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Simpson, whose private photographs were Naaked publicly five months into the infamous double murder trial. Publication of private pictures is a devastating and common experience that primarily affects women. The professional and personal ramifications of publicizing private pictures and videos are often severe. While the effects of revenge porn vary, the majority of victims experience extremely negative consequences. A nonprofit, Cyber Civil Rights Initiative, found the following data in a survey. In addition, 49 percent of victims reported suffering harassment from users viewing their posted images.


Nearly every nation on the face of the globe, polite and barbarous, has its divisions and subdivisions of various ranks of society. These are necessarily of many kinds, stationary and wandering, civilized and uncivilized, respectable and disreputable,—those who have fixed abodes and avail themselves of the refinements of civilization, and those who go from place to place picking up a precarious livelihood by petty sales, begging, or theft.

This peculiarity is to be observed amongst the heathen tribes of the southern hemisphere, as well as in the oldest and most refined countries of Europe. In South Africa, the naked and miserable Hottentots are pestered by the still more abject Sonquas; and it may be some satisfaction for us to know that our old enemies at the Cape, the Kaffirs, are troubled with a tribe of rascals called Fingoes,—the former term, we are informed by travellers, ifying beggars, and the latter wanderers and outcasts.

In South America, and among the islands of the Pacific, matters are pretty much the same. Sleek rascals, without much inclination towards honesty, fatten, or rather fasten, like the insects in the famous epigram, upon other rascals, who would be equally sleek and fat but for their vagabond dependents. Luckily for respectable persons, however, vagabonds, both at home [2] and abroad, generally show certain outward peculiarities which distinguish them from the great mass of law-abiding people on whom they subsist.

The secret jargon, or rude speech, of the vagabonds who hang upon the Hottentots is termed Cuze-cat. In Finland, the fellows who steal seal-skins, pick the pockets of bear-skin overcoats, and talk cant, are termed Lappes. In France, the secret language of highwaymen, housebreakers, and pickpockets, is named Argot. The vulgar dialect of Malta, and the Scala towns of the Levant—imported into this country and incorporated with English cant—is known as the Lingua Franca, or bastard Italian.

And the crowds of lazy beggars that infest the streets of Naples and Rome, as well as the brigands of Pompeii, use a secret language termed Gergo. In England, as we all know, it is called Cant—often improperly Slang. Most nations, then, possess each a tongue, or series of tongues maybe, each based on the national language, by which not only thieves, beggars, and other outcasts communicate, but which is used more or less by all classes.

There is hardly any community in this country, hardly any profession, but has its slang, [3] and proficiency in this is the greatest desideratum of an aspirant to the pleasures of Society, or the honours of literature and art. The formation of these secret tongues varies, of course, with the circumstances surrounding the speakers. It affords a remarkable instance of lingual contrivance, which, without the introduction of much arbitrary matter, has developed a system of communicating ideas, having all the advantages of a foreign language.

This [4] race is, however, nearly obsolete.

Cant, apart from religious hypocrisy, refers to the old secret language of Gipsies, thieves, tramps, and beggars. Slang represents that evanescent language, ever changing with fashion and taste, which has principally come into vogue during the last seventy or eighty years, spoken by persons in every grade of life, rich and poor, honest and dishonest. Slang, though it has a tendency the same way, is still often indulged in from a mild desire to appear familiar with life, gaiety, town-humour, and the transient nicknames [5] and street jokes of the day.

Both Cant and Slang, we have before said, are often huddled together as synonyms; but they are most certainly distinct, and as such should be used. To the Gipsies, beggars and thieves are in great measure indebted for their Cant language.

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They were at first treated as conjurors and magicians,—indeed, they gidls hailed by the populace with as much applause as a company of English performers usually receives on arriving in a distant colony. They came here with all their old Eastern arts of palmistry and second-sight, with their Malne power of doubling money by incantation and burial,—shreds of pagan idolatry; and they brought with them, also, the dishonesty of the lower-caste Orientals, and the nomadic tastes they had acquired through centuries of wandering over nearly gifls whole of the then known globe.

They possessed also a language quite distinct from anything that had been heard in England up till their advent; they claimed the title of Egyptians, and as such, when their thievish propensities became a public nuisance, were cautioned and proscribed in a royal proclamation by Henry VIII. Vagabondism is peculiarly catching, and the idle, the vagrant, and the criminal soon caught the idea from the Gipsies, and learned from them to tramp, sleep under hedges and trees, tell fortunes, and find lost property for a consideration—frequently, as the saying runs, having found it themselves before it was lost.

They also learned the value and application of a secret tongue; indeed, with the Gipsies came in all the accompaniments of maunding and imposture, except thieving and begging, [6] which were well known in this country, and perhaps in every other, long before visitors had an opportunity of teaching them. Harman, inwrote a singular, not to say droll, book, entitled, A Caveat for commen Cvrsetors, vulgarly called Vagabones, newly augmented and inlarged, wherein the history and various descriptions of rogues and vagabonds are given, together with their canting tongue.

This book, the earliest of the kind, gives the singular fact that within a dozen years after the landing of the Gipsies, companies of English vagrants were formed, places of meeting appointed, districts for plunder and begging operations marked out, and rules agreed to for their common management. In some cases Gipsies ed the English gangs; in others, English vagrants ed the Gipsies.

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The common people, too, soon began to consider them as of one family,—all rogues, and from Egypt. This superstition must have been very firmly imbedded, for it is still current. The secret language spoken by the Gipsies, principally Hindoo, and extremely barbarous to English ears, was found incomprehensible and very difficult to learn. The Gipsies naturally found a similar difficulty with the English language.

