Xv Quotes

Oh, Cathy! Oh, my life! how can I bear it?" was the first sentence he uttered, in a tone that did not seek to disguise his despair. And now he stared at her so earnestly that I thought the very intensity of his gaze would bring tears into his eyes; but they burned with anguish: they did not melt.

That's a lovely piece," Kat said, pointing at a Louise XV armoire near the fireplace. The man raised his eyebrows. "Did you come to steal it?" "Darn it," Kat said with a snap of her fingers."I knew I should have brought my big purse.

I was exhilarated by the new realization that I could change the character of my life by changing my beliefs. I was instantly energized because I realized that there was a science-based path that would take me from my job as a perennial “victim” to my new position as “co-creator” of my destiny. (Prologue, xv)

…the universe…sets out little signposts for us along the way, to confirm that we’re on the right path.” (p.XV)

il n'est ni sagesse, ni calcul, ni science de l'eau quand elle dissout les digues et engloutit les villes des hommes. (chapitre XV)

Knitting Done XV. The Footsteps Die Out For Ever Book the First—Recalled

The Fellow of No Delicacy XIV. The Honest Tradesman XV. Knitting XVI. Still Knitting XVII. One Night XVIII. Nine

propaganda tended not to be the damning term we throw around today. The word had been coined in 1622, when Pope Gregory XV, frightened by the global spread of Protestantism, urgently proposed an addition to the Roman curia. The Office for the Propagation of the Faith (Congregatio de propaganda fide) would supervise the Church’s missionary efforts in the New World and elsewhere: “They are to take account of and to deal with each and every concern for the spread of the faith throughout the world.

Majestatis naturæ by ingenium (Genius equal to the majesty of nature.) [Inscribed ordered by King Louis XV for the base of a statue of Buffon placed at Muséum National d’Histoire Naturelle de Paris.]

Closing my eyes, I find green mountains and pure water within my own heart. Silently sitting alone and drinking tea, I feel these become a part of me.

From the beginning, she had sat looking at him fixedly. As he now leaned back in his chair, and bent his deep-set eyes upon her in his turn, perhaps he might have seen one wavering moment in her, when she was impelled to throw herself upon his breast, and give him the pent-up confidences of her heart. But, to see it, he must have overleaped at a bound the artificial barriers he had for many years been erecting, between himself and all those subtle essences of humanity which will elude the utmost cunning of algebra until the last trumpet ever to be sounded shall blow even algebra to wreck. The barriers were too many and too high for such a leap. With his unbending, utilitarian, matter-of-fact face, he hardened her again; and the moment shot away into the plumbless depths of the past, to mingle with all the lost opportunities that are drowned there.

Darkness XIII. Fifty-two XIV. The Knitting Done XV. The Footsteps Die Out For Ever

Shadow XI. Dusk XII. Darkness XIII. Fifty-two XIV. The Knitting Done XV. The Footsteps Die Out For Ever

the Shadow XI. Dusk XII. Darkness XIII. Fifty-two XIV. The Knitting Done XV. The Footsteps

Substance of the Shadow XI. Dusk XII. Darkness XIII. Fifty-two XIV. The Knitting Done XV. The

Fifty-two XIV. The Knitting Done XV. The Footsteps Die Out For Ever Book the First—Recalled

Fellow of Delicacy XIII. The Fellow of No Delicacy XIV. The Honest Tradesman XV. Knitting XVI. Still

XV. Is any man so foolish as to fear change, to which all things that once were not owe their being? And

No Delicacy XIV. The Honest Tradesman XV. Knitting XVI. Still

Herr Sesemann Hears of Things that are New to Him X Another Grandmother XI Heidi Gains in One Way and Loses in Another XII A Ghost in the House XIII A Summer Evening on the Mountain XIV Sunday Bells XV Preparations for a journey XVI A Visitor XVII A Compensation XVIII Winter in Dorfli

L'architecture n'a rien à voir avec les «styles». Les Louis XV, XVI, XIV ou le Gothique, sont à l'architecture ce qu'est une plume sur la tête d'une femme; c'est parfois joli, mais pas toujours et rien de plus.

all flee from virtue as if it were a snake, an enemy to all, whether some curse is on the place or evil habits goad them on, 'and those who live in that unhappy valley are so altered in their nature it is as though Circe were grazing them at pasture." Canto XV, 67-75

Paths of the mirror" I And above all else, to look with innocence. As if nothing was happening, which is true. II But you, I want to look at you until your face escapes from my fear like a bird from the sharp edge of the night. III Like a girl made of pink chalk on a very old wall that is suddenly washed away by the rain. IV Like when a flower blooms and reveals the heart that isn’t there. V Every gesture of my body and my voice to make myself into the offering, the bouquet that is abandoned by the wind on the porch. VI Cover the memory of your face with the mask of who you will be and scare the girl you once were. VII The night of us both scattered with the fog. It’s the season of cold foods. VIII And the thirst, my memory is of the thirst, me underneath, at the bottom, in the hole, I drank, I remember. IX To fall like a wounded animal in a place that was meant to be for revelations. X As if it meant nothing. No thing. Mouth zipped. Eyelids sewn. I forgot. Inside, the wind. Everything closed and the wind inside. XI Under the black sun of the silence the words burned slowly. XII But the silence is true. That’s why I write. I’m alone and I write. No, I’m not alone. There’s somebody here shivering. XIII Even if I say sun and moon and star I’m talking about things that happen to me. And what did I wish for? I wished for a perfect silence. That’s why I speak. XIV The night is shaped like a wolf’s scream. XV Delight of losing one-self in the presaged image. I rose from my corpse, I went looking for who I am. Migrant of myself, I’ve gone towards the one who sleeps in a country of wind. XVI My endless falling into my endless falling where nobody waited for me –because when I saw who was waiting for me I saw no one but myself. XVII Something was falling in the silence. My last word was “I” but I was talking about the luminiscent dawn. XVIII Yellow flowers constellate a circle of blue earth. The water trembles full of wind. XIX The blinding of day, yellow birds in the morning. A hand untangles the darkness, a hand drags the hair of a drowned woman that never stops going through the mirror. To return to the memory of the body, I have to return to my mourning bones, I have to understand what my voice is saying.

The Louis XIII style in perfumery, composed of the elements dear to that period - orris-powder, musk, civet and myrtle-water, already known by the name of angel-water - was scarcely adequate to express the cavalierish graces, the rather crude colours of the time which certain sonnets by Saint-Amand have preserved for us. Later on, with the aid of myrrh and frankincense, the potent and austere scents of religion, it became almost possible to render the stately pomp of the age of Louis XIV, the pleonastic artifices of classical oratory, the ample, sustained, wordy style of Bossuet and the other masters of the pulpit. Later still, the blase, sophisticated graces of French society under Louis XV found their interpreters more easily in frangipane and marechale, which offered in a way the very synthesis of the period. And then, after the indifference and incuriosity of the First Empire, which used eau-de-Cologne and rosemary to excess, perfumery followed Victor Hugo and Gautier and went for inspiration to the lands of the sun; it composed its own Oriental verses, its own highly spiced salaams, discovered intonations and audacious antitheses, sorted out and revived forgotten nuances which it complicated, subtilized and paired off, and in short resolutely repudiated the voluntary decrepitude to which it had been reduced by its Malesherbes, its Boileaus, its Andrieux, its Baour-Lormians, the vulgar distillers of its poems.

