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Monday, September 2, 2013

Don't Let Me Down ~ by James Blunt




Don't Let Me Down 

Lyrics James Blunt, Peter-John Vettese

Where do you go?
When you're alone and in your head
Why do they know you?
Is your story painted in red?
What do you see?
What do you dream when you're awake?
What have they seen of you?
Are you afraid of what's been said?

And if time stood still
If you won't be your witness
No one ever will

I hear a voice that's in my head
Don't let me down
'Cause I can't hold the future in my head
So many things I should have said
Don't let me down
'Cause I would be a lucky girl if time stood on it's head
Don't let me down

Don't let me down
Don't let them see
These shadows fallen over me
Where do you go?
When you're awake and in your head?
Why do they know you?
Is your story painted in red?

And if time stood still
If I can't be my teacher
No one ever will

I hear a voice that's in my head
Don't let me down
'Cause I can't hold the future in my head
So many things I should have said
That let me let me down

And I can't choose the road ahead
Close my eyes and hold my breath
Hope my little debt won't let me down
And I can't choose the road ahead
And close my eyes and hold my breath
Hope my little death won't let me down

And if time stood still
If I can't be my teacher
No one ever will

I hear a voice that's in my head
Don't let me down
'Cause I can't hold the future in my head
So many things I should have said
That let me let me down

I hear a voice that's in my head
Don't let me down
'Cause I can't hold the future in my head
So many things I should have said
That let me let me down

'Cause I would be a lucky girl if time stood on it's head


Sunday, July 3, 2016

Define The Bee's Hive To The Reconstruction Of The Ishtar Gate In The Pergamon Museum In Berlin The Extract Of The Honey From World War II And The Religious Moo!!!

An/Anu (god)

Mesopotamian sky-god, one of the supreme deities; known as An in Sumerian and Anu in Akkadian.

A stele of the Assyrian king Šamši-Adad V (c.815 BCE), making obeisance to the symbols of five deities, including (top) the horned crown of Anu (BM 118892, photo (c) The British Museum).

Functions

An/Anu belongs to the oldest generation of Mesopotamian gods and was originally the supreme deity of the Babylonian pantheon. Consequently, his major roles are as an authority figure, decision-maker and progenitor. In heaven he allots functions to other gods, and can increase their status at will; in the Sumerian poem Inana and Ebih (ETCSL 1.3.2)Inana claims that "An has made me terrifying throughout heaven" (l.66). On earth he confers kingship, and his decisions are regarded as unalterable.
Later An/Anu came to share or cede these functions, as Enlil and subsequentlyMarduk rose to prominence, but retained his essential character and high status throughout Mesopotamian history. Indeed, when other gods are elevated to a position of leadership, they are said to receive the anûtu, the "Anu-power". For example, in Enūma eliš TT  the gods express Marduk's authority over them by declaring: "Your word is Anu!" (Tablet IV, lines 4-6).
An/Anu is sometimes credited with the creation of the universe itself, either alone or with Enlil and Ea. Of the three levels of heaven, he inhabited the highest, said to be made of the reddish luludānitu stone (Horowitz 2001: 8-11).


Inana and Ebiḫ

1-6. Goddess of the fearsome divine powers, clad in terror, riding on the great divine powers,Inana, made perfect by the holy a-an-kar weapon, drenched in blood, rushing around in great battles, with shield resting on the ground (?), covered in storm and flood, great lady Inana, knowing well how to plan conflicts, you destroy mighty lands with arrow and strength and overpower lands.

7-9. In heaven and on earth you roar like a lion and devastate the people. Like a huge wild bull you triumph over lands which are hostile. Like a fearsome lion you pacify the insubordinate and unsubmissive with your gall.

10-22. My lady, on your acquiring the stature of heaven, maiden Inana, on your becoming as magnificent as the earth, on your coming forth like Utu the king and stretching your arms wide, on your walking in heaven and wearing fearsome terror, on your wearing daylight and brilliance on earth, on your walking in the mountain ranges and bringing forth beaming rays, on your bathing the girin plants of the mountains (in light), on your giving birth to the bright mountain, the mountain, the holy place, on your ……, on your being strong with the mace like a joyful lord, like an enthusiastic (?) lord, on your exulting in such battle like a destructive weapon -- the black-headed people ring out in song and all the lands sing their song sweetly.

