Wednesday, February 24, 2016

One Two Three Eh Be See What Is The Sote That Said Sea Bee 'S' To State Inn Bee 'C' The Limb Burr Or Thigh Mead^Dee^Awe Creak??


" "





Martin Niemöller


In Germany, they came first for the Communists, And I didn’t speak up because I wasn’t a Communist...

When they locked up the social democrats,
I remained silent;
I was not a social democrat.

...then they came for the Jews, And I didn’t speak up because I wasn’t a Jew...

When they came for me, there was no one left to speak out.

Quotes[edit]


We must openly declare that we are not innocent of the Nazi murders, of the murder of German communists, Poles, Jews, and the people in German-occupied countries.

I returned home after eight years' imprisonment as a completely different person.

For politicians truth and falsehood are unimportant. So I never could become a politician — not even a church politician.

I began my political responsibility as an ultra-conservative. I wanted the Kaiser to come back; and now I am a revolutionary. I really mean that. If I live to be a hundred I shall maybe be an anarchist, for an anarchist wants to do without all government.

I am now convinced that the Reformation of the church will come from the east.
  • Our people are trying to break the bond set by God. That is human conceit rising against God. In this connection we must warn the Führer, that the adoration frequently bestowed on him is only due to God. Some years ago the Führer objected to having his picture placed on Protestant altars. Today his thoughts are used as a basis not only for political decisions but also for morality and law. He himself is surrounded with the dignity of a priest and even of an intermediary between God and man... We ask that liberty be given to our people to go their way in the future under the sign of the Cross of Christ, in order that our grandsons may not curse their elders on the ground that their elders left them a state on earth that closed to them the Kingdom of God.
  • The oppression is growing, and anyone who has had to submit to the Tempter's machine-gun fire during this last week thinks differently from what he did even three weeks ago.
    • Last sermon before being imprisoned by the Nazi regime of Germany (27 June 1937), as quoted in Religion in the Reich (1939) by Michael Power, p. 142
  • We have no more thought of using our own powers to escape the arm of authorities than had the Apostles of old. No more are we ready to keep silent at man's behest when God commands us to speak. For it is, and must remain, the case that we must obey God rather than man.
    • Last sermon before being imprisoned by the Nazi regime of Germany (27 June 1937), as quoted in Religion in the Reich (1939) by Michael Power, p. 142
  • No honest man or woman in Germany feels responsible for these things. Good Germans took Nazism as a new religion. These people are shocked by the revelations which have shown that Nazism was not idealism, but a means to the performance of criminal acts...
    In war a German feels bound to join the ranks without question. Three of my sons were called up. I could not hold back. I wrote from the concentration camp to Admiral Raeder, C. in C. of the Navy, asking to be allowed to return to the submarine service or to do any other service in the Navy. I heard nothing for several months, and then a reply came, not from Raeder but from Keitel, head of the Wehrmacht. He thanked me, but regretted I could not be employed on active service.
    • Replying to questions on the atrocities of the concentration camps, at a press conference in Naples, Italy, and confirming that he actually had written a widely publicized letter from such a camp, early in the war, to be permitted to serve in the military (5 June 1945).
  • In Erlangen, for instance, in January 1946 he spoke of meeting a German Jew who had lost everything--parents, brothers, and sisters too. 'I could not help myself', said Niemöller, 'I had to tell him, "Dear brother, fellow man, Jew, before you say anything, I say to you: I acknowledge my guilt and beg you to forgive me and my people for this sin."' Niemöller's stance was by no means entirely welcome to the 1,200 students to whom he was preaching. They shouted and jeered as he preached that Germany must accept responsibility for the five or six million murdered Jews. Students in Marburg and Göttingen similarly heckled him. But Niemöller insisted that "We must openly declare that we are not innocent of the Nazi murders, of the murder of German communists, Poles, Jews, and the people in German-occupied countries. No doubt others made mistakes too, but the wave of crime started here and here it reached its highest peak. The guilt exists, there is no doubt about that — even if there were no other guilt than that of the six million clay urns containing the ashes of incinerated Jews from all over Europe. And this guilt lies heavily upon the German people and the German name, even upon Christendom. For in our world and in our name have these things been done.
    • Sermons in Erlangen, Marburg, Göttingen and Frankfurt (January 1946), as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 177.
  • Als die Nazis die Kommunisten holten,
    habe ich geschwiegen;
    ich war ja kein Kommunist.