Me gustas cuando callas porque estás como ausente, y me oyes desde lejos, y mi voz no te toca. Parece que los ojos se te hubieran volado y parece que un beso te cerrara la boca. . Como todas las cosas están llenas de mi alma emerges de las cosas, llena del alma mía. Mariposa de sueño, te pareces a mi alma, y te pareces a la palabra melancolía. . Me gustas cuando callas y estás como distante. Y estás como quejándote, mariposa en arrullo. Y me oyes desde lejos, y mi voz no te alcanza: Déjame que me calle con el silencio tuyo. . Déjame que te hable también con tu silencio claro como una lámpara, simple como un anillo. Eres como la noche, callada y constelada. Tu silencio es de estrella, tan lejano y sencillo. . Me gustas cuando callas porque estás como ausente. Distante y dolorosa como si hubieras muerto. Una palabra entonces, una sonrisa bastan. Y estoy alegre, alegre de que no sea cierto.

Darkness XIII. Fifty-two XIV. The Knitting Done XV. The

Fellow of No Delicacy XIV. The Honest Tradesman XV. Knitting XVI.

Tradesman XV. Knitting XVI. Still Knitting XVII. One Night XVIII. Nine Days XIX.

How one lives is so far distant from how one ought to live, that he who neglects what is done for what ought to be done, sooner effects his ruin than his preservation.’ (ch XV)

Louis XIV lui au moins, qu'on se souvienne, s'en foutait à tout rompre du bon peuple. Quant à Louis XV, du même. Il s'en barbouillait le pourtour anal.

of No Delicacy XIV. The Honest Tradesman XV. Knitting XVI. Still Knitting XVII. One Night XVIII. Nine Days

The Knitting Done XV. The Footsteps Die Out For Ever Book the First—Recalled to Life

Bonaparte chantait presque aussi faux que Louis XV

Los rusos copian las costumbres francesas, pero van rezagados cincuenta años: hoy se encuentran en el siglo de Luis XV

Hasta el siglo XV esta pieza no era una reina, sino un consejero: la persona en la sombra que vertía sus opiniones y consejos en el oído del rey.

It always does seem to me that I am doing more work than I should do. It is not that I object to work, mind you; I like work; it fascinates me. I can sit and look at it for hours. (Chapter XV)

«Una persona sola contra el sistema no puede luchar pero si conseguimos crear una comunidad alrededor de un símbolo que las representara a todas ellas, la cosa sería distinta» Becaria en llamas. Cap XV

mr heathcliff, you have nobody to love you; and, however miserable you make us, we shall still have the revenge of thinking that your cruelty rises from your greater misery! (cathy to heathcliff, ch. XV, p. 288)

It is necessary’, he writes, for a prince to learn ‘how not to be good’ (Ch. XV). Machiavelli’s wording on this matter is extremely precise: a man who wants ‘to profess goodness at all times’ will inevitably fail because he is surrounded by many unscrupulous men. Hence, ‘it is necessary for a prince who wishes to maintain himself to learn how not to be good, and to use this knowledge or not to use it according to necessity’ (Ch. XV).

- В клинике, как в монастыре, - сказала она. - Заново учишься ценить самые простые вещи. Начинаешь понимать, что это значит - ходить, дышать, видеть. - Да. Счастья кругом - сколько угодно. Только нагибайся и подбирай. Она удивленно посмотрела на него. - Я говорю серьезно, Равик. - И я, Кэт. Только самые простые вещи никогда не разочаровывают. Счастье достается как-то очень просто и всегда намного проще, чем думаешь (гл. XIII). - Потому что... - сказал Равик. - Прижмись ко мне теснее, любимая, вновь возвращенная из бездны сна, вернувшаяся с лунных лугов... потому что ночь и сон - предатели. Помнишь, как мы заснули сегодня ночью друг возле друга - мы были так близки, как только могут быть близки люди... Мы слились воедино лицом, телом, мыслями, дыханьем... И вдруг нас разлучил сон. Он медленно просачивался, серый, бесцветный, - сначала пятно, потом еще и еще... Как проказа, он оседал на наших мыслях, проникал в кровь из мрака бессознательного, капля за каплей в нас вливалась слепота, и вдруг каждый остался один, и в полном одиночестве мы поплыли куда-то по темным каналам, отданные во власть неведомых сил и безликой угрозы. Проснувшись, я увидел тебя. Ты спала. Ты все еще была далеко-далеко. Ты совсем ускользнула от меня. Ты ничего больше обо мне не знала. Ты оказалась там, куда я не мог последовать за тобой. - Он поцеловал ее руку. - Разве может быть любовь совершенной, если каждую ночь, едва уснув, я теряю тебя? (гл. XV) ... сторонник простых радостей (гл. ХХХI) - Аристократия отбыла, - сказал Зейденбаум. - Теперь здесь остались одни лишь приговоренные к пожизненному заключению и к смертной казни. Избранный народ! Любимцы Иеговы. Специально предназначенные для погромов. Да здравствует жизнь! (гл. XXXII)

Meissonier always spent many months researching his subject, finding out, for example, the precise sort of coats or breeches worn at the court of Louis XV, then hunting for them in rag fairs and market stalls or, failing that, having them specially sewn by tailors.

CHAPTER XV. IN WHICH IS GIVEN A FAITHFUL PORTRAITURE OF TWO DISTINGUISHED PERSONS; AND AN ACCURATE DESCRIPTION OF A PUBLIC BREAKFAST IN THEIR HOUSE AND GROUNDS: WHICH PUBLIC BREAKFAST LEADS TO THE RECOGNITION OF AN OLD ACQUAINTANCE, AND THE COMMENCEMENT OF ANOTHER CHAPTER

Pourquoi ne pas l'avouer ? il avait peur. Comme il était résolu à agir, il s'abandonnait à ce sentiment sans vergogne. Pourvu qu'au moment d'agir, je me trouve le courage qu'il faut, se disait-il, qu'importe ce que je puis sentir en ce moment ? (Livre second, Chapitre XV)

That the writers of the Bible recognized a plurality of gods -- were polytheists -- is proved by the following 'And the Lord God said, Behold, the man is become as one of us' (Gen. iii, 22). 'Who is like unto thee, O Lord, among the gods?' (Ex. xv, 11.) 'Among the gods, there is none like unto thee, O Lord' (Ps. Ixxxvi, 8). 'The Lord is a great God, and a great king above all gods' (Ps. xcv, 3). 'Thou shalt not revile the gods' (Ex. xxii, 28). Monotheism, the doctrine of one god, is not merely the worship of one god, but the belief in the existence of one god only. Many were monotheistic in worship -- worshiped one god, their national deity -- while at the same time they were polytheistic in belief -- believed in the existence of many gods. The Jews who worshiped Jehovah have been called monotheists. And yet, for a thousand years, they believed in the existence of Kemosh, Baal, Moloch, Tammuz, and other deities. They believed that Jehovah was their national god and that they owed allegiance to him; just as the subjects of an earthly king profess their loyalty to him without denying the existence of other kings.

Vidich, Paul, 363–4, 366, 367 Vietnam Veterans Memorial, 117 Vietnam War, 31 “View from the Top” lectures, 245 Vincent, James, xv, 306, 335, 360, 361, 366, 381, 385, 389–90, 459–61, 480, 481, 483 Visa, 378 VisiCalc (finance program), 77 VLSI Technology, 331 “Wade in the Water” (song),

With a sigh, Lilly sank down on a small Louis XV stool and looked up through the window at the sky. Snow had been falling incessantly for days. Her gaze fell on the reflection of her face in the shiny polished side of a little cupboard that belonged to her growing army of unsold items.

And there you have your Founders and Framers in all their elite glory—the 1 percent of their time. Many spent more than they made. Struggled their entire lives with debt. And, when they could, always married into money. They were—obvious to say—petty, flawed, inconsistent, and all too human. Yet compared to many of our feckless lawmakers of today,XV those rich white guys were indeed like demigods come from Mount Olympus to walk the Earth. Or at least the streets of Philadelphia. Not merely politicians, they were (collectively) inventors, architects, scientists, linguists, and scholars who had studied Greek and Latin; who read Voltaire, John Stuart Mill, and David Hume. More interestingly, Voltaire, John Stuart Mill, and David Hume read them.XVI They were eloquent orators and brilliant writers. They wrote books, political articles, essays, and long, philosophical letters to their wives, friends, and to one another.XVII So who were those guys? They were men of the Enlightenment who valued reason over dogma, tolerance over bigotry, and science over faith. And, unlike the current Right-Wing doomsayers and fearmongers, they were all, truly, apostles of optimism.

