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Edgar Thurston was one of the most famous of ethnographic researchers of the English colonial days in the South Asian Subcontinent, which is currently occupied by Pakistan, India and Bangladesh. Omens and Superstitions of Southern India is one of his famous books. This book deals with the innumerable rites, rituals, customs, spiritual beliefs, superstitions, omens and such other themes connected to the antiquity of the southern parts of the subcontinent. He has done very detailed descriptive writings on such subjects as omens, superstitions, evil eye, serpent worship, spiritual offerings, charms, human and animal sacrifices, mantras, divinations, fortune-telling, agricultural ceremonies &c. For those who are interested in getting to know of the real antiquities of this location, this book is most recommendable....

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Short stories and parables and matching images strewn together in a book.

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-Nu fi de neînlocuit. Dacă nu poţi fi înlocuit, atunci nu o să fii niciodată promovat. -Cine crede în telekinezie, să îmi ridice mâna. -Nu sunt vegetarian pentru că iubesc animalele. Sunt vegetarian pentru că urăsc plantele. -Cum îţi dai seama când rămâi fără cerneală invizibilă? -Care este viteza întunericului? -De ce abreviere este un cuvânt atât de lung? -Intenţionez să trăiesc veşnic. Până acum sunt în grafic....

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Ridere humanum, perseverare divinum ................................. 7 Greutăţile vieţii ..................................................................... 25 Basme repovestite adulţilor .................................................. 37 Vampiriada ............................................................................ 57 Homo tare sapiens ................................................................ 65 Pastile de râs ......................................................................... 79 Femeia, explicată ................................................................ 101 Homofilii .............................................................................. 116 Raporturi caznice ................................................................ 139 Neveste disperate ............................................................... 172 Bătrâni şi neliniştiţi ............................................................. 187 Munca şi consecinţele ei ..................................................... 215 Viaţa la ţară ......................................................................... 227 Român,...

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I ka poe heluhelu o ka Hoku Hawaii, eia makou ke hoopuka aku nei I keia wahi Moolelo Hoonanea, no ka pomaikai o ko ka Hoku poe heluhelu. He wahi moolelo kahiko keia no kela au kahiko o ka aina. A ua hoopuka aku makou i keia no keia mau pule e nee nei, me ka manaolana, ma ka hoomaka hou ana o keia makahiki ae, e oili aku ai ka “Moolelo Nani o Bene Ha”, a he moolelo hoi i hoopuka ia e kekahi kenelala kaulana o Amelika. Ua hoouna aku makou i ka puke o ia moolelo kaulana i Amelika, a e loaa mai ana ma mua o ka pau ana o keia makahiki. O ko makou iini, e loaa i ko makou poe heluhelu na moolelo hoonanea maikai, a he mau moolelo hoi i ku i ke ano maikai, e ohohia ia ai e ko makou poe heluhelu. E hoomanawanui mai oukou i keia wahi moolelo o kakou o keia mau pule e nee nei, a ke manaolana nei no nae hoi makou e loaa ana no he mau mea e hauoli ai, mai ka moolelo mai o keia wahi keiki a ka apiki o ka makani Apaapaa....

Excerpt Details
E noho ana ma kekahi wahi ma uka o Kohala, i kela au kahiko loa o ka aina, he kane me kana wahine. O ka inoa o ke kane, o ia no o Leimakani. A o ka inoa hoi o ka wahine, o ia o Hina. He loihi na la o ko laua noho ana me ka loaa ole o ka hua o ko laua noho hoao ana. O ka hana maamau i keia kanaka, o ia no ka mahiai uala ma uka paha o Honoipu. A o kana lawaia mau e hele ai, o ia no ka luu ula i kai o ia kahakai. Ia laua e noho ana me ka maikai, ua hoomaka maila o Hina e ono i ka niu. A o ka pilikia o keia ono a kana wahine, he kapu loa ka ai ana o na wahine i ia au o ka aina i ka niu. A ua hiki ole no ia Leimakani ke hooko i ka ono a kana wahine, oiai, he kanaka malama o ia i ke kapu o na akua o ia au kahiko o ka aina. A ma muli no o ia kulana o Leimakani, ua hiki ole ia ia ke ae aku e hooko i ka ono a kana wahine. Ua ulu maila nae ke ano hoohuoi i loko o Leimakani, he ano hookauhua keiki paha keia a kana wahine e ono nei, a ua waiho wale ihola no nae i ia mea i loko ona. Aole no hoi i loihi na la ma hope o kela ono ana o Hina i ka niu, ua kamailio hou maila no o ia i kana kane....

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No ka Olelo Wanana a ka Makaula. 1 -- No ka Hanau a Hanai ia ana o Punia. 5 -- No ka Make ana o Leimakani, ka Makuakane o Punia ia Kaialeale ma. 9 -- No ka Hana Maalea a Punia i ka Puali Mano. 14 -- No ka Hoolala ana o Punia e Hooko i kona Makaia. 17 -- No ke Ale Holookoa ana o Kaialeale ia Punia. 23 -- No ka Make ana o Kaialeale. 26 -- No ka Halawai ana o Punia me na Akua o na Kaha Wai Ole. 30 -- No ka Hana Maalea a Punia i na Akua. 34 -- No ka Pakele ana o Punia i ka Make a me kona Hoi ana i kona Aina Hanau … . 38 -- Na Papa Wehewehe Olelo. 43 -- Papa Wehewehe Huaolelo. 45 -- Papa Wehewehe Mamalaolelo. 51 --...

