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66. /?tag=sex&page=5 3 3 00:00:00 100.00% 100.00% $0.00 67. /best-of-playboy-girlwatcher-featuring-dyanne 3 3 00:00:00 100.00% 100.00% $0.00 68. /carmen-luvana-on-set-blacks-in-blondes-ay-pun 3 3 00:00:00 100.00% 100.00% $0.00 69. /charles-dickens-video-christmas-carol-with-ma 3 3 00:00:00 100.00% 100.00% $0.00 70. /classic-lesbian-aerobic-scene 3 3 00:01:30 100.00% 66.67% $0.00 71. /desiree-cousteau-is-the-sexy-pizza-girl-john?fb_xd_fragment= 3 1 00:00:08 0.00% 33.33% $0.00 72. /dolly-mercedes-ambrus-nude-women-with-bow-tie?fb_xd_fragment= 3 3 00:00:00 100.00% 100.00% $0.00 73. /double-penetration-categorylocation-not-appli 3 2 00:01:10 50.00% 66.67% $0.00 74. /facebook-tells-you-in-which-category-your-pre 3 2 00:00:45 0.00% 33.33% $0.00 75. /four-on-the-floor-tombas-party-1969 3 3 00:00:00 100.00% 100.00% $0.00 76. /french-underwear-expert-state-of-the-panties 3 2 00:00:52 50.00% 33.33% $0.00 77. /gunsmoke-festus-sings-dont-fence-me-in-for-je 3 3 00:00:00 100.00% 100.00% $0.00 78. /halloween-book-porn-google-bookxxx 3 3 00:00:00 100.00% 100.00% $0.00 79. /i-dont-have-the-worlds-largest-penis-anymore 3 3 00:00:00 100.00% 100.00% $0.00 80. /jimmy-page-eric-clapton-jeff-beck-stairway-to 3 3 00:00:00 100.00% 100.00% $0.00 81. /julri-waters-20-times-via-what-gets-me-hot-ap 3 3 00:00:00 100.00% 100.00% $0.00 82. /keith-richards-i-snorted-my-father-birthday-m 3 1 00:10:21 0.00% 0.00% $0.00 83. /lupe-fuentes-super-pooosey 3 3 00:00:00 100.00% 100.00% $0.00 84. /nude-carnival-rio-dance-theres-something-sati?fb_xd_fragment= 3 3 00:00:00 100.00% 100.00% $0.00 85. /once-upon-a-time-in-the-provinces-yulia-peres 3 2 00:00:15 50.00% 66.67% $0.00 86. /private/spCnFjCIsp 3 3 00:05:20 0.00% 0.00% $0.00 87. /rufus-harley-bagpipe-bopper-tells-the-truth 3 2 00:00:11 50.00% 66.67% $0.00 88. /thanksgiving-not-so-cliche-drinking-sex-games 3 3 00:00:00 100.00% 100.00% $0.00 89. /this-video-is-no-longer-available-because-the 3 3 00:00:00 100.00% 100.00% $0.00 90. /tila-tequila-shows-off-17-carat-rock-from-dea 3 1 00:01:26 0.00% 33.33% $0.00 91. /uhhh-yeah 3 1 00:00:48 0.00% 0.00% $0.00 92. /video-2-models-swim-ultimate-55-story-infinit 3 3 00:00:29 66.67% 66.67% $0.00 93. /video-girl-subtle-cleavage-halo-milk-shake-bu-0?fb_xd_fragment= 3 2 00:00:00 50.00% 66.67% $0.00 94. /vintage-groupies-wives-girlfriends-groupies 3 1 00:03:55 0.00% 0.00% $0.00 95. /wolf-pack-high-school-teens-consecutive-suici 3 3 00:00:00 100.00% 100.00% $0.00 96. /28873210 2 2 00:00:00 100.00% 100.00% $0.00 97. /?page=406 2 1 00:00:17 0.00% 0.00% $0.00 98. /?search=o&page=10 2 2 00:00:00 100.00% 100.00% $0.00 99. /?tag=sex&page=3 2 2 00:00:00 100.00% 100.00% $0.00 100. /?tag=sex&page=6 2 2 00:00:00 100.00% 100.00% $0.00 Permalink | Leave a comment /////////////////////////////////////////// Rufus Harley (Best of) Got a Secret (Dogmeat Jazz 2010) Bagpipe Bopper Posted: 01 Jan 2011 12:31 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/ooylCe93QKc/rufus-harley-bagpipe-bopper-tells-the-truth?utm_source=feedburner&utm_medium=email RufusRufus Harley (Best of) Got a Secret (Dogmeat Jazz 2010) Bagpipe BopperHarley Adapted Bagpipes to Jazz Bagpipes Jazz Bopper To Tell the Truth See and download the full gallery on posterous Rufus Harley (Jazz Bagpipes) appears as a guest on Steve Allen's 'To Tell the Truth' where the esteemed panel tries to discover which unique musical instrument he plays in an unorthodox fashion in the field of Popular Jazz music. He then proceeds to blow their lids. FUN LIMBS FACT: In the worst movie of all time, they orig. had me cast as STEVE ALLEN, but then got HIM to Play HIM, and I got to play Buddy Holly [Great Balls of Fire]. I don't know about you but i can feel the racial 'perspective' in the air on this (and as Tap famously said, 'There's way too much'). Otherwise, i like it for it's nice peak into Rufus (not to mention my perception that the Candid Camera Lady and Dr. Whatsoever were definitely doing it later). U.S. musician Rufus Harley (1936-2006) was the first jazz performer to use the Great Highland Bagpipes as his primary instrument. The American jazz saxophonist Albert Ayler (1936-1970) used great highland bagpipe on two albums: New Grass (1968) and Music is the Healing Force of the Universe (1969). Peter Bennink, a Dutch saxophonist and the brother of drummer Han Bennink, also uses bagpipes in a jazz context. By DENNIS HEVESI Rufus Harley, who was billed as "the worlds first jazz bagpiper" and emitted his haunting sounds alongside some of the greats of jazz, died on Aug. 1 in Philadelphia, his hometown. He was 70. The cause was prostate cancer, his son Messiah Patton Harley said. Although Mr. Harley fully acknowledged that "everybody thought I was crazy" when he turned to bagpipes in the early 1960s, he became a frequent sideman on records and in concerts with saxophonists like Sonny Rollins, John Coltrane, Dexter Gordon and Sonny Stitt, with the trumpeter Dizzy Gillespie and with the flutist Herbie Mann. "He adapted the bagpipes to jazz, blues, funk and other typically African-American styles, while also acknowledging the instruments Scottish roots," said David Badagnani, an instructor at the Center for the Study of World Musics at Kent State University. Mr. Harley, who was 6-foot-2, was of African-American and Cherokee descent; he sometimes performed in Scottish kilts, sometimes in a dashiki and a Nigerian kufi, or skull cap. In 1967 a New York Times review of a concert given by Mr. Mann, with Mr. Harley by his side, said that the bagpipes tones "sounded far more Middle Eastern than Scottish," and that when combined with the flute, "the two wind instruments blended into an eerily swinging ensemble." Rufus Harley Jr. was born on May 20, 1936, outside of Raleigh, N.C. His family moved to a poor neighborhood in North Philadelphia when he was 2. He is survived by 16 children and 15 grandchildren. He and his wife, Barbara Jean Jones, separated many years ago. 1936 - 2006 Last night WRTI-FM's Bob Perkins announced the death of an Philly original. Rufus Harley is credited as the first jazz musician to pick the Scottish bagpipes as his instrument. You might have heard his distinctive drone on CDs by The Roots (Do You Want More?!!!??!) and Laurie Anderson (Big Science). If you ever saw a picture of him, it would stick. He cut a distinctive swath. So did his music. Download now or watch on posterous Bagpipe_Jazzer_Rufus_Harley.mp4 (39665 KB) I talked to his son, Messiah Harley, the trumpeter, this morning. He said his father had prostate cancer, but never let on to anyone that he was hurting. "He was a soldier," the son said. "I have no other way to explain it. He never let his sickness stop him from playing, and from making people happy. He was always concerned about the people." Messiah Harley said he drove his father to Germantown Hospital Monday evening--a few hours after his last show. Doctors transferred him to Einstein, his son said, when it was apparent he was so sick. "All he was talking about was, 'Messiah, come and get me. I have a gig to get to in Baltimore.' He tried to sit up and his heart stopped." Funeral arrangements are pending, his son said. Shaun Mullen at Kiko's House wrote this last night about Harley, who was 70: Jazz bagpipes would seem to be an acquired taste, but I fell into Harley's funky style immediately and he became a lifelong favorite whom I caught several times at Ortleib's Brewhaus in Philadelphia. A 2001 profile in the City Paper described what moved the Germantown resident to pick up the pipes: In November 1963, the winter of America's discontent, a young Philadelphia musician named Rufus Harley watched John F. Kennedy's funeral on television. While a nation mourned, the sound of the bagpipes from the funeral procession sent Harley's spirits soaring. He attempted to replicate the sound on his sax; unsatisfied, he scoured the area for a set of bagpipes. He called around to every music store in the region, but couldn't score them. It wasn't until he made his first-ever trip to New York City that he found his pipes. In a small pawnshop he spent $120, that month's entire mortgage money, and altered the course of jazz forever. He was born in North Carolina in 1936, of African-American and Cherokee heritage. He moved to Philadelphia as a small boy. In high school he played up several wind instruments. He recorded several albums on the Atlantic label, Scotch & Soul the first to command critical notice. You haven't lived until you've heard Harley's cover of the Byrds' "Eight Miles High." An evocative description of his work here. Once asked how to play the jazz bagpipes, Harley answered: You play off the air that's