    Als sie die Sozialdemokraten einsperrten,
    habe ich geschwiegen;
    ich war ja kein Sozialdemokrat.

    Als sie die Gewerkschafter holten,
    habe ich nicht protestiert;
    ich war ja kein Gewerkschafter.

    Als sie die Juden holten,
    habe ich geschwiegen;
    ich war ja kein Jude.

    Als sie mich holten,
    gab es keinen mehr,
    der protestieren konnte.    [1]
    • When the Nazis came for the communists,
      I remained silent;
      I was not a communist.

      When they locked up the social democrats,
      I remained silent;
      I was not a social democrat.

      When they came for the trade unionists,
      I did not speak out;
      I was not a trade unionist.

      When they came for the Jews,
      I remained silent;
      I wasn't a Jew.

      When they came for me,
      there was no one left to speak out.
      • "First they came..." – The origins of this poem first have been traced to a speech given by Niemöller on January 6, 1946, to the representatives of the Confessing Church in Frankfurt. According to research by Harold Marcuse, the original groups mentioned in the speech were Communists, the incurably sick, Jews, and people in occupied countries. Since then, the contents have often been altered produce numerous variants. Niemöller himself came up with different versions, depending on the year. The most famous and well known alterations are perhaps those beginning "First they came for the Jews" of which this is one of the more commonly encountered:
        • First they came for the Jews
          and I did not speak out
          because I was not a Jew.
          Then they came for the Communists
          and I did not speak out
          because I was not a Communist.
          Then they came for the trade unionists
          and I did not speak out
          because I was not a trade unionist.
          Then they came for me
          and there was no one left
          to speak out for me.
    • Another variant extends the comparisons to incude Catholics and Protestants:
      • In Germany they first came for the Communists,
        and I didn't speak up because I wasn't a Communist.
        Then they came for the Jews,
        and I didn't speak up because I wasn't a Jew.
        Then they came for the trade unionists,
        and I didn't speak up because I wasn't a trade unionist.
        Then they came for the Catholics,
        and I didn't speak up because I was a Protestant.
        Then they came for me
        and by that time no one was left to speak up.
    • Other translations or variants:
      • In Germany, they came first for the Communists, And I didn’t speak up because I wasn’t a Communist;
        And then they came for the trade unionists, And I didn’t speak up because I wasn’t a trade unionist;
        And then they came for the Jews, And I didn’t speak up because I wasn’t a Jew;
        And then . . . they came for me . . . And by that time there was no one left to speak up.
        • Twenty-five years later Niemöller indicated that this was the version he preferred, in a 1971 interview.
      • When the Nazis came for the communists,
        I did not speak out;
        As I was not a communist.
        When they locked up the social democrats,
        I did not speak out;
        I was not a social democrat.
        When they came for the trade unionists,
        I did not speak out;
        As I was not a trade unionist.
        When they came for the Jews,
        I did not speak out;
        As I was not a Jew.
        When they came for me,
        there was no one left to speak out.
      • When the Nazis arrested the Communists,
        I said nothing; after all, I was not a Communist.
        When they locked up the Social Democrats,
        I said nothing; after all, I was not a Social Democrat.
        When they arrested the trade unionists,
        I said nothing; after all, I was not a trade unionist.
        When they arrested me, there was no longer anyone who could protest.
      • First the Nazis came…
        First they came for the communists, and I did not speak out —
        because I was not a communist;
        Then they came for the socialists, and I did not speak out —
        because I was not a socialist;
        Then they came for the trade unionists, and I did not speak out —
        because I was not a trade unionist;
        Then they came for the Jews, and I did not speak out —
        because I was not a Jew;
        Then they came for me —
        and there was no one left to speak out for me.
  • The renunciation of war as expressed in the Japanese Constitution has given a first ray of hope to a world in darkness and despair, and men today cling to this hope passionately. Can we really do something about it or are we to stand aside as idle onlookers, unable to contribute for better or for worse?
    • Statement for a Japanese publication (February 1954), as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 214
  • I have never concealed the fact and said it before the court in 1938 that I came from an anti-Semitic past and tradition... I ask only that you look at my life historically and take it as history. I believe that from 1933 I truly represented the Lutheran-Christian outlook on the Jewish question — as I revealed before the court — but that I returned home after eight years' imprisonment as a completely different person.
    • Letter to a Dr. Weiner (1956), as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 334
  • We had been frightened of atomic weapons since 1945. In those days I became convinced — and remain convinced now — that, after Hitler, Truman was the greatest murderer in the world.
    • On his movement toward pacifism and becoming an activist against nuclear weaponry, as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 213
  • For politicians truth and falsehood are unimportant. So I never could become a politician — not even a church politician.
    • As quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 223
  • I began my political responsibility as an ultra-conservative. I wanted the Kaiser to come back; and now I am a revolutionary. I really mean that. If I live to be a hundred I shall maybe be an anarchist, for an anarchist wants to do without all government.
    • As quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 223
  • One thing is clear, the president of North Vietnam is not a fanatic. He is a very strong and determined man, but capable of listening, something that is very rare in a person of his position.
    • On Ho Chi Minh. as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 225
  • I am now convinced that the Reformation of the church will come from the east. In the west there is no spiritual life. (I'm speaking of the Protestant church and not the Roman Catholic church.) We have civilisation and we try to keep up culture, but we have no spiritual life. The east has a spiritual life. They know that colour influences the spirit more than black lines. In Russia there is still the notion that art is nearer religion than thinking in lines and logic. All abstract rationalising needs to be filled out with sensual thinking and feelings. In Russia there is still a strong impression of colour.
    • Statement on his admiration of the Eastern Orthodox traditions (1982), as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 207

