OR IF ICED

-holism +holism
GEO
Geometric Equilibrium Orwellian
EDIFICE
Enema Doublethink Interiliac Functions Incoherent Cause Effects
DSE
Divine Simplicity Easy

Equity Arms Supply Yaw

Reality Evidences RE >>> Evidence Reincarnate
LAIR
Lie And Incessantly Reject
REJECT
Revered Elite Justice Enforcement Constipated Thrust
Newts Third Law Of Motion
https://en.wikipedia.org/wiki/Reactive_centrifugal_force
RC enunciated Arsy Force
IE
Implosion Explosive
Out of body mind experience

One thumb upper orifice other lower reluctant to switch

NEWTS
Gold Rules
CORE
Confidence Override Reluctance Emotional

Antiquated Constipation Evolves

Occult

Alien To Everyone

https://en.wikipedia.org/wiki/Rule_of_Three_%28Wicca%29

Rule of Three (Wicca)

From Wikipedia, the free encyclopedia
(Redirected from Rule of Three (Wiccan))
The Rule of Three (also Three-fold Law or Law of Return) is a religious tenet held by some Wiccans/Pagans. It states that whatever energy a
person puts out into the world, be it positive or negative, will be returned to that person three times. Some subscribe to a variant of this law in which
return is not necessarily threefold.[1][2]
The Rule of Three is sometimes described as karma by Wiccans, however this is not strictly accurate. Both concepts describe the process of cause
and effect and often encourage the individual to act in a good way. However the concept of karma, according to the scriptures of Buddhism,
Hinduism and other eastern belief systems, does not operate on a system of three-fold return. According to some traditions, the rule of three is not
literal but symbolizes that our energy returns our way as many times as needed for us to learn the lesson associated with it. [3]
According to John Coughlin the Law posits "a literal reward or punishment tied to one's actions, particularly when it comes to working magic".[4] The
law is not a universal article of faith among Wiccans, and "there are many Wiccans, experienced and new alike, who view the Law of Return as an
over-elaboration on the Wiccan Rede."[4] Some Wiccans believe that it is a modern innovation based on Christian morality.[5][6]
The Rule of Three has been compared by Karl Lembke to other ethics of reciprocity, such as the concept of karma in Dharmic religions and the
"Golden Rule".[7]
The Rule of Three has a possible prototype in a piece of Wiccan liturgy which first appeared in print in Gerald Gardner's 1949 novel

High Magic's Aid:[8][9]

"Thou hast obeyed the Law. But mark well, when thou receivest good, so equally art bound to return good threefold." (

the witch knows

For this is the joke in witchcraft,

, though the initiate does not,
that she will get three times what she gave, so she does not strike hard.)

However, The Threefold Law as an actual "law", was an interpretation of Wiccan ideas and ritual, made by Monique Wilson and further popularized by Raymond
Buckland, in his books on Wicca.
Prior to this innovation by Wilson and its subsequent inclusion in publications, Wiccan ideas of reciprocal ethics were far less defined and more often interpreted
as a kind of general karma.[10]
The first published reference to the Rule of Three as a general ethical principle may be from Raymond Buckland, in a 1968 article for Beyond magazine.[11] The
Rule of Three later features within a poem of 26 couplets titled "Rede of the Wiccae", published by Lady Gwen Thompson in 1975 in Green Egg vol. 8, no. 69[12]
and attributed to her grandmother Adriana Porter.[13][14] The threefold rule is referenced often by the neo-Wiccans of the Clan Mackenzie in the S.M. Stirling
Emberverse novels.
This rule was described by the Dutch metal band Nemesea, in the song "Threefold Law", from the album Mana.

https://en.wikipedia.org/wiki/BVD
Bollocks Venereal Dam-nation
Idiomatic Bullocks Dog
IBD
Ill Be Damned
Facts must have root 2 take root God Coherency "Catch 22" must have semblance 2 catch doG chase tail

https://en.wikipedia.org/wiki/Bollocks
"Bollocks" /blks/ is a word of Middle English origin, meaning "testicles". The word is often used figuratively in British English and Hiberno-English as a noun to
mean "nonsense", an expletive following a minor accident or misfortune, or an adjective to mean "poor quality" or "useless". Similarly, the common phrases
"Bollocks to this!" or "That's a load of old bollocks" generally indicate contempt for a certain task, subject or opinion. Conversely, the word also figures in
idiomatic phrases such as "the dog's bollocks", "top bollock(s)", or more simply "the bollocks" (as opposed to just "bollocks"), which will refer to something which
is admired, approved of

or well
-respected.[A]