23-24. I shall praise the lady of battle, the great child of Suen, maiden Inana.

25-32. (Inana announced:) "When I, the goddess, was walking around in heaven, walking around on earth, when I, Inana, was walking around in heaven, walking around on earth, when I was walking around in Elam and Subir, when I was walking around in the Lulubi mountains, when I turned towards the centre of the mountains, as I, the goddess, approached the mountain it showed me no respect, as I, Inana, approached the mountain it showed me no respect, as I approached the mountain range of Ebiḫ it showed me no respect."

33-36. "Since they did not act appropriately on their own initiative, since they did not put their noses to the ground for me, since they did not rub their lips in the dust for me, I shall fill my hand with the soaring mountain range and let it learn fear of me."

37-40. "Against its magnificent sides I shall place magnificent battering-rams, against its small sides I shall place small battering-rams. I shall storm it and start the 'game' of holy Inana. In the mountain range I shall start battles and prepare conflicts."

41-44. "I shall prepare arrows in the quiver. I shall …… slingstones with the rope. I shall begin the polishing of my lance. I shall prepare the throw-stick and the shield."

45-48. "I shall set fire to its thick forests. I shall take an axe to its evil-doing. I shall make Gibil, the purifier, do his work at its watercourses. I shall spread this terror through the inaccessible mountain range Aratta."

49-52. "Like a city which An has cursed, may it never be restored. Like a city at which Enlil has frowned, may it never again lift its neck up. May the mountain observe (?) my conduct. MayEbiḫ give me honour and praise me."

53-58. Inana, the child of Suen, put on the garment of royalty and girded herself in joy. She bedecked her forehead with terror and fearsome radiance. She arranged cornelian rosettes around her holy throat. She brandished the seven-headed šita weapon vigorously to her right and placed straps of lapis lazuli on her feet.

59-61. At dusk she came forth regally and stood in the street at the Gate of Wonder. She made an offering to An and addressed a prayer to him.

62-64. An, in delight at Inana, stepped forward and took his place. He filled the seat of honour of heaven.

65-69. (Inana announced:) "An, my father, I greet you! Lend your ear to my words. An has made me terrifying throughout heaven. Owing to you my word has no rival in heaven or on earth. At the limits of heaven are the silig weapon, the antibal and mansium emblems."

70-79. "To set the socle in position and make the throne and foundation firm, to carry the might of the šita weapon which bends like a mubum tree, to hold the ground with the sixfold yoke, to extend the thighs with the fourfold yoke, to pursue murderous raids and widespread miltary campaigns, to appear to those kings in the …… of heaven like moonlight, to shoot the arrow from the arm and fall on fields, orchards and forests like the tooth of the locust, to take the harrow to rebel lands, to remove the locks from their city gates so the doors stand open -- King An, you have indeed given me all this, and ……."
80-82. "You have placed me at the right hand of the king in order to destroy rebel lands: may he, with my aid, smash heads like a falcon in the foothills of the mountain, King An, and may I …… your name throughout the land like a thread."

83-88. "May he destroy the lands as a snake in a crevice. May he make them slither around like a saĝkal snake coming down from a mountain. May he establish control over the mountain, examine it and know its length. May he go out on the holy campaign of An and know its depth. I want to surpass the other deities, since the Anuna deities have ……."

89-95. "How can it be that the mountain did not fear me in heaven and on earth, that the mountain did not fear me, Inana, in heaven and on earth, that the mountain range of Ebiḫ, the mountain, did not fear me in heaven and on earth? Because it did not act appropriately on its own initiative, because it did not put its nose to the ground, because it did not rub its lips in the dust, may I fill my hand with the soaring mountain range and make it learn fear of me."

96-99. "Against its magnificent sides let me place magnificent battering rams, against its small sides let me place small battering rams. Let me storm it and start the 'game' of holy Inana. In the mountain range let me set up battle and prepare conflicts."

100-103. "Let me prepare arrows in the quiver. Let me …… slingstones with the rope. Let me begin the polishing of my lance. Let me prepare the throw-stick and the shield."

