#Eurasia Blossom

[empty-dream]

I know there is important war and conspiracy plot going on but my need to know what really happened with the power (ex)couple can't be contained.

[waitingforsecretsouls]

[rinariaahh]

blossom and traumgusblo

[dailyanarchistposts]

Introduction

Two aspects of animal life impressed me most during the journeys which I made in my youth in Eastern Siberia and Northern Manchuria. One of them was the extreme severity of the struggle for existence which most species of animals have to carry on against an inclement Nature; the enormous destruction of life which periodically results from natural agencies; and the consequent paucity of life over the vast territory which fell under my observation. And the other was, that even in those few spots where animal life teemed in abundance, I failed to find — although I was eagerly looking for it — that bitter struggle for the means of existence, among animals belonging to the same species, which was considered by most Darwinists (though not always by Darwin himself) as the dominant characteristic of struggle for life, and the main factor of evolution.

The terrible snow-storms which sweep over the northern portion of Eurasia in the later part of the winter, and the glazed frost that often follows them; the frosts and the snow-storms which return every year in the second half of May, when the trees are already in full blossom and insect life swarms everywhere; the early frosts and, occasionally, the heavy snowfalls in July and August, which suddenly destroy myriads of insects, as well as the second broods of the birds in the prairies; the torrential rains, due to the monsoons, which fall in more temperate regions in August and September — resulting in inundations on a scale which is only known in America and in Eastern Asia, and swamping, on the plateaus, areas as wide as European States; and finally, the heavy snowfalls, early in October, which eventually render a territory as large as France and Germany, absolutely impracticable for ruminants, and destroy them by the thousand — these were the conditions under which I saw animal life struggling in Northern Asia. They made me realize at an early date the overwhelming importance in Nature of what Darwin described as “the natural checks to over-multiplication,” in comparison to the struggle between individuals of the same species for the means of subsistence, which may go on here and there, to some limited extent, but never attains the importance of the former. Paucity of life, under-population — not over-population — being the distinctive feature of that immense part of the globe which we name Northern Asia, I conceived since then serious doubts — which subsequent study has only confirmed — as to the reality of that fearful competition for food and life within each species, which was an article of faith with most Darwinists, and, consequently, as to the dominant part which this sort of competition was supposed to play in the evolution of new species.

On the other hand, wherever I saw animal life in abundance, as, for instance, on the lakes where scores of species and millions of individuals came together to rear their progeny; in the colonies of rodents; in the migrations of birds which took place at that time on a truly American scale along the Usuri; and especially in a migration of fallow-deer which I witnessed on the Amur, and during which scores of thousands of these intelligent animals came together from an immense territory, flying before the coming deep snow, in order to cross the Amur where it is narrowest — in all these scenes of animal life which passed before my eyes, I saw Mutual Aid and Mutual Support carried on to an extent which made me suspect in it a feature of the greatest importance for the maintenance of life, the preservation of each species, and its further evolution.

And finally, I saw among the semi-wild cattle and horses in Transbaikalia, among the wild ruminants everywhere, the squirrels, and so on, that when animals have to struggle against scarcity of food, in consequence of one of the above-mentioned causes, the whole of that portion of the species which is affected by the calamity, comes out of the ordeal so much impoverished in vigour and health, that no progressive evolution of the species can be based upon such periods of keen competition.

Consequently, when my attention was drawn, later on, to the relations between Darwinism and Sociology, I could agree with none of the works and pamphlets that had been written upon this important subject. They all endeavoured to prove that Man, owing to his higher intelligence and knowledge, may mitigate the harshness of the struggle for life between men; but they all recognized at the same time that the struggle for the means of existence, of every animal against all its congeners, and of every man against all other men, was “a law of Nature.” This view, however, I could not accept, because I was persuaded that to admit a pitiless inner war for life within each species, and to see in that war a condition of progress, was to admit something which not only had not yet been proved, but also lacked confirmation from direct observation.

On the contrary, a lecture “On the Law of Mutual Aid,” which was delivered at a Russian Congress of Naturalists, in January 1880, by the well-known zoologist, Professor Kessler, the then Dean of the St. Petersburg University, struck me as throwing a new light on the whole subject. Kessler’s idea was, that besides the law of Mutual Struggle there is in Nature the law of Mutual Aid, which, for the success of the struggle for life, and especially for the progressive evolution of the species, is far more important than the law of mutual contest. This suggestion — which was, in reality, nothing but a further development of the ideas expressed by Darwin himself in The Descent of Man — seemed to me so correct and of so great an importance, that since I became acquainted with it (in 1883) I began to collect materials for further developing the idea, which Kessler had only cursorily sketched in his lecture, but had not lived to develop. He died in 1881.