Good Shit

Key Holed
https://en.wikipedia.org/wiki/Special:Search?search=Key+holed&go=Go
Blow Hole

Sap Boat

Pogo Frank 13

Law of Three

https://en.wikipedia.org/wiki/

Fourth_Way
Anal

4th Wall wtf13wtf

The Fourth Way is an approach to self-development described by George Gurdjieff which he developed over years of travel in the East. It combines what he saw
as three established traditional "ways" or "schools", those of the mind, emotions and body, or of yogis, monks and fakirs respectively, and is sometimes referred
to as "The Work", "Work on oneself" or "The System". The exact origins of Gurdjieff's teachings are unknown, but people have offered various sources.[1]

The term was further used by his disciple P. D. Ouspensky in his lectures and writings. After Ouspensky's death his students published a book
entitled The Fourth Way based on his lectures.
According to this system, the three traditional schools, or ways, "are permanent forms which have survived throughout history mostly unchanged,
and are based on religion. Where schools of yogis, monks or fakirs exist, they are barely distinguishable from religious schools. The fourth way
differs in that it is not a permanent way. It has no specific forms or institutions and comes and goes controlled by some particular laws of its
own."[citation needed]
When this work is finished, that is to say, when the aim set before it has been accomplished, the fourth way disappears, that is, it disappears from the
given place, disappears in its given form, continuing perhaps in another place in another form. Schools of the fourth way exist for the needs of the
work which is being carried out in connection with the proposed undertaking. They never exist by themselves as schools for the purpose of education
and instruction.[2]
The Fourth Way addresses the question of people's place in the Universe, their possibilities of inner development, and emphasizes that people
ordinarily live in a state referred to as "waking sleep", while higher levels of being are possible.

The Fourth Way teaches how to increase and focus attention and energy in various ways, and to minimize daydreaming and absentmindedness. This
inner development in oneself is the beginning of a possible further process of change, whose aim is to transform man into "what he ought to be".

Contents

1 Overview
2 Three ways
o 2.1 Fourth Way
3 Origins
4 Teachings and teaching methods
o 4.1 Basis of teachings
o 4.2 Use of symbols
o 4.3 Working conditions and sacred dances
5 Institute for the Harmonious Development of Man
6 After Gurdjieff
7 Books
o 7.1 Videos and DVDs
8 References

Overview
Gurdjieff's followers believed he was a spiritual master,[3] a human being who is fully awake or enlightened. He was also seen as an esotericist or
occultist.[4] He agreed that the teaching was esoteric but claimed that none of it was veiled in secrecy but that many people lack the interest or the
capability to understand it.[5] Gurdjieff said, "The teaching whose theory is here being set out is completely self supporting and independent of other
lines and it has been completely unknown up to the present time."[citation needed]
The Fourth Way teaches that humans are not born with a soul and are not really conscious but only believe they are. A person must create a soul by
following a teaching which can lead to this aim, or else "die like a dog". Humans are born asleep, live in sleep and die in sleep, only imagining that
they are awake.[6] The ordinary waking "consciousness" of human beings is not consciousness at all but merely a form of sleep.

Gurdjieff taught "sacred dances" or "movements", now known as Gurdjieff movements, which they performed together as a group.[7] He left a body
of music, inspired by that which he had heard in remote monasteries and other places, which was written for piano in collaboration with one of his
pupils, Thomas de Hartmann.[8]

Three ways
Gurdjieff taught that traditional paths to spiritual enlightenment followed one of three ways:

The Way of the fakir

The fakir works to obtain mastery of the attention (self-mastery) through struggles with [controlling] the physical body involving difficult
physical exercises and postures.

