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)

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.]

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.

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.

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

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

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.

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.

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.

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.

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

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

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

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

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

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

«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

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.

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.

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

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.

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.

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.

- 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)

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

O Diabo fuma.

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.

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.

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).

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.

[…] 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

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.

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.

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.

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.

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.

... 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.

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?

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.

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.

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.

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

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.

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.

Bonaparte chantait presque aussi faux que Louis XV

He told me that in the hallways at Versailles, there hung a faint, ever-so-faint smell of human excrement, “because as the chambermaids hurried along a tiny bit would always splash from the pots.” Many years later I realized that he was half-remembering a detail from the court of Louis XV, namely that the latrines were so few and so poorly placed at the palace, the marquesses used to steal away and relieve themselves on stairwells and behind the beautiful furniture...

You see what a victory costs. The blood of our enemies is still the blood of men. The true glory is to spare it.” —Louis XV of France

La femme est insatiable comme la mer (...), mystérieuse comme la nuit (...) image de l'immensité, elle engendre la claustrophobie.

Wisdom from above is first of all pure (undefiled); then it is peace loving, courteous (considerate, gentle). (It is willing to) yield to reason, full of compassion and good fruits; it is wholehearted and straightforward, impartial and unfeigned (free from doubts, wavering, and insincerity). James 3:17 (AMPC), Secretly Brilliant, page xv.

Hegel: 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. 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.

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)

You see what a victory costs. The blood of our enemies is still the blood of men. The true glory is to spare it.” —Louis XV

1 Cor. xv. 24: "Then cometh the end, when He shall deliver up the kingdom to God, even the Father; when He shall have abolished all rule and all authority and power." Christ will abolish these things, not merely in connection with evil, but absolutely. When He is supreme Monarch and there is no other power, friendly or hostile, in existence, then shall the Son also be subject to the Father, that God may be all in all. Who shall tell the majesty and glory of God's purpose? Let us cease to have circumscribed ideas regarding God and His Christ. He to whom a thousand years are but as yesterday when it is past and as a watch in the night, is moving on, despite our fret and worry. "For I doubt not through the ages one increasing purpose runs, And the thoughts of men are widened with the process of the suns." Who shall tell what lies beyond the handing of the Kingdom to God? Did you ever dream that there must come in the endless and illimitable time-which is not time, but eternity-a moment of weariness, a sense of monotony? Nay, think also of endless space. The sensitized film reveals stars which no astronomer has ever examined. Reach the further limit thus marked, and space is still before you. God is there, as here, limitless and unexhausted; and where He is, is love. All the things of which we have spoken are but the passing of His breath. While God and Love live on, there never can come weariness to the children of His love. "And every one that hath this hope set on Him, purifieth himself, as He is pure.

The Sun shines on our sorrow and strength alike. Loss and bereavement are not the dead-ends of life. If anything, grief can and does spur growth. Unimaginably painful, indeed. Undoubtedly transformative, nonetheless." - “Grief … Growth … Grace – A Sacred Pilgrimage”, Page xv

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

¿Debe morir la economía para que pueda resucitar con buena salud? Sí, dijeron los guardianes de la salud pública, que se convirtieron en parte de la vida urbana en Europa a partir del siglo XV[17].

XV - Grandfather Frog Gives Up Hope XVI - The Merry Little Breezes Work Hard XVII - Striped Chipmunk Cuts the String XVIII - Grandfather Frog Hurries Away XIX - Grandfather Frog Jumps into More Trouble XX - Grandfather Frog Loses Heart XXI - The Merry Little Breezes Try to Comfort Grandfather Frog XXII - Grandfather Frog’s Troubles Grow XXIII - The Dear Old Smiling Pool Once More I

... Pero nuestra franqueza y amor por la verdad nos obliga a retractarnos de nuestras opiniones erradas, cuando a la luz de nuevos documentos conocemos el extravío al que nos conducía el nimio respeto a la autoridad de aquellos primeros historiadores...

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.

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.

with large trunk full of highbrow books (Spengler etc.)’, and Pound read The Decline of the West ‘in return for tips on XV century’. He told his father that ‘As S. seems to mean by “The West” a lot of things I dislike, I shd. like to accept his infantine belief that they are “declining”’;

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)

I admire the way the family inherits the burden of tradition, particularly Raku XV, and accepts this duty with a sense of freedom.