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He welina aloha i na kupa o ka aina e noho ana mai Hawaii Moku O Keawe, kahi e ike mua ia ai ka wehena kaiao, a i Niihau O Kahelelani, kahi e aui ai ka la i lalo o ka mole o Lehua. Ano, ke hoouna ia aku nei keia ohina moolelo o Lehua Ahihi i ka loa me ka laula o ko kakou paeaina, me ka manaolana e paipai a hoohoihoi i ka poe olelo Hawaii i ka heluhelu a pulama i na moolelo a na kupuna i waiho mai ai no kakou. Ma ko kakou noho ana he kanaka, ua nui na haawina o ka naau i ike ia i kela me keia la. Ua hoiliili ia ekolu moolelo ku i ke aloha walohia. Ke heluhelu ae oukou, e na makamaka heluhelu, e ike ana oukou e he mea nui no ka pili aloha ma keia mau moolelo ekolu o Makakehau, Kaala a me Kahalaopuna. Ma ka heluhelu ana no na hana a hanana o ia mau moolelo, e noonoo kakou i ka oiaio o ka olelo noeau Aohe kanaka i eha ole i ke aloha. O ia hoi, he mea ole ke kulana he ilihune, he waiwai, he naaupo, he naauao, he pupuka a he ui paha—ua ike no kakou a pau i ka eha i ke aloha, a i ole, i ke aloha ole ia paha. Ua pai mua ia keia mau moolelo ma ka makahiki 1904 e ka Hale Pai o Paradaiso o ka Pakipika. I keia wa, ua hoiliili ia na moolel...

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Aia ma ke komohana hema o ka mokupuni o Lanai, ma ka lihi kahakai, e ike ia aku no he wahi mokupuni puu pohaku pele ulaula e ku ohaoha ana ma luna o ka ilikai nona ke anawaena he kanaono kapuai, o kona kiekie hoi, he kanawalu kapuai. O ka mamao mai ka mokupuni aku o Lanai a hiki i ua wahi moku pohaku la, aia ma kahi o ke kanalima a kanaono anana, he kai hohonu ka mea nana i hookaawale ma waena o laua. O na aoao a pau o ua wahi mokupuni pohaku la, he mania pu e hiki ole ai i na maiuu o ke kanaka ke wawau aku a kau i luna. Ua puni ua wahi moku la i ke kai a e ulupa mau ia ana kona mau aoao a pau e na ale me ko lakou huhu piha inaina nui, aia hoi, ma loko o kona mau aloaloa liilii, he mau ana kahi a na manu o ke kai e hana ai i ko lakou mau punana....

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O keia moolelo o Aukelenuia iku, o ia kekahi o na moolelo kaulana loa ma Hawaii nei. O Kuaihelani ka aina. O Iku ke kane, he alii. O Kapapaiakea ka wahine. Na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma Kuaihelani. Eia na inoa o na keiki: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaa iku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani me Aukelenuiaiku. He mau kane, a me Kaomeaaiku, he wahine. O Aukelenuiaiku ka mea nona keia moolelo. Mai ka hiapo a ka mua ponoi o Aukelenuiaiku, aole o Iku i hii, aole i lawelawe, aole hoi i hooili i ka aina no kekahi o lakou. Aole no hoi i hoopunahele. A ia Aukelenuiaiku, malama o Iku, lawelawe a hii, a hooili i kona kapu a me ka aina nona. A no keia punahele o Aukelenuiaiku i ko lakou makuakane, ua huhu kona mau hoahanau ia ia, a ua imi lakou i mea nona e make ai. Wahi a ko lakou kaikiaana loa, a Kamakahinuiaiku, “Kupanaha ko kakou makuakane! Iau hoi, i ke keiki mua, aole i hooili mai i kona kapu a me ka aina. A i ke keiki hope loa, ia ia ka e hooili ai!” O ka hana nui a na kaikuaana o Aukelenuiaiku, o ka mokomoko, o ka hakoko, ke kuikui, a me na mea ikaika e ae. A ma ke...

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Ma anei e ike ai kakou i ka poino o Aukelenuiaiku a me kona pakele ana i ka make a kona kaikuaana huhu, aloha ole. A haule o Aukelenuiaiku i loko o ka lua, kahea iho ua kaikuaana huhu la, penei: “E Kamooinanea e, eia mai ko ai la, ai ia mai.” la ia e kahea ana, holo maila kekahi kaikuaana o Aukelenuiaiku (he kaikuaana aloha ia ia), kahea ihola ma ka waha o ka lua, “E Kamooinanea e, mai ai mai oe! O ko moopuna mai no, o Aukelenuiaiku e lele akula.” Ma keia haule ana o Aukelenuiaiku, ua olioli loa kona poe kaikuaana huhu ia ia no ka make ana. E manao ana lakou ua make To no o Aukelenuiaiku. Ma keia haule ana o Aukelenuiaiku, manao lakou, ua lilo kona kapu i mea ole, a ua nele ka olelo hooilina a ko lakou makuakane ma luna ona, a ua lilo i mea ole loa. A haule o Aukelenuiaiku i lalo o ka lua, aia hoi, elua kanaka e noho ana. Ma mua o ko Aukelenuiaiku haule ana, ko laua haule ana i lalo o ka lua. Na ua poe kaikuaana la no o Aukelenuiaiku i kiola. Ike maila ua mau kanaka ala ia Aukelenuiaiku, minamina ihola laua, no ka maikai o na helehelena o Aukelenuiaiku ke nana aku, no ka maikai a me ke kina ole o kona ano i mua o laua. Ia laua e ka...

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Aukele me Kona mau Kaikuaana Lokoino. 1 -- Ka Haule ana o AukelenuiaIiku i Loko o ka Lua o KamooInanea, a me ka Loaa ana o ka Pono ia ia ma Laila. 6 -- No ka Hoi ana o Aukelenuia Iku, a me ka Pomaikai i Loaa ia ia ma Keia Hele ana i Loko o ka Make. 11 -- Ka Holo ana o Aukelenuia Iku me Kona Poe Kaikuaana ma luna o ka Waa Kaulua e Imi i Aina ma ko Lakou Ikaika. 12 -- Ke Kaua ana o na Kaikuaana o Aukelenuia iku me Naamakaokahai: Ko Lakou Make ana. 18 -- Ko Aukelenuia iku Noho ana i Loko o ka Popilikia a me ka Pomaikai ana. 21 -- Ka Lilo ana o Aukelenuia iku i Kane na Namakaokahai. 26 -- Ka Lilo ana o Aukelenuia iku ia Halulu i ka Pali. 28 -- Ka Hoike ia ana o na Waiwai a Aukelenuia iku me ka Namakaokahai. 31 -- No ka Haawi Malu ana o na Kaikoeke o Aukelenuia iku ia ia i ke Kino Lele. 34 -- Ka Hooili ana o Namakaokahai i na mea a pau ma Luna o Aukelenuia iku , kana Kane; ke Kaua ana o Kuwahailo me Aukelenuia iku i ka Lani. 37 -- No Kaumaiilunaoholaniku. 41 -- No ka Imi ana o Aukelenuia iku i ka wai Ola Loa a Kane. 44 -- No ka Hoola anao Aukelenuia iku i ke Keiki a me na Kaikuaana. 54 -- Ka Hakaka ana o Namakaokahai me na Kaikaina, o ia...