Memories of the wrath of the League and the clashes of the Fronde had favored the establishment of absolute monarchy; the governments of Louis XIV's despotism, when that great prince went to relax among his ancestors in Saint-Denis, made the yearning for freedom more bitter. The old monarchy had lasted six and a half centuries with its feudal and aristocratic liberties. How long had the state formed by Louis XIV lasted? One hundred and forty years. After that monarch's tomb, there were only two monuments of monarchy: the pillow of Louis XV's debauchery and Louis XVI's executioner's block.

In order to identify himself with the capitalist system, the unemployed of today would have completely to forget his personal fate and the politician of today his personal ambition. The long-run interests of society are so entirely lodged with the upper strata of bourgeois society that it is perfectly natural for people to look upon them as the interests of that class only. For the masses, it is the short-run view that counts. Like Louis XV, they feel après nous le deluge, and from the standpoint of individualist utilitarianism they are of course being perfectly rational if they feel like that.

... we live at a time when man believes himself fabulously capable of creation, but he does not know what to create. Lord of all things, he is not lord of himself. He feels lost amid his own abundance. With more means at its disposal, more knowledge, more technique than ever, it turns out that the world today goes the same way as the worst of worlds that have been; it simply drifts. Hence the strong combination of a sense of power and a sense of insecurity which has taken up its abode in the soul of modern man. To him is happening what was said of the Regent during the minority of Louis XV: he had all the talents except the talent to make use of them. To the XIX Century many things seemed no longer possible, firm-fixed as was its faith in progress. Today, by the very fact that everything seems possible to us, we have a feeling that the worst of all is possible: retrogression, barbarism, decadence.

As far as I know there is not a single academy where one learns to draw and paint a digger, a sower, a woman setting the kettle over the fire, or a seamstress. But in every city of some importance there is an academy with a choice of models for historical, Arabic, Louis XV, in one word all really non-existent figures.

The Extended Disorder Family (or Cluster): (i) uncertainty, (ii) variability, (iii) imperfect, incomplete knowledge, (iv) chance, (v) chaos, (vi) volatility, (vii) disorder, (viii) entropy, (ix) time, (x) the unknown, (xi) randomness, (xii) turmoil, (xiii) stressor, (xiv) error, (xv) dispersion of outcomes, (xvi) unknowledge.

You think your pain and your heartbreak are unprecedented in the history of the world, but then you read," he wrote. "It was books that taught me that the things that tormented me most were the very things that connected me with all the people who were alive, and who had ever been alive." I was the man, I suffered, I was there. p.xv

The actors... have long left the stage,, their personal interests have vanished leaving no trace,, and nothing remains of that time, but it's historic results.

O Diabo fuma.

Lo que intentas memorizar, lo olvidas pronto, pero lo que aprendes con tu propio cuerpo se queda contigo para siempre.

XII. If there pushed any ragged thistle-stalk Above its mates, the head was chopped, the bents Were jealous else. What made those holes and rents In the dock's harsh swarth leaves, bruised as to baulk All hope of greenness? Tis a brute must walk Pashing their life out, with a brute's intents. XIII. As for the grass, it grew as scant as hair In leprosy; thin dry blades pricked the mud Which underneath looked kneaded up with blood. One stiff blind horse, his every bone a-stare, Stood stupified, however he came there: Thrust out past service from the devil's stud! XIV. Alive? he might be dead for aught I knew, With that red gaunt and colloped neck a-strain. And shut eyes underneath the rusty mane; Seldom went such grotesqueness with such woe; I never saw a brute I hated so; He must be wicked to deserve such pain. XV. I shut my eyes and turned them on my heart, As a man calls for wine before he fights, I asked one draught of earlier, happier sights, Ere fitly I could hope to play my part. Think first, fight afterwards, the soldier's art: One taste of the old time sets all to rights. XVI. Not it! I fancied Cuthbert's reddening face Beneath its garniture of curly gold, Dear fellow, till I almost felt him fold An arm to mine to fix me to the place, The way he used. Alas, one night's disgrace! Out went my heart's new fire and left it cold. XVII. Giles then, the soul of honour - there he stands Frank as ten years ago when knighted first, What honest man should dare (he said) he durst. Good - but the scene shifts - faugh! what hangman hands Pin to his breast a parchment? His own bands Read it. Poor traitor, spit upon and curst! XVIII. Better this present than a past like that: Back therefore to my darkening path again! No sound, no sight as far as eye could strain. Will the night send a howlet or a bat? I asked: when something on the dismal flat Came to arrest my thoughts and change their train. XIX. A sudden little river crossed my path As unexpected as a serpent comes. No sluggish tide congenial to the glooms; This, as it frothed by, might have been a bath For the fiend's glowing hoof - to see the wrath Of its black eddy bespate with flakes and spumes. XX. So petty yet so spiteful! All along, Low scrubby alders kneeled down over it; Drenched willows flung them headlong in a fit Of mute despair, a suicidal throng: The river which had done them all the wrong, Whate'er that was, rolled by, deterred no whit. XXI. Which, while I forded - good saints, how I feared To set my foot upon a dead man's cheek, Each step, of feel the spear I thrust to seek For hollows, tangled in his hair or beard! - It may have been a water-rat I speared, But, ugh! it sounded like a baby's shriek. XXII. Glad was I when I reached the other bank. Now for a better country. Vain presage! Who were the strugglers, what war did they wage, Whose savage trample thus could pad the dank soil to a plash? Toads in a poisoned tank Or wild cats in a red-hot iron cage - XXIII. The fight must so have seemed in that fell cirque, What penned them there, with all the plain to choose? No footprint leading to that horrid mews, None out of it. Mad brewage set to work Their brains, no doubt, like galley-slaves the Turk Pits for his pastime, Christians against Jews.

This is the splendid and memorable wisdom of legendary sage Howard Thurman, who once advised someone seeking vocational guidance, “Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive” (Gil Bailie, Violence Unveiled, [New York: Crossroad, xv]). Yielding to your sacred inner flame is your best offering to the world.

But that which helped me in this temptation, was divers considerations, of which, three in special here I will name, the first was the consideration of these two scriptures, Leave thy fatherless children, I will preserve them alive, and let thy widows trust in me: and again, The Lord said, Verily it shall be well with thy remnant, verily, I will cause the enemy to entreat thee well in the time of evil, and in time of affliction.  Jer. xlix. 11; xv. 11.

They could not help loving anything that made them laugh. The Lisbon earthquake was “embarrassing to the physicists and humiliating to theologians” (Barbier). It robbed Voltaire of his optimism. In the huge waves which engulfed the town, in the chasms which opened underneath it, in volcanic flames which raged for days in the outskirts, some 50,000 people perished. But to the courtiers of Louis XV it was an enormous joke. M. de Baschi, Madame de Pompadour’s brother-in-law, was French Ambassador there at the time. He saw the Spanish Ambassador killed by the arms of Spain, which toppled onto his head from the portico of his embassy; Baschi then dashed into the house and rescued his colleague’s little boy whom he took, with his own family, to the country. When he got back to Versailles he kept the whole Court in roars of laughter for a week with his account of it all. “Have you heard Baschi on the earthquake?

