Arabs In Aspic - 4 Albums (2003-2015)
EAC Rip | FLAC (tracks/image+.cue+log) - 1,04 GB | MP3 CBR 320 kbps (LAME 3.93) - 368 MB | Covers - 153 MB
Genre: Progressive Rock | RAR 3% Rec. | Label: Borse Music, Black Widow Records
Arabs In Aspic emerged in 1997 from Norway led by guitarist and vocalist Jostein Smeby and rythm guitarist & Theremin player, Tommy Ingebrigtsen. Since they met through their common love for 1970s heavy rock music, especially Black Sabbath, they've been playing together with different personnel, each playing different kinds of heavy music until Arabs In Aspic surged. They said goodbye to playing covers and the band was ready with Hammond organ player "Mysterious" Magnar, drummer Eskil Nyhus and his brother, bass player Terje Nyhus. Their wide range of influences make a very rewarding listen, including stoner-rock music, 60s psychedelic rock, and the 70s heavy weights, with prime influences being Black Sabbath and Wetton-era King Crimson.
Date: 2014-07-02 16:50:41
Modern Arabic: Structures Functions, and Varieties, 2nd edition by Clive Holes and Roger Allen
English, Arabic | 2004 | ISBN-10: 1589010221 | 440 pages | scan PDF | 30,4 MB
The revised and updated edition of "Modern Arabic" takes this authoritative, concise linguistic description of the structure and use of modern Arabic to an invaluable new level. Details Download now
Date: 2013-09-06 23:10:13
Formal Spoken Arabic
Audio CDs: English / Arabic: MP3, 56 Kbps (1 channels) | Duration: 05:45:45 | ISBN-10: 1589010604
Overal size: 168 MB | Genre: Learning Arabic | Level: Intermediate
This new edition, updated and with additional exercises, equips those who work, travel, and study in Arab countries with an educated form of spoken Arabic that functions flexibly in the face of various regional colloquial variants in the Arab world. Because the Arabic language has a number of very different spoken vernaculars, being able to speak and be understood in all Arab countries has become a challenge for English speakers. Ryding and Mehall have designed a course that teaches a standardized variant of spoken Arabic that is close to, but more natural than, the literary Modern Standard Arabic. Details Download now
Date: 2013-09-06 16:57:58
Arabic For Dummies
Audio CDs: English / Arabic: MP3, 192 Kbps (2 channels) | Duration: 01:08:52 | ISBN-10: 0471772704
Overal size: 101 MB | Genre: Learning Arabic | Level: Beginner
Regarded as one of the most difficult languages to learn for native English speakers by the U.S. State Department, Arabic is gaining both prominence and importance in America. Recent world events have brought more and more Americans and other English speakers into contact with Arabic-speaking populations, and governments and businesses are increasingly aware of the importance of basic Arabic language skills. Arabic for Dummies provides you with a painless and fun way to start communicating in Arabic. Details Download now
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All the lectures given at Eranos are published in the Eranos Jahrbücher/Eranos Yearbooks (volumes 1-1933 to 13-1945 with articles in German, 14-1946 to 57-1988 with articles in English, French and German, while from 58-1989 on all articles are in English). The Eranos Yearbooks are available from Daimon Verlag, Hauptstrasse 85, CH-8840 Einsiedeln, fax +41 55 4122231.
A selection of Papers from the Eranos Yearbooks . translated into English and edited by Joseph Campbell, has been published by Princeton University Press in six volumes (two of which are at present out of print).
Eranos 1. Spirit and Nature
Edited by Joseph Campbell
Paper, 498 pp.| 1982 | $29.95 / £18.95 | ISBN: 0-691-01841-3
Essays by Ernesto Buonaiuti, Friedrich Dessauer, C. G. Jung, Werner Kaegi, C. Kerényi, Paul Masson-Oursel, Fritz Meier, Adolf Portmann, Max Pulver, Hugo Rahner, Erwin Schrödinger, and Walter Wili.