Quotes about Niemöller[edit]


When, in 1933, Goering publicly boasted that all active Communists had been imprisoned and rendered harmless — that was when we forgot our responsibility, that was when we should have warned our parishioners. … I know that I made my contribution towards the enslavement of the German people.
  • You suppose that Christianity is oppressed in Germany and that there is a rule by force and secret trial. Though this is not the case, the German State cannot be expected to tolerate incessant attacks, open or veiled, by ministers of the Christian faith upon its very foundations. There are recalcitrant pastors who seem to be unaware of the fact that they would have been shot, hanged or burned long ago if it had not been for the gigantic and successful struggle of Adolf Hitler to safeguard civilization in this country against the horrors of Communism. Therefore by attacking National Socialism, they are striking at themselves.
    • Dr. Reinhard Becker, in a letter to Niemöller (November 1937), as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 135
  • He called on the people to show a sense of responsibility towards their fellow-men, he abjured them not to forget the lessons of the past and, above all, he reminded them constantly of the burden of guilt which had to be redeemed before a new life could begin. In so doing he was at pains not to exclude himself from a like responsibility, and told in this connexion the story of the visit which he and his wife paid to Dachau in the autumn of 1945. "After showing her the cell in which he had been confined for so many months, they passed the crematorium. A great white-painted board had been affixed to a tree and on it, in black letters, they read: "Here between the years 1933 and 1945 238,756 human beings were incinerated."
    At that moment, Niemoller told his audience, the consciousness of his own guilt and his own failure assailed him as never before. "And God asked me — as once He asked the First Man after the Fall, Adam — Man, where wast thou in those years 1933 to 1945? I knew I had no answer to that question. True, I had an alibi in my pocket, for the years 1937 to 1945, my identity disc from the concentration camp. But what help to me was that? God was not asking me where I had been from 1937 to 1945, but from 1933 to 1945, and for the years 1933 to 1937 I had no answer. Should I have said perhaps: 'As a pastor in those years I bore courageous witness to the Faith; I dared to speak, and risked life and freedom in doing so?' But God did not ask about that. God asked: 'Where were you from 1933 to 1945 when human beings were incinerated here? When, in 1933, Goering publicly boasted that all active Communists had been imprisoned and rendered harmless — that was when we forgot our responsibility, that was when we should have warned our parishioners. Many a man from my own parish, who went and joined the National Socialist Party and who is now to do penance for his act, could rise up against me today and say that he would have acted differently if I had not kept silence at that time. … I know that I made my contribution towards the enslavement of the German people.
    • Dietmar Schmidt, in Pastor Niemöller (1959)
  • The Reverend Martin Niemoeller had personally welcomed the coming to power of the Nazis in 1933. In that year his autobiography, From U-boat to Pulpit, had been published. The story of how this submarine commander in the First World War had become a prominent Protestant pastor was singled out for special praise in the Nazi press and became a best seller. To Pastor Niemoeller, as to many a Protestant clergyman, the fourteen years of the Republic had been, as he said, "years of darkness" and at the close of his autobiography he added a note of satisfaction that the Nazi revolution had finally triumphed and that it had brought about the "national revival" for which he himself had fought so long — for a time in the free corps, from which so many Nazi leaders had come.
    He was soon to experience a terrible disillusionment. … By the beginning of 1934, the disillusioned Pastor Niemoeller had become the guiding spirit of the minority resistance in both the "Confessional Church" and the Pastor's Emergency League.
  • Niemöller had once again delivered a rebellious sermon in Dahlem; at the same time transcripts of his tapped telephone conversations were presented to Hitler. In a bellow, Hitler ordered Niemöller to be put in a concentration camp and, since he had proven himself to be incorrigible, kept there for life.
    • Albert Speer, on Hitler's decision to arrest Niemöller, in Inside the Third Reich: The Memoirs of Albert Speer (1970), p. 98
at

