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You are at: Home page Her work Discography Easter Songs
This significant edition aims to convey the spirit of Easter, the Christian feast celebrated amidst the glory and promise of springtime, through the selected rituals of that period of the year and their related sacred songs and tunes.
Ritual Songs
1. Carnival is ended now
Central Greece More
2. Now is the holy time of Lent
3. Evyenoula
Cyclades More
4. Sweet basil of the Holy Cross
5. Zaphiris
Epirus More
6. It is the feast of Lazarus
7. Im wearing a white rose
8. A teacher seated himself down
9. Good women bearing palms
10. Where are you, Lazarus?
11. Childrens Holy Week Song
12. Sounds from the Crucifixion service on Maundy Thursday
13. The Lament of the Virgin (Cyprus)
Cyprus More
14. The Lament of the Virgin (Thrace)
Thrace More
15. The Lament of the Virgin (Marmaras, Asia Minor)
Propontis More
16. The Lament of the Virgin (Phourni)
18. The Lament of the Virgin (Reis-Dere)
19. The Lament of the Virgin (Pontos)
Pontus More
20. The Lament of the Virgin (Baidiri, Asia Minor)
21. The Lament of the Virgin (Mytilene)
22. Sounds from the Easter service
23. Glory be to every day
Ionian islands More
24. O Christ is risen
25. Today, Despo
26. Now hear me,…
27. Leilalim (Lilac-sweet)
Cappadocia / Konya More
28. The swing
29. The Roussalia
Dance Songs
1. Today, my dark-eyed beauty
2. Down in the open countryside
3. It's Eastertime
4. Maria' s gone to pick some lilac
5. Synkathistos
6. For a whole seven weeks...
7. Again they entered in the dance
8. The May month
10. Easter couplets
11. O April, April, cool and fresh
12. It is May month
13. A festival is being held
Crete More
15. My son, why dont you go and wash?
16. Today, dear George...
17. Just like Easter Sunday
Dodecanese More
18. Song of Saint George
Sporades More
19. All attend at church
20. Melitzaniá
21. Why, it was Easter day
22. God speed you now, o Easter Day
Sponsors: Marinopoulos Group
Production Country: Greece
by Miranda Terzopoulou
Easter day of Godspels and Paschal feast of poets. Spring, month of blossomtime and brightness, season of resurrection and rebirth – occurrences more striking than birth itself in these sunlit Mediterranean lands where people maintain a precarious balance between the joys of life and awareness of the omnipotence of Charon.
The symbolism of the sublime drama, Christ's Passion, is rooted in the archetypal scheme of a contradiction; the god dies while the earth is re-born, he is buried amid a riotous display of Nature in bloom, and is interred beneath a mound of flowers. It is a fertilizing death. In acts of magic his ever-doubtful votaries attempt to influence the inscrutable will of spirits of the underworld and intrude their own overt and covert desires upon them. Annual regrowth, an outbreak of universal vitality, is a recurring event, each spring renewing a promise of eternity.
Besides attending church ceremonies, ingeniously harmonized with very ancient popular beliefs, modern Greeks devote themselves to their own solemnities that celebrate Nature in its springtime manifestations. They eat and drink together, they revive the songs that befit the slow pace of their sacred dances, and recall those who are absent, so restoring the wholeness of their community. The older ones remember, the younger are initiated, the women officiate. And then, through their Natureworshipping festivities, they pay homage both to the divine and to their own dead, trample death underfoot, glorify life, transcend finality, accepting their part in a never-ending process of repetition and restoration.
Miranda Terzopoulou (1998)
'And eros danced with fair April…' *
SPRINGTIME EASTER, 'the feast of feasts and celebration of celebrations' for all Orthodox Christians, occupies the central position in not only the ecclesiastical but also the secular festal calendar of presentday Greeks. Coincident with the climax of the spring season, Easter is also the high point of the cycle of springtime rituals and thus possesses symbolic significance. Celebrations and ceremonies associated with this cycle, enacted at many levels and in all-embracing manner, combine a variety of religious elements and devotional practices which in turn are of diverse cultural and historical origin.
Easter has its roots in the worship practised by the ancient Egyptians who celebrated the spring equinox, that is to say, the moment in the year when the hours of day-time exceed those of night-time, when sunlight finally conquers darkness. This Egyptian festival, which was called Pisach, was adopted by the Jews and in succession by the Christians who identified it with the Passion and death of Christ, crucified on the Jewish Passover. The symbols of the ancient worship served as symbols of the new faith. Christ was identified with the sun and sin with darkness. The victory of day over night became the victory of the light of truth over the darkness of ignorance.
Apart from those features of the sun-worshipping festival of the Egyptians which it retained, the Christian festival of Easter embodied in its concept and ritual also many features of other forms of ancient worship performed at this time of the year when all Nature was reborn with precisely the same symbolism: the victory of life over death. Scholarly opinion holds that these Easter rituals, expressions of an anguished naturalistic expectation, rest upon primordial faith in the 'annual demon', that is, in a divinity or hero of vegetation who every year dies and is resurrected. At the same time the rituals aim, on the basis of the principles and practices of homeopathic magic, to assist growth and fertility by re-enacting this resurrection.
It is obvious that both the time and manner established for the celebration of Christian Easter were not matters of chance. That it was held during the most important and popular festival is because it coincided with ancient popular beliefs and corresponded with the innermost needs of the soul of pagan folk which persisted, and still persist, alongside Christian concepts. Again, it is not a matter of mere chance that, in contrast with the customs observed during the Twelve Days of Christmas and during Carnival, which are performed by men, the cycle of customs observed in springtime is the domain almost uniquely of women. This is so not only because their fertility was associated with the image of the explosive fertility of Nature at this season, but also because the element of necrolatry and the dirge-like character of the ceremonials refer directly to their daily occupations and evoke familiar emotions.
The identification of woman with the earth in combination with the idea of death, the subject of the rituals of both masked phallus-bearing men in wintertime and mourning women in springtime –rituals which, moreover, are performed for the most part in the countryside, on the bare ground– demonstrate that the earth is not only the recipient of the dead, but also the womb and nourisher of life. If these associations of winter customs were what once gave rise to a series of mimed symbolic practices around the ambivalent subject of ploughing and intercourse, of ploughshare and phallus, they now become the foundation of a series of ceremonial practices whose purpose is the emergence of life out of this dark symbolic womb, the magically fertilized earth.
The symbolic fertilizing action of phallic winter customs sows the seeds. The springtime customs of the women provide the setting for and promote the symbolic re-action of the earth as the life-forming womb which 'rebirths' whatever seed has been sown in its damp soil.
The Easter season opens in a sort of preparatory way with the end of the Triodion, the three-week period preceding the first Sunday of Lent. Clean Monday, a transitional and ambiguous day that belongs as much to Carnival as to Lent, is the bridge between the winter and spring festive cycles. The dressing-up, the liberality of the merrymaking, the excessive eating and drinking, albeit on fasting foods, prolong the Carnival spirit, but also mark its culmination.
However, as groups of merrymakers effect a general exodus into Nature's own landscape, the festivity is transplanted from village squares and streets and finds a refuge in the countryside beyond the confines of human habitations, in short in the outside world. It is there that the cycle now is bid farewell and the hoped-for spring is given a prior welcome. Back in their homes the women scrupulously dispose of any remaining spicy foods and drive all tempting thoughts from their minds in preparation for the cathartic period of fasting and asceticism which will lead them, now in a state of purity, to the holy days of the Passion and the Resurrection.
The cathartic character of Lent is dressed up in the garb of Church ordinances that impose all kinds of prohibitions and call for the strengthening of religious feeling and strict self-control. It is understood there will be voluntary abstention from all merriment and, of course, from singing and dancing except in certain circumstances, for instance when the songs are dirges, when they are expedient on magical grounds, or when their occult meaning possesses a ritualistic and instructive character pertinent to the spirit of the season.
This period is marked by a series of customs of related content and symbolism. Some of them are concerned with the Christian calendar of feasts and the divine drama, others being wholly pagan in nature and following the sun in its course.
For example, there are visits to burial grounds for customary communication with the dead; girls making the round of the houses and collecting small change on the Sunday of the Veneration of the Cross; the children miming Lazarus; the ceremonies of initiation and house-rounds and collections made by youths taking part in Lazarus ceremonies; the women's Moirolói or lament of the Virgin; the floral decoration of the bier of Christ as once of Adonis; and certain popular children's play-acting concerned with resurrection from the dead. All these are accompanied by devotional, usually mourning, songs calling for fertility and abundance and sung in a notably theatrical manner. It may be said that many of these songs can be interpreted as an enactment prefiguring Christ's own resurrection.
In so far as they preserve the most ancient form and the most sacred and dramatic character, the most interesting customs are some of those observed by adolescent girls. As games played by country children, they have survived till now in various parts of Greece: they are called Krantonelos in Mykonos, Phouskodendri in Stymphalia, Lidinos in Aigina, Kannavos in Pontos, and Zaphiris in Epiros, which has preserved most of the ceremonial features.
Essentially they are one and the same custom though known by different names and varying in their detail. The custom has grown up around the central theme of the laying-out and keening of an effigy of a dead man. Unless the part is played by a child, the effigy takes the form of a doll, often an ithyphallic one. It is ceremoniously decorated with flowers and herbs that possess certain magical properties. A funeral service is held and the corpse is then actually or symbolically buried. There follows its symbolic resurrection, something of which the bystander is made aware by the outburst of joy and the feasting that ensue. The effigy is destroyed as an act of expiation. The main part of the 'game', the keening, is accompanied by emotions and expressions of apparently genuine mourning and grief. This feature and other essential details of these performances, in particular their being enacted exclusively by maidens, reveal them to be profoundly religious in character as well as containing an element of fertility magic.