Eranos 2. The Mysteries
Edited by Joseph Campbell
Paper, 496 pp.| 1979 | $29.95 / £18.95 | ISBN: 0-691-01823-5
Essays by Julius Baum, C. G. Jung, C. Kerényi, Hans Leisegang, Paul Masson-Oursel, Fritz Meier, Jean de Menasce, Georges Nagel, Walter F. Otto, Max Pulver, Hugo Rahner, Paul Schmitt, and Walter Wili.
Eranos 3. Man and Time
Edited by Joseph Campbell
Paper, 440 pp.| 1957 | This book is out of print | ISBN: 0-691-01857-X
Cloth, 440 pp.| 1957 | This book is out of print | ISBN: 0-691-09732-1
Essays by Henry Corbin, Mircea Eliade, C. G. Jung, Max Knoll, G. van der Leeuw, Louis Massignon, Erich Neumann, Helmuth Plessner, Adolf Portmann, Henri-Charles Puech, Gilles Quispel, and Hellmut Wilhelm. With an introduction by Henry Corbin.
Eranos 4. Spiritual Disciplines
Edited by Joseph Campbell
Paper, 509 pp.| 1985 | $29.95 / £18.95 | ISBN: 0-691-01863-4
Essays by Rudolf Bernoulli, Martin Buber, C. M. von Cammerloher, T. W. Danzel, Friedrich Heiler, C. G. Jung, C. Kerényi, John Layard, Fritz Meier, Max Pulver, Erwin Rousselle, and Heinrich Zimmer. With an introduction by Mircea Eliade.
Eranos 5. Man and Transformation
Edited by Joseph Campbell
Paper, 413 pp.| 1981 | This book is out of print | ISBN: 0-691-01834-0
Cloth, 413 pp.| 1964 | This book is out of print | ISBN: 0-691-09733-X
Essays by Ernst Benz, Henry Corbin, Jean Daniélou, Mircea Eliade, G. van der Leeuw, Fritz Meier, Adolf Portmann, Daisetz T. Suzuki, Paul Tillich, Lancelot Law Whyte, and Heinrich Zimmer.
Eranos 6. The Mystic Vision
Edited by Joseph Campbell
Paper, 508 pp.| 1983 | $29.95 / £18.95 | ISBN: 0-691-01842-1
Essays by Ernesto Buonaiuti, Friedrich Heiler, Wilhelm Koppers, Louis Massignon, Jean de Menasce, Erich Neumann, Henri-Charles Puech, Gilles Quispel, Erwin Rousselle, Boris Vyshelawzeff, and Heinrich Zimmer.
Information about Eranos can also be gleaned from:
Bernardini, Riccardo. Da Monte Verità a Eranos. Tesi di Laurea in Psicologia, Università degli Studi di Torino, 2003.
Cabot Reid, Jane. Jung, My Mother and I, The Analytic Diaries of Catharine Rush Cabot. Daimon Verlag, Einsiedeln, Switzerland, 2001.
Hakl, Hans Thomas. Der verborgene Geist von Eranos. Neue Wissenschaft, Bretten, 2001.
McGuire, William. Bollingen, An Adventure in Collecting the Past. Bollingen Series, Princeton University Press, 1982.