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

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

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

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

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

XV. Personal Work—Three Kinds of Church Services—Church Members—Individual Experience—One Inquirer at a Time—Those who lack Assurance—Backsliders—Not Convicted of Sin—Deeply Convicted—The Divinity of Christ—Can’t Hold Out—No Strength—Feelings—Can’t Believe—Can’t be Saved all at Once—Not Now—Further Suggestions. PERSONAL dealing is of the most vital importance. No

Capítulo XV Cómo Gargantúa fue recomendado a otros pedagogos Por fin su padre se enteró de que aun cuando verdaderamente estudiaba mucho y en ello empleaba todo su tiempo, aprovechaba muy poco, y lo que era peor, se iba volviendo necio, pedante y vanidoso. De ello se quejó a don Felipe de Marais, virrey de Papeligosia, de quién oyó que mejor le hubiera sido no estudiar que aprender en tales libros y con tales preceptores, pues su saber no era más que necedad, y su ciencia tont er ías bast a rdeadoras de los buenos y nobles espíritus y corrompedores de toda la flor de la juventud. —Para probar que así es —añadió— tomad cualquiera de esos jóvenes de los tiempos presentes, que solamente hayan estudiado un par de años; en el caso de que no tenga mucho juicio, mejores palabras, mejor conversación que vuestro hijo, mejor ingenio y mejor trato de gentes, consideradme para siempre como un carnicero de Brena.

God be eternal, he knows all things as present. All things are present to him in his eternity; for this is the notion of eternity, to be without succession, If eternity be one indivisible point, and is not diffused into preceding and succeeding parts, then that which is known in it or by it is perceived without any succession, for knowledge is as the substance of the person knowing; if that hath various actions and distinct from itself, then it understands things in differences of time as time presents them to view. But, since God’s being depends not upon the revolutions of time, so neither does his knowledge; it exceeds all motions of years and days, comprehends infinite spaces of past and future. God considers all things in his eternity in one simple knowledge, as if they were now acted before him: “Known unto God are all his works from the beginning of the world;” “from eternity” (Acts xv. 18). God’s knowledge is co-eternal with him; if he knows that in time which he did not not know from eternity, he would not be eternally perfect, since knowledge is the perfection of an intelligent nature.

К XV веку слава торговой империи уже покидала Геную и восходила над Португалией, западным ломтиком Иберийского полуострова, где, по словам историка Джона Г. Плама, «жизнь отчаянно дешева, смерть отчаянно реальна, а бедность так велика, что богатство и роскошь дразнят воображение, разжигают безумную жажду обладания».

keyboards of classic gear like the Nord rack, Korg Triton Studio keyboard/rack, Roland XV series rack, E-MU sound modules, Access Virus, Waldorf, Kurzweil keys/rack, Parametric EQs, and others that they’ll use along with plug-ins. Many of them also use the Electrix rack gear (cheaply priced, good quality and still easy to find on eBay or Harmony-Central.com)

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.

The kingdom of Bosnia forms a division of the Ottoman empire, and is a key to the countries of Roumeli (or Romeli). Although its length and breadth be of unequal dimensions, yet it is not improper to say it is equal in climate to Misr and Sham (Egypt and Syria). Each one of its lofty mountains, exalted to Ayuk, (a bright red star that * The peace of Belgrade was signed on the first of September, 1739. By this peace the treaty of Passarowitz was nullified, and the rivers Danube, Save, and Una re-established, as the boundaries of the two empires. See note to page 1. always follows the Hyades,) is an eye-sore to a foe. By reason of this country's vicinity to the infidel nations, such as the deceitful Germans, Hungarians, Serbs (Sclavonians), the tribes of Croats, and the Venetians, strong and powerful, and furnished with abundance of cannon, muskets, and other weapons of destruction, it has had to carry on fierce war from time to time with one or other, or more, of these deceitful enemies—enemies accustomed to mischief, inured to deeds of violence, resembling wild mountaineers in asperity, and inflamed with the rage of seeking opportunities of putting their machinations into practice; but the inhabitants of Bosnia know this. The greater part of her peasants are strong, courageous, ardent, lion-hearted, professionally fond of war, and revengeful: if the enemy but only show himself in any quarter, they, never seeking any pretext for declining, hasten to the aid of each other. Though in general they are harmless, yet in conflict with an enemy they are particularly vehement and obstinate; in battle they are strong-hearted ; to high commands they are obedient, and submissive as sheep; they are free from injustice and wickedness; they commit no villany, and are never guilty of high-way robbery; and they are ready to sacrifice their lives in behalf of their religion and the emperor. This is an honour which the people of Bosnia have received as an inheritance from their forefathers, and which every parent bequeaths to his son at his death. By far the greater number of the inhabitants, but especially the warlike chiefs, capudans, and veterans of the borders, in order to mount and dismount without inconvenience, and to walk with greater freedom and agility, wear short and closely fitted garments: they wear the fur of the wolf and leopard about their shoulders, and eagles' wings in their caps, which are made of wolf-skins. The ornaments of their horses are wolf and bearskins: their weapons of defence are the sword, the javelin, the axe, the spear, pistols, and muskets : their cavalry are swift, and their foot nimble and quick. Thus dressed and accoutred they present a formidable appearance, and never fail to inspire their enemies with a dread of their valour and heroism. So much for the events which have taken place within so short a space of time.* It is not in our power to write and describe every thing connected with the war, or which came to pass during that eventful period. Let this suffice. * It will be seen by the dates given in page 1, that the war lasted about two years and five months. Prepared and printed from the rare and valuable collection of Omer EfFendi of Novi, a native of Bosnia, by Ibrahim.* * This Ibrahim was called Basmajee^ the printer. He is mentioned in history as a renegado, and to have been associated with the son of Mehemet Effendi, the negotiator of the peace of Paasarowitz, and who was, in 1721, deputed on a special em-, bassy to Louis XV. Seyd Effendi, who introduced the art of printing into Turkey. Ibrahim, under the auspices of the government, and by the munificence of Seyd Effendi aiding his labours^ succeeded in sending from the newly instituted presses several works, besides the Account of the War in Bosnia.