Scholars of comparative religion have plausibly seen a connection between these customs and the festivities accompanied by a show of great passion which were held by women in late antiquity in honour of Atys, Dionysos and, in particular, Adonis. Adonis, an exceptionally handsome mortal beloved by Aphrodite, was killed in the flower of his youth. These customs also belonged to Spring and were accompanied by similar ceremonials. In the course of these ceremonies, the Adoneia, mourning women cultivated 'gardens', sowing in small pots seeds of plants that grew and withered in a short space of time and decorating waxen effigies of the dead with flowers and these fresh green 'gardens'. They went in procession round the streets and sang dirges while in a state of ecstasy. On finishing, they threw the small figurines into a well or river, and there followed a joyous, orgiastic feast celebrating the assumed resurrection of the dead person they had been worshipping.
The similarities are impressive, though the orgiastic element has been lost from the fertility feasts held by women in the folk practices of modern Greece; only the dirge remains. The persistence of this feature is evidence of the social nature of these youthful 'games', which also possess a magical character. Like all games, these too had an instructive purpose, namely, to initiate young girls into the woman's role of layingout a corpse, to familiarize them with the apotropaic task of tending the dead, with the ritual of mourning and, above all, with the supreme art of the improvised moirolói or threnody which later on was to become part of their commonplace duties and occult occupations.
The image of girls keening the flower-strewn dummy of a dead person in Nature's springtime setting readily conjures up in our eyes the familiar scene on the night of Maundy Thursday of women decorating the Epitaphios, the bier of Christ, and chanting a dirge for another handsome being while awaiting, indeed provoking, his resurrection.
Year after year this exclusively female custom continues to be performed inside the church, though it has nothing whatsoever to do with ecclesiastical practice. As soon as most lay folk and official clergy have left the church building, the women exercise their long-established right and begin to tend the man who was wrongly done to death, the only son of their protectress and mother goddess. While the younger women prepare the funeral, the older chant the Moirolói or Lament of the Virgin not only to keen the dead Christ but also to succour the Virgin, woman and mother, as a human being suffering the extreme experience of the death of her child.
Though the ritual performed during the night of Maundy Thursday concerns divine persons, it has all the characteristics of customs observed by women at critical moments in their lives, customs that give expression to a particular 'womanly culture' marked by the common experiences of their sex.
The same myth concerning the dead young man who 'wastes away in corruption and rises up to immortality', who in his resurrection renews hope and strengthens vital powers, is part of the cycle of customs associated with Lazarus. The memory of his lying dead for three days and being raised from his tomb, a foreshadowing of the resurrection of Jesus, was reflected in a popular and widespread festival which gave rise to a number of interesting customs of great significance.
An outstanding feature of the festival are the house-to-house visitations made on the feast of Lazarus that spill over into the following day, Palm Sunday. This custom of calling upon each household in turn is widespread throughout the Balkans and is of extraordinary variety as regards the number of participants, their sex, age, and social status, and the dramatic intensity of the event; similarly varied is their religious, worldly, and magical character especially in conjunction with what has already been mentioned in regard to the deeper meaning of the ritual in which they play a part.
More widespread still are the house calls made by children, especially by young girls. Carrying an effigy of Lazarus and small baskets decorated with flowers, they go from house to house relating in their songs the story of his death and resurrection, heightened by the impressions he obtained from his awful experience of the underworld. They ask for their reward in plain white eggs, nuts, and coins. Lazarus is portrayed either by a specially baked loaf in human form or by a doll suitably attired and decorated which they hold like an infant or carry on a pole and rock as long as they are singing. The oldest form of this custom, embodying a convincing representation of the resurrection, is to be found in Cyprus. There Lazarus is portrayed by a young boy covered from head to foot in seasonal yellow flowers as if wrapped in a shroud. The boy lies on the ground while the other children are chanting, and springs up as soon as he hears the message of resurrection delivered in their song.
In central and northern regions of Greece, the parading of Lazarus from house to house, often in conjunction with the younger children's custom, is performed by adolescent girls who thereby acquire the honorific and usually lifelong title of 'Lazarene'.
From a study of the earliest descriptions and most complete versions one may conclude much about the character of this custom. The houseround is part of a long ceremonial of complex significance, preparation for which commences days or even weeks earlier; participation in the ceremony requires certain qualifications and abilities. The girls are initiated under the leadership of an experienced Lazarene, in a place and in conditions of ceremonial seclusion and comradeship, often secured by an oath. All the girls are approaching or have reached nubile age. They receive instruction in the special songs and dances associated with the custom, and also learn the household tasks essential to their future role. Here, we should perhaps be speaking of rites of passage of a mundane, religious and social nature which lead the young girls out of childhood to maturity and marriage, presupposing their participation in the collective identity of the community.
Suitably prepared and in costumes appropriate to their age, the initiates join in the sacred processions as a single group and observe the strict procedures laid down. With a pious bearing consistent with the official form of worship, they commence their round of the community at the church and the priest's house where they receive a blessing, often given by the priest's daughter. They process right round the village singing the songs befitting the place occupied by each household in the hierarchy of the community, and end up back at the church where they dance as they sing their solemn songs.
These songs have nothing to do with the religious event commemorated by the feast day. Like the rest of their ceremonial, the songs are free of anything obviously symbolic of resurrection from the dead. Instead, what is apparent is the initiatory, fertilizing and social character of the custom which focusses on the brides to be who, both at the visual level, idealized as they are in their local costumes and by their actions, and at the spoken, with their springtime, erotic and complimentary songs, manifest their fecund nature to the whole community as they make one of their rare sanctioned appearances in a public place where marriages have their origin.
While the feast of Lazarus is associated with initiatory and fertilityworshipping customs observed by young girls, the next day, Palm Sunday, is dedicated to those who, above all, embody fertility and anxiously beg its blessing: the newly-wed women, the brides of the past twelvemonth. They are charged with cutting and carrying the palms, or some other stout growths, with which they are to decorate the church and which they will distribute to the congregation as amulets effective against the evil eye on account of their magical powers. They strike one another with the branches to raise their expectation that the fertilizing power of the leafy ever-greens will be communicated to themselves. In many regions on this day the house-calls begun on the feast of Lazarus are resumed. Interestingly enough, the effigy, 'the Palm', carried in the procession is of a girl in bridal dress.
The participation of the faithful in the Sacred Drama intensifies with the opening of Holy Week, and interest is directed to its innocent protagonist. So far, Gospel stories have underlain certain of the performances which have taken place outside the church. Now dramatic re-enactments are transferred into the church itself and follow the successive stages of the Passion. Holy Week services portray the progress of Jesus towards his death, not only in superb verbal, but also in theatrical images.
Both officiating clergy and the flock participate in these religious performances which develop from one day to the next. Participants assume a particular demeanour in church during the frequent evening services and outside it. The setting itself, the stage setting of the ceremonial, has been transformed: Nature with its abundance of blooms intoxicating the senses, the church with its mournful scenery, the houses in expectation of the coming festivity. Circumstances call for a change of rhythm and mood: schools close, family members living away from home are expected and welcomed, activities are curtailed, houses are swept and got ready, fasting becomes stricter as the temptations presented during the preparation of enticing ritual dishes become greater.
The degree of the individual's participation in Holy Week increases with the events of the Crucifixion, the Descent from the Cross, and the Entombment. The procession of the Epitaphios marks the emotional climax; theatrically speaking, it is the most compelling phase in the unfolding drama of the Holy Passion. The procession encompasses all the dwellings and the cemetery too, it redefines the village boundaries and thus shields the village from all baneful outside influences so the community may devote itself without distraction to its own rites and occupations.
The procession of the faithful in which all take part, accompanying the 'dead' Christ bedecked with flowers, the total sense of communion in the redemptive act of the lament they all share in slowly leads the sacred drama from its culmination to its close and so to deliverance. The poetical phrasing of the encomia that are an outspoken protest against so insensate a death and an absolute refusal to accept it, is tantamount to a magical utterance that acquires the power to revoke the very fact of death. While the burial is even in progress, the process of resurrection is already in train.
The most profound message conveyed by the Resurrection lies in its sense of renewal. When one hears 'the good word', when it is passed on in a peal of bells and with a discharge of guns, in an embrace and benediction, when the new light bursts forth in joy, nothing can be as it was before. Easter Sunday and Easter Week that follows (called by a name in Greek implying its newness) with the customs and symbols related to them provide the framework of a collective magical act whose purpose is the reinforcement and renewal of life in all its forms. If the chief symbols of Easter –the egg, nucleus of existence; the colour red, colour of pulsating blood; the holy new light, brilliance of the never-setting and constantly re-born hope– are signs of the renewal of biological and spiritual life, the feasting at Easter is evidence of the renewal of social life.