This research aims to study the Aristotelian notion of truth (ἀλήϑεια) in relation to the development of the so called logic of comparison from a historical and philosophical standpoint. The logic of comparison (or comparative logic) is defined as the proportioning way to make comparisons between different terms through major, minor or equal measure (Casari 1984; 1985). The main thesis of this research is that the Aristotelian notion of truth is not a gradable value, i. e. declinable by “more” or “less”, but, because of that, it could be considered as the ultimative reference of validity for comparative logic. This is argued through the analysis of three chosen key-concepts: gradationism, truth and comparison. Firstly, it is shown how some Aristotelian conceptions about “more” or “less” were unduly taken over with ontological (mis)understanding by later metaphisics, up to consider them as logical justification of existence for degrees of being and corresponding truths, despite Aristotle’s thought, from faulty sensibility to a highest level of absolute Truth. Some recent authoritative studies about the subject of the Aristotelian theory of ἀλήϑεια are been considered here and the result is that none of those allows to attribute such a gradable notion to Aristotle. Then it is proposed a critique evaluation about the problem of the origins of the ancient comparative logic, showing that presumed degrees of truth are not detectable at all in the Aristotelian dialectic, but only more or less sound arguments always based on the criterion of bivalence (truth/false) provided by the Principle of Excluded Middle. Finally, the research ends arguing the groundlessness for attributing to Aristotle the idea of an intuitive and pre-predicative truth as different, prior and superior to an alleged predicative truth through the contextual critique of the interpretations of A. Trendelenburg (1846), F. Brentano (1862) and M. Heidegger (1930) and their common Neo-Scholastic background. - From a theoretical point of view, the whole thesis can be read as a critique to the idea of «truer»Abstract (italian)
La presente ricerca mira a studiare da un punto di vista storico-filosofico la nozione aristotelica di verità (ἀλήϑεια) in relazione allo sviluppo della cosiddetta logica della comparazione. La logica della comparazione (o comparativa) è definita come la procedura di proporzionamento atta ad effettuare confronti tra diversi termini di paragone secondo maggiore, minore o uguale misura (Casari 1984; 1985). La tesi centrale di questa ricerca è che la nozione aristotelica di verità non sia un valore gradazionistico, declinabile cioè secondo “più” e “meno”, ma che, proprio in virtù di questo, possa costituire il riferimento di validità per una comparazione logica. Tre sono i concetti chiave attorno ai quali si articola l’esposizione: gradazionismo, verità, comparazione. In tema di gradazionismo, si mostra come alcune concezioni logiche aristoteliche siano state poi equivocate in senso ontolgico dalle metafisiche successive, fino a giustificare, malgrado Aristotele, l’esistenza di livelli di essere-verità culminanti in un Vero assoluto. In tema di verità, si prendono in analisi alcune recenti autorevoli interpretazioni sul tema dell’ἀλήϑεια aristotelica e si dimostra come nessuna di queste autorizzi ad attribuire ad Aristotele una nozione gradazionistica di verità. In tema di comparazione, si cerca di offrire un bilancio critico riguardo all’origine della logica comparativa antica, mostrando come nella dialettica aristotelica non siano rilevabili gradi di verità, quanto piuttosto modi più o meno fondati di argomentare, sempre basati comunque sulla presupposizione del criterio di bivalenza (vero/falso) ben definito dal principio del terzo escluso. Infine, la ricerca si conclude sostenendo l’implausibilità di attribuzione ad Aristotele dell’idea di una nozione di verità intuizionistica ed antepredicativa come differente, prioritaria e superiore rispetto ad una verità del giudizio, attraverso la critica contestuale di A. Trendelenburg (1846), F. Brentano (1862) e M. Heidegger (1930) e alla loro comune impostazione neoscolastica. - Da un punto di vista teoretico, questa tesi può essere letta come una critica all’idea di «più vero»
Monte Verità (literally Hill of Truth) is a hill (350 meters or 1,150 feet high) in Ascona (Swiss canton of Ticino ), which has served as the site of many different Utopian and cultural events and communities since the beginning of the twentieth century, having started out as a popular destination for Wandervogel hikers during the Lebensreform period.  Contents History [ edit ]
In 1900, Henry Oedenkoven, the 25-year-old son of a businessman from Antwerp. and his companion Ida Hofmann purchased a hill in Ascona which had been known as "Monescia" and established the "Co-operative vegetarian colony Monte Verità". The colony was established first on principles of primitive socialism, but later championed an individualistic vegetarianism and hosted the Monte Verità Sanatorium, a sun-bathing establishment. 