104-107. "Let me set fire to its thick forests. Let me take an axe to its evil-doing. Let me makeGibil, the purifier, do his work at its watercourses. Let me spread this terror through the inaccessible mountain range Aratta."

108-111. "Like a city which An has cursed, may it never be restored. Like a city at which Enlilhas frowned, may it never again lift its neck up. May the mountain observe (?) my conduct. May Ebiḫ give me honour and praise me."

112-115. An, the king of the deities, answered her: "My little one demands the destruction of this mountain -- what is she taking on? Inana demands the destruction of this mountain -- what is she taking on? She demands the destruction of this mountain -- what is she taking on?"

116-120. "It has poured fearsome terror on the abodes of the gods. It has spread fear among the holy dwellings of the Anuna deities. Its fearsomeness is terrible and weighs upon the Land. The mountain range's radiance is terrible and weighs upon all the lands. Its arrogance extends grandly to the centre of heaven."

121-126. "Fruit hangs in its flourishing gardens and luxuriance spreads forth. Its magnificent trees, a crown in the heavens, …… stand as a wonder to behold. In Ebiḫ …… lions are abundant under the canopy of trees and bright branches. It makes wild rams and stags freely abundant. It stands wild bulls in flourishing grass. Deer couple among the cypress trees of the mountain range."

127-130. "Its fearsomenness is terrible -- you cannot pass through. The mountain range's radiance is terrible -- maiden Inana, you cannot oppose it." Thus he spoke.

131-137. The mistress, in her rage and anger, opened the arsenal and pushed on the lapis lazuli gate (https://en.wikipedia.org/wiki/Ishtar_Gate). She brought out magnificent battle and called up a great storm. Holy Inana reached for the quiver. She raised a towering flood with evil silt. She stirred up an evil raging wind with potsherds.

138-143. My lady confronted the mountain range. She advanced step by step. She sharpened both edges of her dagger. She grabbed Ebiḫ's neck as if ripping up esparto grass. She pressed the dagger's teeth into its interior. She roared like thunder.

144-151. The rocks forming the body of Ebiḫ clattered down its flanks. From its sides and crevices great serpents spat venom. She damned its forests and cursed its trees. She killed its oak trees with drought. She poured fire on its flanks and made its smoke dense.The goddess established authority over the mountain. Holy Inana did as she wished.

152-159. She went to the mountain range of Ebiḫ and addressed it: "Mountain range, because of your elevation, because of your height, because of your attractiveness, because of your beauty, because of your wearing a holy garment, because of your reaching up to heaven, because you did not put your nose to the ground, because you did not rub your lips in the dust, I have killed you and brought you low."

160-165. "As with an elephant I have seized your tusks. As with a great wild bull I have brought you to the ground by your thick horns. As with a bull I have forced your great strength to the ground and pursued you savagely. I have made tears the norm in your eyes. I have placed laments in your heart. Birds of sorrow are building nests on these flanks."

166-170. For a second time, rejoicing in fearsome terror, she spoke out righteously: "My father Enlil has poured my great terror over the centre of the mountains. On my right side he has placed a weapon. On my left side a …… is placed. My anger, a harrow with great teeth, has torn the mountain apart."

171-175. "I have built a palace and done much more. I have put a throne in place and made its foundation firm. I have given the kurĝara cult performers a dagger and prod. I have given the gala cult performers ub and lilis drums. I have transformed the pilipili cult performers."

176-181. "In my victory I rushed towards the mountain. In my victory I rushed towards Ebiḫ, the mountain range. I went forward like a surging flood, and like rising water I overflowed the dam. I imposed my victory on the mountain. I imposed my victory on Ebiḫ."

182-183. For destroying Ebiḫ, great child of Suen, maiden Inana, be praised.