Matthew XV:30” The first bridge, Constitution Station. At my feet the shunting trains trace iron labyrinths. Steam hisses up and up into the night, which becomes at a stroke the night of the Last Judgment. From the unseen horizon and from the very center of my being, an infinite voice pronounced these things— things, not words. This is my feeble translation, time-bound, of what was a single limitless Word: “Stars, bread, libraries of East and West, playing-cards, chessboards, galleries, skylights, cellars, a human body to walk with on the earth, fingernails, growing at nighttime and in death, shadows for forgetting, mirrors busily multiplying, cascades in music, gentlest of all time's shapes. Borders of Brazil, Uruguay, horses and mornings, a bronze weight, a copy of the Grettir Saga, algebra and fire, the charge at Junín in your blood, days more crowded than Balzac, scent of the honeysuckle, love and the imminence of love and intolerable remembering, dreams like buried treasure, generous luck, and memory itself, where a glance can make men dizzy— all this was given to you, and with it the ancient nourishment of heroes— treachery, defeat, humiliation. In vain have oceans been squandered on you, in vain the sun, wonderfully seen through Whitman’s eyes. You have used up the years and they have used up you, and still, and still, you have not written the poem.

Aux siècles, aux révolutions qui dévastent du moins avec impartialité et grandeur, est venue s’adjoindre la nuée des architectes d’école, patentés, jurés et assermentés, dégradant avec le discernement et le choix du mauvais goût, substituant les chicorées de Louis XV aux dentelles gothiques pour la plus grande gloire du Parthénon. C’est le coup de pied de l’âne au lion mourant. C’est le vieux chêne qui se couronne, et qui, pour comble, est piqué, mordu, déchiqueté par les chenilles.

The truth is that the similarity in dress, and the spirit of the age as it is echoed by the face, occupy so much more significant a place in someone than his caste, which occupies a large place only in the person in question’s self-esteem and in the imagination of others, that, to be made aware that a great nobleman of Louis-Philippe’s time differs less from a bourgeois of Louis-Philippe’s time than from a great nobleman of the time of Louis XV, there is no need to walk the galleries of the Louvre.

[Sonetto XV] Tanto gentile e tanto onesta pare la donna mia quand’ella altrui saluta, ch’ogne lingua deven tremando muta, e li occhi no l’ardiscon di guardare. Ella si va, sentendosi laudare, benignamente d’umiltà vestuta; e par che sia una cosa venuta da cielo in terra a miracol mostrare. Mostrasi sì piacente a chi la mira, che dà per li occhi una dolcezza al core, che ’ntender no la può chi no la prova: e par che de la sua labbia si mova un spirito soave pien d’amore, che va dicendo a l’anima: sospira

And he began: “What destiny or chance brings you down here before your dying day, and who points out the road by which you advance?” I said: “In the pleasant life I lost my way before the fullness of my age had come. It was in a valley that I went astray. Yesterday morning I was fleeing from that place when I turned back, and he came to me. And now along this path he leads me home.” “Follow your star and you will certainly come to a glorious harbor, if it is true that in the sweet life I had power to see,” — from Canto XV

[…] y al ver las gestas de su hijo reconoce / que son mayores que las suyas y se alegra de que le supere. / Aunque aquél prohíbe que se antepongan sus hazañas a las de [su padre, / la fama, sin embargo, libre y no sometida a las órdenes de nadie, / lo antepone, a su pesar, y sólo en esto le desafía. / Así el gran Atreo se rinde a las proezas de Agamenón, / así Teseo sobrepujó a Egeo, así Aquiles a Peleo; / en fin, y por servirme de ejemplos dignos de ellos, / así también Saturno es inferior a Júpiter; […] - Libro XV, p. 515 (ed. Alianza)

The only mode which is employed to repress this violence, and to maintain the order and peace of society, is punishment. Whips, axes and gibbets, dungeons, chains and racks are the most approved and established methods of persuading men to obedience, and impressing upon their minds the lessons of reason. There are few subjects upon which human ingenuity has been more fully displayed than in inventing instruments of torture. The lash of the whip a thousand times repeated and flagrant on the back of the defenceless victim, the bastinado on the soles of the feet, the dislocation of limbs, the fracture of bones, the faggot and the stake, the cross, impaling, and the mode of drifting pirates on the Volga, make but a small part of the catalogue. When Damiens, the maniac, was arraigned for his abortive attempt on the life of Louis XV of France, a council of anatomists was summoned to deliberate how a human being might be destroyed with the longest protracted and most diversified agony. Hundreds of victims are annually sacrificed at the shrine of positive law and political institution.

(...) Mira, papá me explicó una tarde que él defendía al pueblo para que se educara en el mismo banco de la escuela que el hijo del médico y del millonario y que no hubiera más diferencias entre ellos que las limitaciones de la naturaleza... Pero no me dijo que fueran todos pobres, o todos ricos... ni que les obligaran a hacer esto o aquello... No. Lo primero es ser libre y hacer lo que se quiere... -Pues, chica, con esas teorías, no sé en qué partido convendrías... -En ninguno... Prefiero no ser de ninguno. (...) Celia en la revolución cap. XV

We lied and manipulated and pretended to be helpless and were guilty of conspiring in our own idealization – and our own oppression. For whatever else may have been our goals, we still assumed that the need men and women had for each other, and its satisfaction, was indissolubly linked to their roles as conqueror and conquered, and we accepted all the implications that followed from that first parsing of human nature into active and passive…. The yins and yangs of heterosexual romance, the power differential between the ‘stronger’ and the ‘weaker’ sex… (xv).

Quasi sempre tendiamo a guardare il Rinascimento dal punto di vista degli artisti, eppure, se ci sforziamo di pensarci committenti, ci accorgiamo che il rapporto tra i Medici e Botticelli è molto simile a quello che abbiamo oggi con un muratore a cui chiediamo di ristrutturare un appartamento: ci affidiamo a lui per il lavoro, ma le piastrelle pretendiamo di sceglierle noi. Botticelli è ritenuto un grande artista , ma nel XV secolo un artista è socialmente più simile a un muratore che a un intellettuale e l'arte è così importante per la politica che non si può lasciarla in mano ad un semplice pittore.

reality after he won the battle of Pedicoste in 1763. The man the Corsicans nicknamed Il Babbù (Daddy) quickly set about reforming the island’s financial, legal and educational systems, built roads, started a printing press and brought something approaching harmony between the island’s competing clans of powerful families. The young Napoleon grew up revering Paoli as a lawgiver, reformer and genuinely benevolent dictator. Genoa had no appetite for the fight that she knew would be required to reassert her authority over Corsica, and reluctantly sold the island to King Louis XV of France for 40 million francs in January 1768.

Man is born free but is everywhere in chains,” wrote Jean-Jacques Rousseau in The Social Contract in 1762. A generation of crusading lawyers put Enlightenment principles into action by helping slaves sue for the right to be treated as ordinary French subjects. They took the issue of human bondage to the sovereign parlement courts of France—and won, in nearly every case, liberty for their black and mixed-race clients. The infuriated Louis XV found his hands tied. The phrase “absolute monarchy” is misleading: Ancien Régime France was a state of laws, of ancient precedents, where the spark of enlightened reason could and occasionally did ignite great things.

I am in agreement with its view that everything that has happened since the death of Louis XV in 1715 is at once a crime and a blunder. The greatest concern of man is his salvation—there cannot be two opinions on such a subject—and that joy will endure for all eternity. The words “liberty, justice, the happiness of the majority”, are vile and criminal; they foster habits of discussion and distrust in the minds of men. A chamber of deputies will distrust what those people call “the ministry”. Once this fatal habit of distrust has taken hold, human frailty applies it to everything, man begins to distrust the Bible, the commands of the Church, tradition, etc., etc.; from that moment he is lost.