The colonists "abhorred private property, practised a rigid code of morality, strict vegetarianism and nudism. They rejected convention in marriage and dress, party politics and dogmas: they were tolerantly intolerant." 
From 1913 to 1918, Rudolf Laban operated a "School for Art" on Monte Verità, and in 1917 Theodor Reuss. Master of the Ordo Templi Orientis organized a conference there covering many themes, including societies without nationalism, women's rights, mystic freemasonry, and dance as art, ritual and religion. 
From 1923 to 1926, Monte Verità was operated as a hotel by artists Werner Ackermann, Max Bethke and Hugo Wilkens, until it was acquired in 1926 by Baron Eduard von der Heydt.  The following year, a new Modernist-style hotel was built by Emil Fahrenkamp. Eduard von der Heydt died in 1964, and the site became the property of the Canton of Ticino .Present [ edit ]
Monte Verità is currently home to the ETH Zurich conference facility, Centro Stefano Franscini. as well as a museum comprising three buildings: the Casa Anatta, a flat-roofed wooden building which served as headquarters to the vegetarian colony and now houses an exhibition of the history of the site; the Casa Selma, a small building which was used to house sun-bathers at the Sanatorium; and a building housing the panoramic painting "The Clear World of the Blessed", by Elisar von Kupffer. The hill is also the site of a tea garden and Japanese teahouse.In fiction [ edit ]
A fictionalized version of the colony at Monte Verità is the subject of a short story named "Monte Verità" by the Cornish author Daphne du Maurier which appeared in The Apple Tree published in 1952, and then republished under the name The Birds and Other Stories . A.S. Byatt 's 2009 novel The Children's Book mentions the colony, as does Robert Dessaix's 1996 novel Night Letters .
Monte Verita is the location for some of the climactic action in the graphic novel trilogy Suffrajitsu: Mrs. Pankhurst's Amazons (2015).References and sources [ edit ] Sources
Lake Maggiore (Lago Maggiore, Verbano )
Book Description Fazi Editore, 2005. Book Condition: new. Roma, 2005; br. pp. 29, cm 16,5x23,5. (Le terre). Cosa significa "dire la verità"? Che ruolo gioca nelle nostre vite? Con la sua caratteristica combinazione di passione, eleganza e semplicità, Williams indaga sul valore della verità e giunge alla conclusione che essa è di più e al contempo di meno di quanto potremmo immaginare. Due fondamentali atteggiamenti nei confronti della verità delle asserzioni convivono nelle società moderne: il sospetto di essere ingannati (a nessuno piace essere preso in giro) e lo scetticismo nei confronti della possibilità che esista qualcosa come una "verità oggettiva" (a nessuno piace sembrare ingenuo). Questa tensione fra il bisogno di verità e il dubbio che ne possa esistere una non è un paradosso astratto ma ha gravi conseguenze politiche. Bookseller Inventory # 732166
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From Italy to U.S.A.3. Genealogia della verità. Storia e virtù del dire il vero
Published by Fazi
ISBN 10: 8881125935 ISBN 13: 9788881125937
New Paperback Quantity Available: 1
Book Description Fazi. Paperback. Book Condition: Brand New. In Stock. Bookseller Inventory # zk8881125935
Monte Verità (The Mountain of Truth) was an early 20th century community in Ascona in the swiss canton of Tessin, near Lago Maggiore. It began as a small intentional community in 1900 and within a few years became a settlement made up of various projects. The founders wanted to start a new way of life, which was to lead to a new form of society. The key words were Light and Life, they wanted freedom from state and church and they were against private property. They were influenced by the Lebensreform movement. Many visitors came for periods of rest and retreat (two of the founders ran a sanatorium there), others for the vegetarian food, the nudism and free love.Contents Famous residents
Between 1900 and 1920, the community and the settlement of projects around it was home for shorter or longer periods to a large number of famous people, ranging from artists and writers, such as Paul Klee and Herman Hesse, to well known anarchists, such as Peter Kropotkin and Erich Mühsam. There were dadaists and dancers (Isadora Duncan), psychologists and theosophists (Rudolf Steiner). Even Lenin and Trotsky were vistors for a short time. The wide range of personalities who visited or lived at Monte Verità, and the variety of ideals that they held illustrates how many sided the pre-WW1 european “counter-culture” was.The Founders
In summer 1899, Henri Oedenkoven, the young son of a Dutch industrialist, met Ida Hofmann, a music teacher, at the Naturheilanstalt Rikli, a natural healing institute in Veldes, Austria. Both were disenchanted by modern society and by allopathic medicine, and were seeking meaning and healing through the ideas of the Lebensreform movement. Oedenkoven and Hofmann began to think about and discuss alternatives to existing society and medicine, and on leaving the health institute they kept in contact and began to correspond.