A Joker Eh Page A Ladder Day Crave


Knock Knock Catholic Rome^Men,
where is the pope you put in the hole!!

Knock Knock Catholic Rome^Men
He retired & You put in rein!!

Knock Knock Catholic Rome>Men
it is called First show Concentration Camp Wall with Coal.
at No comments:

concentration is the game!

A fun game for all ages that requires no materials, builds concentration, develops teamwork and can be played pretty much anywhere – on the bus, in the car, at meals, or around a campfire. 

The object of this game is to keep the rhythm with the following sequence:
-- Slapping your knees with both hands;
-- Clapping your hands together;
-- Then snapping your fingers, first one hand and then the other.
-- The rhythm is Slap, Clap, Snap, Snap and you call out the answer to the question each round on the first Slap.
-- Slap, Clap means slapping both knees together and then clapping your hands.
-- Snap, Snap means snapping the fingers on one hand and then on the other.
-- Keep the rhythm - Slap, Clap, Snap, Snap – going for the entire game.
Keeping the slapping and clapping rhythm going, the leader chants:
-- Concentration, Concentration is the game
-- Keep the rhythm, keep the rhythm all the same
Then, still slapping and clapping, the leader calls the subject and the name of the person who will start the game. It sounds like this:
-- Subject . . . . . Fruit
-- Starting with . . . . Gabe
Taking turns one by one each player keeps the rhythm by calling out the name of a fruit, that hasn’t yet been called. The game is over when one of the players can’t name a new fruit in rhythm or loses the rhythm entirely.

Concentration (game)

From Wikipedia, the free encyclopedia

Variously themed cards are available for players of all age groups.
Concentration, also known as Match Match, Memory, Pelmanism, Shinkei-suijaku, Pexeso or simply Pairs, is a card game in which all of the cards are laid face down on a surface and two cards are flipped face up over each turn. The object of the game is to turn over pairs of matching cards. Concentration can be played with any number of players or as solitaire. It is a particularly good game for young children, though adults may find it challenging and stimulating as well. The scheme is often used in quiz shows and can be employed as an educational game.

Rules[edit]

Any deck of playing cards may be used, although there are special cards available, as shown in the picture above. The rules given here are for a standard deck of 52 cards, which are normally laid face down in four rows of 13 cards each. The two jokers may be included for a total of six rows of nine cards each.
Additional packs can be used for added interest. Standard rules need not be followed: the cards can be spread out anywhere, such as all around the room on a freshly-vacuumed carpet, again for added interest.
In turn, each player chooses two cards and turns them face up. If they are of the same rank and color (e.g. six of hearts and six of diamonds, queen of clubs and queen of spades, or both jokers, if used) then that player wins the pair and plays again. If they are not of the same rank and color, they are turned face down again and play passes to the player on the left. Rules can be changed here too: it can be agreed before the game starts that matching pairs be any two cards of the same rank, a color-match being unnecessary, or that the match must be both rank and card suit.
The game ends when the last pair has been picked up. The winner is the person with the most pairs, and there may be a tie for first place.

