Deadly Seven is a combination of monologues and ‘light’ script engagement of a psychologist with her seven clients, who each represent a deadly sin. Once the psychologist realises she lacks control over each of her clients’ lives, she decides to put an end to their madness. All characters represent an obsession which ultimately destroys them; leading to their deaths.

ESCAPECOME, shall we go, my comrade, from this denWhere falsehood reigns and we have dallied long?Exchange the curious vanities of menFor roads of freedom and for ships of song? We came as strangers, came to learn and look,To hear their music, drink the wine they gave.Now let us hence again; the happy brookShall quench our thirst, our music be the wave. Come! they are feasting, let us steal away.Beyond the doors the night awaits us, sweet.To-morrow we shall see the break of day,And goat-herds’ pipes shall lead our roaming feet. TO EVE IN TEARSYOU laughed, and all the fountains of the EastLeapt up to Heaven with their diamond rainTo hang in light, and when your laughter ceasedDropped shivered arrows to the ground again. You laughed, and from the belfries of the earthThe music rippled like a shaken pool;And listless banners at the breeze of mirthWere stirred in harbours suddenly made cool. You wept, and all the music of the air—As when a hand is laid upon a bell—Was stilled, and Dryads of the tossing hairCrept back abashed within the secret dell. MARIANA IN THE NORTHALL her youth is gone, her beautiful youth outworn,Daughter of tarn and tor, the moors that were once her homeNo longer know her step on the upland tracks forlornWhere she was wont to roam. All her hounds are dead, her beautiful hounds are dead,That paced beside the hoofs of her high and nimble horse,Or streaked in lean pursuit of the tawny hare that fledOut of the yellow gorse. All her lovers have passed, her beautiful lovers have passed,The young and eager men that fought for her arrogant hand,And the only voice which endures to mourn for her at the lastIs the voice of the lonely land. SORROW OF DEPARTURE. For D.HE sat among the shadows lost,And heard the careless voice speak onOf life when he was gone from home,Of days that he had made his own,Familiar schemes that he had known,And dates that he had cherished mostAs star-points in the year to come,And he was suddenly alone,Thinking (not bitterly,But with a grave regret) that heWas in that room a ghost. He sat among the shades apart,The careless voice he scarcely heard.In that arrested hour there stirredShy birds of beauty in his heart. The clouds of March he would not seeAcross the sky race royally,Nor yet the drift of daffodilHe planted with so glad a hand,Nor yet the loveliness he plannedFor summer’s sequence to fulfil,Nor trace upon the hillThe annual waking of the land,Nor meditative standTo watch the turning of the mill. He would not pause above the WealdWith twilight falling dim,And mark the chequer-board of field,The water gleaming like a shield,The oast-house in the elms concealed,Nor see, from heaven’s chalice-rim,The vintaged sunset brim,Nor yet the high, suspended starHanging eternally afar. These things would be, but not for him. At summer noon he would not lieOne with his cutter’s rise and dip,Free with the wind and sea and sky,And watch the dappled waves go by,The sea-gulls scream and slip;White sails, white birds, white clouds, white foam,White cliffs that curled the love of homeAround him like a whip....He would not see that summer noonFade into dusk from light,While he on shifting waters brightSailed idly on, beneath the moonClimbing the dome of night. This was his dream of happy thingsThat he had loved through many springs, And never more might know.But man must pass the shrouded gateCompanioned by his secret fate,And he must lonely go,And none can help or understand,For other men may touch his hand,But none the soul below.