in there. As a teenager, Mr. Harley sold newspapers to buy a saxophone so he could play in his high school band. At 16 he dropped out of school and worked at odd jobs to help support his family. But he never lost interest in music. For 10 years he took lessons on the saxophone, oboe, trumpet and flute and played in local jazz clubs. The turning point came in November 1963, as Mr. Harley watched the funeral procession for President John F. Kennedy on television and was taken by the wailing sound of the Black Watch bagpipe band. He tried, unsuccessfully, to reproduce the sound on his saxophone. "My dad was playing a lot of tenor sax then," his son Messiah said, "but because Coltrane and Rollins were smoking the sax, thats why he turned to the bagpipes." A friend who knew of Mr. Harleys interest spotted a used bagpipe in a pawnshop and, after a quick phone call, covered its $120 price. After months of practice, Mr. Harley was working in local clubs, and his unusual talent gained wider attention. From 1965 to 1970, Mr. Harley was the lead artist on four albums on the Atlantic label. He began making appearances on television shows, including "To Tell the Truth," "Whats My Line?" "Ive Got a Secret, " Johnny Carsons "Tonight Show" and Bill Cosbys "Cosby Show." He accompanied the singer Laurie Anderson on her 1982 album "Big Science." And in 1995 he worked with the hip-hop band the Roots on its album "Do You Want More?!!!??!" All the while, Mr. Harley insisted that the bagpipe had African roots and that his chosen instrument had helped him "discover my identity by making me aware of my cultural heritage." In fact, Mr. Badagnani at Kent State noted, "there are double-pipe instruments in the Museum of Egyptian Antiquities in Cairo that resemble a bagpipe." MP3 Tracks Download now or listen on posterous 01-Amb_Ales.mp3 (3628 KB) Amb Ales Mandeuli Si/No Vals Balena Cinc The Catirishneta Havanerada Jota d'Arsguel Can de Bressol Rufus Harley (Best of Dogmeat Jazz 2010) Bagpipe Bopper Tells Truth January 1, 2011 at 2:31 PM Permalink | Leave a comment This posting includes a media file: http://feeds.feedburner.com/~r/posterous/dogmeat/~5/bp4c3D95Nb0/01-Amb_Ales.mp3?utm_source=feedburner&utm_medium=email /////////////////////////////////////////// This is boshintang spicy dog soup (gaejang guk) Posted: 31 Dec 2010 07:58 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/CAPLUMtOuEI/this-is-boshintang-spicy-dog-soup-gaejang-guk?utm_source=feedburner&utm_medium=email This is boshintang: spicy dog soup. It's Korean and fixes my "droop". Rover! What did you do? What is this in my shoe? Is it yours? - That's your last ever poop.... According to some, boshintang (BOSH-in-tang), a Korean soup made with dog meat, can provide increased virility. The various spellings of the word are slightly different names for the same thing. My favourite is meongmeongtang, which translates as "woof woof soup". This is boshintang: spicy dog soup. It's Korean and fixes my "droop". Rover! What did you do? What is this in my shoe? Is it yours? - That's your last ever poop.... According to some, boshintang (BOSH-in-tang), a Korean soup made with dog meat, can provide increased virility. The various spellings of the word are slightly different names for the same thing. My favourite is meongmeongtang, which translates as "woof woof soup". Permalink | Leave a comment /////////////////////////////////////////// ملف:Mosqu ويكيبيديا، الموسوعة الحرة Posted: 31 Dec 2010 04:28 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/bb_gtEtqG88/mosqu?utm_source=feedburner&utm_medium=email Permalink | Leave a comment /////////////////////////////////////////// globster Posted: 31 Dec 2010 04:08 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/E2JLBMsPSwA/globster?utm_source=feedburner&utm_medium=email via imagecache5d.allposters.com Permalink | Leave a comment /////////////////////////////////////////// Hellhounds, Werewolves, and the Germanic Underworld Posted: 31 Dec 2010 04:06 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/9Xypn83nwTc/hellhounds-werewolves-and-the-germanic-underw?utm_source=feedburner&utm_medium=email Hellhounds, Werewolves and the Germanic Underworld Alby Stone There is a curious connection between dogs and travel to the realm of the dead. It can be found particularly in Indo-European mythologies, although it also occurs in Egypt, Siberia, and north America. According to the Vedic mythology of ancient India, for instance, the deceased must pass by the four-eyed dogs of Yama, king of the dead; and Greek mythology tells of the dog Kerberos, popularly endowed with three heads, who watches the entrance to Hades. Mention must also be made of the white, red-eared hounds of Celtic myth. But the idea of the underworld watchdog appears to have reached its fullest, and most complex expression among the Germanic peoples. In Scandinavia, hounds are associated with Niflheimr, the mortuary land ruled by the grim queen Hel. The Eddic poem Baldrs draumar (Balder's Dreams) tells how Odin rides to Niflheimr to ascertain the meaning of the dreams that have been troubling his son. On the way, He met a hound that came from Hel. That one had blood upon his breast, and long did he bark at Baldrs father. Onward rode Odin - the earth-way roared - till he came to the high hall of Hel. [1] Also in the Poetic Edda, in the Fjolsvinnsmal section of the poem Svipdagsmal, two dogs guard Lyfjaberg ('Mount of Healing') the otherworld dwelling of the maiden Mengloth, which is surrounded by a wall of fire, and a clay wall called Gastropnir. H.R. Ellis Davidson [2] has convincingly identified Mengloth with the goddess Hel, on the grounds that there are enough significant parallels between Niflheimr and Lyfjaberg to suggest that the rulers of the two places were also probably meant to be one and the same. The two dogs are worth a closer look: One is called Gifr, Geri is the other, if you wish to know: they are strong watchdogs, and they keep watch until the doom of the gods. [3] Gifr means 'Greedy'; as does Geri. The latter is also the name of one of Odin's two wolves - the other is Freki, whose name has the same meaning. As Bruce Lincoln has shown, these names are all derived from the same Proto-Indo-European root, *gher-, which is thought to denote the sound made by an animal, in this case the canine variety. In essence, the names all mean 'Growler'. The same source gives rise to the name Garmr, 'Dog', the dreadful beast that is said to be fettered before Niflheimr; and to Kerberos. Lincoln also points out that the same root has given rise to a class of words that he describes as 'sub-verbal utterances: sounds commonly made by people, none of which constitute actual words'. He concludes that the Germanic words so derived refer to greed as 'that characteristic whereby a human being is reduced to the level of a hungry beast: growling, ravenous, and inarticulate', and suggests that the association of dog and underworld may be due in part to the dog's widespread reputation as a devourer of corpses; the growl denotes 'the greed of none other than all-devouring death' [4]. To Lincoln's notion we may add the simple observation that the dog's common role in human communities makes it a natural candidate for the part of guardian of the underworld. But there is much more than that to be said for it. Dogs and wolves are closely related, in traditional mythology as well as in nature. The Old English epic poem Beowulf describes the monster Grendel and his mother in terms that leave little doubt as to their lupine nature - among the words used to describe them are: werga, werhtho, heorowearh, brimwylf, grundwyrgenne, all of which contain the elements wearg/wearh or wylf. Grendel is also called a scucca (demon), from which the second element of the name of Black Shuck, the supernatural dog encountered by nocturnal travellers in East Anglian folklore, is derived. It is also said of Grendel that him of eagum stod ligge gelicost leoht unfaeger, 'from his eyes shone a fire-like, baleful light' [5]. Grendel and his mother are both haunters and guardians of a burial mound in marshland, and are given an aquatic aspect to match - brimwylf, for instance, means 'water-wolf'. This brings to mind the bodies of water - usually rivers, but sometimes a lake or sea - that are invariably supposed to surround the Indo-European underworld, and those of some non-Indo-European cultures. This brings us, strange as it may seem, to St Christopher. In Christian popular tradition, St Christopher was a giant who carried travellers across a river. The story is well known, and does not need to be repeated here. But Old English traditions of the saint are rather