184. Nisaba be praised.

Divine Genealogy and Syncretisms

The earliest texts make no reference to An's origins. Later he is regarded as the son of Anšar and Kišar, as in the first millennium creation epic Enūma eliš (Tablet I, 11-14). In Sumerian texts of the third millennium the goddess Uraš is his consort; later this position was taken by Ki, the personification of earth, and in Akkadian texts by Antu, whose name is probably derived from his own.
An/Anu frequently receives the epithet "father of the gods," and many deities are described as his children in one context or another. Inscriptions from third-millennium Lagaš name An as the father of Gatumdug, Baba and Ningirsu. In later literary texts,AdadEnki/EaEnlilGirraNanna/SinNergal and Šara also appear as his sons, while goddesses referred to as his daughters include Inana/IštarNanayaNidaba,Ninisinna, Ninkarrak, Ninmug, Ninnibru, Ninsumun, Nungal and Nusku. An/Anu is also the head of the Annunaki, and created the demons Lamaštu, Asag and the Sebettu. In the epic Erra and Išum, Anu gives the Sebettu to Erra as weapons with which to massacre humans when their noise becomes irritating to him (Tablet I, 38ff).
When Enlil rose to equal or surpass An in authority, the functions of the two deities came to some extent to overlap. An was also sometimes equated with Amurru, and, in Seleucid Uruk, with Enmešara and Dumuzi.

Cult Places

Temples and shrines to An/Anu existed in various cities throughout Mesopotamian history. From the third millennium onwards he was worshipped, with some interruptions, together with Inana/Ištar at the é-an-na temple in Uruk, and in the Achaemenid and Seleucid periods at the new Reš temple with Antu.
Another important centre for his cult was Der, which, like Uruk, held the title "city of Anu". In Lagaš a temple to An was established by Gudea (ca. 2144-2124 BCE), while Ur-Namma (ca. 2112-2095 BCE) built a garden and shrine for him at Ur. An also had a "seat" in the main temple of Babylon, Esagil, and received offerings at NippurSippar and Kish. At Assur a double temple for Anu and Adad, é-me-lám-an-na, was built during the Middle Assyrian period (ca. 1350-1050 BCE) and restored by subsequent rulers including Tiglath-Pileser I.

Time Periods Attested

The earliest appearances of An as a specific deity are difficult to identify precisely, due to the multiple readings possible for the sign AN. However, by the mid-third millennium he is definitely attested in the Fara god-list, and in the name of the 27th-century king of Ur, Mesanepada ("Young man, chosen by An"), who also dedicated a bead "to the god An, his lord" (Frayne 2008: E1.13.5.1). In the following centuries cultic activity for An/Anu is attested at Uruk and Nippur, and he begins to occur in royal titles: Lugalzagesi (ca. 2375-50 BCE) and Sargon I (ca. 2334-2279 BCE) both call themselves his priests.
From the second millennium onwards An/Anu is mentioned regularly in literary texts, inscriptions and personal names, although rarely as the central figure - he seems to have always been regarded as rather remote from human affairs. From the Old Babylonian period (ca. 2000-1595 BCE) a Sumerian prayer to An asks him to protect the kingship of Rim-Sin, king of Ur (ETCSL 2.6.9.3) and several royal hymns to An survive (ETCSL 2.4.4.5, an unfortunately fragmentary adab to An for Šu-SuenETCSL 2.5.5.3, an adab to An for Lipit-IštarETCSL 2.5.6.5, an adab to An for Ur-Ninurta).
At around the same time, Anu features for the first time in Assyrian royal inscriptions; Šamši-Adad I (ca. 1813-1781 BCE) boasts that Anu and Enlil called him to greatness (Grayson 1987: A.0.39.1. The god Aššur always retained his pre-eminent position in the Assyrian pantheon, but later kings also sometimes invoked Anu as a source of support or legitimacy.
Sumerian and Akkadian mythological texts portray An/Anu as king and father of the gods. The Old Babylonian composition Gilgameš, Enkidu and the Netherworld (ETCSL 1.8.1.4) refers to the primeval division of the universe in which An received the heavens (lines 11-12), and we see him ruling from here in the flood poem AtrahasisInana/Ištar, set upon killing Gilgameš, forcefully persuades her father to hand over the bull of heaven in the Old Babylonian poem Gilgameš and the Bull of Heaven (ETCSL 1.8.1.2), as well as in the first-millennium Epic of Gilgameš (Tablet VI, lines 92ff). In Enūma eliš Anu turns back in fear from Tiamat (Tablet II, lines 105-6), paving the way for Marduk's triumph and elevation above him which characterises Babylonian literature and religious practice in the late second and early first millennium. However, during the fifth century BCE Anu's cult enjoyed a revival at Uruk, and ritual texts describing the involvement of his statue in the local akitu festival survive from the Seleucid period (e.g., TCL 6, 39TCL 6, 40BRM 4, 07).