In one point only I could not entirely endorse Kessler’s views. Kessler alluded to “parental feeling” and care for progeny (see below, Chapter I) as to the source of mutual inclinations in animals. However, to determine how far these two feelings have really been at work in the evolution of sociable instincts, and how far other instincts have been at work in the same direction, seems to me a quite distinct and a very wide question, which we hardly can discuss yet. It will be only after we have well established the facts of mutual aid in different classes of animals, and their importance for evolution, that we shall be able to study what belongs in the evolution of sociable feelings, to parental feelings, and what to sociability proper — the latter having evidently its origin at the earliest stages of the evolution of the animal world, perhaps even at the “colony-stages.” I consequently directed my chief attention to establishing first of all, the importance of the Mutual Aid factor of evolution, leaving to ulterior research the task of discovering the origin of the Mutual Aid instinct in Nature.

The importance of the Mutual Aid factor — “if its generality could only be demonstrated” — did not escape the naturalist’s genius so manifest in Goethe. When Eckermann told once to Goethe — it was in 1827 — that two little wren-fledglings, which had run away from him, were found by him next day in the nest of robin redbreasts (Rothkehlchen), which fed the little ones, together with their own youngsters, Goethe grew quite excited about this fact. He saw in it a confirmation of his pantheistic views, and said: — “If it be true that this feeding of a stranger goes through all Nature as something having the character of a general law — then many an enigma would be solved. “He returned to this matter on the next day, and most earnestly entreated Eckermann (who was, as is known, a zoologist) to make a special study of the subject, adding that he would surely come “to quite invaluable treasuries of results” (Gespräche, edition of 1848, vol. iii. pp. 219, 221). Unfortunately, this study was never made, although it is very possible that Brehm, who has accumulated in his works such rich materials relative to mutual aid among animals, might have been inspired by Goethe’s remark.

Several works of importance were published in the years 1872–1886, dealing with the intelligence and the mental life of animals (they are mentioned in a footnote in Chapter I of this book), and three of them dealt more especially with the subject under consideration; namely, Les Sociétés animales [Animal Societies], by Espinas (Paris, 1877); La Lutte pour l’existence et l’association pout la lutte [The struggle for existence and the association for the struggle], a lecture by J.L. Lanessan (April 1881); and Louis Böchner’s book, Liebe und Liebes-Leben in der Thierwelt [Love and love life in the animal world], of which the first edition appeared in 1882 or 1883, and a second, much enlarged, in 1885. But excellent though each of these works is, they leave ample room for a work in which Mutual Aid would be considered, not only as an argument in favour of a pre-human origin of moral instincts, but also as a law of Nature and a factor of evolution. Espinas devoted his main attention to such animal societies (ants, bees) as are established upon a physiological division of labour, and though his work is full of admirable hints in all possible directions, it was written at a time when the evolution of human societies could not yet be treated with the knowledge we now possess. Lanessan’s lecture has more the character of a brilliantly laid-out general plan of a work, in which mutual support would be dealt with, beginning with rocks in the sea, and then passing in review the world of plants, of animals and men. As to Büchner’s work, suggestive though it is and rich in facts, I could not agree with its leading idea. The book begins with a hymn to Love, and nearly all its illustrations are intended to prove the existence of love and sympathy among animals. However, to reduce animal sociability to love and sympathy means to reduce its generality and its importance, just as human ethics based upon love and personal sympathy only have contributed to narrow the comprehension of the moral feeling as a whole. It is not love to my neighbour — whom I often do not know at all — which induces me to seize a pail of water and to rush towards his house when I see it on fire; it is a far wider, even though more vague feeling or instinct of human solidarity and sociability which moves me. So it is also with animals. It is not love, and not even sympathy (understood in its proper sense) which induces a herd of ruminants or of horses to form a ring in order to resist an attack of wolves; not love which induces wolves to form a pack for hunting; not love which induces kittens or lambs to play, or a dozen of species of young birds to spend their days together in the autumn; and it is neither love nor personal sympathy which induces many thousand fallow-deer scattered over a territory as large as France to form into a score of separate herds, all marching towards a given spot, in order to cross there a river. It is a feeling infinitely wider than love or personal sympathy — an instinct that has been slowly developed among animals and men in the course of an extremely long evolution, and which has taught animals and men alike the force they can borrow from the practice of mutual aid and support, and the joys they can find in social life.