Cardinal Ratzinger, who was already recognized as one of the greatest theologians of the 20th century, became Pope Benedict XVI at the age of 78. He emerged from the loggia of St. Peter’s on April 19, 2005, with arms outstretched in the style of his predecessor, greeting the crowds with these words: “Dear Brothers and Sisters: After the great Pope John Paul II, the Lord Cardinals have elected me, a simple and humble worker in the vineyard of the Lord.” A native of Germany, he took the name ‘Benedict’ with a view to revitalizing the faith and culture of Europe. The name is reminiscent of Pope Benedict XV, who led the Church during the turbulence of World War I, and St. Benedict of Nursia, known as a spiritual father and patron of Europe.

O posicionamento entre o passado e o futuro não equivale, para uma parte dos instituidores, à subalternização do momento presente, aquele que marca a sua entrada na história familiar. Seja condicionado os imediatos sucessores com exigências que os beneficiem directamente, seja afirmando a importância do acto que estão a realizar, colocam a tónica no momento fundador, afirmando-se como princípio ordenador de uma nova linhagem.

My name is Claudine, I live in Montigny; I was born there in 1884; I shall probably not die there. My Manual of Departmental Geography expresses itself thus: "Montigny-en-Fresnois, a pretty little town of l, 950 inhabitants, built in tiers above the Thaize; its well-preserved Saracen tower is worthy of note .... "Tome, those descriptions are totally meaningless! To begin with, the Thaize doesn't exist. Of course I know it's supposed to run through the meadows under the level-crossing but you won't find enough water there in any season to give a sparrow a foot-bath. Montigny "built in tiers"? No, that's not how I see it; to my mind, the houses just tumble haphazard from the top of the hill to the bottom of the valley. They rise one above the other, like a staircase, leading up to a big chateau that was rebuilt under Louis XV and is already more dilapidated than the squat, ivy-sheathed Saracen tower that crumbles away from the top a trifle more every day. Montigny is a village, not a town: its streets, thank heaven, are not paved; the showers roll down them in little torrents that dry up in a couple of hours; it is a village, not even a very pretty village, but, all the same, I adore it. The charm, the delight of this countryside composed of hills and of valleys so narrow that some are ravines, lies in the woods-the deep, encroaching woods that ripple and wave away into the distance as far as you can see .... Green meadows make rifts in them here and there, so do little patches of cultivation. But these do not amount to much, for the magnificent woods devour everything. As a result, this lovely region is atrociously poor and its few scattered farms provide just the requisite number of red roofs to set off the velvety green of the woods. Dear woods! I know them all; I've scoured them so often. (...)

 Chapter XV.--He Entreats God, that Whatever Useful Things He Learned as a Boy May Be Dedicated to Him.  24. Hear my prayer, O Lord; let not my soul faint under Thy discipline, nor let me faint in confessing unto Thee Thy mercies, whereby Thou hast saved me from all my most mischievous ways, that Thou mightest become sweet to me beyond all the seductions which I used to follow; and that I may love Thee entirely, and grasp Thy hand with my whole heart, and that Thou mayest deliver me from every temptation, even unto the end. For lo, O Lord, my King and my God, for Thy service be whatever useful thing I learnt as a boy--for Thy service what I speak, and write, and count. For when I learned vain things, Thou didst grant me Thy discipline; and my sin in taking delight in those vanities, Thou hast forgiven me. I learned, indeed, in them many useful words; but these may be learned in things not vain, and that is the safe way for youths to walk in.  

Better still now, the perfect conformity in appearance between a man of business from Combray of his generation and the Duc de Bouillon reminded me of what had already struck me so forcibly when I had seen Saint-Loup’s maternal grandfather, the Duc de La Rochefoucauld, in a daguerreotype in which he was exactly similar, in dress, air and manner, to my great-uncle, that social, and even individual differences are merged when seen from a distance in the uniformity of an epoch. The truth is that the similarity of dress, and also the reflexion, from a person’s face, of the spirit of his age occupy so much more space than his caste, which bulks largely only in his own self-esteem and the imagination of other people, that in order to discover that a great nobleman of the time of Louis Philippe differs less from a citizen of the time of Louis Philippe than from a great nobleman of the time of Louis XV, it is not necessary to visit the galleries of the Louvre.

Hoy estamos viviendo una rápida transformación en la forma como la gente transmite y recibe información política; exactamente el mismo tipo de revolución de la comunicación que tan profundas consecuencias políticas ha tenido en el pasado. En el siglo XV, la invención de la imprenta trajo consigo todo tipo de cosas maravillosas: alfabetización masiva, difusión fiable del conocimiento, el final del monopolio de la información que ejercía la Iglesia católica... Pero esas mismas cosas también contribuyeron a crear nuevas divisiones, a generar polarización y cambio político. La nueva tecnología posibilitó que la gente corriente leyera la Biblia, un cambio que a su vez contribuyó a inspirar la Reforma protestante y, como consecuencia, muchas décadas de sangrientas guerras religiosas. Se ahorcaron mártires, se saquearon iglesias y aldeas, en una furiosa vorágine justiciera que solo remitiría con la Ilustración y la aceptación generalizada de la tolerancia religiosa.

Hawkesbury told Otto repeatedly that Britain could do nothing to curtail ‘the liberty of the press as secured by the constitution of this country’, but Otto pointed out that under the 1793 Alien Act there were provisions for the deportation of seditious foreign writers such as Peltier.49 Talleyrand added that far from being immutable, the British constitution was unwritten and even habeas corpus had been suspended at various moments during the Revolutionary Wars. It has been alleged that Napoleon was too authoritarian to understand the concept of freedom of the press; in fact the question was not simply one of freedom or repression, since there were ‘ministerial’ papers which were owned by members of the government, and the prime minister’s own brother, Hiley Addington, even wrote articles for them. He also knew that London had been the place of publication of equally vicious libelles against Louis XV and Louis XVI written by disaffected Frenchmen.50 The diatribes of

Fara indoiala, Vlad Dracul va fi purtat mereu in jurul gatului colanul de aur al ordinului cruciat de care facea parte. Dragonul de pe pieptul lui a impresionat negresit imaginatia contemporanilor, care i-au faurit supranumele ,,Draculea", intalnit intaia oara in corespondenta dusmanului sau, marele boier Albul. In orice caz, la origine, dragonului voievodului Vlad, tatal lui Tepes, nu a fost <>, cum s-a afirmat recent. Cuvantul slav ,,draku" se traduce de fapt prin : sarpe, balaur, zmeu, iar cel latin ,,draco" tot prin balaur. Era tocmai intruchiparea plastica de pe blazonul Ordinului Dragonului, asa cum o vedeau romanii. Forma romaneasca ,,Draculea" este echivalenta numai si numai in acest sens. [...] Numele ,,Dracula'' constituie aproape SINGURUL ELEMENT COMUN legendei din a doua jumatate a secolului XV si celei nascute la sfarsitul secolulu XIX, de sub pana scriitorului irlandez Bram Stoker. Acesta insa, cum se va vedea, a preferat sa-i accentueze valentele simbolice ale raului.