Iconography

There are no certain anthropomorphic representations of An/Anu. His symbol is a horned crown, sometimes shown resting on a throne (see below). His animal is the bull.

Name and Spellings

Sumerian an means "heaven, sky", and An can therefore be seen as the personified heavens. The cuneiform sign AN also has the value DINGIR, 'god' (Akkadian ilu(m)), and is used as the determinative for deities, yet in Sumerian An's name is never written with the divine determinative. In Akkadian he is Anu, written logographically as dAN, or spelled syllabically, e.g. da-nu(m). The logogramd60 is also a learned writing for Anu.

Written forms:
Sumerian: an; Akkadian: da-nu, da-num, an-nu, d60
Normalised forms:
An, Anu(m)

Source Cited: 
http://oracc.museum.upenn.edu/amgg/listofdeities/an/ 
http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.3.2#                   

Saturday, November 21, 2015

Hauling Ass



Parker's Piece
From Cambridge Reveiw May 1891 by James Kenneth Stephen


To see good Tennis! what diviner joy
Can fill our leisure, or minds employ?
Not Sylvia's self is more supremely fair,
Than balls that hurtle through the conscious air.
Not Stella's form instinct the truer grace
Than Lambert's rackt poised to win the chase.
Not Chloe's harp more native to the ear,
Than the tense strings which smite the flying sphere.


When Lambert boasts the superhuman force,
Or split the echoing grille without remorse;
When Harraine, as graceful as of yore,
Wins better than a yard, upon the floor;
When Alfted's ringing cheer proclaims success,
Or Saunders volleys in resistlessness;
When Heathcote's service makes the dedans ring,
With just applause, and own its honored king;
When Pettitt's prowess all our zeal awoke
Till high Olympus shuddered at the stroke;
Or when, receiving thirty and the floor,
The novice serves a dozen faults or more;
Or some plump don, perspiring and profane,
Assails the roof and breaks the exalted pan;
When vantage, five games all, the door is called,
And Europe pauses, breathless and appalled,
Till lo! the ball by cunning hand caressed
Finds in the winning gallery a nest;
These are the moments, this the bliss supreme,
Which makes the artist's joy, the poet's dream.


Let cricketers await the tardy sun,
Break one another's shins and call it fun;
Let Scotia's golfer's through the affrighted land
With crooked knee and glaring eyeball stand;
Let fooball rowdies show their straining thews,
And tell their triumphs to a mud-stained Muse;
Let indiarubber pellets dance on grass
Where female arts the ruder sex surpass;
Let other people play at other things;
The king of games is still the game of kings.



In the last analysis all education is self-education. With an interested response by the learner to what is presented by teacher or book, with the will to learn, and with the curiosity to solve the problems that confront and challenge one who would become educated, one may find the mastery of any subject an interesting adventure.


Alas! how few know how to go about it. The average learner, despite his early resolution to "grind out" his tasks, is soon in a state of bewilderment because he has unconsciously failed to make the right start. The time was, not so long ago, that education was assumed to consist of memorizing a textbook. Were that the whole story, all that would be required would be to spread before the learner a series of facts, figures, rules, and formulas. Memorize these and one might pose as a learned person. Psychologists have shown us the fallacies of this method of study.


Such an education utterly neglects to train the thinking faculties or to prepare the learner to utilize in any practical way what he has acquired. It would be well, then, before he enters upon the study of any one subject, for the learner to take serious heed as to how he should conduct this study. In other words, he should first learn the simple fundamentals of teaching.


It is equally important that the subjects should be presented in a sound pedagogical manner. Here, too, modern psychology has been called into play. All learning, we are told, depends on the proper stimuli and responses. Without creative interest and the correlation of subject with vital, everyday problems there is no educational gain. The reactions that result in a satisfying response are retained, while those that are disturbing will not be retained or used. Thus the educative process is too often a matter of trail and error. Those who have prepared the lessons in this section of the blog have had all this in mind. All the problems presented are related to practical experience; and in working them out the learner should find the incentive of interest, should be stimulated by satisfying responses to progress in the mastery of successive steps, and should discover his thinking power to be growing.