The importance of this distinction will be easily appreciated by the student of animal psychology, and the more so by the student of human ethics. Love, sympathy and self-sacrifice certainly play an immense part in the progressive development of our moral feelings. But it is not love and not even sympathy upon which Society is based in mankind. It is the conscience — be it only at the stage of an instinct — of human solidarity. It is the unconscious recognition of the force that is borrowed by each man from the practice of mutual aid; of the close dependency of every one’s happiness upon the happiness of all; and of the sense of justice, or equity, which brings the individual to consider the rights of every other individual as equal to his own. Upon this broad and necessary foundation the still higher moral feelings are developed. But this subject lies outside the scope of the present work, and I shall only indicate here a lecture, “Justice and Morality” which I delivered in reply to Huxley’s Ethics, and in which the subject has been treated at some length.

Consequently I thought that a book, written on Mutual Aid as a Law of Nature and a factor of evolution, might fill an important gap. When Huxley issued, in 1888, his “Struggle-for-life” manifesto (Struggle for Existence and its Bearing upon Man), which to my appreciation was a very incorrect representation of the facts of Nature, as one sees them in the bush and in the forest, I communicated with the editor of the Nineteenth Century, asking him whether he would give the hospitality of his review to an elaborate reply to the views of one of the most prominent Darwinists; and Mr. James Knowles received the proposal with fullest sympathy. I also spoke of it to W. Bates. “Yes, certainly; that is true Darwinism,” was his reply. “It is horrible what ‘they’ have made of Darwin. Write these articles, and when they are printed, I will write to you a letter which you may publish.” Unfortunately, it took me nearly seven years to write these articles, and when the last was published, Bates was no longer living.

After having discussed the importance of mutual aid in various classes of animals, I was evidently bound to discuss the importance of the same factor in the evolution of Man. This was the more necessary as there are a number of evolutionists who may not refuse to admit the importance of mutual aid among animals, but who, like Herbert Spencer, will refuse to admit it for Man. For primitive Man — they maintain — war of each against all was the law of life. In how far this assertion, which has been too willingly repeated, without sufficient criticism, since the times of Hobbes, is supported by what we know about the early phases of human development, is discussed in the chapters given to the Savages and the Barbarians.

The number and importance of mutual-aid institutions which were developed by the creative genius of the savage and half-savage masses, during the earliest clan-period of mankind and still more during the next village-community period, and the immense influence which these early institutions have exercised upon the subsequent development of mankind, down to the present times, induced me to extend my researches to the later, historical periods as well; especially, to study that most interesting period — the free medieval city republics, of which the universality and influence upon our modern civilization have not yet been duly appreciated. And finally, I have tried to indicate in brief the immense importance which the mutual-support instincts, inherited by mankind from its extremely long evolution, play even now in our modern society, which is supposed to rest upon the principle: “every one for himself, and the State for all,” but which it never has succeeded, nor will succeed in realizing.

It may be objected to this book that both animals and men are represented in it under too favourable an aspect; that their sociable qualities are insisted upon, while their anti-social and self-asserting instincts are hardly touched upon. This was, however, unavoidable. We have heard so much lately of the “harsh, pitiless struggle for life,” which was said to be carried on by every animal against all other animals, every “savage” against all other “savages,” and every civilized man against all his co-citizens — and these assertions have so much become an article of faith — that it was necessary, first of all, to oppose to them a wide series of facts showing animal and human life under a quite different aspect. It was necessary to indicate the overwhelming importance which sociable habits play in Nature and in the progressive evolution of both the animal species and human beings: to prove that they secure to animals a better protection from their enemies, very often facilities for getting food and (winter provisions, migrations, etc.), longevity, therefore a greater facility for the development of intellectual faculties; and that they have given to men, in addition to the same advantages, the possibility of working out those institutions which have enabled mankind to survive in its hard struggle against Nature, and to progress, notwithstanding all the vicissitudes of its history. It is a book on the law of Mutual Aid, viewed at as one of the chief factors of evolution — not on all factors of evolution and their respective values; and this first book had to be written, before the latter could become possible.