Solitaire[edit]

Concentration may be played solo either as a leisurely exercise, or with the following scoring method: play as normal, but keep track of the number of non-matching pairs turned over (this may be done using poker chips, pennies or by making marks on a sheet of paper). The object is to clear the tableau in the fewest number of turns, or to get the lowest possible score.

Strategy[edit]

Over the course of the game, it becomes known where certain cards are located, and so upon turning up one card, players with good memory will be able to remember where they have already seen its pair.
It is common for many players to think they know where pairs are and to turn over the one they are sure of first, then be stumped finding its mate. A better strategy is to turn over a less certain card first, so that if wrong, one knows not to bother turning a more certain card over.
An ideal strategy can be developed if we assume that players have perfect memory. For the One Flip variation below, this strategy is fairly simple. Before any turn in the game, there are t cards still in play, and n cards still in play but of known value. The current player should flip over an unknown card. If this card matches one of the known cards, the match is next chosen. Less obviously, if the card does not match any known card, one of the n known cards should still be chosen to minimize the information provided to other players. The mathematics follow:
If a remaining unknown card is chosen randomly, there is a 1/(t−1−n) chance of getting a match, but also a n/(t−1−n) chance of providing opponents with the information needed to make a match.
There are some exceptions to this rule that apply on the fringe cases, where n = 0 or 1 or towards the end of the game.

Variations[edit]

Many of these may be played in combination with one another:
  • Any Color: A version especially good for young children where matching pairs need only be of the same rank, not the same color. When playing with jokers, these count double because they are more difficult to match.
  • One Flip: Players who make a successful pair win these cards but do not go again until their next turn.
  • Zebra: Pairs may only be formed by cards of the same rank, but opposite in color (so 7 of diamonds would match with a 7 of clubs or spades, but not a 7 of hearts)
  • Two Decks: For a much longer game, shuffle together two 52-card decks and lay them out in 8 rows of 13 cards (9 rows of 12 cards if using jokers). Pairs must be identical (same rank and same suit, so the 10 of clubs would have to match the other 10 of clubs).
  • Two Decks Duel: Duel is a two-player game where the playing field is divided into two separate parts. Each player shuffle a full 52-card deck and lay it out in 4 rows of 13 cards. The players cannot access each other's cards. Player one starts, flipping one card face-up, then player two selects one card from his/her own side. If the pair is a match, cards are removed, if not, they are flipped back. Pairs must be identical (same rank and same suit, so the 10 of clubs would have to match the other 10 of clubs). After every turn roles are exchanged, in this case: player two flips a card and player one answers.
  • Double Decker Checkerboard: For a slightly easier version of the two-pack game, use decks with different backs and shuffle them separately. Deal them out in acheckerboard pattern (red, blue, red, blue, etc.) The different backs help identify the position in the grid and significantly reduce the possibility of which cards will match.
  • Fancy: The cards need not be laid out in a strict rectangular grid and many players have their own special layouts that include circular, triangular, or diamond-shaped formations. Dealers may select any layout they wish.
  • Spaghetti: Same rules as standard concentration, only the cards are not laid out in neat rows. They are strewn randomly about on the floor.
Concentration is not limited to playing cards. Many versions of the game that are designed for children may have different themes. In some computer versions, the cards may randomly move to increase the difficulty.
at

Hey Mom, Does this look like Union Square??

M. H. de Young

From Wikipedia, the free encyclopedia

M. H. de Young and theSan Francisco Chronicle in 1885
Michael Henry "M. H." de Young (September 30, 1849 – February 15, 1925) was an American journalist and businessman.