Association of Ideas.


On the contrary, in our trial-and-error activity, as response that is annoying will hinder the learning. One tries to learn how to drive an automobile. On the first trial he may have an accident due to a mistake in shifting gears. This discourages him and perhaps results in his giving up further trial. If, however, on a second trial he avoids his earlier error, the result is so satisfying that he has an incentive to go on in his learning. Here it is shown that in learning we shall advance faster if our responses are not accompanied by annoyances and if we persist in our trials.


It is of great assistance in learning if we have two or more simultaneous reactions to a given stimulus, provided these reactions have some association. This is called "the association of ideas." When a child sees its first automobile and comes to associate the name with the carriage, as well as how he or she felt and what he or she saw on the ride. Later learning in this blog study that the word "automobile" comes from the two Latin words meaning "self" and "moving." It is of great assistance in learning to have in the mind as many associations as possible.


In this association method lies the secret of successful memorizing. The more associations we establish with a given idea, the more likely it is that one at least of these will come to mind when we wish to recall the original idea, and with this will come back to mind the idea itself. So when we wish to memorize anything we should build up associations. Take, for example the rule of capital letters in the title of a composition. Let the letter C of the word capital stand for conjunctions, A for articles, and P for prepositions. When you wish to recall the rule, it ought to come to mind: "In the title of a composition, capitalize all words except conjunctions, articles, and prepositions."


This leads us to consider the old-time method of learning. It was customary to receive a daily assignment of subject matter in a book, which was to be memorized and then recited from memory. The incentive of interest was missing. But its worst feature was the lack of any practical application of each lesson. As a result the pupil found later on that he could not apply his rules. Moreover, the chances were against his even recalling the rules. Had he begun, for example, by actually working out a practical problem such as measuring the area of a floor or Wall, and then deriving the rule from the experiment, the rule would be more permanently fixed, and he would know how to resolve similar problems.


Practical Applications


The Will To Learn. Now that we have outlined the process by which learning is accomplished, it will be well to make practical application of these ideas to the problem of study.


First of all must be answered the question: have you the will, the determination, to study? Without this motive power you will get nowhere.


Cultivating Concentration. Can you concentrate? Will-power may be a great aid to concentration, but if you haven't the ability to shut out from your mind whatever distracts the attention, you will be seriously handicapped in studying. However, if you are in earnest you can accomplish a great deal in cultivating concentration. Avoid the easy chair; sit at a table, with paper and pencil to make notes. An active pencil makes for an active mind.


Avoid Fatigue. Do not work too long at one time. Take time to think it over. An hour a day, provided there is some definite accomplishment, and also provided the work is continued regularly day by day, is better than longer sessions at less frequent intervals. Keeping consistently at your study is what counts.


Divide Your Time. Hold your interest by dividing your time between two subjects, as between grammar and vocabulary work. At first, however, it may be well to devote most of the time to mastering the tools of power and progress. This advice will be especially applicable if you have not had the advantage of school training in learning to use these tools.




Charge the carry with the "Hi" Tech of introduction a gentle appeal to a heavy Handler,
in the count on the board to the supply access is the straight Up on the cork to product,
in the stimulation of the evaluation has not the Had been in Deed to the talk of Hand Concept,
as the addition to the subtraction divides on the Counter of the lay to that table of Loft.


The denial of the letter in the Write of the test on the Rider in the Arena of Event,
breaking down the object to three Primal phases as the Horse is of character condition,
on the breast of the limb to that Hoof is a great beast to Wild on brushing the pardon,
as the text in Application is of the knew it is still in the Consider of every singled Step.


A Canter X Halt C track Left to cross the Dimension on the Understanding of the barrel,
that straight line to the Collection is in the Act of the flavor to bend the Haunch in power,
the play to the push off originally kicked on the Tile of the dirt set to the pad of clarity,
the cogs of the shoe are drilled in most for grip as the slick in the Rein is asking Impulsion.