unusual. According to the Old English Passion of St Christopher, se w s healf hundisces mancynnes, 'he was of the race of mankind who are half hound'. The Old English Martyrology elaborates upon this: he was thaere theode thaer men habbath hunda heafod & of thaere eorthan on theare aeton men hi selfe, 'from the nation where men have the head of a dog and from the country where men devour each other'; furthermore, he haefde hundes haefod, & his loccas waeron ofer gemet side, & his eagan scinon swa leohte swa morgensteorra, & his teth waeron swa scearpe swa eofores texas, 'he had the head of a hound, and his locks were extremely long, and his eyes shone as bright as the morning star, and his teeth were as sharp as a boar's tusks' [6]. It is plain that this is not quite the patron saint of travellers that we are told about at Sunday School. It is a peculiarly Old English view of St Christopher. He resembles the monstrous Healfhundingas, a race mentioned in two Old English texts: The Wonders of the East and The Letter of Alexander to Aristotle. More to the point, he resembles the lupine monsters of Beowulf. Like most other Indo-European traditions, the Germans seem to have conceived of an otherworldly ferryman who conducted the dead to the underworld; indeed, Odin was so pictured during the Viking Age. It seems reasonable to suppose that St Christopher's occupation and location struck a traditional chord familiar to Anglo-Saxon ears, and that the legend was consequently coloured by Germanic underworld motifs. At this point, we must return to the Grendel family, and to Odin's wolves. Grendel and his mother are several times characterised by compounds of the word wearg or its variant wearh, which may be more familiar to readers of J.R.R. Tolkien in its continental German form warg, although it has similar forms in other Germanic tongues. This is a complex word: it is often used simply to mean 'wolf', but it also denotes an outlaw or the state of outlawry, in which case it refers to those who have committed crimes that are either unforgivable or unredeemable, and who are cast out from their communities and doomed to wander until they die. Outlaws were traditionally forest-dwellers, and could be legitimately killed. It would be easy to assume that outlaws were called warg simply because their offences were of an especially savage kind, and that they were likened to wolves, wild, bestial, and uncivilised, as a result. Anglo-Norman law, for example, stated that the outlaw would 'be held to be a wolf and . . . be proclaimed 'wolf's-head'' [7]. Interestingly, the Frankish Lex Salica uses the phrase wargus sit ('he shall be a warg') of a despoiler of buried corpses [8]. But warg is not a straightforward word. It is derived from an Indo-European *wergh-, 'strangle', via Germanic *wargaz. It is suggested that the use of warg and its variants in Germanic legal codes, as a condemnation, 'originally was a magico-legal pronouncement which transformed the criminal into a werwolf worthy of strangulation' [9]. The Indo-European antiquity of this notion is demonstrated in Hittite texts which include the phrase zi-ik-wa UR.BAR.RA ki-sa-at, 'thou art become a wolf'; and the name LU.MES hurkilas, denoting demon-like entities who are set to capture a wolf and strangle a serpent - hurkilas being derived from the same root as warg [10]. The warg, in this analysis, is a strangler, but one who himself requires strangulation. The Lex Salica is not alone in condemning corpse-violators as warg. Exactly the same thing can be found in the Lex Ripuaria, and in the laws decreed by Henry I of England. Medieval Scandinavian legal texts, however, tend to apply the cognate term vargr to those who kill by cowardly means, and to oath-breakers; however, the term is almost always used in compounds, which suggests that the archaic point has been lost. Ultimately, a warg is an outlaw, one who has literally become a wolf in the eyes of his fellows: a warg can become what he is by being outlawed, for murder or oath-breaking; or he can be oulawed for what he already is, a warg, a worrier of corpses. The traditional method for disposing of outlaws was hanging, a punishment that is only a minor variation on strangulation. This was the prescribed way of sacrificing to Odin. As the poem Grimnismal says, 'Odin's hall is easy to recognise: a vargr hangs before the western door...' [11]. Odin is known as Hangaguth, 'God of the Hanged'; in Old English, Old Saxon, and Old Norse, the gallows is known as the 'warg-tree'. Strangulation is implied by a number of references to the ropes or snares of the death-goddess in Indo-European myth; and here the name Mengloth, 'necklace-glad', may be significant, especially as one of the walls that surround her Lyfjaberg is the clay wall called Gastropnir, 'Guest-Strangler'. The situation thus far can be summarised as follows. Firstly, the land of the dead is guarded by a canine or lupine creature. Secondly, that land must be reached by crossing a body of water. Next, warg applies to men who are legally wolves - or werewolves, for that is what we are dealing with here - and are condemned to the noose. Lastly, the references to Grendel in Beowulf further suggest that the dogs or wolves who guard or bar the way to the underworld are themselves warg. There are two more things to note before we can progress further. One is an interesting kenning in another Eddic poem, Helreith Brynhildar: this is hrot-garmr, 'howling dog', which stands for fire, and in this case refers specifically to Brynhild's funeral pyre. The other is the wall of fire that surrounds Mengloth's Lyfjaberg. This is paralleled in several other medieval Norse texts by walls of flame that surround otherworld realms. The two ideas could be linked: after all, cremation is itself a wall of fire that is a boundary between this world and the next. This takes us, indirectly, back to warg. The Roggenwolf ('rye-wolf') of German rural folklore is a demon that lives in grainfields and ambushes peasants, strangling them. This creature, essentially a type of werewolf, is represented at harvest-time by the last sheaf, which is called 'Wolf' and tied up to nullify its malignance. Like Grendel, the Roggenwolf has a sinister mother, the Roggenmutter or Kornmutter. Another lupine connection is the fungus ergot, which is particularly associated with rye. This fungus, which gives the grain an unpleasant appearance, is sometimes known as Wolf or Wolfszahn ('Wolf-tooth'). Mary R. Gerstein [12] suggests that there is an etymological link between ergot and warg: she presents a number of examples where variants of warg are used to imply moral or physical corruption or disease, and in some they are coupled with the term represented in Old Norse by argr and ergi, and in other Germanic languages as earh, earg, arag, arug, and so on. This is basically a term used to denote passive homosexuality, and is specifically applied to the recipient in anal intercourse. It is also used to describe Odin, as a consequence of his use of the magical technique called seithr, an art appropriate to women. Gerstein's idea is that, just as warg indicates the transformation of man into wolf, arg denotes the notional change of man into woman. Arg and its cognate forms form the third corner of this etymological triangle. Ergot contains a number of interesting substances, chief among which is lysergic acid, from which the hallucinogen LSD is made. Poisoning by ergot (ergotism) used to occur frequently in Europe. Among the symptoms of this virulent, and often lethal, condition are: disruption of motor control functions, causing tremors and writhing, wry neck, convulsions, rolling eyes, and speechlessness; dizziness, confusion, hallucinations, panic attacks, and delusions; extreme thirst, uncontrollable appetite; feelings of extreme heat, or even cold, with itching and tingling, swelling and blistering of the skin.
i will tell you, however, that these top-10 posts by
views represent the almost exclusively prurient sexual taste of
my
world class audience
( https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCqXBl7PMakyA_bExr4dcXcF18fexLZe4x3GFq-T94U2xrpiLK_MqxwmsnR7I4lseZ28OEzQfQH43U3LoQTUj7HBA63e_jjoAKofEGHxNXn44-AiDKIkzgXpK_Gy-U3cz_TbA1/s1600/026.JPG )
so if you had something more esoteric in mind,
please do a search on the
Custom Google Search Engine located at the
top of each page)
From: Limbsandthings@gmail.com Dogmeat █ A roiling vortex of lust
for the disease called Rock 'n' Roll! █
Date: Fri, 31 Dec 2010 23:04:21 -0600 Subject: DOGMEAT:
"Top-10 Most Viewed Dogmeat (This Page: 115,000 Views)" plus 11
more Dogmeat
█ A roiling vortex of lust for the disease called Rock 'n' Roll!