 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.  

XV. yüzyılın ortalarında yükselmeye başlayan ve XVII. yüzyılın sonlarına kadar da genişlemesini sürdüren Osmanlı İmparatorluğu Karl Marks'ın ifadesiyle,

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.

მოსკოვის დიდმა მთავრებმა, რომლებმაც ოქროს ურდოსთან გატარებული მოხერხებული პოლიტიკის წყალობით მიაღწიეს ჰეგემონობას რუსულ სამთავროებს შორის, XV საუკუნეშივე გაითავისეს აღმოსავლეთ რომის (ბიზანტიის) დაღუპული იმპერიის სიმბოლიკა (ორთავიანი არწივი) და, მოგვიანებით, მონარქის ტიტულიც (კეისარი/ცეზარი, რუსულად ცარ).

habían visto obligados a exiliarse del país precisamente para que éste no perdiera su identidad como nación. Algo que venía sucediendo desde que los Reyes Católicos expulsaron a los judíos a finales del siglo XV. Desde entonces, la única forma que había encontrado España para reafirmar su identidad había sido deshaciéndose de los disidentes.

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.

I II III IV V VI VII VIII IX X 1 2 3 4 5 6 7 8 9 10 XI XII XIII XIV XV XVI XVII XVIII XIX XX 11 12 13 14 15 16 17 18 19 20 XXX XL L LX LXX LXXX XC C D M 30 40 50 60 70 80

CHAPTER XV A FIT COMPANION,—FOR ME AND MY SISTERS

It is the observer of the pun that makes it, my dear Brumm. Of course, when the word is distorted, as in Evilution, the most preoccupied notice it, but in this instance which you try to fasten upon me the crime is yours. There is nothing more contrary to the Evolutionary will than puns. Bloodshed and desolation follow in their wake. Their English heyday, which was in the reign of James I, caused the great civil war; in France they flourished most rankly under Louis XV, and produced the French Revolution. I have considered puns, and apart altogether from their hateful effect, as shown in history, it is certain that they are quite unevolutionary, because I, the fittest of men, am unable to make them. You will consult your own welfare, and that of the nation, Brougham, by refraining in future.

It is not difficult to pretend that Jesus never lived. The attempt to prove it, however, invariably produces the opposite conclusion. In the Jewish literature of the first century the existence of Jesus is not attested to with any certainty, and in the Greek and Latin literature of the same period there is no evidence for it at all. Of the two passages in his Antiquities in which the Jewish writer Josephus makes incidental mention of Jesus, one was undoubtedly interpolated by Christian copyists. The first pagan witness to His existence is Tacitus, who, during the reign of Trajan in the second decade of the second century A.D., reports in his Annals (XV.44) that the founder of the “Christian” sect (which Nero accused of causing the great fire at Rome) was executed under the government of Tiberius by the procurator of Judea, Pontius Pilate. Since

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

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.

I. Penance is a true Sacrament, instituted by Christ for the forgiveness of post-baptismal sins. II. Penance is a Sacrament distinct from Baptism. 24 THE POWER TO FORGIVE SINS III. The words of Christ recorded in John XX, 23, are to be understood of the power of forgiving and retaining sins in the Sacrament of Penance, not of preaching the Gospel. IV. For the remission of sins there are required three acts by the penitent, which are as it were the matter of the Sacrament of Penance, viz.: contrition, confession, and satisfaction. The terrors with which the conscience is smitten upon being convinced of sin, and the fiduciary faith generated by the Gospel, are not sufficient to obtain forgiveness. V. Imperfect contrition, which is acquired by means of the examination, recollection, and detestation of sins, is a true and profitable sorrow, and does not make a man a hypocrite and a greater sinner. VI. Sacramental confession is of divine institution and necessary to salvation, and auricular confession is not a human invention. VII. Auricular confession comprises by divine right all mortal sins, even those which are secret, and may law fully extend also to venial sins. VIII. The confession of all sins, as demanded by the Church, is not impossible, but a duty incumbent on all the faithful of both sexes. IX. The sacramental absolution given by the priest is a judicial act, not a bare declaration, and must be pre ceded by confession on the part of the penitent. X. Priests alone have the power of binding and loosing, and can exercise it even if they are in a state of mortal sin. XL Bishops have the right of reserving cases to them selves, and from such reserved cases no priest may ab solve. XII. God does not always remit the whole punishment together with the guilt of sin, and the satisfaction of peni tents does not consist in the faith wherewith they appre hend that Christ has satisfied for them. XIII. Satisfaction for sins, as to their temporal pun ishment, is made to God through the merits of Christ, by the punishments enjoined by the priest, and also by those voluntarily undertaken by the penitent himself, and con sequently, Penance is more than merely a new life. XIV. The works of satisfaction performed by the penitent do not obscure the doctrine of grace, the true worship of God, and the benefit of Christ's death. XV. The power of the keys which Christ gave to the Church is not merely the power to loose, but also to bind, and therefore enables priests to impose punishments on those who confess.