The Way of the monk

The monk works to obtain the same mastery of the attention (self-mastery) through struggle with [controlling] the affections, in the domain, as
we say, of the heart, which has been emphasized in the west, and come to be known as the way of faith due to its practice particularly by
Catholic religious.

The Way of the yogi

The yogi works to obtain the same mastery of the attention (as before: 'self mastery') through struggle with [controlling] mental habits and
capabilities.

Gurdjieff insisted that these paths - although they may intend to seek to produce a fully developed human being - tend to cultivate certain faculties at
the expense of others. The goal of religion or spirituality was, in fact, to produce a well-balanced, responsive and sane human being capable of
dealing with all eventualities that life may present. Gurdjieff therefore made it clear that it was necessary to cultivate a way that integrated and
combined the traditional three ways.

Fourth Way

Gurdjieff said that his Fourth Way was a quicker means than the first three ways because it simultaneously combined work on all three centers rather
than focusing on one. It could be followed by ordinary people in everyday life, requiring no retirement into the desert. The Fourth Way does involve
certain conditions imposed by a teacher, but blind acceptance of them is discouraged. Each student is advised to do only what they understand and to
verify for themselves the teaching's ideas.
Ouspensky documented Gurdjieff as saying that "two or three thousand years ago there were yet other ways which no longer exist and the ways now
in existence were not so divided, they stood much closer to one another. The fourth way differs from the old and the new ways by the fact that it is
never a permanent way. It has no definite forms and there are no institutions connected with it.[9]
Ouspensky quotes Gurdjieff that there are fake schools and that "It is impossible to recognize a wrong way without knowing the right way. This
means that it is no use troubling oneself how to recognize a wrong way. One must think of how to find the right way."[10]

Origins
In his works, Gurdjieff credits his teachings to a number of more or less mysterious sources:[11]

Various small sects of 'real' Christians in Asia and the Middle East. Gurdjieff believed that mainstream Christian teachings had become
corrupted.
Various dervishes (he did not use the term 'Sufi')
Gurdjieff mentions practicing Yoga in his youth but his later comments about Indian fakirs and yogis are dismissive.
The mysterious Sarmoung monastery in a remote area of central Asia, to which Gurdjieff was led blindfold.
The non-denominational "Universal Brotherhood".

Attempts to fill out his account have featured:

Technical vocabulary first appearing in early 19th century Russian freemasonry, derived from Robert Fludd (P. D. Ouspensky)
Orthodox Esoteric Christianity (Boris Mouravieff)
Caucasian Ahmsta Kebzeh (Murat Yagan[12])
Tibetan Buddhism, according to Jose Tirado.[13]
o Chatral Rinpoche believes that Gurdjieff spent several years in a monastery in the Swat valley.[14]
o James George theorises that Surmang, a Tibetan Buddhist monastery now in China, is the real Sarmoung monastery.
Naqshbandi Sufism, (Idries Shah,[15] Rafael Lefort)

The "stop" exercise is similar to the Uqufi Zamani exercise in Omar Ali-Shah's book on the Rules or Secrets of the Naqshbandi Sufi
Order.[16]
in principle to Zoroaster, and explicitly to the 12th century Khwajagan Sufi leader, Abdul Khaliq Gajadwani (J. G. Bennett[17])

Teachings and teaching methods

Basis of teachings
The Fourth Way focuses on "conscious labor" and "intentional suffering."
Conscious Labor is an action where the person who is performing the act is present to what he is doing; not absentminded. At the same time he is
striving to perform the act more efficiently.
Intentional suffering is the act of struggling against automatism such as daydreaming, pleasure, food (eating for reasons other than real hunger),
etc... In Gurdjieff's book Beelzebub's Tales he states that "the greatest 'intentional suffering' can be obtained in our presences by compelling ourselves
to endure the displeasing manifestations of others toward ourselves"[18]
To Gurdjieff these two were the basis of all evolution of man.
Self-Observation
This is to strive to observe in oneself behavior and habits usually only observed in others, and as dispassionately as one may observe them in others,
to observe thoughts, feelings, and sensations without judging or analyzing what is observed.[19]
The Need for Effort
Gurdjieff emphasized that awakening results from consistent, prolonged effort. Such efforts may be made as an act of will after one is already
exhausted.
The Many 'I's