I should certainly be the last to underrate the part which the self-assertion of the individual has played in the evolution of mankind. However, this subject requires, I believe, a much deeper treatment than the one it has hitherto received. In the history of mankind, individual self-assertion has often been, and continually is, something quite different from, and far larger and deeper than, the petty, unintelligent narrow-mindedness, which, with a large class of writers, goes for “individualism” and “self-assertion.” Nor have history-making individuals been limited to those whom historians have represented as heroes. My intention, consequently, is, if circumstances permit it, to discuss separately the part taken by the self-assertion of the individual in the progressive evolution of mankind. I can only make in this place the following general remark: — When the Mutual Aid institutions — the tribe, the village community, the guilds, the medieval city — began, in the course of history, to lose their primitive character, to be invaded by parasitic growths, and thus to become hindrances to progress, the revolt of individuals against these institutions took always two different aspects. Part of those who rose up strove to purify the old institutions, or to work out a higher form of commonwealth, based upon the same Mutual Aid principles; they tried, for instance, to introduce the principle of “compensation,” instead of the lex talionis [The law of retaliation], and later on, the pardon of offences, or a still higher ideal of equality before the human conscience, in lieu of “compensation,” according to class-value. But at the very same time, another portion of the same individual rebels endeavoured to break down the protective institutions of mutual support, with no other intention but to increase their own wealth and their own powers. In this three-cornered contest, between the two classes of revolted individuals and the supporters of what existed, lies the real tragedy of history. But to delineate that contest, and honestly to study the part played in the evolution of mankind by each one of these three forces, would require at least as many years as it took me to write this book.

Of works dealing with nearly the same subject, which have been published since the publication of my articles on Mutual Aid among Animals, I must mention The Lowell Lectures on the Ascent of Man, by Henry Drummond (London, 1894), and The Origin and Growth of the Moral Instinct, by A. Sutherland (London, 1898). Both are constructed chiefly on the lines taken in Büchner’s Love, and in the second work the parental and familial feeling as the sole influence at work in the development of the moral feelings has been dealt with at some length. A third work dealing with man and written on similar lines is The Principles of Sociology, by Prof. F.A. Giddings, the first edition of which was published in 1896 at New York and London, and the leading ideas of which were sketched by the author in a pamphlet in 1894. I must leave, however, to literary critics the task of discussing the points of contact, resemblance, or divergence between these works and mine.

The different chapters of this book were published first in the Nineteenth Century (“Mutual Aid among Animals,” in September and November 1890; “Mutual Aid among Savages,” in April 1891; “Mutual Aid among the Barbarians,” in January 1892; “Mutual Aid in the Mediæval City,” in August and September 1894; and “Mutual Aid amongst Modern Men,” in January and June 1896). In bringing them out in a book form my first intention was to embody in an Appendix the mass of materials, as well as the discussion of several secondary points, which had to be omitted in the review articles. It appeared, however, that the Appendix would double the size of the book, and I was compelled to abandon, or, at least, to postpone its publication. The present Appendix includes the discussion of only a few points which have been the matter of scientific controversy during the last few years; and into the text I have introduced only such matter as could be introduced without altering the structure of the work.

I am glad of this opportunity for expressing to the editor of the Nineteenth Century, Mr. James Knowles, my very best thanks, both for the kind hospitality which he offered to these papers in his review, as soon as he knew their general idea, and the permission he kindly gave me to reprint them.

Bromley, Kent, 1902.

[warriors-rewritten-chaos]

Warrior Cats Prefixes- L

I had a WC Name Generator on Perchance that I made but I don't seem to have access anymore, so I'm remaking it here as just a simple list. The definitions used are the ones that Clan cats have for those things, and thus are the origins of the names. Definitions used are whatever I found when I googled it.

Laburnum-: "[noun] a small European tree that has hanging clusters of yellow flowers succeeded by slender pods containing poisonous seeds"

Lagoon-: "[noun] a small freshwater lake near a larger lake or river"

Lake-: "[noun] a large body of water surrounded by land"

Lamb-: "[noun] a young sheep"

Lamprey-: "[noun] an eel-like aquatic jawless vertebrate that has a sucker mouth with horny teeth and a rasping tongue"

Lapis-: "[noun] a deep-blue metamorphic rock used as a semi-precious stone"

Larch-: "[noun] a deciduous conifer tree native to the cooler regions of the northern hemisphere, where they are found in lowland forests in the high latitudes, and high in mountains further south"

Lark-: "[noun] a small ground-dwelling songbird, typically with brown streaky plumage, a crest, and elongated hind claws, and with a song that is delivered in flight"

Larkspur-: "[noun] an annual Mediterranean plant of the buttercup family, which bears spikes of spurred flowers"

Laurel-: "[noun] any of a number of shrubs and other plants with dark green glossy leaves; [noun] an aromatic evergreen shrub related to the bay tree, several kinds of which form forests in tropical and warm countries"

Lavender-: "[noun] a member of the genus of 47 known species of perennial flowering plants in the mints family, Lamiaceae. It is native to the Old World, primarily found across the drier, warmer regions of mainland Eurasia"

Leaf-: "[noun] a flattened structure of a higher plant, typically green and blade-like, that is attached to a stem directly or via a stalk"

