Whether harlotry was a likely route to autonomy or not is an
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Academician Johann Siegesbeck who disagreed with Linnaeus' sexual system of classification based on plants' reproductive organs, described his work as "loathsome harlotry". Linnaeus named the small, ugly weed Sigesbeckia orientalis after Johann Siegesbeck for revenge.Lynn Barber. The Heyday of Natural History.
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A follow-up study was published by Arthur H. Estabrook of the Eugenics Record Office at Cold Spring Harbor, New York in 1916 as The Jukes in 1915. Estabrook noted that Dugdale's conclusions were that the 1877 study "does not demonstrate the inheritance of criminality, pauperism, or harlotry, but it does show that heredity with certain environmental conditions determines criminality, harlotry, and pauperism". Estabrook reanalyzed Dugdale's data and updated it to include 2,820 persons, adding 2,111 Jukes to the 709 studied by Dugdale. He claimed that the living Jukes were costing the public at least $2,000,000.
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Ephraim 'committed harlotry' against YHVH and thereby defiled the nation of Israel. Therefore He withdrew Himself from them, to their detriment: "Woe to those when I depart from them!" (Hosea 9:12), He warns. "They will cry to YHVH, but he will hide His face from them". (Micah 3:4) A wounded Lover speaking.
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It also brought out the hazards of the practice of harlotry. His play "Padmavyuham"(Army configuration of the Lotus) used historical and mythological frameworks as allegories for contemporary conditions under British domination. In his novel "Varavikrayam" about the Dowry system prevalent in British India. The film Varavikrayam is based on the novel and play of the same name by him.
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He plans for his travel and asks his brother to look after his farm and family. In Cairo, Hemaidah falls in the hands of a gang, headed by a ruthless gangster. Not wishing to risk his life, he is forced to work with the gang and help them in their crimes. He is introduced to theft and harlotry, and one day the police arrest the gang.
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Balaam later prophesies on the future of the Israelite's enemies (Numbers 22-24). Some Israelites commit harlotry with women in Moab, and sacrifice to their gods. God is angered, orders executions and sends a plague, but "the main guilt is Midian's and on Midian fell the vengeance" (Numbers 25 and 31). God orders Moses to "Harass the Midianites, and smite them", and to again count "all that are able to go forth to war in Israel" (Numbers 25-26).
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They were usually non-monogamous sexual relations with a variety of social elites. This offended the traditional British conceptions of marriage and moral conduct. The sexual nature of the Devadasi occupation was widely condemned by most Britons. Therefore, British officials focused on the sexual roles of the Devadasis and encouraged laws against them. The British viewed the traditional Hindu practice of devoting certain young women to the temple as the exploitation of a minor for the purposes of prostitution, and from the 1860s onwards convictions for “temple harlotry” became increasingly common.
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Throughout its history in New Orleans, Voodoo and Southern Negro shared folklore, superstitions, language and customs, and had their counterparts in West Africa. Scholars have the noted the use of Roman Catholic saints and liturgies in voodoo worship including black cats, serpents and the color red. These European and African motifs signify evil, the devil, blood, sin, sacrifice, harlotry. After existing in New Orleans for decades, in 1800 when Haitian and West Indian blacks were forced to Louisiana the hexes and secret revenges were incorporated into the system of slavery.
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Clarita was frequenting the bars and taverns of the city and soliciting men for harlotry. One morning, she mistakenly offered her service to a plainclothes police officer and was incarcerated at the Old Bilibid Prison (now Manila City Jail), since she was a minor and prostitution is a crime in the city. According to the grandson of the judge who handled Clarita's case, she was possessed in the middle of a hearing. Clarita described her attackers as a "very big dark man with curly hair all over the body" and "a body with an angelic face and a big mustache".
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Sperry wanted "to give her all the praise to which she is entitled, in justice to her" military exploits, but claimed that rather than being tricked into prostitution, Brewer made "rapid progress in all the deceptive arts of harlotry" – deceptive arts, she implies, that served her well in tricking her way onto Constitution. Rachel Sperry has no more historical record than Brewer, but the publication of "her" "Brief Reply" both spurred public interest in and gave weight to the legitimacy and veracity of The Female Marine. As recently as 1963, in fact, the story was regarded as factual by some accounts.
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Sigesbeckia is named for a botanist Johann Georg Siegesbeck, who was a strong critic of Carl Linnaeus's botanic classification system. He was known to refer to it as "Loathsome Harlotry" because of the focus of the system upon the presence of (or lack of) sex organs in plants and their locations and groupings. Siegesbeck tried to refute Linnaeus' sexual classification system, but was unable to provide sound scholastic arguments to support his arguments. In Linnaeus' work, Critica Botanica, he proposed that there should be a link between the plant and the botanist after whom it was named.
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Lineberger claimed that Monroe's declaration had kept California, then owned by Mexico, out of the hands of European powers. The bill was questioned in the House of Representatives by Michigan Congressman Louis Cramton, and in the Senate by Vermont's Frank Greene, who stated, "it seems to me that the question is not one of selling a coin at a particular value or a particular place. The question is whether the United States government is going to go on from year to year submitting its coinage to this—well—harlotry." Despite these objections, the bill was enacted on January 24, 1923; a mintage of 300,000 pieces was authorized.