Universal participation is the main characteristic of the celebration of Easter in Greece. Even in our day and age, the atavistic habit of modern Greeks to return to their native land at this time of the year revitalizes the communities. The staid 'grand dance' that opens in the forecourt of the church following the Second Resurrection –virtually an extension of the ritual inside– in which even the clergy and the distressed are expected to join in the precise order and formal manner that becomes the hierarchic nature of the closed community, depicts values that it would be difficult to express in words. The codes of conduct which have come about in the course of the turbulent past have shaped the practices that are necessary to convert a religious ceremony into the means for propagating those qualities that allow for the instruction and admission of new members into the group. This practical bolstering of the collective conscience, essential if every natural and supernatural threat is to be confronted, is achieved largely through ritual songs.
Easter songs with their carefully selected themes –most of them are sung only on this particular day– induce in the performers solemn reflections upon death, but also upon the perpetuation of life through the succession of generations, upon the experiences undergone by the race and the lessons to be learnt from history, and finally upon whatever poses a threat to the physical or moral existence of the community.
Two great dangers constantly face the closed farming community: barrenness of the soil and barrenness of its women, and the imbalance that occurs in the society through loss of its members. Such a loss, other than through natural deaths, may be brought about by any one of those specific causes which for centuries have posed a threat to Hellenism: war and captivity, abduction and recantation, and emigration and violent death. To these must be added moral causes such as a lapse from the social order or a breach of it, either one alienating the individual from the group.
Songs of an imposing poetical inventiveness and evocative in their performance are part of the community's attempt within the prescriptive framework of ceremonial entertainment to control whatever threatens it. These songs vary not only from region to region but also from village to village. Each version records a particular incident, an instance of danger and survival, doubt and vindication, error and punishment. Each is a metaphoric rendering of some aspect of local history, each insists on jogging the memory, and creates the need for a reaffirmation of individual and collective identity. Emotional participation, the potency of a symbolic poetic language which causes any anxiety, supplication or hope to be shared by all, which establishes precepts and limitations, succour and relieve the individual. Performers of the songs and their audience, givers and receivers of tradition, interpreters of hidden meanings, place themselves in the legendary past of the community, re-adopt their customary values, are prepared as a body to adapt smoothly to any changes, and ensure continuity by handing down the sum of collective knowledge they have acquired to the younger generation and to newcomers alike and by showing them how to embrace their own history.
Easter dances
by Zoe Margari
Easter festivities are here, the merrymaking has begun...
Dances performed at Carnival time are not merely the high point of the seasonal merriment. They also lead on to a period of abstention from all kinds of entertainment lasting until Easter. In some regions a dance is held at the end of vespers on 'Cheese-eating' Sunday –the last Sunday of Carnival– either inside or outside the local church; it is led by the village priest. As village folk say, the priest 'who puts an end to dancing at the beginning of the Lenten period of forty days must be the first to dance on Easter Day'.
Easter dances commence even before Holy Week on account of the raising from the dead of an ordinary individual, 'Poor Lazarus'. These dances, performed on 'Lazarus Saturday' and the next day, Palm Sunday, are distinguished by their simple steps and movements. As mentioned elsewhere in greater detail in the essay of Miranda Terzopoulou 'and Eros Danced with Fair April…', only young unmarried girls take part in the ceremonial practice of calling upon every household on Lazarus' feast day. Their dance, conforming with age-old canons of strict social demeanour, is one of the most conservative in its movements. Moreover, the youthful age of the participants means that they lack the necessary maturity as dancers to give their performance a more creative, collective expression by developing or establishing new patterns of movement, or at least by embellishing the old with innovative display.
In the course of its house-to-house round on Lazarus' day, the dance takes two forms. The first is as a dance performed in the streets or lanes in a manner facilitating the movement of the girls through the village, since they must call on every house and address it with their song. Although one might expect dancing in village lanes would allow a certain freedom of movement, there are, once again, limitations. As the Lazarenes accompany their dance with singing and must maintain a steady rhythm in both their voice and movement for many hours on end, they progress with regular, simple steps without any evolutions.
The second and more conventional form of the Lazarenes' performance is the dances they present on the village square. Despite the peculiarities of local forms, there are many similarities to be observed in the execution of these dances. The basic type of movement is distinguished by the simplicity of both the steps and the motion of the dancers. An exception to the straightforward execution of the dance lies in the minor improvisations introduced by the lead dancer and the initiatives she takes. In some instances the lead dancer is one and the same throughout the day, in others two girls alternately lead the group, while in yet others each dancer takes her turn in the kávo or lead position. In contrast with the dances executed in the lanes with a certain sense of haste, the more ceremonious dance performed on the village square is a slow one in order that it should last as long as possible and so allow the lead dancer to complete a full circle.
In some villages the completion of a full circle of the dance is the sign for the day's festivities to be brought to a close. Elsewhere, on the contrary, it is the signal for more general celebrations to commence, reflecting the view that the raising of Lazarus, referred to as the first Resurrection, foreshadows the Resurrection of Christ. These festivities, in which young unmarried men take part, lead on to engagements and marriages, confirming the idea that the customs associated with the feast day of Lazarus provide a setting for what may be the most important 'bride-market' of the year.
Unlike the 'Lazarenes' dances, Easter dances are notable for the participation in them of all the inhabitants of the village. They begin after the church service of the second Resurrection either in the morning or in the afternoon of Easter Sunday and in the forecourt of the church or on the village square. They are repeated daily, normally till Easter Tuesday, but in several localities till Friday of Easter Week, feast of the Virgin Fount of Life, or till the following Sunday, feast of Saint Thomas, and even up to Pentecost.
Like the dances on Lazarus' feast day, Easter dances are accompanied only by specific songs sung by the dancers, and employ ordinary simple steps. The positions occupied by participants in the dance and the intricacy of their movements are of particular interest.
The order of the dancers is determined by the strict rules establishing the social hierarchy. Thus the position of the lead dancer is filled by the priest most senior in years, who is followed by the other clergy, if any. Next come the men of the community, again in order of age. The women either follow on according to their seniority –first the eldest, married women and then the younger, and at the end the unmarried girls and children–, or they form an independent circle inside or outside the men's. Almost always the dancers hold each other either arm-in-arm or with their arms cross-linked so as visually to suggest the coherent nature of the fabric of the community. Where there are two concentric circles, from time to time the two groups will smoothly coalesce and form a single circle reflecting the hieratic order of the entire population.
Occasions when the dancers kiss the priests' hands before taking their place in the circle, or start by singing 'Christ is risen!' during the first dance or by dancing three times round the church draw attention to the magicoreligious character of the performance, above all to the sanctity with which the performers regard the dance.
Kangelária and kangeleftí are typical of the dances performed at Eastertime in northern Greece. Arm-in-arm, the dancers sing antiphonally, first the men and then the women. The dancers occupying the first and second positions and taking their cues from the verses of one particular song lead the chain of dancers in a tortuous and coiling movement which the whole group follows over the dance space; in another dance they have the dancers pass beneath the arch they form with their arms.
A distinct feature of ceremonial Easter dances are the 'duplex' dances occurring in a variety of local forms. Besides the two concentric circles and the single circle composed of separate groups of men and women, the most interesting example of the duplex dance is to be found in the two-tier or 'upper' dance.
According to written or oral sources, duplex dances occur all over Greece and Asia Minor. Despite the small local touches that distinguish and characterize each region, what is common to all duplex dances is their structural similarity and the coincidence of the day, Tuesday of Easter Week, on which they are performed, accompanied by only the appropriate local song, sung acapella. They are danced by an even number of men, the same number forming the upper and lower tiers. It seems to be commonly agreed that the ideal number is twenty in all. Half of these, who must belong to the same social group –for instance, all must be engaged to marry–, form a closed circle, the arms of each dancer resting on the shoulders of the men to his left and right. The other half, a similar number of men belonging to another social group such as the married, now climb onto their shoulders with or without help from a man standing in the centre of the circle. Once they are aloft, again holding each other by the shoulders, all break into the song traditionally sung in their particular locality, while those of the lower tier move rhythmically in a clockwise direction till the song is finished, at which point the dancing stops to be resumed only after another year has passed.
In regions such as the Greek islands where no festivities mark the day that Lazarus is commemorated, it is the unmarried girls who open the dancing on Easter Sunday. They dance and sing acapella, in particular specific Easter songs such as 'Just like Easter Sunday' sung in Kastelorizo, and 'Saint George' in Skiathos. It is the same with the women's tráta dances performed in Salamis and at Megara on Easter Tuesday.
To summarize, what characterizes Easter dances is first of all their interrelationship and the combination of dances and songs peculiar to the day, their performance unaccompanied by instrumental music, and the simplicity of the steps, allowing the dancers to give all their attention to the words of the songs which often determine the pattern of the movement. Another characteristic is the virtual obligation upon all to participate, considered essential for the well-being of the entire community. Moreover, the profound significance of the songs, the staid structure of the dance, the passing beneath human arches, and the twisting movement, taken in conjunction with complex holds, comprise a dance ceremonial to which are attributed supernatural powers of inducing fertility. Some hold the view that Easter dances are merely springtime revelry. But the degree of chagrin and concern felt by dancers whenever a natural disaster, be it a flood or earthquake or death, prevents the Tranós or Grand Dance being performed is a measure of the profoundly magic-religious significance they attribute to it.