Leech-: "[noun] an aquatic or terrestrial annelid worm with suckers at both ends"

Lemming-: "[noun] a small, short-tailed, thickset rodent related to voles"

Leopard-: "[noun] a large, solitary cat that has a yellowish-brown or brown coat with black spots and usually hunts at night"

Leptonia-: "[noun] a genus of small and medium sized pink-spored mushrooms"

Lettuce-: "[noun] a cultivated plant of the daisy family, with edible leaves"

Lichen-: "[noun] a plantlike organism that typically forms a low crusty, leaflike, or branching growth on rocks, walls, and trees"

Light-: "[noun] the natural agent that stimulates sight and makes things visible; [adj] (of a color) pale"

Lightning-: "[noun] the occurrence of a natural electrical discharge of very short duration and high voltage between a cloud and the ground or within a cloud, accompanied by a bright flash and typically also thunder"

Lilac-: "[noun] a Eurasian shrub or small tree of the olive family, that has fragrant violet, pink, or white blossoms; [noun] a pale pinkish-violet color; [adjective] of a pale pinkish-violet color"

Lily-: "[noun] a bulbous plant with large trumpet-shaped, typically fragrant, flowers on a tall, slender stem"

Linden-: "[noun] a deciduous tree with heart-shaped leaves and fragrant yellowish blossoms, native to north temperate regions"

Linnet-: "[noun] a mainly brown and gray finch with a reddish breast and forehead"

Lion-: "[noun] a large tawny-colored cat that lives in prides, found in Africa and northwestern India. The male has a flowing shaggy mane and takes little part in hunting, which is done cooperatively by the females"

Little-: "[adj] small in size, amount, or degree"

Lizard-: "[noun] a reptile that typically has a long body and tail, four legs, movable eyelids, and a rough, scaly, or spiny skin"

Loach-: "[noun] a small elongated bottom-dwelling freshwater fish with several barbels near the mouth"

Loam-: "[noun] a fertile soil of clay and sand containing humus"

Lobelia-: "[noun] a chiefly tropical or subtropical plant of the bellflower family"

Lobster-: "[noun] a large marine crustacean with a cylindrical body, stalked eyes, and the first of its five pairs of limbs modified as pincers"

Locust-: "[noun] a large and mainly tropical grasshopper with strong powers of flight. It is usually solitary, but from time to time there is a population explosion, and it migrates in vast swarms that cause extensive damage to crops"

Log-: "[noun] a part of the trunk or a large branch of a tree that has fallen or been cut off"

Long-: "[adj] measuring a great distance from end to end"

Loon-: "[noun] any of several large birds (genus Gavia of the family Gaviidae) of Holarctic regions that feed on fish by diving and have their legs placed far back under the body for optimal locomotion underwater"

Lost-: "[adj] unable to find one's way, not knowing one's whereabouts"

Lotus-: "[noun] any of a number of large water lilies"

Loud-: "[adj] producing or capable of producing much noise, easily audible"

Luck-: "[noun] success or failure apparently brought by chance rather than through one's own actions; [noun] chance considered as a force that causes good or bad things to happen; [noun] something regarded as bringing about or portending good or bad things"

Lucky-: "[adj] having, bringing, or resulting from good luck"

Lupine-: "[noun] a plant of the pea family with deeply divided leaves and tall colorful tapering spikes of flowers"

Lynx-: "[noun] a wild cat with yellowish-brown fur (sometimes spotted), a short tail, and tufted ears, found chiefly in the northern latitudes of North America and Eurasia"

[namedafterflowerstournament]

How many blossoms have you recieved?

Blossoms ! Check notes... (More below)

We have a few Blossoms of several kinds in the doc :

(side note : I've already answered for Sakuras, you can check my 'sakura' tag)

- Bellossom from Pokémon

- Blossom from Powerpuff Girls

- Blossom from TokiDoki Cactus Pups

- Cure Blossom from Heartcatch ! Precure

- Yamagishi Fuuka from Persona 3

- Hanagima Saki from Fruits Basket

- Cherry Blossom from Sk8 the Infinity

- Cheryl Blossom from Riverdale

- Cheryl Blossom from Archie Comics

- Benizakura from Ginga Nagareboshi Gin (Silver Fang)

- Kinomoto Touya from Cardcaptor Sakura

- Orange Blossom from Strawberry Shortcake

- Peach Blossom from My Little Pony

- Peachblossom from Protector of the Small

- Konohanasakuya-hime from Japanese Mythology

Other Blossoms you can submit :