Oedenkoven proposed that, using funds from his family, they should start their own natural health institute and together with other people who shared their ideas they should start an intentional community with artisan workshops, food production and eventually a school. In October, 1900, together with five other people the couple met in Munich to discuss the foundation of a community which would run a natural health institute as its first enterprise.
Apart from Ida and Henri, the group comprised Karl Gräser, a Hungarian ex-officer turned anarcho-pacifist after a stay in Veldes in summer 1899, his younger brother Gustav, then 22 years old, Lotte Hattemer, one of Lotte’s friends who was a Theosophist and who soon left the group, and Ida’s sister, Jenny.
The group decided that they wanted to start their Lebensreform project somewhere in the south of Europe. The first place that they wanted to look at was in Lenno, Lake Como. Leaving Jenny behind at first, Henri, Ida, Lotte, Karl and Gustav set out on foot to walk there. They were a somewhat eccentric group, the men in short trousers, the women without corsets, all with long hair, mostly going barefoot, only occasionally wearing sandals. On reaching the area of Lake Como and Lenno, they began to look at properties but had the feeling that it was not quite the right place, so began to look further afield, around Milan and also around Lugano and Lago Maggiore. Eventually, they concentrated their search around Ascona in Canton Ticino, Switzerland. From November they were based there, and here they found a property of one and a half hectares at Monte Monescia. Through the purchase of further, adjoining parcels of land the property quickly was enlarged to three and a half hectares.The first Winter
Before much work could be started, the group suffered from the first conflict, which lead to the departure of Gustav Gräser. However, at the end of November, Jenny Hofmann rejoined the group and they began work. They cleared much of the overgrown hillside, laid out paths and prepared building material. Both men and women did much the same work. There was only one existing building on the land, a run-down stone building which had first been a rest-house for lumberjacks and then later used as a stable. Therefore the group lived in Borgo, Ascona, and worked from morning to night on their property. News of their project soon spread through the associations of the Lebensreform movement and its publications, even though it was still little more than an idea. Guests began to visit, wanting to see the project, give advice and tips, but seldom to actually help and do much work. Gustav Gräser returned for a short period while Henri and Ida were away. He exerted some influence over Jenny and Lotte, but on Henri and Idas’s return he was again expelled from the community as a good for nothing scrounger. During this first winter, a sixth member became part of the group; Fritz Röhl, a carpenter and glazier with anarchist ideals of freedom and brotherly love. His practical skills were of great benefit to the others, who were rather amateur when it came to the practical work necessary in this pioneer phase.1901
In spring, the first small huts to live in were built. As the 6 community members were overworked (and under-skilled), a number of builders, gardeners and carpenters were temporarily employed. Two more substantial houses were completed in May, and many plants, bushes and 300 fruit trees were planted. All this cost money, which Henri had to obtain from his family. As summer 1901 progressed, more and more guests came – and they were charged money for the visit. If they weren’t going to help (and they seldom did) and were also stopping the community members from working themselves, at least they were contributing something.
More buildings were started. Henri had a chalet built. A dining room and kitchen were built as the first part of a community house. Most of the living space was still unfinished – the communitarians slept on the floor and, in good weather, outside in the open.