This indicates fragmentation of the psyche, the different feelings and thoughts of I in a person: I think, I want, I know best, I prefer, I am happy, I
am hungry, I am tired, etc. These have nothing in common with one another and are unaware of each other, arising and vanishing for short periods of
time. Hence man usually has no unity in himself, wanting one thing now and another, perhaps contradictory, thing later.
Centers
Main article Centers (Fourth Way)
Gurdjieff classified plants as having one center, animals two and humans three. Centers refer to apparati within a being that dictate specific organic
functions. There are three main centers in a man: intellectual, emotional and physical, and two higher centers: higher emotional and higher
intellectual.
Body, Essence and Personality
Gurdjieff divided people's being into Essence and Personality.

Essence - is a "natural part of a person" or "what he is born with"; this is the part of a being which is said to have the ability to evolve.
Personality - is everything artificial that he has "learned" and "seen".

Cosmic Laws
Gurdjieff focused on two main cosmic laws, the Law of Three and the Law of Seven[citation needed].

The Law of Seven is described by Gurdjieff as "the first fundamental cosmic law". This law is used to explain processes. The basic use of the
law of seven is to explain why nothing in nature and in life constantly occurs in a straight line, that is to say that there are always ups and
downs in life which occur lawfully. Examples of this can be noticed in athletic performances, where a high ranked athlete always has periodic
downfalls, as well as in nearly all graphs that plot topics that occur over time, such as the economic graphs, population graphs, death-rate
graphs and so on. All show parabolic periods that keep rising and falling. Gurdjieff claimed that since these periods occur lawfully based on
the law of seven that it is possible to keep a process in a straight line if the necessary shocks were introduced at the right time. A piano
keyboard is an example of the law of seven, as the seven notes of the major scale correspond exactly to it.

The Law of Three is described by Gurdjieff as "the second fundamental cosmic law". This law states that every whole phenomenon is
composed of three separate sources, which are Active, Passive and Reconciling or Neutral. This law applies to everything in the universe and

humanity, as well as all the structures and processes. The Three Centers in a human, which Gurdjieff said were the Intellectual Centre, the
Emotional Centre and the Moving Centre, are an expression of the law of three. Gurdjieff taught his students to think of the law of three
forces as essential to transforming the energy of the human being. The process of transformation requires the three actions of affirmation,
denial and reconciliation.
How the Law of Seven and Law of Three function together is said to be illustrated on the Fourth Way Enneagram, a nine-pointed symbol which is the
central glyph of Gurdjieff's system.

Use of symbols
In his explanations Gurdjieff often used different symbols such as the Enneagram and the Ray of Creation. Gurdjieff said that "the enneagram is a
universal symbol. All knowledge can be included in the enneagram and with the help of the enneagram it can be interpreted ... A man may be quite
alone in the desert and he can trace the enneagram in the sand and in it read the eternal laws of the universe. And every time he can learn something
new, something he did not know before."[20] The ray of creation is a diagram which represents the Earth's place in the Universe. The diagram has
eight levels, each corresponding to Gurdjieff's laws of octaves.
Through the elaboration of the law of octaves and the meaning of the enneagram, Gurdjieff offered his students alternative means of conceptualizing
the world and their place in it.

Working conditions and sacred dances

To provide conditions in which attention could be exercised more intensively, Gurdjieff also taught his pupils "sacred dances" or "movements" which
they performed together as a group, and he left a body of music inspired by what he heard in visits to remote monasteries and other places, which was
written for piano in collaboration with one of his pupils, Thomas de Hartmann.
Gurdjieff laid emphasis on the idea that the seeker must conduct his or her own search. The teacher cannot do the student's work for the student, but
is more of a guide on the path to self-discovery. As a teacher, Gurdjieff specialized in creating conditions for students - conditions in which growth
was possible, in which efficient progress could be made by the willing. To find oneself in a set of conditions that a gifted teacher has arranged has
another benefit. As Gurdjieff put it, "You must realize that each man has a definite repertoire of roles which he plays in ordinary circumstances ... but
put him into even only slightly different circumstances and he is unable to find a suitable role and for a short time he becomes himself."