But Louis XV, in arguably the biggest single blunder of his reign, capitulated to clerical pressure and to specious arguments such as the ‘donation of Constantine’, whereby the first Christian emperor had given land to the church unencumbered and in perpetuity. The problem did not go away: clerical resistance to taxation was to defeat Louis XVI’s major reforming initiative too.

«Bisogna sottolineare che i veneziani, indipendentemente dai motivi che li spinsero a rendere possibile lo sviluppo della nostra stampa, obiettivamente ci aiutarono: primo, a entrare nella cerchia di quei popoli presso i quali l’arte tipografica si era fatta strada già negli anni Novanta del XV secolo; secondo, a conservare, stampando libri, la nostra nazionalità e a sviluppare la nostra capacità scrittoria e la nostra cultura spirituale e temporale nelle condizioni di schiavitù nella quale ci trovavamo sotto i turchi.»11

for the young Louis XV: Philippe II, Duc d’Orléans, was a man who combined a negligible intellect with deeply committed self-indulgence.

I. LA TAZA DE LA HUMANIDAD El té comenzó siendo una medicina y se convirtió en una bebida. En China, en el siglo octavo, entró en el reino de la poesía como distracción gentil. El siglo XV vio cómo Japón lo ennoblecía para convertirlo en una religión de la estética, el chaísmo4. El chaísmo es un culto fundado en la adoración de lo bello que existe entre los sórdidos hechos de la existencia de cada día. Inculca pureza y armonía, el misterio de la generosidad mutua, el romanticismo del orden social. Es esencialmente una veneración de lo Imperfecto, así como un tierno intento de consumar algo posible en esta imposibilidad que conocemos como vida.

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)

Understanding is forgiveness. - Sonnet XV

XV. I Like For You To Be Still" I like for you to be still: it is as though you were absent, and you hear me from far away and my voice does not touch you. It seems as though your eyes had flow away and it seems that a kiss had sealed your mouth. As all things are filled with my soul you emerge from the things, filled with my soul. You are like my soul, a butterfly of dream, and you are like the word Melancholy. I like for you to be still, and you seem far away. It souds as though you were lamenting, a butterfly cooing like a dove. And you hear me from far away, and my voice does not reach you: Let me come to be still in your silence. And let me talk to you with your silence that is bright as a lamp, simple as a ring. You are like the night, with its stillness and constallations. Your silence is that of a star, as remote and candid. I like for you to be still: it is as though you were absent, distant and full of sorrow as though you had died. One word then, one smile, is enough. And I am happy, happy that it's not true.

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.

Asexuality is a sexual orientation, and orientations do not describe behavior they describe attraction.xv Orientation is not behavior, attraction is not action.xvi Celibacy and abstinence both imply a sacrifice as one is preventing oneself from acting on a desire or impulse. Asexuality, like other orientations, is not a choice. Aces do not feel sexual attraction to others, and there is no sacrifice involved in not having a sexual relationship.

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.

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.

XV Foi na campina de Alcácer-Quibir… Perante o incrédulo olhar de Marte Que o moço seu sonho viu ruir Sem saber usar tanta força e arte! Quã vitória estava ali, sem fugir…, “ Ter! Ter! ”, soava por toda a parte, Girando o sonho em desventura Cavando aos nossos nobre sepultura.

embroidered Louis XV chair, legs crossed at the

CUSTOM_HASH Function create or replace function custom_hash (p_username in varchar2, p_password in varchar2) return varchar2 is l_password varchar2(4000); l_salt varchar2(4000) := 'XV1MH24EC1IHDCQHSS6XQ6QTJSANT3'; begin -- This function should be wrapped, as the hash algorithm is exposed here.  You can change the value of l_salt or the --method of which to call the DBMS_OBFUSCATOIN toolkit, but you must reset all of your passwords if you choose to do --this. l_password := utl_raw.cast_to_raw(dbms_obfuscation_toolkit.md5 (input_string => p_password || substr(l_salt,10,13) || p_username || substr(l_salt, 4,10))); return l_password; end;   CUSTOM_AUTH Function create or replace function custom_auth (p_username in VARCHAR2, p_password in VARCHAR2) return BOOLEAN is l_password varchar2(4000); l_stored_password varchar2(4000); l_expires_on date; l_count number; begin -- First, check to see if the user is in the user table select count(*) into l_count from demo_users where user_name = p_username; if l_count > 0 then -- Fetch the stored hashed password & expire date select password, expires_on into l_stored_password, l_expires_on from demo_users where user_name = p_username; -- Next, check whether the user's account is expired. If it isn’t, execute the next statement, else return FALSE if l_expires_on > sysdate or l_expires_on is null then -- If the account is not expired, apply the custom hash function to the password l_password := custom_hash(p_username, p_password); -- Finally, compare them to see if they are the same and return either TRUE or FALSE if l_password = l_stored_password then return true; else return false; end if; else return false; end if; else -- The username provided is not in the DEMO_USERS table return false; end if; end;