PART II THE RETURN OF ODYSSEUS TO HIS OWN COUNTRY CHAPTER V. Odysseus on the Island of Calypso VI. Odysseus Constructs a Raft and Leaves the Island VII. Odysseus is Saved on the Island of Scheria VIII. Nausicaä is Sent to the River by Athena IX. Odysseus Arrives at the Palace of Alkinoös X. Odysseus in the Halls of Alkinoös XI. The Banquet in Honor of Odysseus XII. Odysseus Relates His Adventures XIII. The Lotus-Eaters and the Cyclops XIV. The Cave of the Cyclops XV. The Blinding of the Cyclops XVI. Odysseus and His Companions Leave the Land of the Cyclops XVII. The Adventures of Odysseus on the Island of Æolus XVIII. Odysseus at the Home of Circè XIX. Circè Instructs Odysseus Concerning His Descent to Hades XX. The Adventures of Odysseus in Hades XXI. Odysseus Converses with His Mother and Agamemnon XXII. Conversation with Achilles and Other Heroes XXIII. The Return of Odysseus to the Island of Circè XXIV. Odysseus Meets the Sirens, Skylla, and Charybdis XXV. Odysseus on the Island of Hēlios XXVI. The Departure of Odysseus from the Island of Scheria XXVII. Odysseus Arrives at Ithaca XXVIII. Odysseus Seeks the Swineherd

Osservò con attenzione i mobili intorno a sé; non capiva quel sottile dolore. Individuò così la nostalgia tra le venature del legno di un tavolino in stile Luigi XV. Da qualche parte, in quella città, riposava la collezione del signor Smith. Le statue di Venere e Marte giacevano l’una sull’altra, frantumate e dimenticate. Rovine su rovine; e poi la nostalgia della pace e delle sue stupide e infine piacevoli assurdità. Si stava meglio quando si stava peggio, ma no, non era vero; quello era il peggio e non aveva nulla di piacevole. Solo l’eroismo di una morte silenziosa, quindi vana. Graham percepì una profonda sfiducia nell’umanità. Forse nei singoli individui sopravviveva la speranza, nella loro capacità di essere giusti e di saper costruire un loro microcosmo perfetto. E le connessioni sarebbero venute da sé, un seme dà la vita a decine di altri semi e la battaglia tra luce e tenebre non ha mai fine. Nonostante tutto fosse ormai tenebra, il cuore della terra pulsava e sotto l’apparenza sterile prometteva di rinascere. Dietro le nuvole, dietro il nero fumo delle esplosioni, le stelle continuavano a brillare ignare dei destini di miliardi di vite.

Christ is not wisdom and righteousness only to His people, but sanctification also. Men sometimes try to make themselves holy first of all, and sad work they make of it. They toil and labour, and turn over new leaves, and make many changes; and yet, like the woman with the issue of blood, before she came to Christ, they feel “nothing bettered, but rather worse.” (Mark v. 26.) They run in vain, and labour in vain; and little wonder, for they are beginning at the wrong end. They are building up a wall of sand; their work runs down as fast as they throw it up. They are baling water out of a leaky vessel: the leak gains on them, not they on the leak. Other foundation of “holiness” can no man lay than that which Paul laid, even Christ Jesus. “Without Christ we can do nothing.” (John xv. 5.) It is a strong but true saying of Traill’s, “Wisdom out of Christ is damning folly—righteousness out of Christ is guilt and condemnation—sanctification out of Christ is filth and sin—redemption out of Christ is bondage and slavery.” Do you want to attain holiness? Do you feel this day a real hearty desire to be holy? Would you be a partaker of the Divine nature? Then go to Christ.

Um deus macho cria o mundo sozinho.” Até o caráter sagrado relativo ao poder de trazer vida ao mundo foi retirado das mulheres. No mito de Adão e Eva, a mulher foi criada da costela do homem. Na mitologia grega, Atenas, a deusa da sabedoria, nasceu da cabeça de Zeus. Mais adiante na história, temos a caça às bruxas, o período trevoso que ocorreu principalmente entre os séculos XV e XVIII. Este é um radical exemplo de como as mulheres foram caçadas, torturadas e mortas por não se conformarem com as imposições sociais de submissão e domesticidade, o que refletia e reforçava a dominação patriarcal da sociedade na qual o poder masculino era central e qualquer forma de ameaçar esse poder deveria ser impedida. As mulheres que exerciam autonomia ou desafiavam as normas estabelecidas eram frequentemente vistas como uma ameaça e eram alvo de atroz perseguição. As acusações de bruxaria também estavam muito ligadas à sexualidade das mulheres. A caça às bruxas foi usada como uma forma de controlar e reprimir a sexualidade feminina, particularmente aquela que estava fora dos limites do casamento e da procriação. Mulheres solteiras ou viúvas que eram sexualmente ativas podiam ser acusadas de bruxaria como uma forma de puni-las e controlá-las.

Fed by such events, the legend grew until there were anecdotes to give substance to nearly all of Stoner's more typical activities, and grew until it reached his life outside the University. It finally included even Edith, who was seen with him so rarely at University functions that she was a faintly mysterious figure who flitted across the collective imagination like a ghost: she drank secretly, out of some obscure and distant sorrow; she was dying slowly of a rare and always fatal disease; she was a brilliantly talented artist who had given up her career to devote herself to Stoner. At public functions her smile flashed out of her narrow face so quickly and nervously, her eyes glinted so brightly, and she spoke so shrilly and disconnectedly that everyone was sure that her appearance masked a reality, that a self hid behind the facade that no one could believe.

-Y el que caiga prisionero con vida en poder de los enemigos, ¿no ha de ser dejado como galardón a los que le han cogido para que hagan lo que quieran de su presa? -Enteramente. -Y aquel que se señale e ilustre por su valor, ¿te parece que primeramente debe ser coronado en la misma cam­paña por cada uno de los jóvenes y niños, sus camaradas de guerra? ¿O no? -Sí, me parece. -¿Y qué más? ¿Ser saludado por ellos? -También. -Pues esto otro que voy a decir -seguí- me parece que no vas a aprobarlo. -¿Qué es ello? -Que bese a cada uno de sus compañeros y sea a su vez besado por ellos. -Lo apruebo más que ninguna otra cosa -dijo-. Y quiero agregar a la prescripción que, mientras estén en esa campaña, ninguno a quien él quiera besar pueda rehusarlo, a fin de que, si por caso está enamorado de al­guien, sea hombre o mujer, sienta más ardor en llevarse el galardón del valor. -Perfectamente -observé-; y ya hemos dicho que el valiente tendrá a su disposición mayor número de bodas que los otros y se le elegirá con más frecuencia que a los demás para ellas a fin de que alcance la más numerosa descendencia. -Así lo dijimos, en efecto -repuso.   XV -También en opinión de Homero es justo tributara estos jóvenes valerosos otra clase de honores; pues cuen­ta cómo a Ayante, que se había señalado en la guerra, «le honraron con un lomo enorme» en consideración a ser este premio a propósito para un guerrero joven y esforza­do, que con él, además de recibir honra, aumentaba su robustez. -Exacto -dijo. -Seguiremos, pues, en esto a Homero -dije-; y así, en los sacrificios y en todas las ocasiones semejantes honra­remos a los valientes, a medida que muestren ser tales, con himnos y estas otras cosas que ahora decimos y además «con asientos de honor y con carnes y copas reple­tas», a fin de honrar y robustecer al mismo tiempo a las personas de pro sean hombres o mujeres. -Muy bien dicho -asintió. -Bien; y a aquel que perezca gloriosamente entre los que mueren en la guerra, ¿no le declararemos primera­mente del linaje de oro? -Por encima de todo. -¿Y no creeremos a Hesíodo en aquello de que cuan­do mueren los de este linaje   se hacen demones terrestres, benéficos, santos que a los hombres de voces bien articuladas custodien?

the spirit of truth, whom the world cannot receive because it knoweth him not; I will not leave you behind as orphans; I come to you and ye shall see me, because I love and ye shall live also.” When ye cease merely to see the divine in me and outside yourselves, when ye have life in yourselves, then will the divine come to consciousness in you also (John xv. 27), because ye have been with me from the beginning, because our natures are one in love and in God. “The spirit will guide you into all truth” (John xvi. 13), and will put you in mind of all things that I have said unto you. He is a Comforter. To give comfort means to give the expectation of a good like the one lost or greater than the one lost; so shall ye not be left behind as orphans, since as much as ye think to lose in losing me, so much shall ye receive in yourselves. ch 15 - When Peter recognized the divine in the son of man, Jesus expected his friends to be able to realize and bear the thought of their parting from him. Hence he speaks of it to them immediately after he had heard Peter utter his faith. But Peter’s terror of it shows how far his faith was from the culmination of faith. Only after the departure of Jesus’ individual self could their dependence on him cease; only then could a spirit of their own or the divine spirit subsist in them. “It is expedient for you that I go away.” Jesus says (John xvi. 7), “for if I got not away, the Comforter will not come unto you” – the Comforter (John xiv. 16 ff.), “the spirit of truth, whom the world cannot receive because it knoweth him not; I will not leave you behind as orphans; I come to you and ye shall see me, because I love and ye shall live also.” When ye cease merely to see the divine in me and outside yourselves, when ye have life in yourselves, then will the divine come to consciousness in you also (John xv. 27), because ye have been with me from the beginning, because our natures are one in love and in God. “The spirit will guide you into all truth” (John xvi. 13), and will put you in mind of all things that I have said unto you. He is a Comforter. To give comfort means to give the expectation of a good like the one lost or greater than the one lost; so shall ye not be left behind as orphans, since as much as ye think to lose in losing me, so much shall ye receive in yourselves.