With many guests “doing their own thing”, sleeping in the hay and eating what ever they could find in the kitchen, (and sometimes organised by Röhl into doing useful work) the community in this period had the character of what in those days passed as a bohemian communist commune. Indeed, Karl Gräser and Fritz Röhl were very much in favour of this development. On the other hand, Henri and Ida were much against this chaotic free-for-all situation, but saw that at least some of the guests under Fritz’s guidance were useful workers. However, by August, there had been little practical progress from the situation in April.
Most supplies had to be transported a long distance and there was no water supply on the property. Therefore they bought a donkey, which was used the whole day long bringing water from a spring some distance away. Plans were made for a water pipeline and also for the purchase of an automobile. These and other ideas were, however, not to Karl Gräser’s liking, and after discussions and conflict, he and Jenny (who were now together) moved out in December 1901. They bought a property not far from the community and were thus the first of many offshoots from the community which came into being in the following years.
While Lotte Hattemer drifted more and more into a sort of religious world of her own, it was left to Henri and Ida to try to realize the plans which they had made together. Again, using paid labour rather than the help of guests, five small houses and a reading room were completed. New plans were made, including electrification – indeed the community was later the first place in Ascona to have electric light. As well as favouring technological innovation, Oedenkoven and Hofmann were supporters of other new ideas: they named the project a “cooperative”, they wanted consensus decision making, they wanted as much self-sufficiency as possible, they were against “bourgeois” marriage and in favour of free partnerships, and they were vegetarians, sun-bathers and nudists.
In spring 1902, the cooperative, newly named “Monte Verità” – the Mountain of Truth, issued its first prospectus, which announced the formation of a cooperatively run natural health institute. This lead to a renewed influx of guests: people interested in joining the coop, supporters, critics, practitioners of alternative medicine and curious sight-seers from all over Europe, many of them famous.
During this period, some visitors who were at first interested in the cooperative but who were more individualistic in their character began to buy properties in the area, which lead to Ascona itself becoming famous independently of the project at Monte Verità, and which also lead to a growing alternative network in the area. This development, in turn, lead to occasional problems with the Swiss authorities (e.g. about nudism, free-love and the lack of marriage certificates). However, generally the community and the new settlers were accepted.
Oedenkoven and Hofmann undertook a number of journeys in this period, visiting artists, healers, sanatoria and also their relations. On their return to Monte Verità they found that quite a number of eccentrics, scroungers and demagogues had settled in during their absence. This lead to a series of conflicts and expulsions, after which, the efforts of the remaining colonists began to bear fruit. One especially interesting new member was Salomonson, a strict vegan and nudist. He had the task of book-keeping and of purchasing foodstuff. A couple of times a week he took the donkey cart down to Ascona to buy fruit and vegetables. However, as most of the communitarians were ovo-lacto vegetarians, this policy of buying only fruit and vegetables lead to problems. Solomonson, who was also against spices and woollen clothing, then left the community, despite support from Oedekoven, who shared his nutritional ideas. Indeed, the attempt to limit the diet of the community to a salt-free vegan diet lead to rebellion, with some communitarians storing “forbidden” foodstuff hidden in the bushes of the hillside.
During these early years of the 20th century, Monte Verità attracted a wide spectrum of visitors, from Buddhists in Indian clothing to Theosophists, and from Spiritualists to Anarchists such as Erich Muhsam, (who wrote one of the first (critical) books, “Ascona” about the project in 1905) and Syndicalists such as Dr. Raphael Friedberg. Friedberg, who settled in Ascona, supported many anarchist comrades who came to the area and, for a while, had a whole group of them living with him.