Life and career[edit]

De Young was born in St. Louis, Missouri, the son of Amelia (née Morange) and Miechel de Young (possibly originally De Jong or De Jongh), who was a jeweler and dry-goods merchant. The family was Jewish, and immigrated from the Netherlands and France.[1][2] His maternal grandfather, Benjamin Morange, served as the Minister from France to Spain under Napoleon.[3] De Young moved with his family to San Francisco, Californiawhile he was still young. There, he and his brother, Charles de Young (1845–1880), founded the Daily Dramatic Chronicle newspaper, first published on January 16, 1865. The Chronicle was the predecessor of the San Francisco Chronicle, San Francisco's only remaining daily broadsheet newspaper. De Young was also the director of the Associated Press for many years. De Young was a Heald College graduate.
In 1884, he was shot by an irate businessman, Adolph B. Spreckels, apparently due to a negative newspaper article, but survived. M. H. de Young died on February 15, 1925 and a Catholic church mass was held in St. Mary's Cathedral[4] (he had converted to Catholicism after marrying his wife, Katherine I. Deane).[5]

Legacy[edit]


De Young was the great-great-grandfather of actor Max Thieriot,[7] and the grandfather of Nan Tucker McEvoy, former chair of Chronicle Publishing Company's board of directors until the 1990s.The M. H. de Young Memorial Museum in San Francisco's Golden Gate Park is named in his honor. He helped develop the gem collection for California’s first museum in 1894: "There is now on its way from New York to San Francisco the nucleus of what is destined to be San Francisco's first public museum. It has been purchased by M. H. De Young, the proprietor of the San Francisco Chronicle, who has visited New York in the capacity of Director-General of the San Francisco Midwinter Fair, the project of the museum having grown out of the unlooked-for results of the California Midwinter International Exposition of 1894. The fair proved a great commercial as well as industrial success, and the Board of Directors has something like a $200,000 surplus. This surplus it was determined to use as a fund for the establishment of a memorial museum, and Mr. De Young was deputed to visit New York and buy here whatever of curious and artistic and instructive value was available and within the funds at command. In that pleasant work the proprietor of San Francisco Chronicle has spent the last two or three weeks-and a good many thousands of dollars. The collection of precious stones which has gone to San Francisco was made by Mr. George Frederick Kunz of Tiffany & Co., and includes not only examples of such well-known jewels as diamonds, topazes, opals, red garnets, turquoises, emeralds, arid rubies, but also such rarely heard of stones as asteriated diamonds, alexandrites from Russia, ruby spinels from Burmah, beryls from the Ural Mountains, and Spessartinesfrom Brazil. Then there are monster stones, such as a Carbuncle (gemstone) with facets an inch and a half across, a golden brown topaz as big as a small cocoanut, and a mass of health-giving amber gum as large as one's hand. Such departures from the regular specimens of gems as blue topazes, black and purple pearls, and blue diamonds, and such wonders of nature and art as a saurian’s jawbone converted into jaspers, a string of amber beads, each with its fly, fresh water pearls, agatized wood, Persian turquoises with amulets of gold-filled texts from the Koran.-New York Sun.[6]

at No comments:

AM^Way Ray^Dee^OH!!!



Eh March Chin band Rome,
a Pope in that Catholic speak Hints bone,
first on the Raft tore,
sec. Hum clock,
third is the Eye,
don't know that rock.

Brass for the Trumpets,
Flutes on the Reads,
beat with a Call Ledge,
The Blue Book Kin Cleats.

Bell bee Bop,
heave the Hee bee,
Jeeves is a Cliff Note,
snot is a blotch.

Wipe a Way the Tiers,
stacked Lye buries,
chap Tour of the Page,
Joker on the Phrased!!

Sticks & stones Will brake Yore Bones??,
watts will Sure Loc. Sam Mon and Crones,
lick the stamp,
sum kind of trouble,
what is a Bed lamb,
its James Blunt Sing^Gen a Hymn^Mean Way Terrace for the bird in the hand.
at No comments:

Who's On First, Whats On Second, A Dime A Doll Ur Third Base Tall Lure



Say lean knee Umm,
Aye owe Dine,
Apple^Sigh^Dure Ven. ah gear,
and be Twelve!!

A Well state to Understand,
the cent^tour^reed,
a place to lo Cal.,
Farms in Berkeley.

Dust to Dust,
Ashes to Ashes,
what is the drink,
a cup of Sal.

