Eternally Grateful

Taken from the Complete Works of William Shakespeare

As You Like It



SCENE VII. another part of the Forest.

Duke S. Thou seest we are not all alone unhappy:

This wide and universal theatre

Presents more woeful pageants than the scene

Wherein we play in.

Jaq. All the world’s a stage,

And all the men and women merely players:

They have their exits and their entrances;

And one man in his time plays many parts,

His acts being seven ages. At first the infant,

Mewling and puking in the nurse’s arms.

And then the whining school-boy, with his satchel

And shining morning face, creeping like snail

Unwillingly to school. And then the lover,

Sighing like furnace, with a woeful ballad

Made to his mistress’ eyebrow. Then a soldier,

Full of strange oaths and bearded like the pard,

Jealous in honour, sudden and quick in quarrel,

Seeking the bubble reputation

Even in the cannon’s mouth. And then the justice,

In fair round belly with good capon lined,

With eyes severe and beard of formal cut,

Full of wise saws and modern instances;

And so he plays his part. The sixth age shifts

Into the lean and slipper’d pantaloon,

With spectacles on nose and pouch on side,

His youthful hose, well saved, a world too wide

For his shrunk shank; and his big manly voice,

Turning again toward childish treble, pipes

And whistles in his sound. Last scene of all,

That ends this strange eventful history,

Is second childishness and mere oblivion,

Sans teeth, sans eyes, sans taste, sans everything.

Re-enter ORLANDO, with ADAM

Duke S. Welcome. Set down your venerable burthen,

And let him feed.

Orl. I thank you most for him.

Adam. So had you need:

I scarce can speak to thank you for myself.

Duke S. Welcome; fall to: I will not trouble you

As yet, to question you about your fortunes.

Give us some music; and, good cousin, sing.

SONG. Ami.

Blow, blow, thou winter wind.
Thou art not so unkind
As man’s ingratitude;
Thy tooth is not so keen,
Because thou art not seen,
Although thy breath be rude.
Heigh-ho! sing, heigh-ho! unto the green holly:
Most friendship is feigning, most loving mere folly:
Then, heigh-ho, the holly!
This life is most jolly.
Freeze, freeze, thou bitter sky,
That dost not bite so nigh
As benefits forgot:
Though thou the waters warp,
Thy sting is not so sharp
As friend remember’d not.
Heigh-ho! sing, & c.

Duke S. If that you were the good Sir Rowland’s son,

As you have whisper’d faithfully you were,

And as mine eye doth his effigies witness

Most truly limn’d and living in your face,

Be truly welcome hither: I am the duke

That loved your father: the residue of your fortune,

Go to my cave and tell me. Good old man,

Thou art right welcome as thy master is.

Support him by the arm. Give me your hand,

And let me all your fortunes understand.


(On 3/03/15 – Join me in the continuation of Shakespeare’s 

“As You Like It”

Taken from the Merriam-Webster’s Encyclopedia of World Religions

Here is a dose of daily religion from A to Z.

Today’s religious topic is as follows:

“Atheism”, the critique and denial of belief in God. As such, it is the opposite of THEISM, which affirms the reality of God and seeks to demonstrate His existence. Atheism is to be distinguished from AGNOSTICISM, which leaves open the question whether there is a God or not; for the atheist, the nonexistence of God is a certainty.

Atheism has emerged recurrently in Western thought. Plato argued against in the Laws, while Democritus and Epicurus argued for it in the context of their materialism. Niccolo Machiavelli in the 16th century contributed to atheism in the political sphere by affirming the independence of politics from morals and religion. The 18th century witnessed the emergence of atheism among the French Encyclopedists, who combined British EMPIRICISM with Rene Descartes’s mechanistic conception of the universe. David Hume, in his Concerning Natural Religion 91779), argued against the traditional proofs for the existence of God, as did Immanuel Kant. Neither Hume nor Kant were atheists, but their restriction of human reason to sense experience undercut NATURAL THEOLOGY and left the existence of God a matter of pure faith. In the 19th century, atheism was couched in the materialism of Karl Marx and other and pitted against the metaphysical position of SPIRITUALISM. Modern atheism takes many different forms other than that of materialism. In short, atheism has been rooted in a vast array of philosophical systems.

One of the most important 19th-century atheists was LUDWIG FEUERBACH (1804-72), who put forward the argument that God is a projection of man’s ideals. Feuerbach associated his denial of God with the affirmation of man’s freedom: the disclosure that God is mere projection liberates man for self-realization. Marx drew on Feuerbach’s thesis that the religious can be resolved into the human, though he also held that religion reflects socioeconomic order and alienates man from his labor product and, hence, from his true self. Charles Darwin (1809-82), developed a scientific theory of natural history that challenged the Judeo-Christian concept of God. Later, SIGMUND FREUD (1856-1939) drew on Darwinian themes when he discussed the historical development of the religious mindset. According to Freud, belief in God represents a childlike psychological state in which the image of a father–figure is projected upon the forces of nature.

A third strain in modern atheism is the existentialist. Friedrich Nietzsche (1844-1900) proclaimed the “death of God” and the consequent loss of all traditional values. The only tenable human response, he argued, is that of nihilism—without God, there is no answer to the question of purpose and meaning in life. In Nietzsche’s view, the death of God freed humanity to fulfill itself and find its own essence. In the 20th century Jean Paul Sartre, Albert Camus, and others continued the theme. Human freedom, according to Sartre, entails the denial of God, for God’s existence would threaten our freedom to create our own values through free ethical choice.

(Comeback on 3/04/15 and continue to learn about religion. Tomorrow you’ll read and learn more about “Athena”.

#ReligiousTopicOfTheDay,, @FelinaSilver, #Atheism

Cullion (n.)

Cullion means “wretch, rascal, rogue“.  Cullion is cited in (3) of William Shakespeare’s plays including (Henry V, III.ii.21), (Henry VI, 6, P2, I.iii.38), My favorite being Taming of the Shrew (TS IV.ii.20) [Hortensio as Licio to Tranio as Lucentio, of Bianca courting Lucentio as Cambio]: “Such a one as muses a god of such Cullion.”

Female submissiveness

#ShakespeareanWordOfTheDay,, @FelinaSilver, #FelinaSilverRobinson, #Cullion

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