In 1904, the main building at was complete. The grounds were well cared for and had become a park. Only access to the property remained a problem, with no road and high costs for the transport of goods to the community. A rainwater cistern was installed with a piping system to gather the water and to distribute it for garden irrigation, washing and cooking. Drinking water remained a problem, until an offer came from outside to start a consortium providing the users with spring water from the mountains. Soon afterwards the first electricity supply was completed with underground cables. The sanatorium had a good number of clients, and there were quite a number of people who were willing to join the community. The ownership, however, was in the hands of only Hofmann and Oedenkoven, the remaining founder members having left.Source Book
“Ascona – Monte Verità ” by Robert Landmann, 1979.
Ullstein Sachbuch Nr. 34013
Verlag Ullstein GmbH, FFM-Berlin-Vienna
The empress and the Mouth, here shown as a statue of a lion, in a German plaquette of c. 1550
La Bocca della Verità (English: the Mouth of Truth) is an image, carved from Pavonazzo marble. of a man-like face, located in the portico of the church of Santa Maria in Cosmedin in Rome. Italy. The sculpture is thought to be part of a first-century ancient Roman fountain. or perhaps a manhole cover. portraying one of several possible pagan gods. [ 1 ] probably Oceanus. Most Romans believe that the 'Bocca' represents the ancient god of the river Tiber .
The most famous characteristic of the Mouth, however, is its role as a lie detector. Starting from the Middle Ages. it was believed that if one told a lie with one's hand in the mouth of the sculpture, it would be bitten off. There was also a medieval legend, wrongly believed to originate with the Roman poet Virgil. of an adulterous empress who managed to deceive her husband in a trial using the Mouth. This is an infrequent subject in medieval and Renaissance art. forming part of the Power of Women literary topos. [ 2 ] The piece was placed in the portico of the Santa Maria in Cosmedin in the 17th century. This church is also home to the supposed relics of Saint Valentine .Cultural references
The story of the empress is one of the "Large Power of Women" series of woodcuts by Lucas van Leyden of c. 1512, [ 3 ] though it is not commonly included in such groups.
The Mouth of Truth is known to English-speaking audiences mostly from its appearance in the 1953 film Roman Holiday . The film also uses the Mouth of Truth as a storytelling device since both Hepburn's and Peck's characters are not initially truthful with each other.
This scene from Roman Holiday was parodied in the 2000 Japanese film Sleeping Bride by Hideo Nakata. It was also replicated in the film Only You starring Robert Downey Jr. and Marisa Tomei .
The climactic scene of Robert Silverberg 's 1968 novella Nightwings . in which the characters reveal their secrets, takes place at the Mouth of Truth in a futuristic Rome (now named "Roum").
In Het geheim van de afgebeten vingers by Dutch writer Rindert Kromhout. [ 4 ] the fingers of lying children are cut off by a skeleton with a scythe who lives in the Capuchin Crypt in the Santa Maria della Concezione dei Cappuccini .Replicas and similar sculptures
Electronic coin-operated reproductions of the Mouth are found in fairgrounds of Spain. Hungary and even Japan. at some motorway service stations in the UK and Croatia. usually together with photo booths. There is also a full size replica of the Mouth of Truth at the private Pikake Botanical Gardens in Valley Center, California.
There is a similar sculpture of a lion in Mahabalipuram. Tamil Nadu. India that, according to local lore, bites off one's hand if a lie is told.
In France at Parc Astérix. one reproduction of the Mouth is used as a bin and thanks the people dropping garbage down its throat.Notes
Author. Date: 26 May 2010, Views:
Charles F. Meyer - Apposition in Contemporary English
Cambridge University Press | ISBN: 0521394759 | 1992-03-27 | File type: PDF | 166 pages | 4.27 mb
Apposition in Contemporary English is the first full-length treatment of apposition. It provides detailed discussion of its linguistic characteristics and of its usage in various kinds of speech and writing, derived from the data of British and American computer corpora. Charles Meyer demonstrates the inadequacies of previous studies and argues that apposition is a grammatical relation realized by constructions having particular syntactic, semantic and pragmatic characteristics, of which certain are dominant. The language of press reportage, fiction, learned writing and spontaneous conversation is analyzed.
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