We have seen that integration is a duality pairing between manifolds and forms. Since manifolds push forward under Φ from X to Y, we expect forms to pull back from y to X. Indeed, given any k-form ω on Y, we can define the pullback Φ* ω as the unique k-form on X such that we have the change-of-variables formula ∫ Φ(s) ω = ∫s Φ*(ω). In the case of 0-forms (i.e., scalar functions), the pullback Φ* f : x → of a scalar function f: y → is given explicitly by Φ* f (x) = f (Φ(x)), while the pullback of a 1-form ω is given explicitly by the formula (Φ* ω) x(v) = ωΦ(x) (Φ*v).

Syfilis, czyli kiła, zwana „francuską chorobą”, a przez Rosjan „polską przypadłością”, siała spustoszenie w Europie w XV wieku.

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

The points that opinionists call higher, and think to be the principal matter of their growth, and advancement in understanding, are usually but some smaller, less necessary truths, if not some uncertain, doubtful questions. Mark well 1 Tim. i. 4; vi. 4; 2 Tim. ii. 23; Tit. iii. 9, compared with John xvii. 3; Rom. xiii. 8-10; 1 Cor. xiii.; 1 John iii.; 1 Cor. i. 23; xv. 1-3; ii. 2; Gal. vi. 14; James ii.; iii. 1.

It was two weeks before Racin’ Jason knew for sure he was being eaten alive. It was more like a gentle nibbling really. It wasn’t so much painful at first, it tickled unendurably though. Later it became agony. And it took over a year for the entire body to be consumed, although Racin’ Jason was dead halfway through that. He had wondered at times whether this was some sort of punishment for his crimes, for he knew that he deserved something bad. He wept a great deal in the last months, through sockets where his eyes had once been, and he apologized to all the gods he could think of, but it made not the slightest difference.

-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?

Mas no lo imagino haciendo magia negra en la trastienda. Ni siquiera fue masón, como él mismo confiesa en El siglo de Luis XV... Tenía deudas, los editores y los acreedores lo acosaban demasiado para andar perdiendo el tiempo.

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).

de la Capilla Real. 8. f. — Composición musical. La música de esta ópera es de tal autor. 9. f. — Colección de papeles en que están escritas las composiciones musicales. En este escritorio se guarda la música de la capilla. 10. f. — Sonido grato al oído. La música del viento entre las ramas. La música del agua del arroyo. 11. f. — Ruido desagradable. 12. f. — música celestial. III. música armónica música armónica. Tb. música harmónica, p. us. 1. Sustantivo f. — música vocal. IV. música celestial música celestial. 1. Sustantivo f. — Palabras elegantes y promesas vanas y que no tienen sustancia ni utilidad. V. música harmónica música harmónica. V.~ armónica VI. música instrumental música instrumental. 1. Sustantivo f. — música compuesta solo para instrumentos. VII. música ligera música ligera. 1. Sustantivo f. — música muy melodiosa y pegadiza, que se capta y recuerda más fácilmente que otras. VIII. música llana música llana. 1. Sustantivo f. — canto gregoriano. IX. música mensurable música mensurable. 1. Sustantivo f. — canto de órgano. X. música ratonera música ratonera. 1. Sustantivo f. — música mala, o producida por malas voces o instrumentos desafinados. XI. música rítmica música rítmica. 1. Sustantivo f. — música en la que prima el elemento rítmico. XII. música vocal música vocal. 1. Sustantivo f. — música compuesta para voces, solas o acompañadas de instrumentos. XIII. música y acompañamiento música y acompañamiento. 1. Sustantivo f. — Gente de menor calidad en un concurso, a distinción de la primera o principal. XIV. músico mayor músico mayor. 1. Sustantivo m. — Director de una banda militar. XV. con buena música se viene con buena música se viene. 1. Expresión expr. — U. para reprobar a quien pide una impertinencia o algo que no da gusto a la persona de quien se solicita. XVI. con la música a otra parte con la música a otra parte. 1. Expresión expr. — U. para despedir y reprender a quien viene a incomodar o con impertinencias. Vete con la música a otra parte. XVII. dar música a un sordo dar música a un sordo. 1. Locución loc. verb. — Trabajar en vano para persuadir a

Louis XV’s contention that after him would come the deluge

Queen Anne’s War ended disastrously for France, causing her to lose all of her colonies in America and nearly all in India. Her loss of Canada made the Louisiana colonists fear that there would soon be a change in domination. Indeed, on November 13, 1762, the king of Spain, Charles III, accepted by the secret Treaty of Fontainebleau the gift of Louisiana from his cousin, Louis XV, the king of France.