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This is a book of folk tales in Kachhi language, spoken in western India (particularly in Kachh and Mumbai), containing 13 traditional tales recorded in various parts of Kachh and Mumbai. This is a part one of Kachhi Oral Tradition Project going on by Vadhod ji Padhrai, Patri Kachh....

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hIkdo seth nen sethani va. vya phere laa. phere laa vya ta sammun bakrien vaaro aayo te. Bakrien vaaro Ichhio panwar chovaaje.

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1 Ichhio Panwar 2 Akal re kIte ? 3 tOmam tOma 4 anmaaneti raani 5 paatai nen adhpaatai 6 Bhagwan ja din 7 Sakar jo sayjaadho nen sopaaribai 8 sUnat gUdi 9 panjmaar kUmbhar 10 me nen chIkli 11 pUthia mor ...

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E hoomanao au i ka hua maikai,;He maha no no'u ma ke ao maluna'e;;He maha no no'u ma ke ao maluna'e.;;HUI—Mau, mau, he maha mau;No ka poe maemae ma na kula ao;;Ma na papu lai a olino mai,;Kahi ia e maha'i no ka poe maikai;;Mau, mau, he maha mau.;;2 A loa ke ala, a apuupuu no,;Akau mai na ino, a uhika po,;Epaa pono no ia olelo maikai,;E malu mai ana, a maha hou mai,;E malu mai ana, a maha hou mai.;;HUI—Mau, mau, he maha mau, &c.;;3 A popilikia, a paumako e,;Au ka waimaka, a hu ka uwe,;Hoolana mai no ia olelo maikai,;Ma o, pau ka u, a e maha mau ae,;Ma o, pau ka u, a e maha mau ae.;...

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The book is structured in two parts as follows: - in the first part, the theory of paradoxism through its first six published worldwide manifestos (1983, 1984, 1990, 1998, 2002, and 2010 respectively); - in the second part, the paradoxism collected from the international (English, French, Spanish/Arabic, and Romanian) folklore in images and paradoxist situations. ...

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A) Folkloric Begining. It was in the years 1980’s when the paradoxist movement started. Together with childhood friends (I use their nicknames, since these are more colorfull: Cost, Geonea, Beca, Bigioc, Piciu, Boros, Covrig ăl mijlociu, Cris, Pilă, Chesa, Grasu, Babanu) in the little parks and restaurants of Bălcești – Vâlcea drinking beer and joking. They did not like to read or write!... They all were non-literators {excepting me and Co(n)st(antin) Dincă}. We built a new literary movement without even knowing – in a paradoxical way! We did it by jokes, against-the-grain speech, amusing themselves in that bad time! I had written in Romanian language the volume „Laws of internal composition. Poems with... problems!” (1982) as a preparadoxist volume, published lately. But the First Paradoxist Manifesto in the world of the Paradoxism I published in 1983 in the first edition of my French volume The Sense of the Nonsense (Ed. Artistiques, Fès, Morocco). ...

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To Paradoxismize (Forward): 4 Paradoxism’s Manifestos (1983-2010): 7 • First Paradoxist Manifesto: 8 • Second Paradoxist Manifesto: 11 • Third Paradoxist Manifesto: 15 • Fourth Paradoxist Manifesto: 18 • Fifth Paradoxist Manifesto: 37 • Sixth Paradoxist Manifesto: 51 Worldwide Paradoxist Folklore: 60 All is possible, the impossible too! French Paradoxist Folklore: 86 Les Perles du BAC 2008 [Pearls of 2008 Baccalaureate] Spanish/Arabic Paradoxist Folklore: 127 Ser fuerte... / .. ما†ھي†القوة [To be strong] Romanian Paradoxist Folklore: 141-155 De ce, tată? [Why, father?] ...

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When Polynesian people came to Hawaii, hundreds of years ago, they brought legends. We know this because the same stories and similar hero names are found in other Polynesian groups. Other legends grew about historical events in our islands, about real people and places. Some are very old while others have grown in recent times. As all these stories were told and retold changes crept in. While the main story was the same, details became very different. No one can say that one version of a story is right and the others wrong. At the end of each legend I have given the principal source used. I, too, have made changes. Many of these stories are about chiefs, for they led a varied and colorful life and the common people liked to hear about them. In old Hawaii each valley, from mountain to sea, was a district with its district chief. Sometimes one chief made himself ruler of several districts or of an entire island. Thus he became a high chief with lesser chiefs under him. We tell and read legends not only for enjoyment but also because they help us understand people who lived long ago....

Excerpt Details
"Why is that crowd down the valley Brother! What are all those people doing” Pikoi's brother was preparing food for the imu and did not hear the boy's question. Pikoi and his father had come from Kauai the day before. They had come to Manoa Valley on Oahu to visit a married sister. A crowd the very first day! Pikoi must find out what was going on. At first he went slowly down the trail, watching the people eagerly. He saw someone with a bow and arrows. Rat shooting! That was a sport the boy loved and in a moment he was running. Pikoi reached the crowd and pushed his way among them. He bumped a tall woman who turned to him angrily. "What are you doing here" she asked. "Why do you push in beside your chiefess” Pikoi did not quite understand that this woman was the chiefess—the high chiefess of Oahu. "It is rat shooting, isn't it" he asked eagerly. "I love rat shooting. “ The chiefess must have liked the boy's love of her favorite sport, for she spoke good-naturedly now. "Can you shoot rats” "A little. “ "That man with a red lei and with a bow in his hand is Mainele," the chiefess said. "He is the best rat shooter on Oa...