Play^land on the Pier,
Meca^Niques,
taste Tea treats,
Trix or eh Jax to Soap per Bowl cray.

Fish in the Sea,
not E! Nuff to balm the lead,
speak a soap,
rose Merry salt Shroud of vault.

Dig nah Tee,
sing in Al aw Bam awe,
king tut,
the Masque ka Raid off Opera to syn^fun^knee an Ore ka straw stall while bed^ding,
ring a Round the rose e!,
a pocket full of rice,
Wii all Fall down. 

As Niagara Waterfalls,
its eh River Fold,
talk Sand,
a footprint is its Hand.

Owe Merry Mac,
all dressed in black,
with Sill Ver but Tons,
awl down her Back.

Wick a Pea dee Uh,
Ram the stealth,
Trip pole Lee,
watts & pounds How mini mun. keys chum pen On the . . . .

~

Various versions of the song exist; a common version goes:
Miss Mary Mack, Mack, Mack
All dressed in black, black, black
With silver buttons, buttons, buttons [butt'ns]
All down her back, back, back.
She asked her mother, mother, mother
for fifty cents, cents, cents
To see the elephants, elephants, elephants (or hippos)
Jump the fence, fence, fence.
They jumped so high, high, high
they reached the sky, sky, sky
And didn't come back, back, back
Till the 4th of July, ly, ly!
(July can't walk, walk, walk
July can't talk, talk, talk
July can't eat, eat, eat
With a knife and fork, fork, fork).
She asked her mother, mother, mother
For 5 cents more, more, more
To see the elephants, elephants, elephants
Jump over the door, door, door.
They jumped so low, low, low
They stubbed their toe, toe, toe
And that was the end, end, end,
Of the elephant show, show, show!

In some variations, Mary Mack asks her mother for fifteen cents rather than fifty.[4] These variations may represent an earlier version of the song. It changed because of the speed of the rhyme and the similarity of the spoken words "fifteen" and "fifty", and because there were few things one could buy with fifteen cents in the later part of the 20th century.[citation needed]

Mary Mack

From Wikipedia, the free encyclopedia
For other uses, see Mary Mack (disambiguation).
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"Mary Mack" ("Miss Mary Mack") is a clapping game played by children in English-speaking countries. It is known in various parts of theUnited States, Australia and in New Zealand and has been called "the most common hand-clapping game in the English-speaking world".[1]
In the game, two children stand or sit opposite to each other, and clap hands in time to a rhyming song.
The same song is also used as a jumprope rhyme,[2] although rarely so according to one source.[3]

The Clap[edit]

A common version of the accompanying clap is as follows:
  • &: Arms across chest
  • 4: Pat thighs
  • &: Clap hands
  • 1: Clap right palms with partner
  • &: Clap left palms with partner
  • 2: Clap both palms with partner
Another version:[5]
  • &: One palm up, one palm down
  • 4: Clap both partners hands
  • &: Clap own hands
  • 1: Cross arms to chest
  • 2: Slap thighs
  • 3: Clap own hands
Another Version: Pat thighs clap hands clap partners right hand clap hands clap partners left hand clap hands clap both partners hands clap hands repeat Another Version:
  • &: One palm up, one palm down
  • 1: Clap both partners hands
  • &: Reverse hands
  • 2: Clap both partners hands
  • &: Clap own hands
  • 4: clap partners right hand
  • &: clap hands
  • 5: clap partners left hand
  • &: clap hands
  • 6: clap partners right hand
  • &: clap hands
repeat

Possible origins[edit]

The first verse, without the repetition, is also a riddle with the answer "coffin".[6]
Early mentions of the part about the elephant do not include the part about Mary Mack.[7][8]

Merrimack[edit]

The origin of the name Mary Mack is obscure, and various theories have been proposed. According to one theory, Mary Mack originally referred to the USS Merrimack, (herself named after the Merrimack River, probably from the Algonquian), an early ironclad that would have been black, with silver rivets. This may suggest that the first verse refers to the Battle of Hampton Roads during the American Civil War.[citation needed]

See also[edit]

"Walking The Dog", a 1960s R&B song by Rufus Thomas with lyrics based on "Mary Mack".

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