AT the east end of the choir aisle of the Cathedral there is a portion of the wall which is possibly the oldest piece of masonry in Oxford, for it is thought to be a part of the original Church of St. Frideswyde, on whose site the Cathedral Church of Christ (to give its full title) now stands. Even so it is not possible to speak with historical certainty of the saint or of the date of her Church, which was built for her by her father, so the legend says, when she took the veil; though the year 740 may be provisionally accepted as the last year of her life. St. Frideswyde's was a conventual Church, with a Priory attached, and both were burnt down in 1002, but rebuilt by Ethelred. How much of his handiwork survives in the present structure it is not easy to de-termine; but the Norman builders of the twelfth century effected, at any rate, such a transformation that no suggestion of Saxon architecture is obtruded. Their work went on for some twenty years, under the supervision of the then Prior, Robert of Cricklade, and the Church was consecrated anew in 1180. The main features of the interior—the massive pillars and arches—are substantially the same to-day as the builders left them then. THIS BOOK, is not intended to compete with any existing guides to Oxford: it is not a guide-book in any formal or exhaustive sense. Its purpose is to shew forth the chief beauties of the University and City, as they have ap-peared to several artists; with such a running commentary as may explain the pictures, and may indicate whatever is most interesting in connection with the scenes which they represent. Slight as the notes are, there has been no sacrifice, it is believed, of accuracy. The principal facts have been derived from Alexander Chalmers' History of the Colleges, Halls, and Public Buildings of the University of Oxford, from Mr. Lang's Oxford, and from the Oxford and its Colleges of Mr. J. Wells. The illustrations, with the exception of six only, which are derived from Ackermann's Oxford, are reproduced from the paintings of living artists, mostly by Mr. W. Matthison, the others by Mrs. C. R. Walton, Walter S. S. Tyrwhitt, Mr. Bayzant, and Miss E. S. Cheesewright.

TRAVELERS who go into Scotland take a great interest in visiting, among other places, a certain room in the ruins of an old palace, where Queen Mary was born. Queen Mary was very beautiful, but she was very unfortunate and unhappy. Every body takes a strong interest in her story, and this interest attaches, in some degree, to the room where her sad and sorrowful life was begun.??The palace is near a little village called Linlithgow. The village has but one long street, which consists of ancient stone houses. North of it is a little lake, or rather pond: they call it, in Scotland, a loch. The palace is between the village and the loch; it is upon a beautiful swell of land which projects out into the water. There is a very small island in the middle of the loch and the shores are bordered with fertile fields. The palace, when entire, was square, with an open space or court in the center. There was a beautiful stone fountain in the center of this court, and an arched gateway through which horsemen and carriages could ride in. The doors of entrance into the palace were on the inside of the court.??The palace is now in ruins. A troop of soldiers came to it one day in time of war, after Mary and her mother had left it, and spent the night there: they spread straw over the floors to sleep upon. In the morning, when they went away, they wantonly set the straw on fire, and left it burning, and thus the palace was destroyed. Some of the lower floors were of stone; but all the upper floors and the roof were burned, and all the wood-work of the rooms, and the doors and window-frames. Since then the palace has never been repaired, but remains a melancholy pile of ruins.??The room where Mary was born had a stone floor. The rubbish which has fallen from above has covered it with a sort of soil, and grass and weeds grow up all over it. It is a very melancholy sight to see.

SOME men are renowned in history on account of the extraordinary powers and capacities which they exhibited in the course of their career, or the intrinsic greatness of the deeds which they performed. Others, without having really achieved any thing in itself very great or wonderful, have become widely known to mankind by reason of the vast consequences which, in the subsequent course of events, resulted from their doings. Men of this latter class are conspicuous rather than great. From among thousands of other men equally exalted in character with themselves, they are brought out prominently to the notice of mankind only in consequence of the strong light reflected, by great events subsequently occurring, back upon the position where they happened to stand.??The celebrity of Romulus seems to be of this latter kind. He founded a city. A thousand other men have founded cities; and in doing their work have evinced perhaps as much courage, sagacity, and mental power as Romulus displayed. ?The city of Romulus, however, became in the end the queen and mistress of the world. It rose to so exalted a position of influence and power, and retained its ascendency so long, that now for twenty centuries every civilized nation in the western world have felt a strong interest in every thing pertaining to its history, and have been accustomed to look back with special curiosity to the circumstances of its origin. ??In consequence of this it has happened that though Romulus, in his actual day, performed no very great exploits, and enjoyed no pre-eminence above the thousand other half-savage chieftains of his class, whose names have been long forgotten, and very probably while he lived never dreamed of any extended fame, yet so brilliant is the illumination which the subsequent events of history have shed upon his position and his doings, that his name and the incidents of his life have been brought out very conspicuously to view, and attract very strongly the attention of mankind.??The history of Rome is usually made to begin with the story of ?neas. In order that the reader may understand in what light that romantic tale is to be re-garded, it is necessary to premise some statements in respect to the general condition of society in ancient days, and to the nature of the strange narrations, circulated in those early periods among mankind, out of which in later ages, when the art of writing came to be introduced, learned men compiled and recorded what they termed history.