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Preface.Vii -- Acknowledgments.Viii -- PikoiRat Shooting.3 -- Enemies Of The Chief.7 -- Pikoi Sees Hawaii.19 -- PeleHow Hawaii Was Made Safe.29 -- How Hawaii Was Divided.42 -- Holua Sledding.45 -- The Puna Chief Who Boasted.49 -- The Girl Who Gave Breadfruit.51 -- Kalapana.56 -- The Pounded Water Of Kekela.61 -- Other Legends Of The Island Of Hawaii Woman-Of-The-Fire And Woman-Of-The Water.69 -- When The Ocean Covered Hawaii.73 -- Kila.78 -- The Rescue Of Hina.89 -- How umi Became High Chief.99The Giant Guard.108 -- The Wonderful Banana Skin.115 -- Vi Hawaii Island LegendsThe Boy Who Came To His Father.121 -- The Swing.132 -- The Dream Girl.142 -- The Hidden Island Of ualakaa.147 -- The Ki-Leaf Trumpet.158 -- A Kite And A Toy Canoe.167 -- The God Of Love.171 -- The Gift Of Ku.176 -- The Man Who Always Wore A Kihei.178 -- The Shark That Came For Poi.186 -- Punia And The Sharks.190 -- The Kihapu.196 -- The Cowry Shell.202 -- Food For Kohala.210 -- The Land Beneath The Sea.215 -- The Winning Of Makolea.222 -- ieie And Lehua. 230 -- The Chiefs Who Went Around Hawaii. 233 -- Glossary. 237 --...

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I have collected this beautiful American Folklore - under the form of aphorisms - from car plates, from various anonymous postings, from expressions heard in my discussions, from e-mails received, etc. Computer jokes, life taken upside-down, job related reflections, family connections, inside-out clichés of language, and so on. They are in a paradoxist style, or close, and full of humor… Some of them are cascading Murphy’s Laws (pessimistically), others are opposite - like Peter’s Laws (optimistically). Their sweetness smiles in the face of adversity, full of irony and auto-irony. I hope readers will enjoy them....

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See a few nice examples from the book text: “I think, therefore I’m single”, “Life is short, break some rules”, or “Black Holes are Where God Divided by Zero”!...

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These legends have been selected with the thought that, in length and content, they are suitable to be told or read to young children as well as to be read by older ones. Some are very old legends, common to many Pacific islands, and others are of recent origin. The menehune were the little people of Hawaiian tales. As they lived in the mountain forests and only came to the lowland at night, they were not often seen. Yet the Hawaiians could describe them. They were two or three feet tall, the stories said, thickset and hairy. Some of them were never heard to talk while others talked with deep, gruff voices. The Hawaiians said their talk sounded like the low growl of a dog, and their laughter could be heard far away. The mu, a banana-eating people, were a tribe of the menehune. These little people worked at night. They worked together and in great numbers. In a single night they could accomplish mighty deeds such as building a road or heiau or walling in a fish pond. Once they even took a spring from its rocky bed and carried it, bundled in ti leaves, down to the lowland so that villagers might have its water for their taro patches...

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Laka stood among the great trees of the koa forest. "This is such a tree as my grandmother told me of," he thought. "It is straight and has grown strong fighting the mountain winds. Such a tree will make a strong canoe, one that can fight ocean waves." Then Laka prayed and went to work with his stone tool. All day he worked. At last the great tree fell, and Laka went home, tired but satisfied. "Tomorrow I shall trim off the branches," he thought. "I shall cut the log to the right length for a canoe. Then I must shape it, but I have no skill in shaping a canoe." When tomorrow came he could not find the log. "I should have marked the place," he thought. "Was it here or over there?" He wandered through the forest, but could not find the tree that he had cut. He cut down another and this time looked carefully to make sure of finding his log the next day. But the next day there was no log! It seemed to Laka that he found the tree. The place was right, and there stood a tree just like the one he'd cut the day before. He rubbed his eyes. Was someone raising the tree that he cut down? He would try once more. So once again he cut down a t...

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In this second series of the Fornander Collection of Hawaiian Folk-lore, with the exception of a few transpositions, as mentioned in the preceding volume, the order of the author has been observed in the main by grouping together, first, the more important legends and traditions of the race, of universal acceptance through- out the whole group, followed by the briefer folk-tales of more local character. A few of similar names occur in the collection, indicating, in some cases, different versions of the same story, a number of the more popular legends having several versions. The closing part of this volume, to embrace the series of Lahainaluna School compositions of myth and traditional character, it is hoped will be found to possess educational value and interest. No liberties have been taken with the original text, the plan, as outlined, being to present the various stories and papers as written, regardless of historic or other discrepancies, variance in such matters being treated in the notes thereto....

Excerpt Details
Maihuna was the father and Malaiakalani was the mother of Kawelo, who was born in Hanamaulu,1 Kauai. There were five children in the family. The first was Kawelomahamahaia; the second was Kaweloleikoo. These two were males; after these two came Kaenakuokalani, a female; next to her was Kawelo leimakua and the last child was Kamalama. Kaweloleimakua, or Kawelo is the subject of this story....