On the Rockets read dare to the Ignitions of Keyed is the factor that the Life Itself had Tolled,
to vibrate with the recording as the groovy ink on lather is the Sweat of stick or slip,
the gear of comprehension leaves the Calendar Years to last the echo with familiar dark,
towards the March on stealth of portion recognition is Vastly dropped as the letter Heads.


Nest in the arm of setting to Hip is than the hopper on the boil of the simple tack,
complex in curtain as blinking will enhance the quick to the Think of the rider on the prance,
an aspect Idea with original send is in And of the identification of the print to the tale,
grooming for the barn in the stability of stake is a Snubbing Post on the concreted depth for choice.


To not counter good footing in the art of Short is to be of the measure that B.D.S.M. is lease art,
as a picture touches same in invoking of the stimulation does not the Painter communicate a brain,
fork the bench Seat with candor of silence that the eyes of the sake will Mind coat to the Cycle,
as a tunnel is of Measurement to the scale of the dig is the tube not a Train in the view of the sign.


The yield of a Proverb is the transaction of the gear to the level of the Phrase on the Herd,
a nurture with The Ice in process melts but at the temperature of starch it burns the Blind,
a Polo to the tongue is the anchor of the boast to take the tempest rising is it daring on the file,
sure the stuck can bring to Fact the file after been rather conduction is the Elemental of the Flame of Fire.


Either in the equal of the School tub of sort or is the Moth the butterfly before the wings at gift,
molten is the Hem of say to Cocoon on the Film for in the landing of the Moon is that Flag a smile,
the completion of the Purchase that mold to setting Sun branch the gallantry for the shadow is of mile,
round to circle on the forward Action of the store as the Milky Way is barking the stars are often stairs.


One enormous safety to spring the wealth Discover the reach to the farther is knowing of the Climb,
ladder with a structure the design is sailing Time with Ages as the spice to flavor of the Seer,
bell the Sage a route to came than in The Faster key heard that Humanity is caging the morals of the dust,
shower watch with thimbles that thread gone to Needle than shall the spool be pulled or offered as a but.


Punctuation, the Lubricating Agent


IN THE CONVEYANCE OF THOUGHT in writing or print punctuation is of prime importance. It makes clear expression and correct understanding. It is as necessary, though not as natural, as the pauses and vocal inflections with which every normal person punctuates ordinary conversation.


Writer and reader may be likened to a motor-car driver and his guest on a sight-seeing ride. The driver would wish the sights to be seen in their most interesting aspect, and correctly valued. He would want the journey to be smooth, without unpleasant abruptness and confusion to distract attention from the main objective. And he himself, at the wheel, would accept the guidance and control of traffic signals: the green, like a comma, bidding him go ahead but watch the crossing; and the red like a period, saying "Stop!"
Punctuation should unobtrusively smooth the way for the passing of mind-pictures drawn by the writer in words and sentences.


Punctuation, Lubrication


But since by itself punctuation draws no pictures, conveys no thought, it should be used sparingly and with artful simplicity. Like the salt in well-seasoned food, it should be effective but not too evident. It should be no more obtrusive that the oil in an axle bearing--but equally useful in producing smooth progress.


The function of punctuation is not to ease the shock of involved construction and furnish an alibi for the writer's laziness or lack or craftsmanship, but to CONTRIBUTE TO THE FLOW of properly co-ordinated elements of expression.



Skill in punctuating is an essential part of a writer's equipment. His product takes on character and expresses personality , in a manner pleasing or otherwise, according to the use he makes of his tools: logic, sequence, words, sentence construction, paragraphing, and punctuation. Simplicity and clearness should be his aim.

Thursday, October 24, 2013

Telephone ~ by James Blunt


Telephone by James Blunt

Next to your chest like a locket
I on vibrate in your pocket
You've got it in your hand everywhere you go
Up close to your mouth when your voice is low
You think how if I ever get busted
By another mean no matter what the cost is
We're inseparable, disconnectable
Without me you never go too far

I just wanna be your telephone
Keep me on
24/7 365 days
Think about all the time we could waste
I just wanna be your telephone
Never let me go
I know every dirty secret that you keep
Crazy as shit that no one sees

