vastaan. Ike ei voisi voittaa, ei yksin. Ali lähestyi toiselta sivustalta. Takaapäin Ike näytti rauhalliselta. Sitten Ali näki, että hänen kasvonsa olivat vääristyneet. “En tiedä mitä on tekeillä”, Ali sanoi. Ike taisteli Alia vastaan patsasmaisen rauhallisuutensa sisällä. Hänen leukansa oli kireällä. “Riittää jo”, Ali sanoi, avasi reppunsa ja veti esiin ensiapupakkauksen. “Minä puhdistan nuo haavat.” Ali aloitti tylyn riuskasti pesusienellä. Hän kuitenkin hidasti liikettään. Iho itse hidasti liikkeen. Ali siveli Iken selkää sormillaan, ja luut ja lihakset, hadaalien muste, arpikudos ja repunhihnojen hiertämät kovettumat saivat hänet hämmästymään. Se oli orjan ruumis. Ikeä oli piinattu. Jokainen merkki oli käyttämisen merkki. Se sai Alin ymmälle. Hän oli tuntenut kirottuja monenlaisina ruumiillistumina, vaikkapa vankeja, prostituoituja, tappajia ja karkotettuja spitaalisia. Hän ei ollut kuitenkaan koskaan tavannut orjaa. Sellaisia olentoja ei pitänyt olla olemassa omalla ajallamme. Ali yllättyi, miten hyvin Iken olkapää sopi hänen käteensä. Sitten hän tointui reippaan taputuksen myötä. “Te jäätte henkiin”, hän sanoi. Ali käveli vähän matkan päähän ja istuutui. Hän makasi lopun yötä kerälle käpertyneenä ja suojeli Ikeä haulikolla, sillä aikaa kun Ike teki paluuta maailmaan.

life and conditions in Virginia. It included 2 grindstones, 2 mill stones, garden seeds: parsnips, carrot, cabbage, turnip, lettuce, onion, mustard and garlic; books on "husbandry & huswifry;" 22,500 "nayles of severall sorts;" and "sives to make gunpowder in Virginia.

Dar tocmai ruralismul nostru constituie dovada suplimentar[ a marii noastre vechimi. }ntr-adev[r, rasele str[vechi sunt conservative, regresive =i defen-sive.

heart. Suddenly, it’s terrifyingly clear that Sive won’t survive if

Spinoza’s critics were right in regarding his views as heretical. For him, God is not the power that created the universe. God is an infinite substance, Deus sive Natura, God or Nature, self-subsisting and everlasting. Human values cannot be derived from a God that created the universe, since God is the universe itself.

Endowed with the infinite attributes of Thought and Extension, Spinoza’s God is identical with the active, generative aspects of nature. In an infamous phrase that appeared in the Latin but not in the more accessible Dutch edition of the work, Spinoza refers to Deus sive Natura, “God or Nature.”8 “By God,” he says in one of the opening definitions of Part I, “I understand a being absolutely infinite, i.e., a substance consisting of an infinity of attributes, of which each one expresses an eternal and infinite essence.” In other words, God is the universal, immanent system of causal principles or natures that gives Nature its ultimate unity.

Sve je tragedija, kao što lepo kaže Šekspir. „Na kraju počinjemo da mrzimo ono čega se plašimo.“ I, strah je sive boje, mislim, ne može da bude drugačije. Siva je boja koja se predomišlja, boja koja se predomišlja hoće li da bude bela ili crna, boja koja se plaši da odluči hoće li da bude svetlost ili nedostatak svetlosti, siva je boja straha, drhtanja, ne može da bude drugačije. Siva je boja koja ništa ne sme. Strah je siv. Zbog straha živimo dosadne živote. Stvarnost se, dakle, mogla opisati u tri rečenice. Sve ostalo bio je strah.