Table of Contents Details
His Birth and Early Life—Change to Oahu and Fame Attained There -- 2 -- Size of Kauahoa—Is Killed by Kawelo—Kawelo Vanquishes Aikanaka -- 56 -- Kalonaikahailaau—Kawelo Equips Himself to Fight Aikanaka—Arrival at Kauai -- 20 -- Division of Kauai Lands—Aikanaka Becomes a Tiller of Ground -- 60 -- Commencement of Battle Between Kawelo and the People of Kauai -- 38 -- Kaeleha and Aikanaka Rebel Against Kawelo—Their Battle and Supposed Death of Kawelo -- 62 -- Kaehuikiawakea —Kaihupepenuiamouo and Muno— Walaheeikio and Moomooikio -- 42 -- Temple of Aikanaka—How Kawelo Came to Life Again—He Slaughters His Opponents and Becomes Again Ruler of kauai -- 66 -- Kahakaloa—His Dead by Kawelo -- 48 -- Kauahoa—Kawelo Fears to Attack Him—Seeks to Win Him by a Chant—Kauahoa Replies -- 52 -- His High Office—Laamaomao, His Wind Gourd In Disfavor with the King He Moves to Molokai—Has a Son Whom He Instructs Carefully—Dreams of Keawenuiaumi Setting Out in Search for Him—Prepares with His Son to Meet the King -- 72 -- Prepares to Meet Keawenuiaumi in Search of Pakaa—Canoe Fleet of Six District Chiefs, Recognized, are Taunted as They Pass— Keawenuiaumi, G...

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88 writers (in addition of folklore collections) from 23 countries with texts in 17 languages (English, Romanian, Bulgarian, Czech, Arabic, French, German, Hungarian, Tamil, Hindi, Indonesian, Hebrew, Italian, Urdu, Russian, Serbo-Croatian, Spanish) contributed poetry, essays, letters to the editor, arts, science, philosophy, short drama, short story, distichs, epigrams, aphorisms, translations, paradoxes, and folklore or found literature to the “Fifth international Anthology on Paradoxism”....

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An Ode to Fuzzy & Neutrosophic Logic and their Creators When everything seems a murky mess And you are forced to second guess The way you are headed when you’re going straight And whether you’re there on time ’cause early may be late! When your eyes start playing tricks – it’s neither night nor day But the magic hour; when you just can’t for sure say The white from the black as mostly all is grey Take a moment to close your eyes and thank Zadeh! For inventing a way to tell black from white and the big from the small When none knows for sure how black is black or how tall is tall! ’Cause when chance becomes a possibility, you know you sure can bet That you’re in one group or the other, ’cause you’re in a fuzzy set! ...

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INTERNATIONAL DIMENSION OF PARADOXISM 5 AUSTRALIA Sukanto BATTACHARYA 6 George ROCA 8 BULGARIA Albena TCHAMOVA & Maria NIKOLOVNA 11 CANADA Kane X. FAUCHER 18 Jason HALL 19 CZECH REPUBLIK [Internet] 21 EGYPT Salah OSMAN 22 FRANCE Iulia COJOCARU 29 Didier FLEURDIER 30 Nicole POTTIER 223 GERMANY Rüdiger HEINZE 38 Bernd HUTSCHENREUTER 39 HUNGARY [Internet] 42 INDIA Khrishna JAHAN 43 A. PRASAD 47 B. Venkateswara RAO 48 Hemant VINZE 50 INDONESIA Christianto VIC 51 ISRAEL Morel ABRAMOVICI & Zoltan TERNER 52 Muneer Jebreel KARAMA 53 ITALY Pino BORESTA 56 KAZAKHSTAN Vadim BYSTRITSKI 57 R. MOLDOVA Svetlana GARABAJI 58 NIGERIA Tolu OGUNLESI 62 PAKISTAN Abdul KHAN 63 ROMANIA Valeriu BUTULESCU 65 Valentin DASCĂ LU 75 Ina DELEAN 79 Dominic DIAMANT 81 Eugen EVU 82 Folclor 85 Constantin FROSIN 101 Andrei Dorian GHEORGHE 102 Mugur GROSU 103 Peter GRUCK 104 Gică HAGI 105 Eugen ILIŞ IU 106 Liviu Florian JIANU 107 Elisabeta KOCSIK 108 Adrian LESENCIUC 115 Victor MARTIN 122 Nicolae M. MAZILU 129 Constantin MĂ RCUŞ AN 131 Ionel MĂ RGINEANU 134 Cristian MIALA 135 Marian MIRESC...

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Romance of the Three Kingdoms, written by Luo Guanzhong in the 14th century, is a historical novel set amidst the turbulent years near the end of the Han Dynasty and the Three Kingdoms era of Chinese history, starting in 169 CE and ending with the reunification of the land in 280 CE. The story (part historical, part legend, and part myth) romanticizes and dramatizes the lives of feudal lords and their retainers, who tried to replace the dwindling Han Dynasty or restore it. While the novel actually follows literally hundreds of characters, the focus is mainly on the three power blocs that emerged from the remnants of the Han Dynasty, and would eventually form the three states of Cao Wei, Shu Han, and Eastern Wu. The novel deals with the plots, personal and army battles, intrigues, and struggles of these states to achieve dominance for almost 100 years. This novel also gives readers a sense of how the Chinese view their history in a cyclical lens. The famous opening lines of the novel (as added by Mao Lun and his son Mao Zonggang) summarize this view: It is a general truism of this world that anything long divided will surely unite...

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Why after thirty years, should Beckwith’s Hawaiian Mythology be reprinted? Why, for the last twenty-five years, have scholars and amateurs alike sought for either new or used copies of this book which has become a rarity? To begin with, it was the first, and is still the only, scholarly work which charts a pathway through the hundreds of books and articles, many of them obscure and scarce, and through the little-known manuscripts that record the orally transmitted myths, legends, traditions, folktales, and romances of the Hawaiian people. Beckwith herself saw it as a “guide to the native mythology of Hawaii” (p. xxxi), and by mythology she meant “the whole range of story-telling” (p.2). Secondly, from the vantage point of Hawaiian oral narrative the book directs the reader into similar material from peoples elsewhere in Polynesia who are closely related to the Hawaiians, reminding him of relevant narratives from areas west of Polynesia and occasionally even east of Hawaii. The southern Pacific comparison Beckwith offers as “an important link in tracing routes of intercourse during the period of migration of related Polynesian groups...