- Blossom Russo from Blossom

- Plum Blossom Thirteen from Scissor Seven

- Cherry Blossom Cookie from Cookie Run

- Eurasia Blossom from Tower of God

- Lily Lemon Blossom from the series of the same name

[bosphours]

The Magnificence of the Bosphorus: Istanbul’s Timeless Strait

The Bosphorus Strait, a natural boundary dividing Europe and Asia, is not just a geographical marvel but a historical and cultural epicenter of Istanbul. Stretching approximately 30 kilometers, the Bosphorus connects the Black Sea to the Sea of Marmara, serving as a critical maritime route and a symbol of Istanbul’s unique position at the crossroads of civilizations. This article delves into the significance of the Bosphorus, exploring its historical landmarks, modern infrastructure, and the vibrant life along its shores.

Historical Significance

The Bosphorus has been a pivotal waterway for millennia, witnessing the rise and fall of empires. Ancient Greeks established colonies along its shores, appreciating its strategic and commercial importance. The Byzantines, followed by the Ottomans, fortified the Bosphorus with castles and fortresses, ensuring control over this crucial passage.

Notable historical landmarks include the Rumeli Fortress on the European side, built by Sultan Mehmed II in 1452 to prepare for the conquest of Constantinople. Opposite stands the Anadolu Fortress, constructed earlier by Sultan Bayezid I. These fortresses symbolize the historical tug-of-war for control over this vital strait.

Architectural Marvels

The Bosphorus is adorned with architectural masterpieces reflecting the grandeur of different eras. Dolmabahçe Palace, situated on the European shore, epitomizes Ottoman opulence with its blend of Baroque, Rococo, and Neoclassical styles. Constructed in the mid-19th century, it served as the administrative center of the late Ottoman Empire.

On the Asian side, Beylerbeyi Palace stands as a testament to Ottoman architectural elegance. This summer residence for sultans showcases a mix of Western and traditional Ottoman design elements. Additionally, the iconic Maiden’s Tower, located on a small islet near Üsküdar, offers a romantic and historic charm, often enveloped in legends and stories from different periods.

Modern Infrastructure

Connecting the two continents, the Bosphorus is spanned by three grand bridges. The 15 July Martyrs Bridge (formerly known as the Bosphorus Bridge) was the first to connect Europe and Asia in 1973. This was followed by the Fatih Sultan Mehmet Bridge in 1988, further easing the vehicular traffic between the continents. The latest addition, the Yavuz Sultan Selim Bridge, opened in 2016, accommodates rail and vehicular traffic, standing as one of the world's widest suspension bridges.

Submarine tunnels like Marmaray and the Eurasia Tunnel have revolutionized transportation in Istanbul. Marmaray, a rail tunnel, links the European and Asian parts of the city beneath the Bosphorus, facilitating efficient commuter transit. The Eurasia Tunnel, designed for vehicular traffic, provides a direct and rapid connection, alleviating surface traffic congestion.

Cultural Vibrancy and Natural Beauty

Life along the Bosphorus is a mosaic of cultures, traditions, and modernity. Neighborhoods such as Ortaköy, Bebek, and Arnavutköy on the European side, and Kadıköy and Üsküdar on the Asian side, offer a vibrant mix of cafes, restaurants, and historical sites. These areas are bustling with life, attracting locals and tourists alike with their scenic beauty and rich cultural offerings.

The natural beauty of the Bosphorus is undeniable. The strait’s waters provide a picturesque backdrop for the city’s skyline, dotted with minarets, modern skyscrapers, and historical edifices. Parks and green spaces like Emirgan Grove, Yıldız Park, and Fethi Paşa Grove offer tranquil retreats amidst the urban hustle.

Boating along the Bosphorus is a quintessential Istanbul experience. Ferries and private boats provide spectacular views of the shoreline, with its grand palaces, ancient fortresses, and charming wooden Ottoman mansions known as yalıs. Seasonal changes bring different hues and moods to the Bosphorus, from the vibrant colors of spring blossoms to the serene mist of winter mornings.

Conclusion

The Bosphorus is more than just a strait; it is the lifeblood of Istanbul, embodying the city's historical depth, architectural splendor, and cultural richness. As a bridge between continents, it continues to be a vital artery for trade, transportation, and cultural exchange. The Bosphorus stands as a testament to Istanbul's enduring allure, captivating the hearts of those who traverse its waters and walk along its shores.

[poetsandlores]

Lyarrna Rosamund Zhang is a beautiful creation, crafted by saint-jeanne and influenced by a myriad of captivating artworks that have captured saint-jeanne's gaze and imagination. There is no connection between anything that happened to Lyarrna Rosamund Zhang and the real artist, and any resemblance to the living or dead is purely coincidental.