there. And what if all of this – Aaron’s grey areas, his habit of sailing close to the wind – had something to do with why Faye was missing? Not Garvin – but someone else whose path Aaron had crossed? Trampled on? She let that thought percolate for a moment. It didn’t add up. How could anyone have known where she and the kids would be that morning? Unless someone had been following them … The cab lurched around a corner and her stomach turned. She hadn’t eaten since the hotel breakfast, but the thought of food made her feel even sicker. How many hours was it now? She looked at her phone. Almost six o’clock. Faye had been missing for nearly ten hours. And now they’re back, standing on Oxford Street, in the heavy evening heat, yet again at a loss as to what to do. Hawthorn asks if they want to go to the supervisor’s office in the station, warning them it won’t be long before reporters realize they’re back. But Aaron wants to stay here, out on the street, where they’ll feel more useful. Sive is numb. Completely numb. As though her mind is shutting down to protect her from thinking the worst. Hawthorn leaves, and Jude texts. She’s in a Regent Street coffee shop, working on something, but she’ll come to meet them now. To regroup, she says. And less than ten minutes later, she’s here beside them, listening while Aaron gives her more details about their false lead in Leytonstone. Sive is only half tuned in as they swap questions and answers – Is Maggie here? Aaron asks. No, she never came back, Jude says. Are their other friends coming? Dave will follow once he runs home to get his car, Aaron says. Scott is staying with Bea and Toby, and Nita is sharing her participation in the search on Insta Live. Jude

There was a niche sort of glamour to it, like being a rare specimen of an endangered species—as though her myste- rious DNA were a tiara encrusted with rare pearls, and the universities each a mas- sive ark navigating the Great Flood of the United States, heroically fulfilling their mission to save two of each beast.

If the universe had a goal, that goal would have been reached by now.― if any sort of unforeseen final state existed, that state also would have been reached. If it were capable of any Halting or stability of any "being," it would only have possessed this capability of becoming stable for one instant in its development; and again becoming would have been at an end for ages, and with it all thinking and all "spirit." The fact of "intellects" being in a state of development proves that the universe can have no goal, no final state, and is incapable of being. But the old habit of thinking of some purpose in regard to all phenomena, and of thinking of a directing and creating deity in regard to the universe, is so powerful, that the thinker has to go to great pains in order to avoid thinking of the very aimlessness of the world as intended. The idea that the universe intentionally evades a goal, and even knows artificial means wherewith it prevents itself from falling into a circular movement, must occur to all those who would fain attribute to the uni verse the capacity of eternally regenerating itself that is to say, they would fain impose upon a finite, definite force which is invariable in quantity, like the universe, the miraculous gift of renewing its forms and its conditions for all eternity. Although the universe is no longer a God, it must still be capable of the divine power of creating and transforming; it must forbid itself to relapse into any one of its previous forms; it must not only have the intention, but also the means, of avoiding any sort of repetition; every second of its existence, even, it must control every single one of its movements, with the view of avoiding goals, final states, and repetitions and all the other results of such an unpardonable and insane method of thought and desire. All this is nothing more than the old religious mode of thought and desire, which, in spite of all, longs to believe that in some way or other the universe resembles the old, beloved, infinite, and infinitely-creative God that in some way or other " the old God still lives" that longing of Spinoza's which is expressed in the words "deus sive natura" (what he really felt was "natura sive deus"). Which, then, is the proposition and belief in which the decisive change, the present preponderance of the scientific spirit over the religious and god- fancying spirit, is best formulated? Ought it not to be: the universe, as force, must not be thought of as unlimited, because it cannot be thought of in this way, we forbid ourselves the concept in finite force, because it is incompatible with the idea of force? Whence it follows that the universe lacks the power of eternal renewal.

If the world had a goal, it must have been reached. If there were for it some unintended final state, this also must have been reached. If it were in any way capable of a pausing and becoming fixed, of "being," then all becoming would long since have come to an end, along with all thinking, all "spirit." The fact of "spirit" as a form of becoming proves that the world has no goal, no final state, and is incapable of being. The old habit, however, of associating a goal with every event and a guiding, creative God with the world, is so powerful that it requires an effort for a thinker not to fall into thinking of the very aimlessness of the world as intended. This notion―that the world intentionally avoids a goal and even knows artifices for keeping itself from entering into a circular course―must occur to all those who would like to force on the world the ability for eternal novelty, i.e., on a finite, definite, unchangeable force of constant size, such as the world is, the miraculous power of infinite novelty in its forms and states. The world, even if it is no longer a god, is still supposed to be capable of the divine power of creation, the power of infinite transformations; it is supposed to consciously prevent itself from returning to any of its old forms; it is supposed to possess not only the intention but the means of every one of its movements at every moment so as to escape goals, final states, repetitions―and whatever else may follow from such an unforgivably insane way of thinking and desiring. It is still the old religious way of thinking and desiring, a kind of longing to believe that in some way the world is after all like the old beloved, infinite, boundlessly creative God―that in some way "the old God still lives"―that longing of Spinoza which was expressed in the words "deus sive natura" [God or nature.] (he even felt "natura sive deus"). What, then, is the law and belief with which the decisive change, the recently attained preponderance of the scientific spirit over the religious, God-inventing spirit, is most clearly formulated? Is it not: the world, as force, may not be thought of as unlimited, for it cannot be so thought of; we forbid ourselves the concept of an infinite force as incompatible with the concept "force." Thus―the world also lacks the capacity for eternal novelty.