█
Top-10 Most Viewed Dogmeat (This Page: 115,000 Views)
Posted: 03 Jan 2011 01:52 PM PST
dogmeat ( http://feedproxy.google.com/%7Er/posterous/dogmeat/%7E3/kUH4rUwaaNE/top-10-dogmeat-google-anal-lytics-december-20?utm_source=feedburner&utm_medium=email )
The key to this post is to click the weird Arabic Dogmeat
Animal to visit each of the Top-10 respective pages
Top-10 Most Viewed Dogmeat (This Page: 115,000 Views) Top
Dogmeat Top Dogmeat 1.
Number 1. cicciolina-on-masturbation
2. tinto-brass-cynthia-van-damme
3 its-sissy-boy-saturday
4. traci-lords-first-film-what-gets-me-hot
5. desiree-cousteau-is-the-sexy-pizza-girl
6. ???
7. catherine-zeta-jones-first-french-film
8. christina-lindberg-maid-in-sweden
9. doggirl-now-and-forever-petplay-from-wikimedia Unique
Pageviews
The number of visits during which one or more of these pages was
viewed. Unique Pageviews Avg. Time on Page The average amount of
time visitors spent viewing this set of pages or page. Page None
Pageviews Unique Pageviews Avg. Time on Page Bounce Rate % Exit
$ Index
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00:02:25 91.59% 91.30% $0.00 2. / 55 37 00:04:14 79.31% 50.91%
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100.00% 20.00% $0.00 46. /tag/sex 5 5 00:00:50 100.00% 80.00%
$0.00 47. /top-100-controversial-most-viewed-wikipedia-c 5 4
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/traci-tracy-lords-lord-x-clusive-1st-tv-int-b 5 5 00:00:00
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Rufus Harley (Best of) Got a Secret (Dogmeat Jazz 2010) Bagpipe
Bopper Posted: 01 Jan 2011 12:31 PM PST
http://feedproxy.google.com/~r/posterous/dogmeat/~3/ooylCe93QKc/rufus-harley-bagpipe-bopper-tells-the-truth?utm_source=feedburner&utm_medium=email
RufusRufus Harley (Best of) Got a Secret (Dogmeat Jazz 2010)
Bagpipe BopperHarley Adapted Bagpipes to Jazz Bagpipes Jazz
Bopper To Tell the Truth See and download the full gallery on
posterous Rufus Harley (Jazz Bagpipes) appears as a guest on
Steve Allen's 'To Tell the Truth' where the esteemed panel tries
to discover which unique musical instrument he plays in an
unorthodox fashion in the field of Popular Jazz music. He then
proceeds to blow their lids. FUN LIMBS FACT: In the worst movie
of all time, they orig. had me cast as STEVE ALLEN, but then got
HIM to Play HIM, and I got to play Buddy Holly [Great Balls of
Fire]. I don't know about you but i can feel the racial
'perspective' in the air on this (and as Tap famously said,
'There's way too much'). Otherwise, i like it for it's nice peak
into Rufus (not to mention my perception that the Candid Camera
Lady and Dr. Whatsoever were definitely doing it later). U.S.
musician Rufus Harley (1936-2006) was the first jazz performer
to use the Great Highland Bagpipes as his primary instrument.
The American jazz saxophonist Albert Ayler (1936-1970) used great
highland bagpipe on two albums: New Grass (1968) and Music is the
Healing Force of the Universe (1969). Peter Bennink, a Dutch
saxophonist and the brother of drummer Han Bennink, also uses
bagpipes in a jazz context. By DENNIS HEVESI Rufus Harley, who
was billed as "the worlds first jazz bagpiper" and emitted his
haunting sounds alongside some of the greats of jazz, died on
Aug. 1 in Philadelphia, his hometown. He was 70. The cause was
prostate cancer, his son Messiah Patton Harley said. Although
Mr. Harley fully acknowledged that "everybody thought I was
crazy" when he turned to bagpipes in the early 1960s, he became a
frequent sideman on records and in concerts with saxophonists
like Sonny Rollins, John Coltrane, Dexter Gordon and Sonny
Stitt, with the trumpeter Dizzy Gillespie and with the flutist
Herbie Mann. "He adapted the bagpipes to jazz, blues, funk and
other typically African-American styles, while also
acknowledging the instruments Scottish roots," said David
Badagnani, an instructor at the Center for the Study of World
Musics at Kent State University. Mr. Harley, who was 6-foot-2,
was of African-American and Cherokee descent; he sometimes
performed in Scottish kilts, sometimes in a dashiki and a
Nigerian kufi, or skull cap. In 1967 a New York Times review of
a concert given by Mr. Mann, with Mr. Harley by his side, said
that the bagpipes tones "sounded far more Middle Eastern than
Scottish," and that when combined with the flute, "the two wind
instruments blended into an eerily swinging ensemble." Rufus
Harley Jr. was born on May 20, 1936, outside of Raleigh, N.C.
His family moved to a poor neighborhood in North Philadelphia
when he was 2. He is survived by 16 children and 15
grandchildren. He and his wife, Barbara Jean Jones, separated
many years ago. 1936 - 2006 Last night WRTI-FM's Bob Perkins
announced the death of an Philly original. Rufus Harley is
credited as the first jazz musician to pick the Scottish
bagpipes as his instrument. You might have heard his distinctive
drone on CDs by The Roots (Do You Want More?!!!??!) and Laurie
Anderson (Big Science). If you ever saw a picture of him, it
would stick. He cut a distinctive swath. So did his music.
Download now or watch on posterous
Bagpipe_Jazzer_Rufus_Harley.mp4 (39665 KB) I talked to his son,
Messiah Harley, the trumpeter, this morning. He said his father
had prostate cancer, but never let on to anyone that he was
hurting. "He was a soldier," the son said. "I have no other way
to explain it. He never let his sickness stop him from playing,
and from making people happy. He was always concerned about the
people." Messiah Harley said he drove his father to Germantown
Hospital Monday evening--a few hours after his last show.
Doctors transferred him to Einstein, his son said, when it was
apparent he was so sick. "All he was talking about was, 'Messiah,
come and get me. I have a gig to get to in Baltimore.' He tried
to sit up and his heart stopped." Funeral arrangements are
pending, his son said. Shaun Mullen at Kiko's House wrote this
last night about Harley, who was 70: Jazz bagpipes would seem to
be an acquired taste, but I fell into Harley's funky style
immediately and he became a lifelong favorite whom I caught
several times at Ortleib's Brewhaus in Philadelphia. A 2001
profile in the City Paper described what moved the Germantown
resident to pick up the pipes: In November 1963, the winter of
America's discontent, a young Philadelphia musician named Rufus
Harley watched John F. Kennedy's funeral on television. While a
nation mourned, the sound of the bagpipes from the funeral
procession sent Harley's spirits soaring. He attempted to
replicate the sound on his sax; unsatisfied, he scoured the area
for a set of bagpipes. He called around to every music store in
the region, but couldn't score them. It wasn't until he made his
first-ever trip to New York City that he found his pipes. In a
small pawnshop he spent $120, that month's entire mortgage
money, and altered the course of jazz forever. He was born in
North Carolina in 1936, of African-American and Cherokee
heritage. He moved to Philadelphia as a small boy. In high
school he played up several wind instruments. He recorded
several albums on the Atlantic label, Scotch & Soul the first to
command critical notice. You haven't lived until you've heard
Harley's cover of the Byrds' "Eight Miles High." An evocative
description of his work here. Once asked how to play the jazz
bagpipes, Harley answered: You play off the air that's in there.