A love, embracing all that lies between the vast expanse of the heavens and the boundless beauty of the earth.

Lyarrna Rosamund Zhang, Lyarnna, Lyly, 张梦婷" (Zhāng Mèng Tíng), Tíng-tíng. Athens, Greece, May 20, 1996. A pianist and entepreneur. First born of two. Engaged with Ethaniem Huang.

EDUCATION.

Athens, Greece (Birth to Age 12)

1. Local Music Conservatory: Athens Conservatoire (Ωδείο Αθηνών).

2. Primary School: St. Catherine's British School

Austria (Ages 12-16)

3. Music High School/Conservatory: Vienna Conservatory (Musik und Kunst Privatuniversität der Stadt Wien).

4. Secondary Education: Höhere Lehranstalt für Musik und Wirtschaft (HLW).

Singapore (Ages 16-18)

5. Arts College/Pre-University Program: School of the Arts (SOTA).

6. Local Music Academy: Yong Siew Toh Conservatory of Music

United States (Post-Age 18)

7. Juilliard School: Bachelor of Music (BM) in Piano for undergraduate students and Master of Music (MM) in Piano

...

Lyarrna Rosamund Zhang grew up in a world filled with artistic expression and endless dreams, deeply influenced by her parents' rich heritage. Her father, Leonard Rivero Zhang, was an accomplished entrepreneur who skillfully blended influences from his rich cultural heritage. Lyarrna's imaginative spirit was ignited by her mother, Raquella Thamrin-Huang, a talented artist and jewellery designer known for her creativity and dedication.

Lyarrna's childhood in Athens, Greece was filled with a vibrant cultural tapestry and a plethora of artistic encounters. Growing up in a household where creativity and entrepreneurship coexisted, she was exposed to a one-of-a-kind atmosphere that fostered her dreams and influenced her development into the individual she has become.

From a young age, Lyarrna showcased an exceptional gift for music, particularly in her mastery of the piano. Her parents recognised her potential and encouraged her to develop her skills through professional instruction. At the tender age of 10, she captivated the audience in Athens with her remarkable talent and deeply moving performance.

Lyarrna's musical journey led her to The Juilliard School in the bustling heart of New York City, where she fully embraced a rigorous schedule of lessons from renowned pianists. Later on, she crossed paths with Ethaniem Huang, the sole heir of the Huang Family.

In the beginning, their relationship was purely professional. Ethaniem was deeply impressed by Lyarrna's impressive business acumen and exceptional musical talent. He eagerly sought her guidance in organising charitable events and extravagant parties to enhance his business ventures. As they collaborated closely, a deep bond formed between them, fueled by their shared dedication to artistry and philanthropy. Over time, their connection grew stronger, evolving into a profound affection that went beyond their initial professional partnership.

Meanwhile, Lyarrna was eager to explore new avenues of creativity beyond music. Driven by her mother's profound legacy in jewellery design, she founded Lunar Reverie, a prestigious brand that effortlessly combines enduring elegance with modern allure. Each creation perfectly reflects Lyarrna's artistic vision, showcasing her deep appreciation for grace and craftsmanship.

As their love blossomed, Ethaniem asked for Lyarrna's hand, heralding a fresh chapter in their intertwined destinies. Lyarrna wholeheartedly embraced her diverse life, excelling as a pianist and entrepreneur, while also pouring her love and devotion into being a stepmother to Eurasia, whom she cherished as her own.

Today, Lyarrna Rosamund Zhang stands at the pinnacle of success, her music echoing in prestigious concert halls around the globe, and Lunar Reverie adorning the wrists and necks of discerning clientele.

The muse behind her being,

Full Name: Kim Seol-hyun

Stage Name: Seolhyun

Date of Birth: January 3, 1995

Place of Birth: Bucheon, Gyeonggi Province, South Korea

Education: Attended Kyung Hee University, majoring in Film Studies

Debut: Seolhyun debuted as a member of the South Korean girl group AOA (Ace of Angels) under FNC Entertainment in 2012. The group gained popularity with hits like "Miniskirt," "Short Hair," and "Like a Cat." Awards: Seolhyun has received several awards and nominations for her acting and contributions to the entertainment industry, including recognition at various drama awards ceremonies.

Endorsements: Known for her beauty and popularity, Seolhyun has been a sought-after model for various brands and advertisements. Philanthropy: Seolhyun is involved in various charitable activities and has donated to numerous causes, including disaster relief efforts and supporting underprivileged children. Instagram: @sh_9513.