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 moral moderna propia desde fines del siglo XV, comenzando por Ginés de Sepúlveda, filósofo moralista español del siglo XVI, pasando a un Hobbes en el siglo XVII, un Kant en el XVIII, un Nietzsche en el XIX o F. von Hayek en el siglo XX (este último, el formulador vienés del neoliberalismo que justifica la colonialidad, el capitalismo y el liberalismo que se imponen a las culturas periféricas).

enchantment of Loyalty V and Channeling XV!

Chapter XV Of Repentance unto Life I. Repentance unto life is an evangelical grace,291 the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.292 II. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God,293 purposing and endeavouring to walk with Him in all the ways of His commandments.294

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. (...)

They were presented to Louis XV, who installed them in his museum, the Cabinet du Roi. Decades later, maps of the Ohio River valley were still largely blank, except for the Endroit où on a trouvé des os d’Éléphant—the “place where the elephant bones were found.” (Today the “place where the elephant bones were found” is a state park in Kentucky known as Big Bone Lick.) Longueuil’s bones confounded everyone who examined them.

65. The Works of John Jewel, ed. J. Ayre (Cambridge, P.S., 1845–50), i, p. 23; ii, p. 991; J. Hall, A Poesie in Forme of a Vision (1563), sig. Biiii; Scot, Discoverie, XV.xxxi; Josten, Ashmole, pp. 85, 88. For Abel as the inventor of magic, L. Thorndike in Mélanges Auguste Pelzer (Louvain, 1947), p. 241. For Solomon, G. Naudé, The History of Magick, trans. J. Davies (1657), pp. 279–82, and G. R. Owst in Studies presented to Sir Hilary Jenkinson, p. 286; Thomas Cromwell was believed to have a Solomon's ring (L.P., v, p. 696). On the Book of Enoch, Thorndike, Magic and Science, i, chap. 13, and on Moses's rod, above, p. 280. For the Book of Daniel, C. du F. Ducange, Glossarium (1884–7), s.v., ‘somnialia’. 66. Kittredge, Witchcraft, pp. 197–8; C. H. Poole, The Customs,

З-поміж усіх слов’янських мов українська має найбільшу кількість спільних або однакових звукозмін із білоруською. Можна легко дійти висновку про близьку спорідненість цих двох "мов-сестер". Одначе такий статистичний підхід має поверховий характер і може ввести в оману, а зроблені за його допомогою висновки хибують на поспішність і надмірну спрощеність. При розгляді цього питання потрібна гнучкість. Щонайперше впадає в очі, що впродовж протоукраїнського періоду не було жодної звукозміни, спільної для протоукраїнських та лише для білоруських діалектів, узятих як цілокупність. Частина звукозмін мала поширення лише в зоні, яка тепер зветься південнобілоруською... ... Ба більше, з-посеред специфічних рис, спільних для "південнобілоруських" та українських діалектів, усі, крім, можливо, однієї, поширювалися не на цілокупність українських діалектів, а лише на північні... ... Отже, насправді жодна з перелічених змін не була українсько-білоруською в риґористичному розумінні, тобто не обіймала всіх українських і всіх білоруських діалектів, обмежуючись тільки цими двома мовами. Усі зміни або охоплювали ширшу територію, або спостерігалися лише в особливому діалектному утворенні, що ми його умовно називаємо київсько-поліським наріччям. Пізніше це утворення розпалося: його північна частина вступила в процес формування білоруської мови, а південна — української. Ілюзія спільності давніх процесів в українській і білоруській мовах створюється наявністю в них спільних рис. Однак ці спільні риси зумовлені "поділом" київсько-поліського наріччя між обома мовами. <...> Таким чином, наявність подібностей в українській і білоруській мовах почасти пояснюється розпадом київсько-поліського наріччя і його поділом між цими двома мовами, почасти спільними звукозмінами, почасти каталітичним впливом білоруської мови на українські звукозміни. Спільні українсько-білоруські звукозміни як такі припадають на період від середини XIII до XVII ст., але найбільшу інтенсивність і вагомість вони мали від середини XV до середини XVI ст., тобто під час міцної зверхності Великого князівства Литовського над значною частиною України. Втім, і тоді чимало білорусько-українських звукозмін не переходили за польський кордон. Якщо говорити про зв’язки між українською та білоруською фонологічною еволюцією в ширшому слов’янському контексті, то вони були щільні як за доісторичної доби, так і за пізніших часів.