Со времен возникновения человеческой цивилизации общества «возвышались» и «падали», «добивались прогресса» и «переживали упадок» – или, по крайней мере, именно так утверждалось в письменной истории. Сегодня историки чаще говорят о «переходе», не используя термины поступательного или ретроградного развития. Согласно этому представлению, малопроизводительные племена извне тянулись внутрь, к богатым (но, скорее всего, слабым) «цивилизованным» народам. Сдержать напор человеческого моря можно было только огромными усилиями. Иногда варварские племена прорывались внутрь и уничтожали какой-то город, регион или даже государство. С этой точки зрения кризис конца бронзового века подобен идеальному шторму, который привел в движение многие внешние народы Римляне принесли «блага цивилизации» значительной части мира. Но когда римляне возвращались домой, они зачастую забирали свои «блага» с собой. И вот в этот-то момент местная статуя Свободы начинала медленно погружаться в песок. Через поколение после появления на Западе чумы общество было охвачено глубоким пессимизмом. Став свидетелями эпидемии, которая погубила около семидесяти пяти миллионов человек – более половины населения известного мира, – люди погружались в шарлатанство и мистицизм. Другие начинали жить одним днем. Повсюду царили оргии, насилие, грабежи и убийства. Люди просто считали, что им нечего терять. Четверть тех, кто жил в Англии в XV веке, не вступали в брак. Такова поразительная статистика того времени. Сочетание эпидемии с началом истинной глобализации было чудовищным. В апреле 1950 Трумэну представили один из самых важных документов того периода, директиву NSC‑68. В ней цели Соединенных Штатов излагались в терминах поистине апокалиптических. «Перед нами стоят проблемы исключительной важности, – говорилось в документе, – которые грозят уничтожить не только республику, но и саму цивилизацию». Политические рекомендации документа были просто фантастическими, и среди них была рекомендация продолжить работы над водородной бомбой. Кроме того, предлагалось в три раза увеличить расходы на неядерную национальную оборону. стало очевидно: чтобы Корейская война не превратилась в третью мировую, все крупные державы должны создать правдоподобное отрицание, чтобы никто не решил, что это и есть третья мировая война. журналист спросил американского президента: «Президент Трумэн, это война? Мы ведем войну?». «Нет, мы войну не ведем», – ответил Трумэн. «Тогда что же это? Это действия по наведению порядка?» – настаивал репортер. «Да, – ответил президент. – Именно так!» И с того времени все стало называться «действиями по наведению порядка»: в войне ядерное оружие использовать можно, в полицейских действиях по наведению порядка – нельзя.

Школьная, да и университетская практика старого времени исходила из резкого противоположения средних веков и Ренессанса. Средние века — это господство церковной догмы, отсутствие яркого развития науки и искусства, мистика и мракобесие. Ренессанс, наоборот, отбрасывает всю эту «ночь» средневековья, обращается к светлой античности, к её свободной философии, свободной от всяких казённых приказов, к скульптуре обнажённого человеческого тела, к земной, привольной и ничем не связанной свободе индивидуального и общественного развития. Так говорилось в старину. И сейчас ещё живы почтенных лет люди, которые были когда-то воспитаны на этой абстрактно-метафизической концепции двух культур, из которых одна-де резко сменила другую и вернулась к свободе античного мира. Концепция эта, может быть и верная в некоторых своих абстрактных категориях, трактуется, однако, в настоящее время намного сложнее и к тому же учитывает связь европейского Ренессанса с Ренессансом других, неевропейских культур, поэтому повторять эту абстрактную схему резкого перехода в Европе от средних веков к Ренессансу давно уже стало невозможно. . . . Что касается автора настоящего труда, то твёрдые очертания эстетической теории Западного Ренессанса он нашёл только в XIII в. Именно с этого века мы и начнём изложение Западного Ренессанса. Однако, имея в виду дальнейшее бурное развитие эстетики Ренессанса, явления XII в. лучше будет назвать пока проторенессансом. Весь XIV век в Италии и в других западных странах тоже является всё ещё подготовкой подлинного Ренессанса. Термин «Ренессанс» в точном смысле слова относится лишь к Италии XV и XVI вв. К этому ещё нужно добавить, что подлинная и основная эстетика Западного Ренессанса никогда не выступала в чистом виде. Её настоящие представители всегда, волей или неволей, оказывались выразителями и прежнего, вполне довозрожденческого эстетического сознания, а также и такого сознания, которое по-настоящему развилось только в последующие века. Подавляющее большинство эстетиков (да и художников) Возрождения весьма часто проявляли разного рода колебания, неуверенность, скептицизм, а иной раз даже и глубокое отчаяние в своих возрожденческих стремлениях. Такое, например, направление, как маньеризм, пронизывает собою весь XVI век, и даже имело место ещё раньше. А ведь объединить его с основной линией Ренессанса — задача совсем не лёгкая. Объединить Северный Ренессанс с итальянским или объединить готику с Ренессансом тоже не так просто, хотя данные явления одновременны. Однако всё это вполне естественно, ведь Ренессанс всё-таки является в конце концов переходной эпохой и совмещения в нём противоречивых элементов, конечно, не может не быть. От исследователя эпоха такого рода требует не только тончайшей наблюдательности, но, главное, ещё и буквально умственной эквилибристики при учёте и интерпретации всех этих бесконечных «капризов» возрожденческой культуры.