Zoe Margari (1998)
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Kakouri, Katerina, «Ό χορός και η μαγεία στις ρίζες του θεάτρου», Θέατρο 20 (1965) 76-82.
Kakouri, Katerina, Θάνατος - Ανάσταση σε μαγικο-θρησκευτικά 'δρώμενα' της λαϊκής λατρείας της Ηπείρου, Athens 1965.
Karakassis, S., «Μουσική Αποστολή εις Χαλκιδικήν», Επετηρίς Λαογραφικού Αρχείου 11-12, 333-341, Athens: Academy of Athens, 1958-59.
Kostakis Th., Η Ανακού, Athens: Centre for Asia Minor Studies, 1963.
Loukatos, D., Πασχαλινά και της Άνοιξης, Athens: Philippotis, 1980.
Loukatos, D., Συμπληρωματικά του χειμώνα και της άνοιξης, Athens: Philippotis, 1985.
Loukopoulos, D., «Σύμμεικτα Λαογραφικά της Μακεδονίας», Λαογραφία 6, 99-168, Athens: Greek Folklore Society, 1917.
Loukopoulos, D., «Σύμμεικτα Αιτωλικά Λαογραφικά», Λαογραφία 8, 13-66, Athens: Greek Folklore Society, 1921.
Loukopoulos, D. and Petropoulos, D., Η Λαϊκή Λατρεία των Φαράσσων, Athens: Centre for Asia Minor Studies, 1949.
Lykessas, G., Οι Ελληνικοί χοροί, 2nd edition. Thessaloniki: University Studio Press, 1993.
Megas, G. A., Ελληνικαί Εορταί και έθιμα της Λαϊκής Λατρείας, Athens: Odysseas, 1988.
Melikis, G., Λαογραφικά της Μελίκης, vol. 1 [1984].
Nazou, Despina, «Στο πνεύμα της Σαρακοστής», newspaper Η Μυκονιάτικη, March 1996, 10.
Nilsson M., Ελληνική λαϊκή θρησκεία, Athens, 1966.
Panayiotopoulou Anna, Νεοελληνικός χορός. Το χορολογικό φαινόμενο της επαρχίας Δωρίδας. Χορογέννηση και χορογραφία του Νεοελληνικού Χορού, Athens: Telethrion, 1995.
Petridis Th., «Ό δίπατος χορός», 3ο Συμπόσιο Λαογραφίας Βορειοελλαδικού χώρου, 593-626, Thessaloniki: Foundation for Balkan Studies, 1979.
Politis, N. G., «Τα δημώδη ελληνικά άσματα περί της δρακοντοκτονίας του Αγίου Γεωργίου», Λαογραφία 4 (1913-14) 185-235.
Puchner Walter, Λαϊκό θέατρο στην Ελλάδα και στα Βαλκάνια, Athens: Patakis,1989.
Siambanopoulos, K., Οι Λαζαρίνες, Thessaloniki, 1988.
Takadopoulos, L., Η Σινασσός που έσβησε, Athens: e New Sinassos Society, 1982.
Zenkinis, Efstratios, «Εορτολόγιο και αγιολατρεία των Μπεκτασήδων της Δ. Θράκης», Πρακτικά Στ' Συμποσίου Λαογραφίας Βορειοελλαδικού χώρου (1989), Thessaloniki, 1991, 77-94.
Zervoudakis, S., «Τα ήθη ... Καισαρείας Καππαδοκίας», Ξενοφάνης 1/8 (1986), 365-382.
Domna Samiou recording the "Lazarines" customs of Western Macedonia
"Mousiko Odiporiko - Domna Samiou", Greek National Television (ERT), 1996
Domna Samiou (Production management),
Miranda Terzopoulou (Production management),
Tasia Papanikolaou (Production assistant),
Yiorgos Ε. Papadakis (Musical advisor)
Spyros Drossos (Sound engineer),
Andreas Mandopoulos (Sound engineer),
Yannis Sygletos (Sound engineer),
Vassilis Vassilakis (Sound engineer),
Christos Hadjistamou (Sound editing),
Andreas Mandopoulos (Sound editing)
Zoe N. Margari (Texts and commentaries),
Miranda Terzopoulou (Texts and commentaries),
Diana Louis (English translation),
Georgia Papageorgiou (Text Editing),
Yulie Papatheodorou (Text Editing),
Miranda Terzopoulou (Text Editing),
Domna Samiou (The Lament of the Virgin (Mytilene), The Lament of the Virgin (Cyprus), Now is the holy time of Lent, Why, it was Easter day, Evyenoula, Carnival is ended now, All attend at church, Just like Easter Sunday, Today, my dark-eyed beauty, The Lament of the Virgin (Marmaras, Asia Minor), For a whole seven weeks..., The May month, O Christ is risen, The Lament of the Virgin (Pontos), The Lament of the Virgin (Thrace), The Lament of the Virgin (Baidiri, Asia Minor), The Lament of the Virgin (Phourni), Again they entered in the dance),
Yiorgos Amarantidis (Easter couplets),
Eleni Bayraktari-Koutalakidou (The Lament of the Virgin (Mytilene), The Lament of the Virgin (Marmaras, Asia Minor), The Lament of the Virgin (Pontos), The Lament of the Virgin (Thrace), The Lament of the Virgin (Baidiri, Asia Minor), The Lament of the Virgin (Phourni)),
Children's Group of the 6th Primary School of Nea Smyrni (Sweet basil of the Holy Cross, Childrens Holy Week Song),
Vassiliki Danga (Today, Despo),
Lambriana Doitsidi (Maria' s gone to pick some lilac, It's Eastertime),
Morfo Doitsidi (The Lament of the Virgin (Mytilene), The Lament of the Virgin (Marmaras, Asia Minor), The Lament of the Virgin (Pontos), The Lament of the Virgin (Thrace), The Lament of the Virgin (Baidiri, Asia Minor), The Lament of the Virgin (Phourni)),
Theopoula Doitsidi (The Lament of the Virgin (Mytilene), Maria' s gone to pick some lilac, It's Eastertime, The Lament of the Virgin (Marmaras, Asia Minor), The Lament of the Virgin (Pontos), The Lament of the Virgin (Thrace), The Lament of the Virgin (Baidiri, Asia Minor), The Lament of the Virgin (Phourni)),
Fragiskos Fatouros (Glory be to every day),
Stergiani Gourtzoumi (A teacher seated himself down),
Sophia Korre (The swing),
Maria Kouskousi (The Lament of the Virgin (Reis-Dere)),
Antonis Kyritsis (Today, dear George..., My son, why dont you go and wash?, A festival is being held),
Irini Markaki (The Lament of the Virgin (Phourni)),
Androniki Martino (Zaphiris),
Men's Group of the Ethnografical Foundation of Megara (Attiki) (The Roussalia),
Thanassis Moraitis (Down in the open countryside),
Zacharoula Motska (Zaphiris),
Thalia Spanou (The Lament of the Virgin (Mytilene), The Lament of the Virgin (Marmaras, Asia Minor), The Lament of the Virgin (Pontos), The Lament of the Virgin (Thrace), The Lament of the Virgin (Baidiri, Asia Minor), The Lament of the Virgin (Phourni)),
Andreas Varvatakis (Easter couplets),
Women's Group from Agia Paraskevi (Kozani) (Im wearing a white rose),
Women's Group from Sarakina (Grevena) (Good women bearing palms),
Women's Group from the cultural branch N. Karvalis of the Centre for Cappadocian Studies (Leilalim (Lilac-sweet))
Children's Choir of the mixed High School 'Estia Neas Smyrnis' (Where are you, Lazarus?),
Domna Samiou Greek Folk Music Association Choir (Song of Saint George, Glory be to every day, Evyenoula, Now hear me,…, The swing, Carnival is ended now, All attend at church, Today, my dark-eyed beauty, For a whole seven weeks..., The May month),
Group from the Ethnological Dancing Association of Amfiklia 'Dadiotiki Estia' (O April, April, cool and fresh, A festival is being held, It is May month),
Popular Choir of the Amelioration and Education Club of Deskati (Grevena) (God speed you now, o Easter Day),
Young girls from Aiani (Kozani) (It is the feast of Lazarus)
Nikos Philippidis (Why, it was Easter day, Today, dear George..., My son, why dont you go and wash?, Maria' s gone to pick some lilac, It's Eastertime, Today, my dark-eyed beauty, Down in the open countryside, Synkathistos),
Panagiotis Plastiras (O April, April, cool and fresh, A festival is being held, It is May month)
Lazaros Efthymiou (Today, dear George..., My son, why dont you go and wash?),
Yiorgos Marinakis (Song of Saint George, Why, it was Easter day, Carnival is ended now, Maria' s gone to pick some lilac, It's Eastertime, All attend at church, Just like Easter Sunday, Today, my dark-eyed beauty, Down in the open countryside, For a whole seven weeks..., The May month, Again they entered in the dance, Synkathistos, Karsilamas dance, Melitzaniá)
Cretan lyra
Manolis Peristeris (Easter couplets)
Socrates Sinopoulos (O Christ is risen)
Pontic lyra
Yiorgos Amarantidis (Easter couplets)
Panos Dimitrakopoulos (For a whole seven weeks..., The May month, O Christ is risen, Again they entered in the dance, Karsilamas dance)
Socrates Sinopoulos (Song of Saint George, Why, it was Easter day, Carnival is ended now, Maria' s gone to pick some lilac, It's Eastertime, All attend at church, Just like Easter Sunday, Today, my dark-eyed beauty, Down in the open countryside, For a whole seven weeks..., The May month, O Christ is risen, Again they entered in the dance, Synkathistos, Karsilamas dance, Melitzaniá)
Konstantia Kapetanopoulou (Song of Saint George, Carnival is ended now, All attend at church, Just like Easter Sunday, Melitzaniá)
Manolis Peristeris (Easter couplets),
Kostas Philippidis (Song of Saint George, Why, it was Easter day, Today, dear George..., My son, why dont you go and wash?, O April, April, cool and fresh, A festival is being held, Carnival is ended now, It is May month, Maria' s gone to pick some lilac, It's Eastertime, All attend at church, Just like Easter Sunday, Today, my dark-eyed beauty, Down in the open countryside, For a whole seven weeks..., The May month, Again they entered in the dance, Synkathistos, Karsilamas dance, Melitzaniá),
Andreas Varvatakis (Easter couplets)
Harris Lambrakis (O Christ is risen)
Daouli (davul)
Yiorgos Gevgelis (Now hear me,…, O April, April, cool and fresh, A festival is being held, It is May month, Today, my dark-eyed beauty, Down in the open countryside, Easter couplets)
Yiorgos Gevgelis (Why, it was Easter day, Maria' s gone to pick some lilac, It's Eastertime, Synkathistos),
Katerina Mitropoulou (Carnival is ended now),
Andreas Pappas (For a whole seven weeks..., The May month, Again they entered in the dance, Karsilamas dance)
Katerina Mitropoulou (O Christ is risen)
Spyros Alevrontas (Today, dear George..., My son, why dont you go and wash?)
Zil bells
Andreas Pappas (Karsilamas dance)
Father-Alexandros Filippakis (Glory be to every day),
Maria Karamblaka (For a whole seven weeks..., O Christ is risen),
Panagiota Nazou (Evyenoula),
Yannis Parisis (Song of Saint George),
Katerina Seferli (All attend at church),
Yiorgos Tzitzos (Why, it was Easter day),
Roula Tzitzou (Why, it was Easter day)
Domna's song collection for Easter
16 April 1998 Newspaper Athens' Νews
Singing Spring
7 April 1998 Newspaper Eleftherotypia
Sweet basil of the Holy Cross
Sweet basil of the Holy Cross and royal flower of Christ, I strolled around your garden and round your flower-beds. I pic...
Arta's bridge
Down on the shore where land meets sea, where the world ends, they set to building a bridge, but the bridge would not stan...
Childrens Holy Week Song
Holy Monday – the butcher's knife Holy Tuesday – Christ in hiding Holy Wednesday – Christ arrested Maundy Thursday – Chris...
Now hear me,…
Now hear me, you who leads the dance and you who twists and tangles direct the dance along a course resembling reeds a-swayi...
On This Day "Christ Is Risen"!
Four Easter songs from Domna Samiou's discography The songs Today, my dark-eyed beauty and Just like Easter Sunday are from the disc Easter Songs. The tune Syrtos dance of ...
The Kathismata
THE KATHISMATA 3rd Mode. Τhe harlot came to You, O Merciful Lord, pouring out on Your feet myrrh, mixed with her tears, and...
The Kontakion, The Oikos and The Synaxarion of Holy Wednesday
THE KONTAKION (To be read, not chanted) 4th Mode I have transgressed, O Master, more than the harlot, but I have not offere...
The Lament of the Virgin (Baidiri, Asia Minor)
... The Virgin heard the awful news, she swooned and fell, they fetched some water in a crock; three tumblers of flower-wat...
The Lament of the Virgin (Mytilene)
... Obediently returning home, she laid the supper table and patiently sat down to wait until her son should come back. Sa...
The Lament of the Virgin (Phourni)
... – Be off with you, you gypsy scum, and may your hearth grow cold, and may you lack a second shirt to clothe your wretch...
The Lament of the Virgin (Reis-Dere)
... – O holy John, forerunner and baptizer of my son, where is my much beloved son, your own beloved teacher? – My lips wo...
The third Ode of the Kanon with its Katavasia
THE CANON The 3rd Ode. 2nd Mode. The Heirmos. You have edified me on the rock of faith. You have opened wide my mouth again...
Today, Despo
– Today, Despo, 'tis Easter Day, today's a day of gladness, the married girls have joined the dance, young girls are promena...