As a teenager, Mr. Harley sold newspapers to buy a saxophone so
he could play in his high school band. At 16 he dropped out of
school and worked at odd jobs to help support his family. But he
never lost interest in music. For 10 years he took lessons on
the saxophone, oboe, trumpet and flute and played in local jazz
clubs. The turning point came in November 1963, as Mr. Harley
watched the funeral procession for President John F. Kennedy on
television and was taken by the wailing sound of the Black Watch
bagpipe band. He tried, unsuccessfully, to reproduce the sound on
his saxophone. "My dad was playing a lot of tenor sax then," his
son Messiah said, "but because Coltrane and Rollins were smoking
the sax, thats why he turned to the bagpipes." A friend who knew
of Mr. Harleys interest spotted a used bagpipe in a pawnshop
and, after a quick phone call, covered its $120 price. After
months of practice, Mr. Harley was working in local clubs, and
his unusual talent gained wider attention. From 1965 to 1970,
Mr. Harley was the lead artist on four albums on the Atlantic
label. He began making appearances on television shows,
including "To Tell the Truth," "Whats My Line?" "Ive Got a
Secret, " Johnny Carsons "Tonight Show" and Bill Cosbys "Cosby
Show." He accompanied the singer Laurie Anderson on her 1982
album "Big Science." And in 1995 he worked with the hip-hop band
the Roots on its album "Do You Want More?!!!??!" All the while,
Mr. Harley insisted that the bagpipe had African roots and that
his chosen instrument had helped him "discover my identity by
making me aware of my cultural heritage." In fact, Mr. Badagnani
at Kent State noted, "there are double-pipe instruments in the
Museum of Egyptian Antiquities in Cairo that resemble a
bagpipe." MP3 Tracks Download now or listen on posterous
01-Amb_Ales.mp3 (3628 KB) Amb Ales Mandeuli Si/No Vals Balena
Cinc The Catirishneta Havanerada Jota d'Arsguel Can de Bressol
Rufus Harley (Best of Dogmeat Jazz 2010) Bagpipe Bopper Tells
Truth January 1, 2011 at 2:31 PM Permalink | Leave a comment
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/////////////////////////////////////////// This is boshintang
spicy dog soup (gaejang guk) Posted: 31 Dec 2010 07:58 PM PST
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This is boshintang: spicy dog soup. It's Korean and fixes my
"droop". Rover! What did you do? What is this in my shoe? Is it
yours? - That's your last ever poop.... According to some,
boshintang (BOSH-in-tang), a Korean soup made with dog meat, can
provide increased virility. The various spellings of the word
are slightly different names for the same thing. My favourite is
meongmeongtang, which translates as "woof woof soup". This is
boshintang: spicy dog soup. It's Korean and fixes my "droop".
Rover! What did you do? What is this in my shoe? Is it yours? -
That's your last ever poop.... According to some, boshintang
(BOSH-in-tang), a Korean soup made with dog meat, can provide
increased virility. The various spellings of the word are
slightly different names for the same thing. My favourite is
meongmeongtang, which translates as "woof woof soup". Permalink
| Leave a comment ///////////////////////////////////////////
ملف:Mosqu ويكيبيديا، الموسوعة الحرة Posted: 31 Dec 2010 04:28 PM
PST
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/////////////////////////////////////////// globster Posted: 31
Dec 2010 04:08 PM PST
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/////////////////////////////////////////// Hellhounds,
Werewolves, and the Germanic Underworld Posted: 31 Dec 2010
04:06 PM PST
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Hellhounds, Werewolves and the Germanic Underworld Alby Stone
There is a curious connection between dogs and travel to the
realm of the dead. It can be found particularly in Indo-European
mythologies, although it also occurs in Egypt, Siberia, and
north America. According to the Vedic mythology of ancient
India, for instance, the deceased must pass by the four-eyed
dogs of Yama, king of the dead; and Greek mythology tells of the
dog Kerberos, popularly endowed with three heads, who watches the
entrance to Hades. Mention must also be made of the white,
red-eared hounds of Celtic myth. But the idea of the underworld
watchdog appears to have reached its fullest, and most complex
expression among the Germanic peoples. In Scandinavia, hounds
are associated with Niflheimr, the mortuary land ruled by the
grim queen Hel. The Eddic poem Baldrs draumar (Balder's Dreams)
tells how Odin rides to Niflheimr to ascertain the meaning of
the dreams that have been troubling his son. On the way, He met
a hound that came from Hel. That one had blood upon his breast,
and long did he bark at Baldrs father. Onward rode Odin - the
earth-way roared - till he came to the high hall of Hel. [1]
Also in the Poetic Edda, in the Fjolsvinnsmal section of the
poem Svipdagsmal, two dogs guard Lyfjaberg ('Mount of Healing')
the otherworld dwelling of the maiden Mengloth, which is
surrounded by a wall of fire, and a clay wall called Gastropnir.
H.R. Ellis Davidson [2] has convincingly identified Mengloth
with the goddess Hel, on the grounds that there are enough
significant parallels between Niflheimr and Lyfjaberg to suggest
that the rulers of the two places were also probably meant to be
one and the same. The two dogs are worth a closer look: One is
called Gifr, Geri is the other, if you wish to know: they are
strong watchdogs, and they keep watch until the doom of the
gods. [3] Gifr means 'Greedy'; as does Geri. The latter is also
the name of one of Odin's two wolves - the other is Freki, whose
name has the same meaning. As Bruce Lincoln has shown, these
names are all derived from the same Proto-Indo-European root,
*gher-, which is thought to denote the sound made by an animal,
in this case the canine variety. In essence, the names all mean
'Growler'. The same source gives rise to the name Garmr, 'Dog',
the dreadful beast that is said to be fettered before Niflheimr;
and to Kerberos. Lincoln also points out that the same root has
given rise to a class of words that he describes as 'sub-verbal
utterances: sounds commonly made by people, none of which
constitute actual words'. He concludes that the Germanic words
so derived refer to greed as 'that characteristic whereby a
human being is reduced to the level of a hungry beast: growling,
ravenous, and inarticulate', and suggests that the association of
dog and underworld may be due in part to the dog's widespread
reputation as a devourer of corpses; the growl denotes 'the
greed of none other than all-devouring death' [4]. To Lincoln's
notion we may add the simple observation that the dog's common
role in human communities makes it a natural candidate for the
part of guardian of the underworld. But there is much more than
that to be said for it. Dogs and wolves are closely related, in
traditional mythology as well as in nature. The Old English epic
poem Beowulf describes the monster Grendel and his mother in
terms that leave little doubt as to their lupine nature - among
the words used to describe them are: werga, werhtho, heorowearh,
brimwylf, grundwyrgenne, all of which contain the elements
wearg/wearh or wylf. Grendel is also called a scucca (demon),
from which the second element of the name of Black Shuck, the
supernatural dog encountered by nocturnal travellers in East
Anglian folklore, is derived. It is also said of Grendel that
him of eagum stod ligge gelicost leoht unfaeger, 'from his eyes
shone a fire-like, baleful light' [5]. Grendel and his mother
are both haunters and guardians of a burial mound in marshland,
and are given an aquatic aspect to match - brimwylf, for
instance, means 'water-wolf'. This brings to mind the bodies of
water - usually rivers, but sometimes a lake or sea - that are
invariably supposed to surround the Indo-European underworld,
and those of some non-Indo-European cultures. This brings us,
strange as it may seem, to St Christopher. In Christian popular
tradition, St Christopher was a giant who carried travellers
across a river. The story is well known, and does not need to be
repeated here. But Old English traditions of the saint are rather
unusual. According to the Old English Passion of St Christopher,
se w s healf hundisces mancynnes, 'he was of the race of mankind
who are half hound'. The Old English Martyrology elaborates upon
this: he was thaere theode thaer men habbath hunda heafod & of
thaere eorthan on theare aeton men hi selfe, 'from the nation
where men have the head of a dog and from the country where men
devour each other'; furthermore, he haefde hundes haefod, & his
loccas waeron ofer gemet side, & his eagan scinon swa leohte swa
morgensteorra, & his teth waeron swa scearpe swa eofores texas,
'he had the head of a hound, and his locks were extremely long,
and his eyes shone as bright as the morning star, and his teeth
were as sharp as a boar's tusks' [6]. It is plain that this is
not quite the patron saint of travellers that we are told about
at Sunday School. It is a peculiarly Old English view of St
Christopher. He resembles the monstrous Healfhundingas, a race
mentioned in two Old English texts: The Wonders of the East and
The Letter of Alexander to Aristotle. More to the point, he
resembles the lupine monsters of Beowulf. Like most other
Indo-European traditions, the Germans seem to have conceived of
an otherworldly ferryman who conducted the dead to the
underworld; indeed, Odin was so pictured during the Viking Age.