AS you open this book you will probably ask, "What is a golden deed?"?Let me tell you. It is the doing of something for somebody else doing it without thought of self, without thought of reward, fearlessly, heroically, and because it is a duty.??Such a deed is possible to you, to me, to everybody. It is frequently performed without forethought or definite intention. It is the spontaneous manifestation of nobility, somewhere, of mind or heart. It may consist merely in the doing of some kind and helpful service at home or at school. It may be an unexpected test of heroism a warning of danger, a saving of somebody's life. It may be an act of benevolence, or a series of such acts, world-wide in application and results.??This little volume is only a book of samples. Here are specimens of golden deeds of various kinds and of different degrees of merit, ranging from the unpremeditated saving of a railroad train to the great humanitarian movement which carries blessings to all mankind. To attempt to tell of every such deed, or of every one that is eminently worthy, would fill a multitude of books. ??The, examples which I have chosen are such only as have occurred on American soil, or have been performed by Americans, thus distinguishing the volume from Miss Charlotte Yonge's "Book of Golden Deeds," published for English readers fifty years ago. While some of these narratives may have the appearance of romance, yet they are all believed to be true, and in most cases the real name of the hero, or of the lover of humanity, is given.??Instances of doing and daring have always a fascination for young people, and when to these is added the idea of a noble underlying motive the lessons taught by them cannot fail to be beneficial. ?

Descent Into Hell is a novel written by Charles Williams, first published in 1937. Williams is less well known than his fellow Inklings, such as C. S. Lewis and J. R. R. Tolkien. Like some of them, however, he wrote a series of novels which combine elements of fantasy fiction and Christian symbolism. Forgoing the detective fiction style of most of his earlier supernatural novels, most of the story's action is spiritual or psychological in nature. It fits the "theological thriller" description sometimes given to his works. For this reason Descent was initially rejected by publishers, though T. S. Eliot's publishing house Faber and Faberwould eventually pick up the novel, as Eliot admired Williams's work, and, though he did not like Descent Into Hell as well as the earlier novels, desired to see it printed.SHORT SUMMARY: The action takes place in Battle Hill, outside London, amidst the townspeople's staging of a new play by Peter Stanhope. The hill seems to reside at the crux of time, as characters from the past appear, and perhaps at a doorway to the beyond, as characters are alternately summoned heavenwards or descend into hell. Pauline Anstruther, the heroine of the novel, lives in fear of meeting her own doppelganger, which has appeared to her throughout her life. But Stanhope, in an action central to the author's own theology, takes the burden of her fears upon himself—Williams called this The Doctrine of Substituted Love—and enables Pauline, at long last, to face her true self. Williams drew this idea from the biblical verse, "Ye shall bear one another's burdens" And so Stanhope does take the weight, with no surreptitious motive, in the most affecting scene in the novel. And Pauline, liberated, is able to accept truth.On the other hand, Lawrence Wentworth, a local historian, finding his desire for Adela Hunt to be unrequited, falls in love instead with a spirit form of Adela, which seems to represent a kind of extreme self-love on his part. As he isolates himself more and more with this insubstantial figure, and dreams of descending a silver rope into a dark pit, Wentworth begins the descent into Hell.HARROWING of HELL: "Christ in Limbo" and "Descent into Hell" redirect here. For the novel by Charles Williams, see Descent into Hell (novel). For the 8th-century Anglo-Saxon liturgical play, see Harrowing of Hell (drama).