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His poetry suggests that external demands for marital fidelity reduce love to mere duty rather than authentic affection, and decries jealousy and egotism as a motive for marriage laws. Poems such as "Why should I be bound to thee, O my lovely Myrtle-tree?" and "Earth's Answer" seem to advocate multiple sexual partners. In his poem "London" he speaks of "the Marriage- Hearse" plagued by "the youthful Harlot's curse", the result alternately of false Prudence and/or Harlotry. Visions of the Daughters of Albion is widely (though not universally) read as a tribute to free love since the relationship between Bromion and Oothoon is held together only by laws and not by love.
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His poetry suggests that external demands for marital fidelity reduce love to mere duty rather than authentic affection, and decries jealousy and egotism as a motive for marriage laws. Poems such as "Why should I be bound to thee, O my lovely Myrtle-tree?" and "Earth's Answer" seem to advocate multiple sexual partners. In his poem "London" he speaks of "the Marriage-Hearse" plagued by "the youthful Harlot's curse", the result alternately of false Prudence and/or Harlotry. Visions of the Daughters of Albion is widely (though not universally) read as a tribute to free love since the relationship between Bromion and Oothoon is held together only by laws and not by love.
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In addition to homes, Basin structures between 1906 and 1910 included a dance pavilion, a grandstand, a baseball diamond, and a playground near the confluence of Basin Creek with the river. A footbridge connected the playground with a picnic area on the south side of the river. Meeting places included churches, a union hall, and a two- story building shared by the Fraternal Order of Eagles, the Independent Order of Odd Fellows, the Masons, and Eastern Star. Among the town's businesses were a hardware store, a bakery, livery stables, several "units of harlotry", a blacksmith shop, a brewery specializing in Basin Beer, a sawmill, and a dairy barn from which "milk was delivered in five-pound buckets", sometimes with covers.
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However, under criticism for his management of public affairs, he resigned on November 30, 1891. The remaining months of his term were completed by fellow progressive Republican George Hall. Clarence B. Bagley wrote about him in his 1916 3-volume history of Seattle that, while in the year after his election "Gambling of every known variety flourished openly, as did harlotry and drunkenness, under the fostering eyes of the police", White had rebuilt Seattle "along modern, progressive lines" and that the "story of Seattle’s advancement since 1889 without mention of Mr. White would be like the play of Hamlet without the appearance of the Danish prince". White left the public eye, but his investments, especially in Alaska, had made him a rich man.
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"You paid, but were not paid; for your harlotry. Therefore, oh harlot, hear the Word of YHVH: I shall set My jealousy against you and they will deal furiously with you." (Ezekiel 23:25) YHVH showed Ezekiel how the people in Jerusalem set up 'an image that provokes jealousy'. (Ezekiel 8:11, 12, 1 Kings 14:22, 2 Chronicles 14:2) God also loves like a jealous lover: He told Moses to make a breastplate for Aaron the priest, to wear when he goes into the Most Holy Place. On the breastplate he had to display the names of all the tribes of Israel, so He could see it whenever Aaron went in to work where YHVH's Presence was (Exodus 28:29).
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Jessica A. Coope observes in her book the Martyrs of Córdoba that Alvarus's writing, especially about Islam and Muhammed, “borders on hysterical” but its execution was intelligent and calculated.Coope, Martyrs of Córdoba, 50. In a short section of text Alvarus goes on to write: Muslims are puffed up with pride, languid in the enjoyments of the fleshly acts, extravagant in eating, greedy usurpers in the acquisition of possessions... without honour, without truth, unfamiliar with kindness or compassion... fickle, crafty, cunning and indeed not halfway but completely befouled in the dregs of every impurity, deriding humility as insanity, rejecting chastity as thought it were filthy, disparaging virginity as though it were the uncleanness of harlotry, putting the vices of the body before the virtues of the soul. Alvarus, Indiculus Luminosus, trans.
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Legislation for a silver fifty-cent piece and a gold one-dollar piece in commemoration of the 150th anniversaries of the Battle of Bennington and of the independence of Vermont was introduced in the Senate by that state's Frank Greene on January 9, 1925. Greene had not always been a friend to commemorative coins: when the Monroe Doctrine Centennial half dollar was debated in 1922, he commented, "the question is whether the United States Government is going to go on from year to year submitting its coinage to this—well—harlotry." His bill was referred to the Committee on Banking and Currency. Greene, a member of that committee, reported the bill back to the Senate on January 20, with an amendment and a recommendation that it pass. The amendment deleted the proposed one-dollar piece and increased the mintage of the half dollar from 20,000 to 40,000.
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Campbell 1995 pp. 20–25 Fielding does not limit his analysis of gender roles to just the living; the image of the ghost plays a significant part in many of Fielding's plays, including The Author's Farce, the Tom Thumb plays, and The Covent Garden Tragedy. Even though Fielding fails to explain what the existence of ghosts means, the image of the ghost can serve as a metaphor for Fielding's expectation of women who are supposed to be publicly virtuous. According to Campbell, > woman bears the representational burden for Fielding of his disappointment > about the relation between internal and external selves, as, culturally, she > must sustain the realm of private life, interior feeling, and personal > identity apart from the public and commercial world of the male; inevitably, > then, she must fail Fielding through her reliance on the 'harlotry' of pomp, > ostentation, or the drama of self-display if she is to be a part of this > world.
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