Canon 21. « Si quelqu’un dit que le juste ait le pouvoir de persévérer sans un secours spécial de Dieu, ou qu’il ne le puisse avec ce secours : qu’il soit anathème. » Canon 25. « Si quelqu’un dit que le juste pèche en toute bonne œuvre véniellement, ou, ce qui est plus insupportable, mortellement, et qu’il mérite la peine éternelle, mais qu’il n’est pas damné, par cette seule raison que Dieu ne lui impute pas ses œuvres à damnation : qu’il soit anathème. » Par où l’on voit, non-seulement que ces paroles, que « les commandemens ne sont pas impossibles aux justes, » sont restreintes à cette condition, quand ils sont secourus par la grâce ; mais qu’elles n’ont que la même force que celles-ci, que « les justes ne pèchent pas en toutes leurs actions ; » et enfin tant s’en faut que le pouvoir prochain soit étendu à tous les justes, qu’il est défendu de l’attribuer à ceux qui ne sont pas secourus de ce secours spécial, qui n’est pas commun à tous, comme il a été expliqué. Concluons donc que tous les Pères ne tiennent pas un autre langage. Saint Augustin et les Pères qui l’ont suivi, n’ont jamais parlé des commandemens, qu’en disant qu’ils ne sont pas impossibles à la charité, et qu’ils ne nous sont faits que pour nous faire sentir le besoin que nous avons de la charité, qui seule les accomplit. « Dieu, juste et bon, n’a pu commander des choses impossibles ; ce qui nous avertit de faire ce qui est facile, et de demander ce qui est difficile. » (Aug., De nat. et grat., cap. LXIX.) « Car toutes choses sont faciles à la charité. » (De perfect. justit., cap. x.) Et ailleurs : « Qui ne sait que ce qui se fait par amour n’est pas difficile? Ceux-là ressentent de la peine à accomplir les préceptes, qui s’efforcent de les observer par la crainte ; mais la parfaite charité chasse la crainte, et rend le joug du précepte doux ; et, bien loin d’accabler par son poids, elle soulève comme si elle nous donnoit des ailes. » Cette charité ne vient pas de notre libre arbitre (si la grâce de Jésus-Christ ne nous secourt), parce qu’elle est infuse et mise dans nos cœurs, non par nous-mêmes, mais par le Saint-Esprit. Et l’Écriture nous avertit que les préceptes ne sont pas difficiles, par cette seule raison, qui est que l’âme qui les ressent pesans, entende qu’elle n’a pas encore reçu les forces par lesquelles ils lui sont doux et légers. « Quand il nous est commandé de vouloir, notre devoir nous est marqué ; mais parce que nous ne pouvons pas l’avoir de nous-mêmes, nous sommes avertis à qui nous devons le demander ; mais toutefois nous ne pouvons pas faire cette demande, si Dieu n’opère en nous de le vouloir. » (Fulg., lib. II, De verit. praedest., cap. iv.) « Les préceptes ne nous sont donnés que par cette seule raison, qui est de nous faire rechercher le secours de celui qui nous commande, » etc. (Prosper, Epist. ad Demetriad.) « Les pélagiens s’imaginent dire quelque chose d’important, quand ils disent que Dieu ne commanderoit pas ce qu’il saurait que l’homme ne pourroit faire. Qui ne sait cela? Mais il commande des choses que nous ne pouvons pas, afin que nous connoissions à qui nous devons le demander. » (Aug., De nat. et grat., cap. xv et xvi.) « O homme! reconnois dans le précepte ce que tu dois ; dans la correction, que c’est par ton vice que tu ne le fais pas ; et dans la prière, d’où tu peux en avoir le pouvoir! (Aug., De corrept., cap. ni.) Car la loi commande, afin que l’homme, sentant qu’il manque de force pour l’accomplir, ne s’enfle pas de superbe, mais étant fatigué, recoure à la grâce, et qu’ainsi la loi l’épouvantant le mène à l’amour de Jésus-Christ » (Aug., De perfect. respons. et ratiocin. xj., cap.

City of Zons I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX

portant comme châtiment suprême le poids du repentir personnel des péchés qu'il a commis après son baptême. Livre VI, XV

What else is the law made for, but to be the rule of life, and the rule of judgment? Read Psal. i. and xv.; Matt. v. vii. and xxv.,

Dvě události zasluhují zvláštní zmínky. Předně, že naši katolíci postupovali svorně se svobodomyslnými a se socialisty; kdo zná poměr obou směrů v době dřívější, uzná s radostí jednotící sílu osvobozenského hnutí. Katolíci už rok před tím (18. listopadu) usnesli se v Chicagu na memorandu, které bylo určeno papeži Benediktu XV. ; bylo odevzdáno papežskému delegátovi, který počin 'Národního Svazu Českých Katolíků' schválil a slíbil doručit memorandum papeži. V memorandu žádána samostatnost Čechoslovanů a osvobození národa československého v zemích historických a na Slovensku. Sám jsem se zúčastnil katolického sjezdu ve Washingtoně dne 20. června. Objasnil jsem proti starým výtkám své náboženské stanovisko, zejména, jak a proč jsem se stal příkrým odpůrcem toho katolicismu politického, jaký se p%usobením Habsburků vyvinul v Rakousku a Uhersku. Vyslovil jsem se pro rozluku státu a církve podle vzoru amerického. Právě američní katolíci chápali, že nezávislost církve na státu nijak není církvi na závadu. Slíbil jsem, že se přičiním o rozluku bez boje; pokud by při této rozluce šlo o úpravu církevních statků, odmítl jsem konfiskaci. Když se výkonný výbor Národního Svazu Českých Katolíků v Americe usnesl 25. října 1918 vyslat své zástupce do Československé republiky, aby o podstatě rozluky poučili duchovenstvo i katolický lid, uvítal jsem tento ämysl velmi rád (dopisem z 15. listopadu). Dodávám ještě, že také Sdruženie Slovenských Katolíkov v Amerike doporučilo úpravu poměru církve k státu ve smyslu rozluky americké, ovšem se zřetelem na poměry slovenské (ve Wilkes Barre 27. listopadu).

For reasons I find hard to fathom, readers with government [Harvard?] experience follow my argument more easily that do some of those for whom it remains theoretical. (xv)

The portion of Islam has been given to us through the Sunnah: Worship Rituals i. The Prayer ii. Zakāh and Sadaqah of ‘Īd al-Fitr iii. Fasting and I‘tikāf iv. Hajj and ‘Umrah v. Animal Sacrifice and the Takbīrs during the days of Tashrīq Social Sphere i. Marriage and Divorce and their relevant details ii. Abstention from coitus during the menstrual and the puerperal period Dietary Sphere i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah ii. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s name Customs and Etiquette i. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinking ii. Greeting one another with al-Sālamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salām (and peace be to you) iii. Saying al-Hamdulillāh (praise be to Allah) after sneezing and responding to it by saying Yarhamukallāh (may Allah have mercy on you) iv. Keeping moustaches trimmed v. Shaving pubic hair vi. Removing the hairs under the armpits vii. Paring fingernails (cleaning it) viii. Circumcising the male offspring ix. Cleaning the nose, the mouth and the teeth x. Cleaning the body after excretion and urination xi. Bathing after the menstrual and the puerperal periods xii. Ghusl-i Janābah xiii. Bathing the dead before burial xiv. Enshrouding a dead body and preparing it for burial xv. Burying the dead xvi. ‘Īd al-Fitr xvii. ‘Īd al-Adhā

As late as 1701, a Bordeaux ship’s captain was able to persuade his employers that he had lost his cargo off Newfoundland to a fire-breathing dragon looming out of the deep.

During World War II the top secret “Norden XV” or “Blue Ox” otherwise known the Army Airforce’s “Norden M Series Bombsights,” were used up to and including the Vietnam War by all American military aircraft with bomb carrying capabilities. This bombsight was considered a “Canonical Tachometric Design” meaning that it had the ability to measure the aircraft's direction and ground speed. In time the Norden improved its original design by using a computer that constantly calculated the aircraft’s flight characteristic and external wind forces to determine the bomb's impact point. When the B-17 Flying Fortress was designed, it came equipped with a Sperry A-3 Autopilot that only corrected angular deviations in the aircraft’s straight and level course. In time most bombsights were replaced by video displays on the instrument panel. Dumb or gravity bombs were mostly replaced with in-flight guidance bombs, such as laser-guided bombs or those using a GPS system. The last combat use of the Norden bombsight was by the US Navy during the covert “Operation Igloo White” mission when OP-2E Neptune aircraft dropped electronic sensors to detect enemy activity along the Ho Chi Minh Trail. Project CHECO Southeast Asia Report was declassified on May 5, 2013.

De aceea nu trebuie să ne lăsăm pradă oboselii. Trebuie să fim tari, neclintiţi, sporind totdeauna în lucrul Domnului, ştiind că osteneala noastră nu este zadarnică în Domnul (1 Corinteni XV, 28). O dată ce am început, nu trebuie să încetăm a face lucruri vrednice de pocăinţă (Fapte Apostoli XXVI, 20). Odihna este totuna cu darea înapoi.