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This guide to the native mythology of Hawaii has grown out of a childhood and youth spent within sound of the hula drum at the foot of the domelike House of the Sun on the windy island of Maui. There, wandering along its rocky coast and sandy beaches, exploring its windward gorges, riding above the cliffs by moonlight when the surf was high or into the deep forests at midday, we were aware always of a life just out of reach of us latecomers but lived intensely by the kindly, generous race who had chanced so many centuries ago upon its shores. Not before 1914 did the actual shaping of the work begin. The study covers, as any old Hawaiian will discover, less than half the story, but it may serve to start specific answers to the problems here raised and to distinguish the molding forces which have entered into the recasting of such traditional story-telling as has survived the first hundred years of foreign contact. To the general student of mythology the number and length of proper names in an unfamiliar tongue may seem confusing. Hawaiian proper names are rarely made up of a single word but rather form a series of words recalling s...

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Introduction. vii -- Preface. xxxi -- Coming of the Gods. 1 -- Ku Gods. 12 -- The God Lono. 31 -- The Kane Worship. 42 -- Kane and Kanaloa. 60 -- Mythical Lands of the Gods. 67 -- Lesser Gods. 81 -- Sorcery Gods. 105 -- Guardian Gods. 122 -- The Soul after Death. 144 -- The Pele Myth. 167 -- The Pele Sisters. 180 -- Pele Legends. 190 -- Kamapua?a. 201 -- Hina Myths. 214 -- Maui the Trickster. 226 -- Aikanaka-Kaha?i Cycle. 238 -- Wahieloa-Laka Cycle. 259 -- Haumea. 276 -- . Papa and Wakea. 293 -- Genealogies. 307 -- Era of Overturning . 314 -- Mu and Menehune People. 321 -- Runners, Man-Eaters, Dog-Men. 337 -- Hawaiian Mythology - The Moikeha-La?a Migration. 352 -- Hawaiiloa and Paao Migrations. 363 -- Ruling Chiefs. 376 -- Usurping Chiefs. 387 -- Kupua Stories. 403 -- Trickster Stories. 430 -- Voyage to the Land of the Gods. 448 -- Riddling Contests. 455 -- The Kana Legend. 464 -- The Stretching-Tree Kupua. 478 -- Romance of the Swimmer. 489 -- Romance of the Island of Virgins. 498 -- Romances of Match-Making. 506 -- Romances of the Dance. 519 -- Wooing Romances. 526 -- References. 545 -- Index. 555 --...

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The internationally known Aha Punana Leo, Inc. is a non-profit organization which was established in 1983 to revitalize the nearly extinct Hawaiian language and establish schools taught entirely through that language. The following year, the organization founded the first Punana Leo school which was also the first Native American language immersion school in the United States. After the Punana Leo families changed an 1896 law banning Hawaiian language schools, the Punana Leo method of education, along with the first graduates of the program, were taken into the public schools. With strong support from the Aha Punana Leo, that state government program has expanded to the twelfth grade. Presently there are eleven Punana Leo preschools that graduate students and provide growth for such government Hawaiian language schools. The Aha Punana Leo has also initiated two Hawaiian language medium laboratory schools which it runs in cooperation with the Hawaii State Department of Education and the Ka Haka Ula O Keelikolani College of Hawaiian Language of the University of Hawaii at Hilo. Additional operations include production and distribution...

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O Wakea, o ia hoi ka makuakane o na mokupuni o Hawaii nei, o ia ke kane. O Hoohokukalani ka wahine. Hapai o Hoohokukalani a nui aela kona opu. O kana pepe mua ana keia, o ia hoi kana hiapo. Hanau o Hoohokukalani. He pepe eepa kana; he keiki alualu. Olelo ia o ia e kanu i ia pepe ma ka aoao hikina o ka hale, o ia hoi ma ka aoao e pii mai ai ka la i ke kakahiaka....

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Ma keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhau o ka loaa ana o keia mau aina. A mehe mea la no loko mai o Tahiti ka hoomaka ana e loaa na kanaka ma keia mau mokupuni, aka, aole i maopopo ma keia mau lalani...

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According to this tradition Hawaii just rose up from the ocean, together with the group of islands of Tahiti, and it would seem the Tahitian Islands were the first group in this Pacific Ocean, and Hawaii was of a later appearance, as shown by the lines in the mele composed by Kahakuikamoana running thus: “Now cometh forth Hawaiinuiakea, Appeareth out of darkness.An island, a land is born, The row of islands from Nuumea;The group of islands at the borders of Tahiti.”...

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Prefatory Remarks -- 2 -- Story of Opuukahonua -- 20 -- Birth of the Islands -- 6 -- Genealogy of Opuukanonua -- 24 -- About Wakea -- 12 -- First Sight of Foreigners -- 28 -- Genealogy of the Islands of Hawaii -- 16 -- -- Aukelenuiaiku and His Unkind Brethren -- 32 -- How Aukele and Namakaokahai Showed Their Useful Things -- 68 -- How Aukele Fell into the Pit of Kamooinanen and Profiled Thereby -- 38 -- How the Brothers-in-law of Aukele Taught Him to Fly -- 72 -- Return of Aukele and the Benefits He Receied in Facing Death -- 42 -- How Namakaokahai Gae Eerything to Aukele, and the Battle Between Kuwahailo and Aukele -- 74 -- How Aukele Sailed with His Brothers in Search of Land -- 46 -- Battle Fought by the Brothers of Aukele and Their Death -- 52 -- Relating to Kaumaiilunaoholaniku -- 80 -- How Aukele Went in Search of the Water of Life of Kane -- 82 -- How Aukele Got Out of Trouble and Was Rewarded -- 56 -- How Aukele Brought Hack to Life His Nephew -- 96 -- How Aukele Became the Husband of Namakaokahai -- 62 -- How Namakaokahai Quarreled With Her -- 102 -- How Aukele was Carried off to the Cliff by Halulu -- 64 -- Ankele’s Trip...

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The internationally known ?Aha Punana Leo, Inc. is a non-profit organization which was established in 1983 to revitalize the nearly extinct Hawaiian language and establish schools taught entirely through that language. The following year, the organization founded the first Punana Leo school which was also the first Native American language immersion school in the United States. After the Punana Leo families changed an 1896 law banning Hawaiian language schools, the Punana Leo method of education, along with the first graduates of the program, were taken into the public schools. With strong support from the ?Aha Punana Leo, that state government program has expanded to the twelfth grade. Presently there are eleven Punana Leo preschools that graduate students and provide growth for such government Hawaiian language schools. The ?Aha Punana Leo has also initiated Hawaiian language medium laboratory schools which it runs in cooperation with the Hawai?i State Department of Education and the Ka Haka ?Ula O Ke?elikolani College of Hawaiian Language of the University of Hawai?i at Hilo. Additional operations include production and distribut...