KING CHARLES THE FIRST was born in Scotland. It may perhaps surprise the reader that an English king should be born in Scotland. The explanation is this:??They who have read the history of Mary Queen of Scots, will remember that it was the great end and aim of her life to unite the crowns of England and Scotland in her own family. Queen Elizabeth was then Queen of England. She lived and died unmarried. Queen Mary and a young man named Lord Darnley were the next heirs. It was uncertain which of the two had the strongest claim. To prevent a dispute, by uniting these claims, Mary made Darnley her husband. ??They had it son, who, after the death of his father and mother, was acknowledged to be the heir to the English throne, whenever Elizabeth's life should end. In the meantime he remained King of Scotland. His name was James. He married a princess of Denmark; and his child, who afterward was King Charles the First of England, was born before he left his native realm.

L?sa?i atunci trufia la o parte, C?ci de b?rba?i trufia ne desparte. ?i m?inile, duioase ?i supuse, ?n slujba lor pe veci s? fie puse. ?i so?ul meu, de ?ndat? ce ar vrea, ?n m?na lui mi a? pune m?na mea. Then vail your stomachs, for it is no boot,And place your hands below your husband’s foot: In token of which duty, if he please, My hand is ready; may it do him ease.

Indezirabilii, publicat sub egida Institutului de Istorie ?George Bari?iu“ al Academiei Rom?ne, scoate la lumin? informa?ii pu?in cunoscute despre exodul etnicilor evrei, rom?ni, ru?i ?i ucraineni din URSS ?n Rom?nia.Cauzele, mijloacele emigr?rii, reac?ia autorit??ilor, a popula?iei autohtone ?i a organiza?iilor interna?ionale, fenomenele conexe sunt relevate ?n contextul profundelor transform?ri sociale ?i politice din perioada 1919-1939. Prezentarea unor texte scrise de ?i despre emigran?i ofer? detalii asupra atrocit??ilor comise de regimul sovietic, a modului ?n care au fost percepu?i ?i a celui ?n care au perceput indezirabilii statul na?ional unitar rom?n.Fragment din subsec?iunea ?Trecerea Nistrului ?n ambele sensuri: motive ?i consecin?e“Unul din efectele masacrelor de la Nistru din lunile februarie-martie 1932 ?i ale noului val de refugia?i din RASS Moldoveneasc? asupra opiniei publice din Rom?nia a constat ?n exprimarea pozi?iei fa?? de evenimentele tragice ?n publica?ii. Jurnali?tii ?i cercet?torii nu s-au limitat la analiza evenimentelor, ci au publicat o serie ?ntreag? de materiale despre istoria regiunii transnistrene ?i a rom?nilor de acolo. De exemplu, potrivit lui Pamfil ?eicaru, amplificarea represiunilor din URSS reprezenta unul din aspectele luptei ?mpotriva tradi?iei (familia, p?m?ntul, religia), iar rom?nii transnistreni – un bastion de ?nd?r?tnic? rezisten?? a tradi?iei. ?n fapt, purificarea regiunii transnistrene, echivala cu desfiin?area pseudo-autonomiei moldovene?ti, iar dispari?ia entit??ii intra ?n linia necesit??ilor de via?? ale centraliz?rii Moscovei, trec?nd peste particularit??ile provinciale. Motivele extermin?rii sunt rezumate ?n finalul analizei: ?Moldovenii n-au fost buni, n-au slujit scopurilor pentru care li se d?duse chiar ?i titlul de Republic? Moldoveneasc?, dispari?ia lor a ap?rut ca o porunc? nivelatoare a standardului na?ional conceput de Stalin. ?i de pe p?m?nturile unde tr?iesc de veacuri, de pe malurile Nistrului, sunt porni?i ?n dep?rt?rile pustii ?i ?nghe?ate ale Siberiei. Drumul lung ?i greu, foamea, bolile, le va tot ?mpu?ina num?rul, p?n? ce nu va mai r?m?ne niciunul din neamul blestemat al moldovenilor, ace?ti ?nd?r?tnici adversari ai uniformiz?rii staliniste. De-a lungul Rusiei ro?ii (tot at?t de milostiv? ca ?i Rusia ?arist?) mormintele lor vor ?nsemna drumul crucific?rii moldave. ?i ieri ?i azi Pohod na Sibir! Numai imbecilii ??i ?nchipuie c? esen?a na?iilor se schimb? prin revolu?ii“. La 23 martie 1932, sub impresia cazurilor, individuale sau de grup, aproape zilnice, de ?mpu?care a ??ranilor rom?ni care ?ncercau s? p?trund? din Transnistria ?n Rom?nia, Pamfil ?eicaru dezvolta ideea de standardizare spiritual? prin represiune masiv?, exterminatorie, ?ntr-un articol cu accente directe antiminoritare ?i indirecte antiguvernamentale. Raportat la incapacitatea sau imposibilitatea opririi crimelor de la frontiera sovieto-rom?n?, directorul Curentului propunea efectuarea unui schimb de popula?ie cu URSS, mediat de Societatea Na?iunilor: ?[…] exact ?n propor?ia numeric? a moldovenilor de peste Nistru ce ni s-ar trimite, am expedia comuni?ti ruteni, oameni converti?i ce nu ar mai necesita at?ta trud? uciga?? c?te sunt constr?nse autorit??ile sovietice s? fac?“. O critic? explicit? viza rolul activ pe care ar fi trebuit s?-l joace Societatea Na?iunilor: ?Un mijloc foarte simplu de a curma un asasinat, un semn de prezen?? uman? a institu?iei de asisten?? a popoarelor, de activ? prezen?? a Societ??ii Na?iunilor“. Trebuie men?ionat ?ns? faptul c?, ?ntr-un articol ulterior, se consemna sprijinul acordat de A. ?ulghin, reprezentantul ucrainean la Geneva, delega?iei Rom?niei, care a cerut condamnarea masacrelor de la Nistru ?n format multilateral. Mai mult dec?t at?t, putem observa c? ucrainenii sunt men?iona?i pe l?ng? etnicii rom?ni ca victime ale atrocit??ilor: ?Masacrele s-au repetat, ??ranii au fost ?mpu?ca?i f?r? mil?, rom?ni ?i ucraineni laolalt?“.