CONTENTS Preface CHAPTER I PAGE V How Diana gave Birth to Arabia (Herodias) Of the sufferings of Mankind, and how Diana sent Aradia on earth to relieve them by teaching resistance and Sorcery—Poem addressed to Mankind—How to invoke Diana or Aradia, CHAPTER II The Sabbat—Treguenda or Witch-Meeting . 8 How to consecrate the supper—Conjuration of the meal and of Salt—Invocation to Cain—Conjuration of Diana and to Aradia, CHAPTER III How Diana made the Stars and the Rain i8 CHAPTER IV The Charm of the Stones consecrated to Diana—The Incantation of Perforated Stones—The Spell or Conjuration of the Round Stone . 21 PAGE CHAPTER V The Conjuration of the Lemon and Pins—Incantation TO Diana 29 CHAPTER VI A Spell to Win Love 35 CHAPTER VII To Find or Buy anything, or to have Good Fortune thereby 38 CHAPTER VIII To HAVE A Good Vintage and very Good Wine BY THE Aid of Diana 44 CHAPTER IX Tana and Endamone, or Diana and Endymion 51 CHAPTER X Madonna Diana 61 A Legend of Cettardo, and how Diana appeared with ten Bridesmaids to give away a Bride—Incantation to Diana for a Wedding. CHAPTER XI The House of the Wind 65 Showing how Diana rescued a Lady from Death at the Honse of the Wind in Volterra. PAGE CHAPTER XII Tana or Diana, the Moon-Goddess ... 72 CHAPTER XIII Diana and the Children 78 CHAPTER XIV The Goblin Messengers of Diana and Mercury 86 CHAPTER XV Laverna 89 APPENDIX loi ARADIA OR THE GOSPEL OF THE WITCHES CHAPTER

So it shall be with thee when thou dost leave this world.  This did sweetly revive my spirit, and help me to hope in God; which when I had with comfort mused on a while, that word fell with great weight upon my mind, O death, where is thy sting?  O grave, where is thy victory?  1 Cor. xv. 55.  At this I became both well in body and mind at once, for my sickness did presently vanish, and I walked comfortably in my work for God again.

Then I should think of Esther, who went to petition the king contrary to the law.  Esther iv. 16.  I thought also of Benhadad’s servants, who went with ropes upon their heads to their enemies for mercy.  1 Kings xx. 31, etc.  The woman of Canaan also, that would not be daunted, though called dog by Christ, Matt. xv., 22, etc., and the man that went to borrow bread at midnight, Luke xi. 5-8, etc., were great encouragements unto me.

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.

We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ: “Without Christ we can do nothing,” John xv. 5. All communications of supplies and relief, in the beginnings, increasings, actings of any grace whatever, from him, are by the Spirit, by whom he alone works in and upon believers. From him we have our mortification: “He is exalted and made a Prince and a Saviour, to give repentance unto us,” Acts v. 31; and of our repentance our mortification is no small portion.

XV. FOUNDING THE PUBLIC SCHOOL How the freedman yearned to learn and know, and with the guiding hand of the Freedmen's Bureau and the Northern school-marm, helped establish the Public School in the South and taught his own teachers in the New England college transplanted to the black South.

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

La palabra «gitano» procede de «egiptano», porque en el siglo XV se pensaba que los gitanos procedían de Egipto.

Bohemios: Término utilizado en francés (bohémiens o boumians) por haber entrado los gitanos europeos en el siglo XV mediante un salvoconducto del rey de Bohemia

If she can charm a smile on an endless frown, you should keep that person and never let her down.

Much of the difficulty that many find with John iii. 5, “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,” would disappear if we would only bear in mind that “Spirit” means “Wind” and translate the verse literally all through, “Except a man be born of water and Wind (there is no ‘the’ in the original), he cannot enter the kingdom of God.” The thought would then seem to be, “Except  a man be born of the cleansing and quickening power of the Spirit (or else of the cleansing Word—cf. John xv. 3; Eph. v. 26; Jas. i. 18; 1 Pet. i. 23—and the quickening power of the Holy Spirit).

There is no succession in the knowledge of God. The variety of successions and changes in the world make not succession, or new objects in the Divine mind; for all things are present to him from eternity in regard of his knowledge, though they are not actually present in the world, in regard of their existence. He doth not know one thing now, and another anon; he sees all things at once; “Known unto God are all things from the beginning of the world” (Acts xv. 18); but in their true order of succession, as they lie in the eternal council of God, to be brought forth in time. Though there be a succession and order

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

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)