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He wahine malihini o Pele i holo kona manao e holo mai i Hawaii nei. Aole i maikai kona noho ana me kona kaikuaana, me Namakaokahai a ua makemake o ia e holo mai i kekahi aina okoa....

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The Hale Kuamoo–Hawaiian Language Center supports and encourages expansion of Hawaiian language as the medium of education, business, government, and other contexts of social life in Hawaii. The Center provides professional and material resources necessary to address this goal including educational support in the development of curriculum materials for Hawaiian medium education, teacher training, Na Maka O Kana Hawaiian language newspaper, and the Mamaka Kaiao dictionary of contemporary Hawaiian terms....

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He Alii nui o Lonoikamakahiki no ka mokupuni o Hawaii ma hope iho o ko Keawenuiaumi make ana; he kanaonokumamaha hanauna maia Wakea mai. O Keawenuiaumi kona makua kane, a o Kaihalawai kona makuahine; ma Napoopoo kona wahi i hanau ai, a ma laila no o ia i hanai ia ai a nui, e kona mau kahu, e Hauna laua me Loli, a me ka laua wahine o Kohenemonemo. I ko Lonoikamakahiki wa opiopio, oiai ua hoomaka ae kona noonoo ana, i ia manawa nana aela o Lonoikamakahiki, e kau ana na mea lealea a kona makua kane he nui ma loko o ka hale alii. Ike aela o ia e kau ana na ihe pahee. Nana loihi aela o ia, a liuliu, a laila, ninau akula o ia i kona mau kahu: “He aha keia mau mea loloa e kau nei i luna o ka hale”...

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Kona Ao ia ana i ka Wa Opiopio. 1 -- Ko Lonoikamakahiki Imi ana i na Hana Oi o ka Waiwai. 6 -- Ka Ili Mua ana o ka Aina ia Lonoikamakahiki. 10 -- Ka Holo ana o Lonoikamakahiki i Oahu; Ko Ohaikawiliula Hiki ana mai; Ko Lonoikamakahiki Hoopaa ana me Kakuhihewa. 13 -- Ka Pili Ana O Kakuhihewa Me Lonoikamakahiki. 7 -- Ka Hoopapa Alua ana, Akolu, Aha, a me ka Lima, a me ka Hiki ana mai o Kaikilani. 6 -- Ka Hoopapa hou ana o Kakuhihewa me Lonoikamakahiki no Hauna. 41 -- Ka Hoike ana a Lonoikamakahiki i ka Iwi o na Alii i Make ia Keawenuiaumi. 45 -- Na Hoouka Kaua a Lonoikamakahiki. 52 -- Ka Hee ana o Kanaloakuakawaiea me na Kipi; Ka Lanakila ana o Lonoikamakahiki. 55 -- Ka Holo ana o Lonoikamakahiki i Maui e Ike me Kamalalawalu. 58 -- Ka Hoi ana o Kauhipaewa a me Kihapaewa i Hawaii; Ka Holo ana o Kamalalawalu i Hawaii. 63 -- Ka Hoouka Kaua ana ma Waimea; Ka Lanakila ana o Lonoikamakahiki; Auhee o Kamalalawalu me Kona Make ana. . 68 -- Ka Hooponopono Hou ana o Lonoikamakahiki i ke Aupuni; Kona Holo ana i Kauai; Haalele ia o Lonoikamakahiki e ka Lehulehu. 74 -- Hoonoho ia o Kapaihiahilina i Kuhina Nui; Ka Imihala ia ana; Kana Mele Aloha. 77...

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การเกษตรคือปากท้อ้องและชีวิตชาวไทย ประเทศไทยมีประชากรประมาณ 65-70 ล้านคน ไม่ตํ่ากว่าร้อยละ 50 เป็นเกษตรกร หรืออาจ กล่าวได้ว่ามีคนไทยอย่างน้อยจำนวน 30 ล้านคน มีอาชีพเป็นเกษตรกร คนเหล่านี้ส่วนใหญ่เป็นคนจน เป็นคนจนที่สุดในหมู่คนจน เป็นกลุ่มคนที่สมัยหนึ่งได้ชื่อว่าเป็นกระดูกสันหลังของชาติ เพราะมีอาชีพ ทำนาเลี้ยงประเทศและเลี้ยงโลก จนประเทศไทยได้มีชื่อเสียงว่าเป็นครัวโลก และนานาชาติรู้จักชื่อเสียง ของข้าวหอมมะลิ ทำให้พ่อค้าส่งข้าวเป็นสินค้าออกจนรํ่ารวย มีฐานะเป็นเศรษฐี แต่ตาสีตาสาคนทำนาก็ ยิ่งยากจนลงทุกวัน ประเทศไทยตั้งกระทรวงเกษตราธิการขึ้นมาบริหารจัดการ และพัฒนาการเกษตร ดูแลทุกข์สุข ของเกษตรกรด้วยความรักและห่วงใย หรือสมัยนี้น่าจะเรียกว่า เอื้ออาทร ชาวนาตาสีตาสาก็ได้รับความ เอื้ออาทรจากรัฐบาล จนในสมัยหนึ่งถึงกับมีคำขวัญว่า ทุกข์ของชาวนาคือทุกข์ของแผ่นดิน แต่ไม่นาน เขาก็ลืมคำขวัญนั้น เพราะทุกวันนี้พ่อค้าครองเมือง ทุกคนพูดถึงแต่เรื่องการแข่งขัน (ทางธุรกิจ) คนที่ไม่ ได้ค้าขายก็พูดเรื่องการแข่งขันไปกับเขาด้วย ราวกับว่าเราเก่งอยู่คนเดียวและถ้าไม่ได้แข่งขันแล้วจะ ตายอย่างนั้นแหละ คนไทยชอบกินอะไรเป็นแฟชั่น ว่าอะไรว่าตามกัน พูดพักเดียวแล้วก็ลืม แล้วไปหา คำขวัญใหม่มาเห่อกัน เมื่อก่อนนี้ก็อยากเป็นนิคส์เป็นแน็คส์กันจนนรกถามหา (วิกฤตเศร...