text:
package org.football.restapi.util;

import java.net.URI;
import java.util.Collections;
import java.util.Map;

import org.springframework.web.util.UriComponentsBuilder;

public final class UrlUtils {

	public static String safeUrl(final String url) {
		if (url.endsWith("/")) {
			return "" + url.subSequence(0, url.lastIndexOf("/"));
		}

		return url;
	}

	public static URI uriFrom(final URI uri, final String path) {
		return uriFrom(uri, path, Collections.<String, String> emptyMap());
	}

	public static URI uriFrom(final URI uri, final String path, final Map<String, ?> pathParams) {
		return UriComponentsBuilder.fromUri(uri).path(path).buildAndExpand(pathParams).toUri();
	}
}

redpajama_set_name: RedPajamaGithub


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redpajama_set_name: RedPajamaCommonCrawl


text:
By Julia - United States
Today, I found out all the money my dad has been saving in the bank for me since birth has all been spent, by my mother who I haven't seen or talked to in about two years. FML
Out of it
Too embarrassed to get them from a store?
Today, I saw an elderly woman in need of help of crossing a street. I helped her across. On the way she just about fell and held onto me to keep from hitting the ground. After she left on her bus I reached for my wallet. It was gone. I had just been robbed by a 70 year old. FML
By jenA - United States
Today, I got a sweet promotion at my job. Instead of being happy and celebrating with me, my boyfriend broke up with me because he is jealous that I'm more successful than he is. FML
By popasquat
Today my roommate was taking forever in the shower. I had to pee like crazy. I danced around waiting and waiting. I couldn't hold it anymore so I snuck out to the backyard to pop a squat. The relief hit me at the same time the realization that our landlord has security camera in the back yard...FML
By LindsayK - United States
Today, my step-mother threw a surprise party on my acceptance to college. People kept telling me how delightfully shocked and happy they are for me. "UPenn" was written everywhere, when I really got into Penn State. Everyone thinks I'm going to an Ivy League. FML
By wallets - United States
Today, I told a customer that we don't do refunds. He responded by throwing his wallet at my face and accusing me of stealing it. FML
By achoo-plop - United States - Colorado Springs
Today, I learned that the only way for me to have a complete bowel movement is to blow my nose at the same time. However, I learned this while standing in my girlfriend's kitchen. FML
By ifpigsflew - New Zealand
Today, I got hit by a Salami log thrown from a car; its metal wire cut my shoulder. I got scarred by a flying hunk of pig. FML
By Iknoweverything - United States - Mankato
Today, my co-worker had a bad cold that stuffed up his ears and nose. This wouldn't have been a problem, except that he believed his farts were silent and scentless. They were so vile, they could have killed a horse. FML
By dummy - United States
Today, my boyfriend and I were getting frisky in bed. He mumbled something that sounded like "I love you." I replied "I love you too baby", to which he laughed then said, "I said I wanted you to blow me." FML
Not mine!
Today, my girlfriend wished me a happy birthday. Too bad my birthday isn't for 5 months. She mixed up my birthday with the guy she's been cheating on me with. FML
Today, I found out that my parents changed the code on our alarm system while they were out of town. The police could not verify I was their son, despite spending hours trying to get hold of them. They thought it was just another telemarketer. FML
Today, my mother-in-law grounded me because I went to the store in the "dangerous" rain. My husband says that if I don't obey then we won't work out. FML
By FuckedOver - United States - Houston
Today, I found out my mom took around $2,500 from my savings account to pay off my sister's college tuition. She recently flunked out of her studies and won't be returning to college anyway. FML
Today, I was put on academic suspension only to find out my professor entered my grade wrong. I lost my financial aid and have to explain to my parents why I'm not in college anymore. FML
By banned - United States
Today, I was at my girlfriend's house for the first time. I cracked a joke that offended her, so she gave me the silent treatment. I had to pee, and since she wouldn't tell me where the bathroom was, I went to look for it. I walked in on her parents making love. FML
By HR nightmare - United States - Glendale
Today, I tried to fire the worst worker I've ever had over the phone because he never shows up for work anymore. He said no and went crazy. HR and the police are now involved. FML
By moderndante - United States - Portland
Hey, where's my bonus?!
Today, my co-worker received a $1,000 bonus for a project that I do all the work on. My direct supervisor thought that I was an assistant. I send him an e-mail copy of the project every week, and have done so for the past six months. I was later reprimanded for not congratulating my co-worker. FML
By jen - United States
Today, as I exited McDonald's after a quick lunch, a man in a jogging outfit ran past, snatching my handbag right off my shoulder as he tore past. He must have been at least 50. I broke down utterly exhausted before I could chase him even a single block. I'm 24. FML
By cars hate me - United States - Compton
Today, my car was rear-ended and totaled. Last year, during the same month, my previous car was rear-ended and totaled. I should just stop driving during the month of February. FML
By Caz
Today, I got on the Megabus for a 6-hour journey from London to Plymouth. I then realised I'd forgotten to fill up my water bottle and charge my iPod. It's a fully packed, sweaty hot loud coach. FML
By tired individual - United States - Dickson
Today, trying to get some much needed rest, I heard my neighbors fighting loudly. When they finally quit, they left a DVD on, directly behind my wall: Spongebob, with the menu tune on loop. FML
By _The__Doctor_ - United States - Venice
Today, my skydiving instructor casually remarked that he wouldn't mind "diving into" me sometime. He was strapped to my back the whole way down. FML
By soannoyed - United States
Today, my brother decided it would be funny for almost every sentence out of his mouth to start with the word "hashtag". FML
By tamponmayhem - Canada
Today, my mother and I went to Wal-Mart to buy pads. I suggested I get tampons instead, so that I can go swimming at my boyfriend's cottage. My mother then goes to the nearest store employee and asks, "excuse me, if my daughter uses a tampon, does that mean she is no longer a virgin?" FML
By outie - 13/9/2020 02:02
Today, my boyfriend broke up with me because I have an 'outie' belly button, and he didn't want our potential kids to have one. FML
By 420SUX - United States - Federal Way
Today, I caught my boyfriend staring at my sister through the doorway while we were having sex. FML
By embarrassedmom - United States
Today, my 6 year old daughter saw a man in a wheelchair who's leg had been amputated. She walks up to him and says, "What happened?". He answers kindly that he's a war veteran. She then responds, "Well then you deserve to get your leg blown off. You shouldn't be killing people." FML
By unloved - United States
Today, my parents told me they were going out for dinner tonight. I jokingly responded "Sweet! I am totally having a keg party then!" My dad responded "Keg parties are only for kids who have friends." He was serious. FML
Today, there were a few loud and annoying kids running around my store. My coworker and I started talking and I jokingly stated "Yeah, kids ruin everything." But before I could get out "God knows I'm not ready to be a dad," my phone rang. It was my one night stand. I'm going to be a daddy. FML
By thegoldenboy3 - Spain
Today, I'm in Spain, and told the kids with whom I will be working that I was excited to be working with them. Only the form of excitement I used apparently refers to sexual excitement. Basically, I told the kids I was sexually aroused to be working with them. FML
By FailBear - United States