The period included in the reigns of Nero, Galba, Otho, Vitellius, and Vespasian, was remarkable for two memorable events in the annals of ecclesiastical history; the first persecution of the Christian Church by the sixth Roman sovereign, and the dissolution of the Jewish polity by Titus. The destruction of Jerusalem was stupendous, not only as an act of divine wrath, but as being the proximate cause of the dispersion of a whole nation, upon which a long series of sorrow, spoliation, and oppression lighted, in consequence of the curse the Jews had invoked, when in reply to the remonstrances of Pilate they had cried out, “His blood be upon us and our children.” The church below, represented in Scripture as a type of the heavenly Jerusalem above, and having its seat then in the doomed city, was not to continue there, lest the native Jews composing it should gather round them a people of their own nation, in a place destined to remain desolate till the time when the dispersed of Israel should be converted, and rebuild their city and temple. The city bearing the ancient name of Jerusalem does not indeed occupy the same site, being built round the sacred spot where the garden once stood, in which a mortal sepulchre received the lifeless form of the Saviour of the world. But happier times seem dawning on the dispersed of Judea. Our own days have seen the foundations of a Jewish Christian church laid in Jerusalem; our Queen Victoria and the King of Prussia united to commence a work of love, thereby fulfilling in part the promise made to the Jews of old, “And kings shall be thy nursing fathers, and queens thy nursing mothers.” To those readers who feel interested in the dispersed of Israel and Judea, these pages may afford, perhaps, information on an important subject as well as amusement.