Institute for the Harmonious Development of Man

Having migrated for four years after escaping the Russian Revolution with dozens of followers and family members, Gurdjieff settled in France and established his
Institute for the Harmonious Development of Man at the Chteau Le Prieur at Fontainebleau-Avon in October 1922.[21] The institute was an esoteric school based
on Gurdjieff's Fourth Way teaching. After nearly dying in a car crash in 1924, he recovered and closed down the Institute. He began writing All and Everything.
From 1930, Gurdjieff made visits to North America where he resumed his teachings.
Ouspensky relates that in the early work with Gurdjieff in Moscow and Saint Petersburg, Gurdjieff forbade students from writing down or publishing anything
connected with Gurdjieff and his ideas. Gurdjieff said that students of his methods would find themselves unable to transmit correctly what was said in the groups.
Later, Gurdjieff relaxed this rule, accepting students who subsequently published accounts of their experiences in the Gurdjieff work.

After Gurdjieff
After Gurdjieff's death in 1949 a variety of groups around the world have attempted to continue The Gurdjieff Work. The Gurdjieff Foundation, was established in
1953 in New York City by Jeanne de Salzmann in cooperation with other direct pupils.[22] J. G. Bennett ran groups and also made contact with the Subud and Sufi
schools to develop The Work in different directions. Maurice Nicoll, a Jungian psychologist, also ran his own groups based on Gurdjieff and Ouspensky's ideas.
The French institute was headed for many years by Madam de Salzmann - a direct pupil of Gurdjieff. Under her leadership, the Gurdjieff Societies of London and
New York were founded and developed.
There is debate regarding the ability to use Gurdjieff's ideas through groups. Some critics believe that none of Gurdjieff's students were able to raise themselves to
his level of understanding. Proponents of the continued viability of Gurdjieff's system, and its study through the use of groups, however, point to Gurdjieff's
insistence on the training of initiates in interpreting and disseminating the ideas that he expressed cryptically in Beelzebub's Tales to His Grandson. This, combined
with Gurdjieff's almost fanatical dedication to the completion of this text (Beelzebub's Tales), suggest that Gurdjieff himself intended his ideas to continue to be
practiced and taught long after his death. Other proponents of continuing the Work are not concerned with external factors, but focus on the inner results achieved
through a sincere practice of Gurdjieff's system.
In contrast, some former Gurdjieffians joined other movements,[23][24] and there are a number of offshoots, and syntheses incorporating elements of the Fourth
Way, such as:
Claudio Naranjo's teaching.

Oscar Ichazo's Arica School

Samael Aun Weor
The Diamond Approach of A. H. Almaas.

The Enneagram is often studied in contexts that do not include other elements of Fourth Way teaching.

Bohemian Grove
Anal
Another One Bites the Dust
Killer Queen

Mayday 13
Plead the 5th

https://drboli.wordpress.com/2009/03/06/the-little-dutch-boy-who-saved-holland/
Brave Soldiers
BS
Mayday 13

Kind Red
Two few thumbs and sore bums to save from a shit dike

LITI GATE
Levitation Invincible Triad Inherent Geometry Abyss Transcendental Electromagnetism

Law of Three Squared

Empathy Sane Policy

Three squares a day
And Much More Than This
https://en.wikipedia.org/wiki/Hans_Brinker,_or_The_Silver_Skates

Hans Brinker, or The Silver Skates

From Wikipedia, the free encyclopedia

Hans Brinker tying on his sister Gretel's ice skates, in an illustration from the 1876 French translation of the novel
Hans Brinker, or The Silver Skates (full title: Hans Brinker; or, the Silver Skates: A Story of Life in Holland) is a novel by American author Mary
Mapes Dodge, first published in 1865. The novel takes place in the Netherlands and is a colorful fictional portrait of early 19th-century Dutch life, as
well as a tale of youthful honor.

The book's title refers to the beautiful silver skates to be awarded to the winner of the ice-skating race Hans Brinker hopes to enter. The novel
introduced the sport of Dutch speed skating to Americans, and in U.S. media Hans Brinker is still considered the prototypical speed skater.[1]
The book is also notable for popularizing the story of the little Dutch boy who plugs a dike with his finger.