Today, I found a guy getting out of my car with my GPS. He started running and I chased him. We eventually reached a dead end and he gave it back to me. I took it back from him and said, "Sorry..." FML
By g_unit - Canada
Today, at work, I went to fold a pair of pants that was left in a changing room to find out that someone had taken a dump in them. FML
By MusicLover18 - Canada - Leduc
Today, I caught my little sister taking a selfie in the mirror with a fake nose piercing, peace sign, and a duck face. She's 12. FML
By moneyman
But I'm a man
Today, I went on a date with a beautiful woman I had recently met. Great food, great conversation, and a great connection. That is, until she revealed that she is a lesbian. FML
By em - United States
Today, I was working and some woman wanted to pay with a credit card. It already had a picture on the card so you don't have to ask for i.d., and just glancing at it I asked, "Oh, is this your husband's card?" She then replied, "No, that's just me with glasses and short hair." FML
By halien1982 - United States
Today, I was sitting at the bar of a popular local restaurant. I sat there for a few hours and drank my sorrows away with the bartender. I thought she was pretty, and decided to give her a large tip. The tip sent me over my credit card limit, and the bartender is not single. FML
By 102496 - France
Today, I went to the store with my 4 1/2 year old daughter. When we got to the cosmetics aisle, she asked what make-up was for, I told her it was to make women prettier. My daughter then told me it was a good thing I wear make-up because I was ugly and that I might scare off my husband. FML
By lpara89
Today, my 7-month pitbull chewed up a framed picture of my parents and another framed picture of my other pitbull. Maybe he's mad I don't have any pictures of him framed yet. FML
By Anonnamus | 0
#893773 - Friday 26 February 2010 12:01
Ouch. How did she even get access?
By lettertjes | 0
Wow that sucks. I don't think anyone can truly think that you deserved this.
BobTheSnail | 0
you should call the police or at the very least track her down and throw your shoe at her.
AnaujiraM420 | 0
@ 1....ftw...way to misspell annoymous [email protected] would most def call the police and have that bitch thrown in jail!!!
LMAO...I guess I just took the win on that last post for also misspelling it...damn huge cracks in my f-ing screen
ey3seecold | 0
find her be nice to her borrow her car visit a chop shop !! solution to the prob solved go gettem!!!
bebz_fml | 0
kick her
ImaginaryFoe | 0
If she was never removed from the account, there's not much the police can do. If she is not on the account, the bank may be responsible and could be held liable.
Ouroboros_fml | 0
sell her organs on the black market she should be fine with one kidney and half a liver. tell her if she touches your money again you'll come back for the other half in a note scrawled in her own blood on the bathroom wall next to the bathtub full of ice you leave her in. trust me, it works wonders!
harryman04 | 0
@23 WTF?
@op that blows man I'm really sorry. have the bitch thrown in jail.
Koolnoob729 | 0
I was about to call you an idiot for trying to correct the guy who spelled anonymous wrong, but then I realized that you knew of your mistake
baby_val | 0
#896550 - Saturday 27 February 2010 7:04
haha the shoe part is wht I would do
shaubygal | 11
#3428965 - Friday 14 October 2011 5:53
sue that bitch for all she's worth!!
lexa1love | 16
#5212176 - Tuesday 4 December 2012 0:22
She probably isn't worth much if she's stealing from her kids account.
By ilovebradiew | 0
bitttttttch ): mother;s can be mean
By brownlace | 0
sorry bitch
Luckster | 0
Don't worry, a lotta people will say OP deserves it for being a spoiled rotten little shit and not working for their own money and expecting everything to be handed over to them. It's all the same in these types of FMLs.
Anonnamus | 0
I hope those same idiots take into consideration the fact that the father probably worked his ass off to provide a good life for his daughter. Even if their twisted minds could possibly think that the OP deserved it, the father sure as hell doesn't.
trizzieb | 0
You deseve it for having been born.
Vitamin_C | 0
#13, I don;t understand why it's a bad thing for parents to want to help their kids.. It doesn't make them irresponsible entitled shits, it just means they get to start life with less debt.. I've been working since I was 16 - but my parents paid half my university tuition and I took loans out for the rest. My dad is insisting on paying for my second grad degree, not because I'm spoilt but because he wants to help..
People really need to re-evaluate the concept of belonging to a supportive family.
By MrMaD_fml | 2
Fuck your mother.
By fits138 | 0
sounds like it's time for a cunt punt...
fits138 | 0
I don't neccesarily deserve one...? but she does. most def.
"f" your mom (censorship: lame) >:o
Chocolate_Chunk | 2
#1009493 - Thursday 27 May 2010 16:18
fuck?
By orph_the_d | 5
You are a far better person than me OP cuz my mom would be one effed up bitch when I hunted her down.
FYL
By redBuddhist | 5
I'm so sorry to hear your suck thing,you're so unfortunately...but in china,all of the people are conviced that man should get money by their own hands,it means people shouldn't rely on their parents but believe theirself can access to success...so maybe your suck thing would become a gift,which the god gives.
Domonator | 16
Happy to hear from someone in China.
I know that in the East, it's the child's duty to care for their parents when they get older. For some people in the West, the parents do whatever they can to help their children, even later in life. I am happy when people help each other, either way. I like your idea to think about the loss of the money as a chance for improvement.
By ILIEKGIRLS | 5
I'd fucking destroy her if that happened to me.
Sucks, (wo)man.


Discus and support Missing DLL File in Windows 10 Installation and Upgrade to solve the problem; Cannot figure out just where or why this error is happening. I replaced my printer which was a HP 6700. I used the control panel and removed it from... Discussion in 'Windows 10 Installation and Upgrade' started by shipinomore10, Mar 20, 2016.
Cannot figure out just where or why this error is happening.
I replaced my printer which was a HP 6700. I used the control panel and removed it from devices and printers.
I then installed the new one which is a HP 7610. It is working fine.
But everytime I start the system or do a restart I get this error.
How can I get rid of the error occuring?
"Try ipconfig again - same issue, dll file missing"
What is the dll file that it is missing?
Can you please let us see your System Information File?
Arc I tried to create the system info file and tried both steps described by Brink and each time I tried to attach the file I get a message that the file is invalid.
Can you try the Blue Screen of Death (BSOD) Posting Instructions ?
It will create a zip file on the desktop of your computer. Upload the unaltered zip.
Hi Boozad;DESKTOP-KQL01VG-Mon_03_21_2016_101909_85.zip I hope I got this attached right.
Right click on the taskbar and click on "Task Manager" in the context menu.
It will open Task Manager with "Processes" tab selected. Click on the "Startup" tab.
Select the aforesaid item and click "Disable" at the bottom right corner.
Then reboot the computer. Let us know if the issue is gone or not.
By the way, I am not Boozad! That tutorial is written by Boozad.
Thank you for fixing the message.
no longer shows when I rebooted and did it several times.
I usually use Revo Uninstaller but have not been doing it since 10 came out. thought perhaps that the uninstall left something behind.
Code: HPWia2_OJ6700 28.0.64.0 608.39 KB (622,992 bytes) 6/13/2012 01:22 PM Hewlett-Packard c:\windows\system32\hpwia2_oj6700.dll[/quote] Code: HPScanTRDrv_OJ6700 28.0.1175.0 2.60 MB (2,723,216 bytes) 6/13/2012 01:22 PM Hewlett-Packard Co. c:\windows\system32\hpscantrdrv_oj6700.dll[/quote] Code: Start Menu\Programs\HP\HP Officejet 6700 Public:Start Menu\Programs\HP\HP Officejet 6700 Public[/quote] But those will not cause a big issue now.