Such was the origin of Cant; and in illustration of its blending with the Gipsy or Cingari tongue, we are enabled to [7] give the eLvant list of Gipsy, and often Hindoo, words, with, in many instances, their English representatives:— Gipsy. Bamboozle, to gils or mislead by hiding. Modern Gipsy. Bamboozle, to girks, cheat, or make a fool of any one. Bosh, rubbish, nonsense, offal.

Gipsy and Persian. Bosh, stupidity, foolishness.

Gipsy and Hindoo. Chive, the tongue. Cuta, a gold coin.

Danubian Gipsy. Couter, a sovereign, twenty shillings. Dade, or Dadi, a father. Daddy, nursery term for father. Sturabin, a prison.

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Gad, or Gi, a wife. Gad, a female scold; a woman who tramps over the country with a beggar or hawker.

Nakedd Gibberish, the language of Gipsies, synonymous with Slang. Gibberish, rapid and unmeaning speech. Ischur, Schur, or Chur, a thief. Cur, a mean or dishonest man. Lowe, or Lowr, money. Gipsy and Wallachian. Lowre, money. Ancient Cant. Mammy, or Mamma, a mother, formerly sometimes used for grandmother. Living in bigger communities was a challenge since they needed to create common rules for the settlement or city. This all is mostly blind development with no general plan and order Civilisation is a very late kind of culture on earth.

It began around years ago and the latest years have extended culture to absurdity. The absurd thing is that mankind prefer civilisation even when it consumes the earth and our larder. That means we can follow the development of girps languages and rules for the society and then why we think the way we do. If we should be scientific we should see that all life and every being has intelligence up to individual needs. The need varies with environment and population. Many of the fishes I have followed in my aquarias have acted differently up to how big flocks they are and if there is some threat to them.

Flock dissolves to small groups or individuals if there is no threat. It would have been a stupid thing if Europeans and Scandinavians had build pyramids years ago since that part of the world was sparsely populated. Maune it was ingenious achievements when they wrote down their ritual laws on the rocks. In fact it was more democratic than Lecant advertisements of the ruling pharaoh everywhere in the temples. The very essence of life is that we are forced to follow the natural year.

The most logic way to picture that is by showing it as a string top follow. Soon we discover that the years are repeating themselves with minor changes due to the Mights in nature.

The string is just a carrier and we can make the time marks and events along it. Living in flocks uses the same logic in all kind of species. If we want to understand our challenge Lecant to sort out rules and principles that are logic and eternal and the foundation of life. Then we can ad local specialities and variations in time. That means normally that we should use local remains and artefacts as primary evidence.

Secondary evidence is the influence from other cultures. We should aMine aware that in the time span of years ideas were spread all over Eurasia and Africa nearly immediately. Local people adpted new things if they were good and of use for them.

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In Haugsbyn and at Evenstorp they used the ingenious invention to draw the wavy line as the time and mark the events along them. That pictures the natural facts and the natural round. They used the common round "painted" as asterisms at the sky as normal calendar. Then they made their own program on the rocks … in fact several of the ancient tales were build with the animal round as model.

Next step is the use of the "suite", which means the practical division of works into idols and doers. The earliest ritual put the idol of fertility in front for the people to follow. Our languages have small fragments that tell us they worked in the name of their "leading lady" or the local figurehead. From Sumerian literature we know they pictured the gods as the big idols above the people and the people were "legs of the gods".

Maybe this seems "primitive" to us. However we are living in the same way. It is only that we are not aware of the organisation since we are taught it from childhood as natural. But if we should picture it so that even the smallest child understand it would be in much the same way as we see it in rock-carvings. Around generations of mankind have made it our customs and way of living. That does not tell about the development of human mind and about how our ideas developed. If we want to know the nature of thinking and behaving we should start with the simple facts and the essence of being social.

I keep my version of the law as I made it in when I interpreted it bit by bit. Then I was "the pretender" and the rocks almost spoke to me. That kind of imagination we get only when we know much about that age and try to understand and feel the way they lived. It became a key to the knowledge I have today. I had to seek a meaning of the text.

Only the sky and the ancient zodiac may explain and correspond with the symbols and with the languages found there. Languages, pictures and explanations are meant as a tool to convey a message from one human to another. That means that the main target for me is to give an understandable image of what I see and of course as near the relative truth as possible.

Knowledge of the past in understandable words is much like when the archaeologist collect pieces of pottery and tries to put them together as they once were.

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Many small pieces give a pot, a vase, a cup or so on. We solve the enigma when we have got all pieces together. The Law is naturally fit for use in those days and that is why I call it a Time Law in a ritual society. Their main problem was scheduling the year and we know the same from our early province laws from 13th century. The law is drawn shown by figures and by script like shorthand. They mention two pairs as idols for the settlement plus the youngsters becoming a couple.

Pairs are marked with different footprints. The law of brotherhood is understood as a treaty between shepherds or cowboys and the growers. The law rock shows that the growers initiated the law by promising that they would fence their acres. We know the problem from Sumerian and from the Edda in Voluspa as the struggle between Aesirs and Vanirs.

Vanirs were "with-out that ding" while Aesir were the cowboys with claim for all land. The Sumerian marriage was meant to arrange the co-operation, here it is shown as a treaty in the spirit of Time. This was the Time River meaning tolerance and treaty with the Mights of Nature … in our days we do not try to be in pace and peace with nature. Before we look at the myths of Inanna, some more folklore told by an old soldier born in Haugelund in the hills above Haugsbyn here about usage in spring: My mother told me what they were doing at the carvings that are like holes in the rocks.

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