Contents

1 Overview
2 Plot
3 Film adaptations
4 Popular culture: the legend of the boy and the dike
o 4.1 Statues of the boy and the dike
o 4.2 Origin of the story of the boy and the dike
5 See also
6 References
7 Footnotes
8 External links

Overview
Dodge, who never visited the Netherlands until after the novel was published, wrote the novel at age 34. She was inspired by her reading of John L.
Motley's lengthy, multi-volume history works: The Rise of the Dutch Republic (1856), and History of the United Netherlands (1860-1867).[2] Dodge
subsequently did further bibliographical research into the country. She also received much firsthand information about Dutch life from her immigrant
Dutch neighbors, the Scharffs,[3] and Dodge noted in her preface to the 1875 edition of the book that the story of Hans Brinker's father was "founded
strictly upon fact".[4]
Full of Dutch cultural and historical information, the book became an instant bestseller, outselling all other books in its first year of publication
except Charles Dickens' Our Mutual Friend.[3] The novel has since been continuously in print, most often in multiple editions and formats, and
remains a children's classic.[5]

Plot

In Holland, poor but industrious and honorable 15-year-old Hans Brinker and his younger sister Gretel yearn to participate in December's great ice
skating race on the canal. They have little chance of doing well on their handmade wooden skates, but the prospect of the race and the prize of the
silver skates excites them and fires their dreams.
Hans' father, Raff Brinker, is sick and amnesiac, with violent episodes, because of a head injury caused by a fall from a dike, and he cannot work.
Mrs. Brinker, Hans, and Gretel must all work to support the family and are looked down upon in the community because of their low income and
poor status. Hans has a chance meeting with the famous surgeon Dr. Boekman and begs him to treat their father, but the doctor is expensive and gruff
in nature following the loss of his wife and disappearance of his son. Eventually, Dr. Boekman is persuaded to examine the Brinkers' father. He
diagnoses pressure on the brain, which can be cured by a risky and expensive operation involving trephining.
Hans offers his own money, saved in the hope of buying steel skates, to the doctor to pay for his father's operation. Touched by this gesture, Dr.
Boekman provides the surgery for free, and Hans is able to buy good skates for both himself and Gretel to skate in the race. Gretel wins the girls'
race, but Hans lets a friend who needs it more win the precious prize, the Silver Skates, in the boys' race.
Mr. Brinker's operation is successful, and he is restored to health and memory. Dr. Boekman is also changed, losing his gruff ways, thanks in part to
being able to be reunited with his lost son through the unlikely aid of Mr. Brinker. The Brinkers' fortunes are changed further by the almost
miraculous recovery of Mr. Brinker's savings, thought lost or stolen ten years ago.
The Brinker parents live a long and happy life. Dr. Boekman helps Hans go to medical school, and Hans becomes a successful doctor. Gretel also
grows up to enjoy a happy adult life.

Film adaptations
Hans Brinker, or The Silver Skates has been adapted into several films and plays, all of which center around the dramatic ice-skating competition as
the climax of the story, in keeping with the book. The film adaptations include:

A 1958 Hallmark Hall of Fame live television musical,[6] starring Tab Hunter as Hans.

A 1962 made-for-television Disney film,[7][8] starring Rony Zeaner. Shown in two parts in the U.S. on the Walt Disney anthology television
series.

A 1969 NBC made-for-television musical film, called simply Hans Brinker,[9][10] starring Robin Askwith as Hans, Richard Basehart as Dr.
Boekman, Eleanor Parker as Dame Brinker, and Cyril Ritchard as Mynheer Kleef the Innkeeper.

A 1998 very loose modern adaptation or homage, Brink!,[11] a made-for-television Disney Channel film. The story takes place in Los Angeles,
California, and centers around competitive inline skating rather than ice skating. It stars Erik von Detten as Andy "Brink" Brinker.