text:
Department of Information and Communication Technology, Manipal Institute of Technology, Manipal
Manipal Academy of Higher Education, Manipal
Manipal Institute of Technology, Manipal
Phone+91 8202925361
Emailinfotech@manipal.edu
Websitehttps://manipal.edu/mit/department-faculty/department-list/information-communication-technology.html
The Department of Information and Communication Technology has developed into a centre for excellence, providing opportunities for innovation and research, with well-equipped computer laboratories and dedicated faculty.
The department takes great pride in preparing the students for the industrial demands of software and hardware sectors. Students are also trained in software development tools.
The department offers B.Tech (Information Technology), B.Tech(Computer and Communication Engineering), M.Tech (Software Engineering), M.Tech(Computer Networking and Engineering) and PhD programs.
"Excellence in Information and Communication Technology education through continuous learning and teamwork"
"To provide expertise in planning, designing, implementing and deploying IT infrastructure, to realize information systems aiming at providing solutions to societal requirements, and to promote quality education and research."
Fingerprint Dive into the research topics where Department of Information and Communication Technology, Manipal Institute of Technology, Manipal is active. These topic labels come from the works of this organisation's members. Together they form a unique fingerprint.
Authentication Engineering & Materials Science
Network protocols Engineering & Materials Science
Data mining Engineering & Materials Science
Learning systems Engineering & Materials Science
Neural networks Engineering & Materials Science
Websites Engineering & Materials Science
Intrusion detection Engineering & Materials Science
Vehicular ad hoc networks Engineering & Materials Science
Smitha A
smitha.a@manipal.edu
Department of Information and Communication Technology, Manipal Institute of Technology, Manipal - Assistant Professor
Raghavendra Achar
raghavendra.a@manipal.edu
Department of Information and Communication Technology, Manipal Institute of Technology, Manipal - Associate Professor
Girija Attigeri
girija.attigeri@manipal.edu
Department of Information and Communication Technology, Manipal Institute of Technology, Manipal - Assistant Professor - Senior Scale
View all 9 profiles
Automated detection of optic disc contours in fundus images using decision tree classifier
Pathan, S., Kumar, P., Pai, R. & Bhandary, S. V., 01-01-2020, In : Biocybernetics and Biomedical Engineering. 40, 1, p. 52-64 13 p.
Reaction injection molding
Multiclass Queueing Network Modeling and Traffic Flow Analysis for SDN-Enabled Mobile Core Networks with Network Slicing
Kamath, S., Singh, S. & Kumar, M. S., 01-01-2020, In : IEEE Access. 8, p. 417-430 14 p., 8932489.
Multiple intrusion detection in RPL based networks
Belavagi, M. C. & Muniyal, B., 01-01-2020, In : International Journal of Electrical and Computer Engineering. 10, 1, p. 467-476 10 p.
Routing protocols
Sensor nodes


max counter − all counters are set to the maximum value of any counter.
if A[K] = X, such that 1 ≤ X ≤ N, then operation K is increase(X), if A[K] = N + 1 then operation K is max counter.
It gives correct answers for all test cases. Any Idea to do this with time complexity O(N). Its currently on O(N*M).
That means the complexity of your current algorithm is O(N^2 * log(N) * M).
The time complexity of this version is now O(M * N). This version is also using if statements to control the flow of the program as opposed to exceptions which is an anti-pattern2.
UPDATE: I've used the suggestion of Mees de Vries from his comment to implement a data structure for the problem. The complexity of the function reading the instruction incrementCounters() is O(n).
Not the answer you're looking for? Browse other questions tagged java programming-challenge time-limit-exceeded complexity or ask your own question.


Profits at Polypipe took a dip during the first half of the year as the materials giant was hit by delays in road and commercial projects.
Pre-tax profits fell to £30.1m from £30.5m last time on turnover steady at £210.2m from £210m.
Revenue in the commercial and infrastructure division was down 6.6% at £91.2m due to softer markets and bad weather leading to an operating profit fall to £12.5m from £15m.
In the commercial markets there is a 12-18 month delay between projects awards and Polypipe supplying its products.
That has seen Polypipe still suffer from the post Brexit referendum project hiatus.
But the firm added: "There are some encouraging signs that the pick-up in project awards in 2017 is beginning to feed through to demand in this sector.
"In the UK infrastructure sector, the roads programme remained difficult.
Things were brighter in the residential market where continued demand led to a revenue rise to £119m from £112.4m generating operating profits of £23.8m up from £22.9m.
Looking forward Polypipe said: "The UK market outlook for the second half remains mixed with fundamentals in the Residential Systems segment remaining strong, driven by the new housebuild sector, but UK RMI is likely to remain challenging.
"After good performance by the Group in a tough first half, there are signs of improvement in our Commercial and Infrastructure Systems segment, with road programmes beginning to increase in activity.
"The impact of Carillion-related delays has reduced, and improved project awards in 2017 are working through.


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Various preservative-free medications are injected to supplement, restore, and enhance one's micronutritional status to enhance detoxification, boost immunity and stamina, and improve skin brightening.
Micronutrient Injection is given via intravenous, deep subcutaneous, or intramuscular route. For fastest result, intravenous route is used in conjunction with saline. For more sustained result, deep subcutaneous or intramuscular administration is given generally at the buttock area.
This treatment uses preservative-free reduced form of the super antioxidant glutathione.
Administration: intramuscular or intravenous routes.
This treatment uses non-corn natural Vitamin C ascorbic acid.
hastens recovery from excessive tan from intensive sun exposure.
This treatment uses the three important essential micronutrients of the body, methionine, inositol, and choline.
This treatment uses vitamin B12 to improve energy. A short acting or long acting may be used.
intravenous route for the long acting hydroxycolbalamin B12.
This treatment uses combination of methionine, inositol, choline, multiple B vitamins, carnitine, chromium, and leucine.
This treatment uses magnesium chloride.
This is the ultimate antioixdant intravenous replenishment treatment which uses multiple actives such as high dose glutathione, long acting vitamin B12, natural non-corn vitamin C ascorbic acid, calcium, and magnesium.
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Based on all the above diagnostic tests, supplement in the form of topical, oral, and/or injectable may be administered. The supplements are given in a completely individually customized manner to optimize DNA.
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Arm pain at the infusion site, lasting for a few days.
Further treatment may be recommended to further results.


Photomicrograph of a polished section of ore from the Seaboard mine. Shows the network of quartz and iron oxide that occasionally occurs in chalcocite veinlets which develop in fractures in bornite. In this structure the chalcocite at the borders of the developing veinlets is fairly pure. The anastomosing network of minute threads of quartz and limonite follow the replacement process very closely and extends its filaments, in many instances almost to the outer edge of the chalcocite.
These are strange phenomena and the writer can not offer an explanation as to their origin and development.
Network in light gray = limonite and quartz.


ANN ARBOR, Mich.---A new University of Michigan study finds that college women with roommates who weigh more than average gain less weight during their freshman year than women with slimmer roommates: half a pound versus 2.5 pounds.
That compares to the typical freshman weight gain of 2.5-to-6 pounds---much less than the mythical "Freshman 15."
"This finding seems counterintuitive, but there are some good explanations for why it may be happening," said Kandice Kapinos, an assistant research scientist at the U-M Institute for Social Research.
According to Kapinos, a labor and health economist, heavier roommates are more likely than average-weight women to diet. They also exercise more often and are more likely to use weight loss supplements and purchase college meal plans that limit access to food.
"It's not really the weight of your roommate that's important, but the behaviors your roommate engages in," Kapinos said. "These behaviors are what may really be 'contagious.'"
Kapinos conducted the study with Marquette University economist Olga Yakusheva. The study is the first to assess college weight gain using a natural experiment occurring on most college campuses in the United States---randomized roommate assignments.
"Previous studies have suggested that having an obese spouse, friend or sibling increases one's likelihood of becoming obese," Kapinos said. "But these relationships are obviously not random. People pick their friends and spouses, and they often select people who are similar to themselves. And even though we don't pick our siblings, we share a genetic inheritance and an early environment that may influence adult weight."
For the current study, which was presented this summer at the annual meeting of the American Society of Health Economists, the researchers assessed 144 female college students randomly assigned to share a living situation during their freshman year. At the start of the fall semester, the researchers obtained the women's weight and height, and asked about weight management behaviors. These included whether they had tried to lose weight at any time during the previous year, the average number of times per week they went to the gym and exercised outside, and whether they had signed up for an unlimited college meal plan.
The topic of peer influences on weight gain and weight management is important since obesity prevalence in young adults, aged 18 to 29, increased by 96 percent from 1988 to 2006---the largest percentage increase for all age groups.
Another study Kapinos and Yakusheva conducted found that freshmen assigned to dormitories with onsite dining halls gained more weight than those who had to venture outside of their dorms for food. Later this fall, the researchers will expand their study of the issue by analyzing a larger sample of students at a public university to see if roommate weight patterns persist. They will also examine other environmental influences and see if the findings vary with race, ethnicity or socioeconomic status.
"Our hope is that this line of research will have practical implications for university administrators and more generally for public health efforts aimed at reducing obesity," Kapinos said.
Established in 1949, the University of Michigan Institute for Social Research (ISR) is the world's largest academic social science survey and research organization, and a world leader in developing and applying social science methodology, and in educating researchers and students from around the world. ISR conducts some of the most widely cited studies in the nation, including the Thomson Reuters/University of Michigan Survey of Consumer Attitudes, the American National Election Studies, the Monitoring the Future Study, the Panel Study of Income Dynamics, the Health and Retirement Study, the Columbia County Longitudinal Study and the National Survey of Black Americans. ISR researchers also collaborate with social scientists in more than 60 nations on the World Values Surveys and other projects, and the institute has established formal ties with universities in Poland, China and South Africa. ISR is also home to the Inter-University Consortium for Political and Social Research, the world's largest digital social science data archive. Visit the ISR website at www.isr.umich.edu for more information.