Thus, the “oppres- sive weight / of the squat edifice” refers via metaphor and metonymy to the con- straints imposed by institutionalized Christianity. The last stanza contrasts oppressive institutional constraints with the “jasmine lightness of the moon.” The smell of jasmine comes from something living, a frag- ile flower, as opposed to something abstract and institutionalized, like religious dogma. The smell of jasmine is light, rising upward from the ground, not heavy and earthbound. Metaphorically, it represents freedom; there is nothing holding it down, just as there is nothing holding down the moon.

The way she responded to me fed something inside me. I didn't know what it was exactly. It felt primitive and posses sive. Almost predatory. And dark. I wanted to bleed on her, cover her in my sweat, blood and cum, wrap her up in everything that was me until there was no separation.

Deus sive Natura.

Sempre achei que provar a existência de Deus era uma prova, isso sim, de estupidez. Se Deus precisasse, era porque não existia, e esta é a única prova da sua existência; não precisa de nenhuma. Por vezes, em sonhos, vem-me uma frase à cabeça, "Deus sive natura", que é como quem diz: olha-se para a Natureza e vê-se uma unha do Divino, olha-se para um pássaro e vê-se os lábios de Deus a passarem a língua pelos céus, olha-se para uma pedra e vê-se uma sobrancelha divina, olha-se para o mar e vê-se as nádegas do Senhor, Ele está em todo o lado, não é possível evitá-Lo.

Sive parens rerum, cum primum informia regna Materiamque rudem flamma cedente recpit, Fixit in aeternum causas, qua cuncta coercet Se quoque lege tenens, et saecula iussa ferentem Fatorum inmoto divisit limite mundum; Sive nihil positom est sed fors incerta vagatur Fertque refertque vices, et habet mortalia casus: Sit subitum, quodcumque paras; sit caeca future Mens hominum fati; liceat sperare timenti.

Zašto toliko volim sive, nemirne oblake,zadovoljni dim, pospanu maglu, tragove od ptičjih nožica na prvom prhenjavom snijegu, mrtve muhe u mrtvimdvoranama? Zašto obožavam vodu kada se penje sa suzom u zrak, kada lomi tiraniju krševa, kada sipi po krovovimai po žednim poljima, kada se pretvara u kristalni led, u djevičanski snijeg i kada ju ljubi sunce u zelene, hladne,alpijske oči i u široka, modra njedra okeanska?'' (Balkon)

We were so beautiful when we stood astride her ugli- ness. Her simplicity decorated us, her guilt sanctified us, her pain made us glow with health, her awkwardness made us think we had a sense of humor. Her inarticulateness made us believe we were eloquent. Her poverty kept us generous. Even her waking dreams we used—to silence our own night- mares. And she let us, and thereby deserved our contempt. We honed our egos on her, padded our characters with her frailty, and yawned in the fantasy of our strength. And fantasy it was, for we were not strong, only aggres- sive; we were not free, merely licensed; we were not compas- sionate, we were polite; not good, but well behaved. We courted death in order to call ourselves brave, and hid like thieves from life. We substituted good grammar for intel- lect; we switched habits to simulate maturity;

Im-pres-sive. No lady had managed to catch Prince Malyr’s interest for marriage, just as none had managed to claim Sebian’s undivided attention. Pray tell, however did you manage to snatch both? I might yet learn from you.