THE Mesopotamian civilization shares with the Egyptian civilization the honour of being one of the two earliest civilizations in the world, and although M. J. de Morgan’s excavations at Susa the ruined capital of ancient Elam, have brought to light the elements of an advanced civilization which perhaps even antedates that of Mesopotamia, it must be remembered that the Sumerians who, so far as our present knowledge goes, were the first to introduce the arts of life and all that they bring with them, into the low-lying valley of the Tigris and Euphrates, probably themselves emigrated from the Elamite plateau on the east of the Tigris; at all events the Sumerians expressed both “mountain” and “country” by the same writing-sign, the two apparently being synonymous from their point of view; in support of this theory of a mountain-home for the Sumerians, we may perhaps further explain the temple-towers, the characteristic feature of most of the religious edifices in Mesopotamia, as a conscious or unconscious imitation in bricks and mortar of the hills and ridges of their native-land, due to an innate aversion to the dead-level monotony of the Babylonian plain, while it is also a significant fact that in the earliest period Shamash the Sun-god is represented with one foot resting on a mountain, or else standing between two mountains. However this may be, the history of the Elamites was intimately wrapped up with that of the dwellers on the other side of the Tigris, from the earliest times down to the sack of Susa by Ashur-bani-pal, king of Assyria, in the seventh century. Both peoples adopted the cuneiform system of writing, so-called owing to the wedge-shaped formation of the characters, the wedges being due to the material used in later times for all writing purposes—the clay of their native soil—: both spoke an agglutinative, as opposed to an inflexional language like our own, and both inherited a similar culture. A further, and in its way a more convincing argument in support of the mountain-origin theory is afforded by the early art of the Sumerians. On the most primitive seal cylinders1 we find trees and animals whose home is in the mountains, and which certainly were not native to the low-lying plain of Babylonia. The cypress and the cedar-tree are only found in mountainous districts, but a tree which must be identified with one or the other of them is represented on the early seal cylinders; it is of course true that ancient Sumerian rulers fetched cedar wood from the mountains for their building operations, and therefore the presence of such a tree on cylinder seals merely argues a certain acquaintance with the tree, but Ceteris paribus it is more reasonable to suppose that the material earthly objects depicted, were those with which the people were entirely familiar and not those with which they were merely casually acquainted. Again, on the early cylinders the mountain bull, known as the Bison bonasus, assumes the r?le played in later times by the lowland water-buffalo. This occurs with such persistent regularity that the inference that the home of the Sumerians in those days was in the mountains is almost inevitable. Again, as Ward points out, the composite man-bull Ea-bani, the companion of Gilgamesh, has always the body of a bison, never that of a buffalo. So too the frequent occurrence of the ibex, the oryx, and the deer with branching horns, all argues in the same direction, for the natural home of all these animals lay in the mountains.

A collection of stories and legends written by Washington Irving. Apart from Rip Van Winkle and The Legend of Sleepy Hollow which made both Irving and The Sketch Book famous , the other tales include Roscoe, The Broken Heart, A Royal Poet, The Spectre Bridegroom, Westminster Abbey, Little Britain, and others. The book also marks Irving's first use of the pseudonym Geoffrey Crayon.

A young Cambridge University professor, Horace Holly, is visited by a colleague, Vincey, who reveals that he will soon die and proceeds to tell Holly a fantastical tale of his family heritage. He charges Holly with the task of raising his young son, Leo and gives Holly a locked iron box, with instructions that it is not to be opened until Leo turns 25.

Our narrator is hired by the New York Zoological Society to assist a professor who is in charge of their gardens and exhibits. He embarks on his search for a Great Auk, a species that was extinct for fifty or so years.

Ljubavna pisma Guglu

The love es amor

ulii i ulii uveoci

Life in the State of Lagos, Southwest Nigeria

My Picture Collection: A Compilation of My Everyday Life, Social Events and Leisure Pictures

Life in the State of Lagos, Southwest Nigeria II