text:
U.S. Supreme Court Affirms Bankruptcy Judges' authority
The case stemmed from a probate battle over the estate of J. Howard Marshall II that spilled into the bankruptcy of Marshall's now-deceased widow, Anna Nicole Smith.
Kelsey Butler
NEW YORK (The Deal) -- The U.S. Supreme Court has handed down a decision that affirms that bankruptcy judges can have the final say in their cases.
The court ruled 6-3 Tuesday that bankruptcy judges could adjudicate certain claims in cases with the parties' consent. In the opinion, Justice Sonia Sotomayor wrote, "It is no exaggeration to say that without the distinguished service of these judicial colleagues [magistrate and bankruptcy judges], the work of the federal court system would grind nearly to a halt."
The ruling, which had been pending since oral arguments on Jan. 14, determined whether a state property law issue in a lawsuit questioning the "property of the bankruptcy estate means that such action does not 'stem from the bankruptcy itself' and therefore, that a bankruptcy court does not have the constitutional authority to enter a final order deciding that action."
Bankruptcy judges are appointed under Article I of the Constitution, a different statute than Article III, which governs district and appeals court judges. The former have 14-year terms, whereas the latter have life tenure. The Bankruptcy Amendments and Federal Judgeship Act of 1984 established core proceedings that could be handled to conclusion in bankruptcy court.
In the opinion, Sotomayor wrote Article III is not violated when the parties "knowingly and voluntarily consent to adjudication by a bankruptcy judge." Cases in which the Supreme Court has found a violation of a litigant's right to an Article III decision maker have all "involved an objecting defendant forced to litigate voluntarily before a non-Article III court."
Sotomayor contended the court has never held a litigant who has the right to an Article III court may not waive that right through his or her consent.
Sotomayor concluded: "To hear the principal dissent [Chief Justice John G. Roberts and Justices Antonin Scalia and Clarence Thomas] tell it, the world will not end in fire, or ice, but in a bankruptcy court. ... Adjudication based on litigant consent has been a consistent feature of the federal court system since its inception. Reaffirming that unremarkable fact, we are confident, poses no great threat to anyone's birthrights, constitutional or otherwise."
The Wellness decision once again addressed issues first raised in the court's Stern v. Marshall ruling on June 23, 2011, and revisited in last year's Executive Benefits Insurance Agency v. Arkison decision.
The case began when Richard Sharif entered into a distribution contract with Wellness, a Plano, Texas, nutritional product company, for the sale of health and wellness products. He later sued the company, alleging it was perpetrating a pyramid scheme.
Ultimately, a district court granted summary judgment against Sharif and awarded the company $655,596 in legal fees as a sanction for Sharif ignoring discovery requests.
Wellness has tried to discover Sharif's assets, but the company alleged he ignored all attempts until he was held in civil contempt and ultimately arrested.
Sharif subsequently filed a Chapter 7 petition, and Wellness alleged in the proceedings that Sharif had hid property. The bankruptcy court sided with Wellness and ordered Sharif to pay Wellness' attorneys' fees, as well as some other sanctions.
As Sharif was appealing to a district court, the Supreme Court made a decision in the much-cited Stern v. Marshall case.
In that ruling, the Supreme Court found bankruptcy judges, as they are not covered by Article III, did not have the authority to enter a final order on a state law counterclaim not resolved in the process of ruling on a creditor's proof of claim. The case stemmed from a probate battle over the estate of J. Howard Marshall II that spilled into the bankruptcy of Marshall's now-deceased widow, Vickie Lynn, better known as former Playmate Anna Nicole Smith.
The majority decision authored by Roberts found a counterclaim for alleged defamation from Marshall's son in the bankruptcy was a core proceeding but that bankruptcy judges lacked the constitutional authority to enter a judgment on the counterclaim.
The EBIA case clarified that while the nation's bankruptcy judges can submit proposed findings of fact and conclusions of law for certain summary judgments, the power to finalize such judgments will reside with district court judges. It did not, however, resolve the question--decided in the latest ruling--of whether parties could consent to a bankruptcy judge entering a final order rather than having the district court issue the final ruling.
Sharif tried to argue his case based on Stern but was blocked by the district court, which ruled that objections of that type could be waived and that Sharif's failure to bring up any argument earlier was implied acceptance. The U.S. Court of Appeals for the 7th Circuit ultimately ruled an objection based on Stern could not be waived and that the bankruptcy court only had the authority to enter a final judgment on some of Wellness' claims, teeing up the current Supreme Court case. Wellness on Feb. 5, 2014, petitioned the court for a writ of certiorari, which was granted on July 1.
In a Tuesday statement, G. Eric Brunstad Jr., a bankruptcy partner at Dechert LLP who was counsel of record for the Marshall family in that case, said, "In its decision in Wellness, the Supreme Court today concluded that, with litigant consent, a bankruptcy judge may finally decide a controversy that without such consent would ordinarily have to be decided in federal court by an Article III judge.
"This is a tremendously important decision for the administration of not only bankruptcy cases, but also other litigation in federal court before magistrate judges. ... The question the court resolved today is whether, with the consent of the parties, a non-Article III bankruptcy judge may decide such a claim, and whether the litigant's consent need be express, written consent.
"The Supreme Court determined that a litigant may consent to have a bankruptcy judge decide the claim and that the litigant's consent need not be express, but must simply be knowing and voluntary. This decision is vitally important because it clarifies the bankruptcy judge's authority to decide a broad variety of matters brought in the federal bankruptcy courts. It is also vitally important because, by extension, it clarifies the authority that federal magistrate judges have to decide a broad variety of matters based on the litigants' consent. The current bankruptcy jurisdictional system was patterned after the system in place for magistrate judges. The decision goes a long way in preserving the basic statutory distribution of authority between bankruptcy judges and other federal judges."
Richard Mikels, chair of Mintz, Levin, Cohn, Ferris, Glovsky and Popeo PC's bankruptcy, restructuring and commercial law practice, said the decision "creates certainty where previously there was uncertainty." Exactly what that "knowing and voluntary consent" will mean, however, Mikels said, is going to have to be determined on a case-by-case basis going forward.
He said this latest ruling skews pretty close to the law that existed before the Bankruptcy Code was enacted in 1978, adding that "those precedents will [likely] be fairly helpful" in making decisions on this matter going forward.
Mikels said the danger of the decision going the other way was "uncertain delay."
"The more expeditious a bankruptcy is, the better for the parties," he said, pointing out that if you're a creditor waiting for a dividend in a bankruptcy case, the quicker the case is wrapped up, the faster you will get your recovery.
Mikels said an interesting aspect of the situation to watch going forward is the determination of what is a "Stern claim" and what is not. A Stern claim, Mikels said, is a claim related to a bankruptcy case that independent of the bankruptcy would have an impact on the proceeding. (An example is the return of goods or property that may have been fraudulently conveyed.)
The opinion did not address the question, though, instead focusing in on the issue of consent.
Wellness counsel Catherine Steege of Jenner & Block LLP said, "We're very pleased with the court's ruling, and the court clarified an issue that is extremely important to both the bankruptcy courts and the federal courts as whole."
Steege added the court's ruling would eliminate litigation and would prevent a case from proceeding all the way to a ruling by a bankruptcy judge, only to have a party disagree with a decision.
"It avoids sandbagging that could occur by parties that don't like the outcome," she said.
Counsel to Sharif, Jonathan D. Hacker of O'Melveny & Myers LLP, also found positives in the ruling.
"We're encouraged by the opening that the court left us on remand," Hacker said. "We were pleased that the court was not persuaded by the other side's arguments to hold that it was not a Stern claim, and by focusing on consent, the court gave us the opportunity we needed to pursue the issue further in the lower courts."
The issue has been remanded to the 7th Circuit, where Sharif will make the argument about the lack of consent, Hacker said.
MarketsMergers and AcquisitionsOpinionBankruptcy


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