It seems reasonable to suppose that St Christopher's occupation
and location struck a traditional chord familiar to Anglo-Saxon
ears, and that the legend was consequently coloured by Germanic
underworld motifs. At this point, we must return to the Grendel
family, and to Odin's wolves. Grendel and his mother are several
times characterised by compounds of the word wearg or its
variant wearh, which may be more familiar to readers of J.R.R.
Tolkien in its continental German form warg, although it has
similar forms in other Germanic tongues. This is a complex word:
it is often used simply to mean 'wolf', but it also denotes an
outlaw or the state of outlawry, in which case it refers to
those who have committed crimes that are either unforgivable or
unredeemable, and who are cast out from their communities and
doomed to wander until they die. Outlaws were traditionally
forest-dwellers, and could be legitimately killed. It would be
easy to assume that outlaws were called warg simply because
their offences were of an especially savage kind, and that they
were likened to wolves, wild, bestial, and uncivilised, as a
result. Anglo-Norman law, for example, stated that the outlaw
would 'be held to be a wolf and . . . be proclaimed
'wolf's-head'' [7]. Interestingly, the Frankish Lex Salica uses
the phrase wargus sit ('he shall be a warg') of a despoiler of
buried corpses [8]. But warg is not a straightforward word. It
is derived from an Indo-European *wergh-, 'strangle', via
Germanic *wargaz. It is suggested that the use of warg and its
variants in Germanic legal codes, as a condemnation, 'originally
was a magico-legal pronouncement which transformed the criminal
into a werwolf worthy of strangulation' [9]. The Indo-European
antiquity of this notion is demonstrated in Hittite texts which
include the phrase zi-ik-wa UR.BAR.RA ki-sa-at, 'thou art become
a wolf'; and the name LU.MES hurkilas, denoting demon-like
entities who are set to capture a wolf and strangle a serpent -
hurkilas being derived from the same root as warg [10]. The
warg, in this analysis, is a strangler, but one who himself
requires strangulation. The Lex Salica is not alone in
condemning corpse-violators as warg. Exactly the same thing can
be found in the Lex Ripuaria, and in the laws decreed by Henry I
of England. Medieval Scandinavian legal texts, however, tend to
apply the cognate term vargr to those who kill by cowardly
means, and to oath-breakers; however, the term is almost always
used in compounds, which suggests that the archaic point has been
lost. Ultimately, a warg is an outlaw, one who has literally
become a wolf in the eyes of his fellows: a warg can become what
he is by being outlawed, for murder or oath-breaking; or he can
be oulawed for what he already is, a warg, a worrier of corpses.
The traditional method for disposing of outlaws was hanging, a
punishment that is only a minor variation on strangulation. This
was the prescribed way of sacrificing to Odin. As the poem
Grimnismal says, 'Odin's hall is easy to recognise: a vargr
hangs before the western door...' [11]. Odin is known as
Hangaguth, 'God of the Hanged'; in Old English, Old Saxon, and
Old Norse, the gallows is known as the 'warg-tree'.
Strangulation is implied by a number of references to the ropes
or snares of the death-goddess in Indo-European myth; and here
the name Mengloth, 'necklace-glad', may be significant,
especially as one of the walls that surround her Lyfjaberg is
the clay wall called Gastropnir, 'Guest-Strangler'. The
situation thus far can be summarised as follows. Firstly, the
land of the dead is guarded by a canine or lupine creature.
Secondly, that land must be reached by crossing a body of water.
Next, warg applies to men who are legally wolves - or
werewolves, for that is what we are dealing with here - and are
condemned to the noose. Lastly, the references to Grendel in
Beowulf further suggest that the dogs or wolves who guard or bar
the way to the underworld are themselves warg. There are two more
things to note before we can progress further. One is an
interesting kenning in another Eddic poem, Helreith Brynhildar:
this is hrot-garmr, 'howling dog', which stands for fire, and in
this case refers specifically to Brynhild's funeral pyre. The
other is the wall of fire that surrounds Mengloth's Lyfjaberg.
This is paralleled in several other medieval Norse texts by
walls of flame that surround otherworld realms. The two ideas
could be linked: after all, cremation is itself a wall of fire
that is a boundary between this world and the next. This takes
us, indirectly, back to warg. The Roggenwolf ('rye-wolf') of
German rural folklore is a demon that lives in grainfields and
ambushes peasants, strangling them. This creature, essentially a
type of werewolf, is represented at harvest-time by the last
sheaf, which is called 'Wolf' and tied up to nullify its
malignance. Like Grendel, the Roggenwolf has a sinister mother,
the Roggenmutter or Kornmutter. Another lupine connection is the
fungus ergot, which is particularly associated with rye. This
fungus, which gives the grain an unpleasant appearance, is
sometimes known as Wolf or Wolfszahn ('Wolf-tooth'). Mary R.
Gerstein [12] suggests that there is an etymological link
between ergot and warg: she presents a number of examples where
variants of warg are used to imply moral or physical corruption
or disease, and in some they are coupled with the term
represented in Old Norse by argr and ergi, and in other Germanic
languages as earh, earg, arag, arug, and so on. This is
basically a term used to denote passive homosexuality, and is
specifically applied to the recipient in anal intercourse. It is
also used to describe Odin, as a consequence of his use of the
magical technique called seithr, an art appropriate to women.
Gerstein's idea is that, just as warg indicates the
transformation of man into wolf, arg denotes the notional change
of man into woman. Arg and its cognate forms form the third
corner of this etymological triangle. Ergot contains a number of
interesting substances, chief among which is lysergic acid, from
which the hallucinogen LSD is made. Poisoning by ergot (ergotism)
used to occur frequently in Europe. Among the symptoms of this
virulent, and often lethal, condition are: disruption of motor
control functions, causing tremors and writhing, wry neck,
convulsions, rolling eyes, and speechlessness; dizziness,
confusion, hallucinations, panic attacks, and delusions; extreme
thirst, uncontrollable appetite; feelings of extreme heat, or
even cold, with itching and tingling, swelling and blistering of
the skin. Ergotism was known by a variety of names: St. Anthony's
Fire, and - to the physicians of seventeenth-century England -
'suffocation of the mother'. In other words, the symptoms of
ergotism mimic lycanthropic behaviour, and can often lead to a
fairly convincing simulation of death by strangulation (wry
neck) or suffocation [13]. In addition, the presence of lysergic
acid is capable of taking the victim on a very bad trip indeed.
From the observer's point of view, the symptoms are also
superficially similar to rabies. Ergotism or rabies could
explain the popular belief that lycanthropy is transmitted
through the bite of a werewolf; and in this context ergotism may
be the more likely candidate. Furthermore, the itching and
burning sensations caused by extreme vascular constriction -
often a prelude to tisse necrosis, gangrene - could also be
construed as a foretaste of the fires of hell, and the
experience would augment the effects of the lysergic acid. The
growth of ergot is stimulated by certain atmospheric conditions:
it grows best in overcast and damp weather. Epidemics have been
linked to volcanic eruptions, particularly in Scandinavia; and
the presence of nearby marshland or lakes is enough to moisten
the air sufficiently to facilitate the growth of ergot [14]. To
this we must add the simple fact that rye has long been the
traditional, staple grain of Germany and Scandinavia; although
ergot is by no means exclusive to that cereal. With that in
mind, it may useful to note that the most commonly accepted
interpretation of the controversial name Beowulf is
'Barley-wolf', which hints at the same theme, and adds the
notion of the warrior as one who can change into a ravening
beast, a lycanthropic transformation that is also expressed in
the Norse term berserkr, 'bear-shirt'. It is difficult to
summarise this complex argument with clarity. The basic
Indo-European (or even Eurasiatic) myth, of the dog that keeps
watch over the realm of the dead, has been augmented by the
peculiarly Germanic idea of the outlaw as wolf, and as a
foredoomed sacrificial victim. The term warg may originally have
applied exclusively to those guilty of desecrating buried
corpses, or perhaps even those who killed in a cowardly manner.