Ooh Oh Oh Ooh Ooh Ooh
Ooh Oh Oh Ooh Ooh
Ooh Oh Oh Ooh Ooh Ooh
Ooh Oh Oh Ooh Ooh

Never would have to be jealous
When you're talking to all of those fellas
Cos I'm the only one that's ever gonna be
So well acquainted with your anatomy
Like a shoulder to cry on
I'm the one thing you rely on
It's like a drug
I'm so in love
Never let anyone break us up

I just wanna be your telephone
Keep me on
24/7 365 days
Think about all the time we could waste
I just wanna be your telephone
Never let me go
I know every dirty secret that you keep
Crazy as shit that no one sees

Ooh Oh Oh Ooh Ooh Ooh
Ooh Oh Oh Ooh Ooh
Ooh Oh Oh Ooh Ooh Ooh
Ooh Oh Oh Ooh Ooh

So here comes the comma,
Guess I better sum up
I'll never be what you need
Cos you love that toy
More than this boy

Charge me on, turn me on
I love it when you use me
All night long

Charge me on, turn me on
I love it when you use me
All night long

Charge me on, turn me on
I love it when you use me
All night long
Charge me on, turn me on
I love it when you use me
Use me (Charge me on)

I just wanna be your telephone
Keep me on
24/7 365 days
Think about all the time we could waste
I just wanna be your telephone
Never let me go
I know every dirty secret that you keep
Crazy as shit that no one sees

Charge me on, (I just wanna be your telephone) turn me on
I love it when you use me
All night long
Charge me on, turn me on
I love it when you use me
All night long

Charge me on, (I just wanna be your telephone) turn me on
I love it when you use me
All night long
Charge me on, turn me on
I love it when you use me
Use me
Charge me on, turn me on
I love it when you use me all night long.



Read more: James Blunt - Telephone Lyrics | MetroLyrics 

Wednesday, August 12, 2015

*Heart Of Oaks Books ~ The An`d



Eight spake a Wheel for Mat,
tumbler rote tary,
a bile thrust the Whistle Must owe what of Thrush Perfume,

     said of a bald Win bloom!!

Treat A Talk bough limb Burr,
anxious NOT at Storm,
sigh clone Virtue Ram bowl`d Pour`N,
odd Tell amongst dye corn,

     State of Discern Meant!!

Teak an Gush stream River steam oh Volcanic cream,
Molt Ten Rock the Big EST trot Posting with a Shin.

Took Snot to CRY a Broad Mane Stork,
a Horse at Rabbit seek,
too Bounce the Know stride Grid work adorn An ride until its shore.

     Per Form a Statute!!

TARK - 'Heart of Oak Books' page 68

*THE MOUSE AND THE LION


     A Mouse ran by chance into the mouth of a 
Lion who lay asleep.

     The Lion got up, and was just going to eat
him, when the poor Mouse asked to be let
go, saying, " If I am let go, I shall not forget
you."

     So, with a smile the Lion let him go.

     Soon the Lion was saved by the Mouse, who
did not forget him ; for when some men had
caught him, and had tied him with ropes to a 
tree, the Mouse heard him roar, and came and 
gnawed the ropes, and let the Lion go, saying,
" You smiled at me once, as if I could not do you
any good turn ; but now, you see, it is you who
cannot forget me."


*NOTES.


     THE text of the melodies is chosen from Mother Goose collections in Har-
vard College Library.   One of the most prolific sources, of course, has been
" The Nursery Rhymes of England, chosen principally from Oral Tradition,
edited by James Orchard Halliwell, Esq."   In the preface to the first edition,
printed for the Percy Society, London, 1842 the editor says, " If we had
an creditable sources of information, it would be a subject worthy of in-
vestigation to ascertain the origin of the popularity of these national nursery
melodies ; but, like most other branches of popular literature and traditional
anecdotes, their history is wrapped up in great obscurity.   We can ascertain
that they have been current in our nurseries for nearly two centuries, in all
parts of England, under forms very slightly differing from each other ; but
more than this we know not.

(continue reading on page 105)


THE HEART OF OAK BOOKS
edited by Charles Eliot Norton
First Book
Ryhmes, Jingles, and Fables
revised edition illustrated

D. C. Heath & Co., Publishers
Boston ~ New York ~ Chicago

Copyright, 1895 1902,
by Charles Eliot Norton.

XI

117


{In Constitution}