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Introductory Comment The title of this volume speaks of wisdom, a term defined with difficulty and that links formal learning and knowledge to insight, sometimes of a spiritual nature. This is appropriate. Wisdom is seldom imparted, although paths to it are offered in various sacred and profane writings. In the Judeo-Christian culture in the English language, this is traditionally associated with the Wisdom Literature of the Talmud and the Bible, namely Proverbs, Ecclesiastes and the Song of Songs. Sometimes other books are included, such as those of Job, Psalms and Sirach. Other the fi rst three, my own poor attempts at English poetic versions of the latter two aim to respect the wisdom tradition in modern form. But the first of those three – Proverbs – proved too daunting a task. That is one reason I was very pleased when my old friends Charan and Pakapun moved to preserve some traditional sayings of the Thai culture, and asked if I could offer some similar English sayings. These few pages are the result, now edited a decade after their first publication....

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This third series of the Fornander Collection of Hawaiian Folklore, in its varied character, presents valuable features for antiquarian and ethnic students of Polynesia in general and Hawaii in particular. The papers included in Part I, mostly the result of S. N. Haleole’s researches in the work and workings of the Sorcery priesthood, is a revelation of the power and influence of that body over the Hawaiian race in all their vocations, and through his connections with members of the order he may be said to have written with a clear knowledge of his subject. The opening paper on Religious Ceremonies of the Temple came to the collection from Dr. W. D. Alexander, as the contribution of Kamakau, of Kaawaloa, an eminent authority in his day, a noiau (skilled in such matters), and reputed to have been a chanter of Kame-hameha’s court. Part II. embraces historic studies and fragmentary notes of Judge Fornander, selected from his miscellaneous papers, as affording an insight into his line of research work, hence, has little of the original Hawaiian and translation feature of the other parts. Part III. is devoted entirely to cha...

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The mother being faint from unpleasant sensations, and groaning at the time, without appetite for food, they (the attendants) sought to ascertain her cravings. Then certain women came to her and asked, “What sort of illness have you that you hide yourself?” She said to them, “I do not know; (I am) simply languid. ” The women then said to her, “Let’s see; we will examine you. ” She took off her garment and they examined her body while one of the women took hold of and felt of her breasts, which, on releasing the hand, they observed the contraction of the nipples of her breasts, and exclaimed, “You probably have a child; you are likely pregnant with one; tell us. ” One of the women said that she was simply bloated; there was no child. Another woman, however, persisted, “You are pregnant. ” They each asked her, “How many months since you last menstruated?” “Two, since my menses period has passed. ” One of the women asked her, ‘What do you crave to eat?” “There is nothing that I long for. I try hard to eat."...

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Preface -- 1 -- Concerning Ancient Religious Ceremonies -- 2 -- Various Heathen Prayers -- 46 -- Concerning the Construction of the Heiau -- 52 -- History of the Hawaiian Priesthood Called the Order of Sorcery -- 56 -- History of the Hawaiian Priesthood in Olden Time Called Hoomanamana -- 66 -- Explanatory Remarks—History of the Sorcery Priesthood—Divisions and Ordinances—Sacrifice Services of the Student—Divination— Praying to Death—Divination Relating to Houses—Divining Omens by the Clouds—Foreítelling the Weather—The Healing Priests— Canoe Dreams—Adverse Signs—the Rainbow and the Rain—The Excrements—Bananas— The Mud-Hen—Auguries in Relation to Kings —The Massage Priest—the Hoounauna Priest —The Hookomokomo Priest—the Makani Priest—The Love-Inducing Priest—The One-oneihonua—Signs Pertaining to Fishermen— Occupation of Farmers—Dreams—Auguries Relating to the Priesthood—Moles—Favorable Birth Months—Auguries of the Canoe-Hewing Priests—Spear Hurling—Bone Breaking Trading as Related to Agriculture—Ceremonial Functions of the Priesthood—Method of Building the Temple—Some Famous Priests -- An Account of Cultivation -- 160 -- Dry Plantin...

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The Incunabula Papers are arguably the first immersive online legend complex that introduced readers to a host of content, including what religious historian Robert Ellwood has called the “alternative reality tradition. – Legend-Tripping Online: Supernatural Folklore and the Search for Ong’s Hat...

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INCUNABULA A Catalog of Rare Books, Manuscripts & Curiosa Conspiracy Theory, Frontier Science & Alternative Worlds Emory Cranston, Prop.Incunabulum: cocoon; swaddling clothes; cradle; in-cunae, in the cradle; koiman, put to sleep, winding- sheet; koimetarium (cemetery); printed books before 1501, hence by extension any rare & hermetic book… Introduction This catalog is a reproduction. This is not a commercial advertisement. ECommerce links to the available books are offered a as courtesy to researchers. Consider this first file an unusually complete bibliography to the story that unravels in the companion files. No book for sale here was actually printed before 1501, but they all answer to the description ” rare and hermetic” – even the mass market paperbacks, not to mention the xeroxes of unpublished manuscripts, which cannot be obtained from any other source! The symbol INCUNABULA was chosen for our company for it’s shape – cocoon, egg-like, gourd-like, the shape of Chaos according to Chaung Tzu. Cradle: beginnings. Sleep: dreams. Silken white sheets of birth and death; books, white pages, the cemetery of ideas. Thi...

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. Incunabula A Catalogue of Rare Books, Manuscripts & Curiosa. 2. Ong's Hat: Gateway to the Dimensions! A full color brochure for the Institute of Chaos Studies and the Moorish Science Ashram in Ong's Hat, New Jersey. 4. Joseph Matheny's Journal 3. Advances in Skin Science: Quantum Tantra...