The latter, if the etymology of warg is any indication, may have
been stranglers - in other words, those who killed by a method
normally reserved for human sacrifice. Like those men who are
argr, 'passive' homosexuals, the warg occupies a marginal
position: just as one is a man who acts like a woman, the other
is a man who legally is a wolf - and is also, it must be
remarked, as good as dead in the eyes of his fellows. Such
people are able to travel between the worlds of life and death,
like the shaman. That these ideas came to grow together is shown
in the Middle High German epic Eneide by Heinrich von Veldeke,
who characterises Kerberos as both arg and warg: Cerberus der
arge und alle sine warge die an hem hiengem. Kerberos the arg and
all the wargs who follow him. [15] The phenomenon of ergotism
apes both the lycanthropic state of the warg and - thanks to the
lysergic acid present in the growth - the journey to the
otherworld. It also gives the victim an unpleasant precognition
of the flames of the funeral pyre, the wall of fire that must be
crossed to reach the land of the dead. As we have seen, this
fire is itself characterised in one poem as a dog, and in German
folklore the fungus that causes the foretaste is called a wolf,
or the tooth of a wolf. The liminal status of the dog, and its
role as guardian, has been dealt with in more detail in Bob
Trubshaw's Black dogs: guardians of the corpseways. It remains
only to emphasise that this analysis underscores the argument
presented there. References 1: My translation. 2: H.R. Ellis
(Cambridge, 1943), The Road to Hel, ch. 7. 3: My translation. 4:
Bruce Lincoln (Chicago, 1991), Death, War, and Sacrifice:
Studies in Ideology and Practice, ch. 7. All quotations are from
p. 100. 5: Cited by Sam Newton (Cambridge, 1993), The Origins of
Beowulf and the Pre-Viking Kingdom of East Anglia, p. 6. 6: Cited
by Sam Newton (Ibid.), pp. 5-6. 7: Quoted by Mary R. Gerstein
(Berkeley, Ca., 1974), 'Germanic Warg: The Outlaw as Werwolf',
in G.J. Larson (ed.), Myth in Indo-European Antiquity, p. 132.
8: Katherine Fischer Drew (Philadelphia, 1991), The Laws of the
Salian Franks, p. 118. 9: Gerstein (op. cit.), pp. 133-4. 10:
Ibid., p. 134. 11: My translation. 12: Gerstein (op. cit.), pp.
153-4. 13: Mary Kilbourne Matossian (New Haven, 1989), Poisons
of the Past: Molds, Epidemics, and History, pp. 11-12. 14:
Ibid., pp. 13-14, 94-5 15: Quoted by Gerstein (op. cit.), p. 150.
16: Bob Trubshaw (Mercian Mysteries, 1994), Black dogs: guardians
of the corpseways Originally published in Mercian Mysteries
No.20 1994. via primitivism.com Permalink | Leave a comment
/////////////////////////////////////////// Черният звяр -
Уикипедия Posted: 31 Dec 2010 04:05 PM PST
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Наблюдения [редактиране] Най-известното наблюдение датира от 4
август 1577. То се случило в църквата в малко градче край
Съфълк. Черният звяр нахлул през вратата и всял смут сред хората
вътре. Те се разбягали, но Черния звяр хванал едно момче след
което избягал. Случаят в тази църква бил описан в "А Straunge
and Terible Wunder" от преподобния Авраам Флеминг през 1577: "
This black dog, or the divel in such a linenesse (God hee
knoweth al who worketh all,) runing all along down the body of
the church with great swiftnesse, and incredible haste, among the
people, in a visible fourm and shape, passed between two persons,
as they were kneeling uppon their knees, and occupied in prayer
as it seemed, wrung the necks of them bothe at one instant clene
backward, in somuch that even at a mome[n]t where they kneeled,
they stra[n]gely dyed. via bg.wikipedia.org Permalink | Leave a
comment /////////////////////////////////////////// Blackdog
Posted: 31 Dec 2010 04:04 PM PST
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Permalink | Leave a comment
/////////////////////////////////////////// Anoniem Posted: 31
Dec 2010 04:03 PM PST
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///////////////////////////////////////////
'Around_the_Moon'_by_Bayard_and_Neuville Posted: 31 Dec 2010
04:01 PM PST
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/////////////////////////////////////////// JonathanTheHusky
Posted: 31 Dec 2010 04:00 PM PST
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/////////////////////////////////////////// Thắng cố Posted: 31
Dec 2010 03:42 PM PST
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Size of this preview: 800 × 536 pixels Full resolution ZoomViewer
(flash/no flash) (2,048 × 1,371 pixels, file size: 477 KB, MIME
type: image/jpeg)Categories (++): Meat dishes of Vietnam (−) (±)
(↓) (↑) (×) | Lao Cai Province (−) (±) (↓) (↑) (×) | (+)Hidden
categories: Flickr images uploaded by Flickr upload bot |
CC-BY-SA-2.0 Description Thắng cố.jpg Seeing bits of boiled
beef, goat that are sliced up to top off a bowl of noodles, I
stumbled on what I thought was an offal stew of beef or goat. I
thought the bits of tripe looked familiar enough, and the
brownish skin looked like what you'd find in a Chinese-style goat
hotpot stew. Asking the man behind the pot if it was "thit de"
(goat in Vietnamese) was met with much uninteligible chatter and
hand-waving, beckoning me to sit down for a bowl. I put it down
to the fact that he was Hmong and perhaps didn't speak much
Vietnamese. I managed to get the price, and VND30000 / AUD2 /
USD1.50 seemed reasonable. Chowing down on the intestines and
tripe, I was quite happy with the flavours even though it was a
simple dish. The minerally taste of the offal was mild and
everything tasted fresh. Seeing me enjoy it, Julia decided to
taste a bit of the meat. As soon as she did, that was what gave
it away. I had a taste, and sure enough, it wasn't goat. It had
a sweet flavour probably closest to wild boar, but stronger
gameyness. When one of the waitresses walked past, I asked again
if it was "thit de". She responded with "thit cho". yep. dog. I
think I tried to have a little bit more, but we had to leave
half the bowl untouched. Suffice to say, lunch and dinner was
vegetables and rice! :P Update 2010.04.29: I saw locals selling
dog in the livestock area, but this
dog could have come from Thailand, via Laos!
Date 18 April 2010(2010-04-18), 09:49:29 Source originally posted
to Flickr as Dog Stew in pot Author Alpha Permission (Reusing
this file) This image, which was originally posted to Flickr,
was uploaded to Commons using Flickr upload bot on 07:05, 1 July
2010 (UTC) by Nguyễn Thanh Quang (talk). On that date it was
licensed under the license below. This file is licensed under
the Creative Commons Attribution-Share Alike 2.0 Generic
license. You are free: to share - to copy, distribute and
transmit the work to remix - to adapt the work Under the
following conditions: attribution - You must attribute the work
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Ergotism was known by a variety of names: St. Anthony's Fire, and - to the physicians of seventeenth-century England - 'suffocation of the mother'. In other words, the symptoms of ergotism mimic lycanthropic behaviour, and can often lead to a fairly convincing simulation of death by strangulation (wry neck) or suffocation [13]. In addition, the presence of lysergic acid is capable of taking the victim on a very bad trip indeed. From the observer's point of view, the symptoms are also superficially similar to rabies. Ergotism or rabies could explain the popular belief that lycanthropy is transmitted through the bite of a werewolf; and in this context ergotism may be the more likely candidate. Furthermore, the itching and burning sensations caused by extreme vascular constriction - often a prelude to tisse necrosis, gangrene - could also be construed as a foretaste of the fires of hell, and the experience would augment the effects of the lysergic acid. The growth of ergot is stimulated by certain atmospheric conditions: it grows best in overcast and damp weather. Epidemics have been linked to volcanic eruptions, particularly in Scandinavia; and the presence of nearby marshland or lakes is enough to moisten the air sufficiently to facilitate the growth of ergot [14]. To this we must add the simple fact that rye has long been the traditional, staple grain of Germany and Scandinavia; although ergot is by no means exclusive to that cereal.