Popular culture: the legend of the boy and the dike

Tourism statue in Madurodam, Netherlands, of the nameless boy plugging a dike

A short story within the novel has become well known in its own right in American popular culture. The story,[12] read aloud in a schoolroom in
England, is about a Dutch boy who saves his country by putting his finger in a leaking dike. The boy stays there all night, in spite of the cold, until
the adults of the village find him and make the necessary repairs.
In the book, the boy and the story are called simply "The Hero of Haarlem". Although the hero of the dike-plugging tale remains nameless in the
book, Hans Brinker's name has sometimes erroneously been associated with the character.

This small tale within Hans Brinker or The Silver Skates has generated numerous versions and adaptations in American media. Poet Phoebe Cary
at whose New York City literary gatherings Dodge was a regular guest[13] wrote a lengthy poem about it called "The Leak in the Dike", published
posthumously in 1873,[14][15] which has been widely anthologized in books of poetry for schoolchildren.[16] Cary also gave the boy a name: Peter.
The tale has also inspired full-fledged children's books of its own, which include:

The Hole in the Dike, by Norma Green (1974)

The Boy Who Held Back the Sea, by Lenny Hort (1987)

Statues of the boy and the dike

For tourism purposes, statues of the fictional dike-plugging boy have been erected in Dutch locations such as Spaarndam, Madurodam and Harlingen.
The statues are sometimes mistakenly titled "Hans Brinker"; others are known as "Peter of Haarlem". The story of the dike-plugging boy is, however,
not widely known in the Netherlands it is a piece of American, rather than Dutch, folklore.[17][18]

Origin of the story of the boy and the dike

Versions of the story prior to Hans Brinker appear in several English-language publications from 1850 onward, including the following British and
American publications:
In the United Kingdom:

An 1850 edition of Sharpe's London Journal of Entertainment and Instruction: "The Little Hero of Haarlem"[19][20]

The February 23, 1850, edition of Eliza Cook's Journal: "The Brave Little Hollander"[21]

The 1855 edition of Beeton's Boy's Own Magazine: "The Little Dutch Hero"[22]

The 'Sixth' Standard Reader, compiled by J.S. Laurie (1863): "The Little Dutch Hero"[23]

In the U.S.:

Harper's Magazine, August 1850: "The Little Hero of Haarlem"[24]

The 1852 edition of The Ladies' Repository: "The Little Hero of Haarlem"[25]

In 1854, Literary Gem: Van Court's New Monthly Magazine: "The Little Hero of Haarlem"[26]

Julia Matilda Olin's 1856 book, A Winter at Wood Lawn[27]

In 1857, McGuffey's New High School Reader for Advanced Classes: "The Little Hero of Haarlem"[28]

In 1858, The Rhode Island Schoolmaster: "The Boy at the Dike"[29]

In 1858/1859, Sargent's School Monthly: "The Boy at the Dike"[30]

The actual authorship and genesis of the story of the boy and the dike is currently unknown, but it is possibly from a hypothetical but unidentified
story by French author Eugenie Foa (17961852), appearing as an alleged English translation, "The Little Dykeman", in Merry's magazine in
1868.[31][32]
In sum, although Dodge was not the originator of the story of the boy and the dike, the immense popularity of her novel Hans Brinker or The Silver
Skates made the story very widely known. The story within a story of the nameless little boy's heroism also parallels and emphasizes Hans Brinker's
own heroism in the novel.
MOGUL CESSATION
Morality On Gold Usurper Lawless Convert Essence Silver Skate Adoring Tin If Opted Necessary
If that doesnt work we will

APE
Adore Peas Eh!!
4 assuredly theres always
More Than This!!

(Negative form of Golden Rule):

One should not treat others in ways that one would not like to be treated
(also known as the

Silver Rule).

Self Impunity Nuances

N/A

Recompense injury with justice and recompense kindness with kindness!!

Holism

Stringent Enforcement Essential

Silver Rule
https://en.wikipedia.org/wiki/Holism
Not to be mistaken with Gold Rules holism

Put a head on

IT
Now And Then

"It is only the wisest and the stupidest that cannot change"

Now Then!!

Can anybody find me somebody to love me

it has been suggested gotta get out of this prison cell 1st
suppose I could learn to love myself!!
Ya gotta change nope already dumped through a squared dozen thats gross!!!

Hup-Fwd