Variations on a Summer Day" I Say of the gulls that they are flying In light blue air over dark blue sea. II A music more than a breath, but less Than the wind, sub-music like sub-speech, A repetition of unconscious things, Letters of rock and water, words Of the visible elements and of ours. III The rocks of the cliffs are the heads of dogs That turn into fishes and leap Into the sea. IV Star over Monhegan, Atlantic star, Lantern without a bearer, you drift, You, too, are drifting, in spite of your course; Unless in the darkness, brightly-crowned You are the will, if there is a will, Or the portent of a will that was, One of the portents of the will that was. V The leaves of the sea are shaken and shaken. There was a tree that was a father. We sat beneath it and sang our songs. VI It is cold to be forever young, To come to tragic shores and flow, In sapphire, round the sun-bleached stones, Being, for old men, time of their time. VII One sparrow is worth a thousand gulls, When it sings. The gull sits on chimney-tops. He mocks the guineas, challenges The crow, inciting various modes. The sparrow requites one, without intent. VIII An exercise in viewing the world. On the motive! But one looks at the sea As one improvises, on the piano. IX This cloudy world, by aid of land and sea, Night and day, wind and quiet, produces More nights, more days, more clouds, more worlds. X To change nature, not merely to change ideas, To escape from the body, so to feel Those feelings that the body balks, The feelings of the natures round us here: As a boat feels when it cuts blue water. XI Now, the timothy at Pemaquid That rolled in heat is silver-tipped And cold. The moon follows the sun like a French Translation of a Russian poet. XII Everywhere the spruce trees bury soldiers: Hugh March, a sergeant, a redcoat, killed, With his men, beyond the barbican. Everywhere spruce trees bury spruce trees. XIII Cover the sea with the sand rose. Fill The sky with the radiantiana Of spray. Let all the salt be gone. XIV Words add to the senses. The words for the dazzle Of mica, the dithering of grass, The Arachne integument of dead trees, Are the eye grown larger, more intense. XV The last island and its inhabitant, The two alike, distinguish blues, Until the difference between air And sea exists by grace alone, In objects, as white this, white that. XVI Round and round goes the bell of the water And round and round goes the water itself And that which is the pitch of its motion, The bell of its dome, the patron of sound. XVII Pass through the door and through the walls, Those bearing balsam, its field fragrance, Pine-figures bringing sleep to sleep. XVIII Low tide, flat water, sultry sun. One observes profoundest shadows rolling. Damariscotta dada doo. XIX One boy swims under a tub, one sits On top. Hurroo, the man-boat comes, In a man-makenesse, neater than Naples. XX You could almost see the brass on her gleaming, Not quite. The mist was to light what red Is to fire. And her mainmast tapered to nothing, Without teetering a millimeter's measure. The beads on her rails seemed to grasp at transparence. It was not yet the hour to be dauntlessly leaping.

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).

By 1960, this trend could not be reversed, and the United Nations General Assembly passed Resolution 1514 (XV) of 14 December 1960, which demanded that Immediate steps shall be taken, in Trust and Non-Self-Governing Territories or all other territories which have not yet attained independence, to transfer all powers to the peoples of those territories, without any conditions or reservations, in accordance with their freely expressed will and desire. It is fair to say that most of these newly independent states predominately were in what we today would call the Global South.

We have seen what significance, given socialism, the wealth of human needs acquires, and what significance, therefore, both a new mode of production and a new object of production obtain: a new manifestation of the forces of human nature and a new enrichment of human nature. Under private property their significance is reversed: every person speculates on creating a new need in another, so as to drive him to fresh sacrifice, to place him in a new dependence and to seduce him into a new mode of enjoyment and therefore economic ruin. Each tries to establish over the other an alien power, so as thereby to find satisfaction of his own selfish need. The increase in the quantity of objects is therefore accompanied by an extension of the realm of the alien powers to which man is subjected, and every new product represents a new potentiality of mutual swindling and mutual plundering. Man becomes ever poorer as man, his need for money becomes ever greater if he wants to master the hostile power. The power of his money declines in inverse proportion to the increase in the volume of production: that is, his neediness grows as the power of money increases. The need for money is therefore the true need produced by the economic system, and it is the only need which the latter produces. The quantity of money becomes to an ever greater degree its sole effective quality. Just as it reduces everything to its abstract form, so it reduces itself in the course of its own movement to quantitative being. Excess and intemperance come to be its true norm. Subjectively, this appears partly in the fact that the extension of products and needs becomes a contriving and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites. Private property does not know how to change crude need into human need. Its idealism is fantasy, caprice and whim; and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favour for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds, out of the pockets of his dearly beloved neighbours in Christ. He puts himself at the service of the other’s most depraved fancies, plays the pimp between him and his need, excites in him morbid appetites, lies in wait for each of his weaknesses – all so that he can then demand the cash for this service of love. (Every product is a bait with which to seduce away the other’s very being, his money; every real and possible need is a weakness which will lead the fly to the glue-pot. General exploitation of communal human nature, just as every imperfection in man, is a bond with heaven – an avenue giving the priest access to his heart; every need is an opportunity to approach one’s neighbour under the guise of the utmost amiability and to say to him: Dear friend, I give you what you need, but you know the conditio sine qua non; you know the ink in which you have to sign yourself over to me; in providing for your pleasure, I fleece you.) This estrangement manifests itself in part in that the sophistication of needs and of the means (of their satisfaction) on the one side produces a bestial barbarisation, a complete, crude, abstract simplicity of need, on the other; or rather in that it merely reproduces itself in its opposite. Even the need for fresh air ceases to be a need for the worker. Man returns to a cave dwelling, which is now, however, contaminated with the pestilential breath of civilisation, and which he continues to occupy only precariously, it being for him an alien habitation which can be withdrawn from him any day – a place from which, if he does ||XV| not pay, he can be thrown out any day.