With that in mind, it may useful to note that the most commonly accepted interpretation of the controversial name Beowulf is 'Barley-wolf', which hints at the same theme, and adds the notion of the warrior as one who can change into a ravening beast, a lycanthropic transformation that is also expressed in the Norse term berserkr, 'bear-shirt'. It is difficult to summarise this complex argument with clarity. The basic Indo-European (or even Eurasiatic) myth, of the dog that keeps watch over the realm of the dead, has been augmented by the peculiarly Germanic idea of the outlaw as wolf, and as a foredoomed sacrificial victim. The term warg may originally have applied exclusively to those guilty of desecrating buried corpses, or perhaps even those who killed in a cowardly manner. The latter, if the etymology of warg is any indication, may have been stranglers - in other words, those who killed by a method normally reserved for human sacrifice. Like those men who are argr, 'passive' homosexuals, the warg occupies a marginal position: just as one is a man who acts like a woman, the other is a man who legally is a wolf - and is also, it must be remarked, as good as dead in the eyes of his fellows. Such people are able to travel between the worlds of life and death, like the shaman. That these ideas came to grow together is shown in the Middle High German epic Eneide by Heinrich von Veldeke, who characterises Kerberos as both arg and warg: Cerberus der arge und alle sine warge die an hem hiengem. Kerberos the arg and all the wargs who follow him. [15]
The phenomenon of ergotism apes both the lycanthropic state of the warg and - thanks to the lysergic acid present in the growth - the journey to the otherworld. It also gives the victim an unpleasant precognition of the flames of the funeral pyre, the wall of fire that must be crossed to reach the land of the dead. As we have seen, this fire is itself characterised in one poem as a dog, and in German folklore the fungus that causes the foretaste is called a wolf, or the tooth of a wolf. The liminal status of the dog, and its role as guardian, has been dealt with in more detail in Bob Trubshaw's Black dogs: guardians of the corpseways. It remains only to emphasise that this analysis underscores the argument presented there. References 1: My translation. 2: H.R. Ellis (Cambridge, 1943), The Road to Hel, ch. 7. 3: My translation. 4: Bruce Lincoln (Chicago, 1991), Death, War, and Sacrifice: Studies in Ideology and Practice, ch. 7. All quotations are from p. 100. 5: Cited by Sam Newton (Cambridge, 1993), The Origins of Beowulf and the Pre-Viking Kingdom of East Anglia, p. 6. 6: Cited by Sam Newton (Ibid.), pp. 5-6. 7: Quoted by Mary R. Gerstein (Berkeley, Ca., 1974), 'Germanic Warg: The Outlaw as Werwolf', in G.J. Larson (ed.), Myth in Indo-European Antiquity, p. 132. 8: Katherine Fischer Drew (Philadelphia, 1991), The Laws of the Salian Franks, p. 118. 9: Gerstein (op. cit.), pp. 133-4. 10: Ibid., p. 134. 11: My translation. 12: Gerstein (op. cit.), pp. 153-4. 13: Mary Kilbourne Matossian (New Haven, 1989), Poisons of the Past: Molds, Epidemics, and History, pp. 11-12. 14: Ibid., pp. 13-14, 94-5 15: Quoted by Gerstein (op. cit.), p. 150. 16: Bob Trubshaw (Mercian Mysteries, 1994), Black dogs: guardians of the corpseways Originally published in Mercian Mysteries No.20 1994. via primitivism.com Permalink | Leave a comment /////////////////////////////////////////// Черният звяр - Уикипедия Posted: 31 Dec 2010 04:05 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/3O7dmwkOT0k/38051383?utm_source=feedburner&utm_medium=email Наблюдения [редактиране] Най-известното наблюдение датира от 4 август 1577. То се случило в църквата в малко градче край Съфълк. Черният звяр нахлул през вратата и всял смут сред хората вътре. Те се разбягали, но Черния звяр хванал едно момче след което избягал. Случаят в тази църква бил описан в "А Straunge and Terible Wunder" от преподобния Авраам Флеминг през 1577: " This black dog, or the divel in such a linenesse (God hee knoweth al who worketh all,) runing all along down the body of the church with great swiftnesse, and incredible haste, among the people, in a visible fourm and shape, passed between two persons, as they were kneeling uppon their knees, and occupied in prayer as it seemed, wrung the necks of them bothe at one instant clene backward, in somuch that even at a mome[n]t where they kneeled, they stra[n]gely dyed. via bg.wikipedia.org Permalink | Leave a comment /////////////////////////////////////////// Blackdog Posted: 31 Dec 2010 04:04 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/UL13w39m5Ns/blackdog?utm_source=feedburner&utm_medium=email Permalink | Leave a comment /////////////////////////////////////////// Anoniem Posted: 31 Dec 2010 04:03 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/HpPPlOPsDE4/anoniem?utm_source=feedburner&utm_medium=email via upload.wikimedia.org Permalink | Leave a comment /////////////////////////////////////////// 'Around_the_Moon'_by_Bayard_and_Neuville Posted: 31 Dec 2010 04:01 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/_g9P4InulKw/aroundthemoonbybayardandneuville?utm_source=feedburner&utm_medium=email via upload.wikimedia.org Permalink | Leave a comment /////////////////////////////////////////// JonathanTheHusky Posted: 31 Dec 2010 04:00 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/RRjYakEBo1I/jonathanthehusky?utm_source=feedburner&utm_medium=email via upload.wikimedia.org Permalink | Leave a comment /////////////////////////////////////////// Thắng cố Posted: 31 Dec 2010 03:42 PM PST http://feedproxy.google.com/~r/posterous/dogmeat/~3/Fx15vKl2DFs/thng-c?utm_source=feedburner&utm_medium=email Size of this preview: 800 × 536 pixels Full resolution ZoomViewer (flash/no flash) (2,048 × 1,371 pixels, file size: 477 KB, MIME type: image/jpeg)Categories (++): Meat dishes of Vietnam (−) (±) (↓) (↑) (×) | Lao Cai Province (−) (±) (↓) (↑) (×) | (+)Hidden categories: Flickr images uploaded by Flickr upload bot | CC-BY-SA-2.0 Description Thắng cố.jpg Seeing bits of boiled beef, goat that are sliced up to top off a bowl of noodles, I stumbled on what I thought was an offal stew of beef or goat. I thought the bits of tripe looked familiar enough, and the brownish skin looked like what you'd find in a Chinese-style goat hotpot stew. Asking the man behind the pot if it was "thit de" (goat in Vietnamese) was met with much uninteligible chatter and hand-waving, beckoning me to sit down for a bowl. I put it down to the fact that he was Hmong and perhaps didn't speak much Vietnamese. I managed to get the price, and VND30000 / AUD2 / USD1.50 seemed reasonable. Chowing down on the intestines and tripe, I was quite happy with the flavours even though it was a simple dish. The minerally taste of the offal was mild and everything tasted fresh. Seeing me enjoy it, Julia decided to taste a bit of the meat. As soon as she did, that was what gave it away. I had a taste, and sure enough, it wasn't goat. It had a sweet flavour probably closest to wild boar, but stronger gameyness. When one of the waitresses walked past, I asked again if it was "thit de". She responded with "thit cho". yep. dog. I think I tried to have a little bit more, but we had to leave half the bowl untouched. Suffice to say, lunch and dinner was vegetables and rice! :P Update 2010.04.29: I saw locals selling dog in the livestock area, but this
dog could have come from Thailand, via Laos!
Date 18 April 2010(2010-04-18), 09:49:29 Source originally posted to Flickr as Dog Stew in pot Author Alpha Permission (Reusing this file) This image, which was originally posted to Flickr, was uploaded to Commons using Flickr upload bot on 07:05, 1 July 2010 (UTC) by Nguyễn Thanh Quang (talk). On that date it was licensed under the license below. This file is licensed under the Creative Commons Attribution-Share Alike 2.0 Generic license. You are free: to share - to copy, distribute and transmit the work to remix - to adapt the work Under the following conditions: attribution - You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). share alike - If you alter, transform, or build upon this work, you may distribute the resulting work only under the same or similar license to this one. www.creativecommons.org/licenses/by-sa/2.0 CC-BY-SA-2.0 Creative Commons Attribution-Share Alike 2.0 truetrue File history via commons.wikimedia.org Permalink | Leave a comment -- You are subscribed to email updates from "Dogmeat █ A roiling vortex of lust for the disease called Rock 'n' Roll! █ ." To stop receiving these emails, you may unsubscribe now:
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