Seolhyun is celebrated for her versatility as both a singer and actress, as well as for her down-to-earth personality and commitment to her craft.

Weaving together the cherished souls, embracing the blossoming of joy.

Parents: Leonard Rivero Zhang, Leo, 张狮 (Zhāng Shī), Madrid, 15 July 1974, Entepreneur. / Raquella Thamrin-huang, Raquella/Ella, 黄芳华 (Huáng Fānghuá), Singapore, 10 June 1974, Entepreneur.

Sibling: Lyornadh Romeo Zhang, Lyo, 张伟 (Zhang Wei), Athens, 20 October 2004, student.

[longlivethe-knight]

Ethaniem Abraham Huang is a character of pure imagination, crafted by the creative mind of Theo. With Lin Yi as his inspiration, this character bears no resemblance to the actual actor. Theo bears the weight of every action undertaken by Ethaniem Abraham Huang.

Brief Profile

Ethaniem Abraham Huang. Ethan. 黄浩然 (Huáng Hào Rán). A-type. Barcelona, January 11, 1994. Capricorn. Indonesian-Chinese Descendant. Businessman. Widower. A father of one. 189 cm. 75 kg.

Ethaniem Abraham Huang, or Ethan as he preferred to be called, entered this world in the enchanting city of Barcelona on a chilly January morning in 1996. His parents, Ezekiel Adam Huang and Eveline Chen, were esteemed Indonesian-Chinese entrepreneurs who had successfully grown their chain of department stores throughout Indonesia, making a lasting impact on the business landscape through their astute observations and unwavering commitment.

Ethan's upbringing in Barcelona exposed him to a rich tapestry of cultures, which had a profound impact on his perspective. His linguistic repertoire was a beautiful tapestry, woven with the threads of Spanish, Catalan, Mandarin, and Bahasa Indonesia. Ethan's parents went to great lengths to ensure he had a deep understanding and profound appreciation for his heritage. They made frequent trips back to Indonesia to visit family and oversee the growth of their business empire, even though they lived far away.

Ethan's life underwent a profound transformation when he crossed paths with Isabella, the love of his life, during his time at university in Barcelona. They had a profound connection, bound together by their unwavering dedication to their entrepreneurial pursuits and their visions of what lay ahead. Upon finishing his studies in business administration, Ethan gracefully entered his family's enterprise, infusing it with a breath of innovation and contemporary strategies.

Marriage to Isabella brought Ethan immeasurable happiness. They were a couple of immense strength, gracefully juggling their professional pursuits alongside their dreams of building a beautiful family. When their daughter Eurasia Alice Huang was born, their joy knew no bounds. Eurasia, with her captivating smile and innate grace, became the center of Ethan and Isabella's world.

Tragedy struck unexpectedly when Isabella was diagnosed with cancer. Ethan's world shattered as he witnessed the person he loved most fight bravely against the illness. Despite their efforts and the support of the best medical care, Isabella passed away, leaving behind Ethan and their four-year-old daughter, Eurasia.

Ethan was devastated by the loss of his beloved wife, but he found strength in being a father to Eurasia. He poured his heart into raising her, ensuring she felt loved and supported despite the absence of her mother. Eurasia, with her love for ballet sparked by her mother's own passion, brought light back into Ethan's life. He became her biggest cheerleader, attending every dance recital and nurturing her talent with pride.

As Ethan navigated the challenges of single parenthood, he also dedicated himself to expanding his family's business. With determination and resilience, he oversaw the opening of new department stores and ventured into e-commerce, modernizing their operations while staying true to his parents' vision.

Years passed, and Eurasia grew into a talented young ballerina, enchanting audiences with her performances. Ethan found solace in her achievements, knowing that Isabella would be proud of the young woman their daughter was becoming. Despite the pain of losing Isabella, Ethan had built a life filled with love, success, and the enduring bond he shared with Eurasia.

Ethan is now involved in a marriage arrangement with Lyarrna Rosamund Zhang, who is both a pianist and a businesswoman. Initially, their relationship began without love, but after nearly a year together, affection blossomed between them.

A man, hidden in the shadows, the one who breathed life into the character.

Byeon Woo-seok is a South Korean actor and model born on October 31, 1991. He began his career in the entertainment industry as a model before transitioning into acting.

Birth Name: Byeon Wooseok (변우석). Birthday: October 31, 1991. Zodiac Sign: Scorpio. Actor & Model. Height: 190 cm.

[janewilsonrva]

The art of Japanese woodblock prints continued into the 20th century. Shōson (also known as Koson or Hoson) often focused on nature subjects. Here he presents a lovely summer image of lush Hollyhock blossoms concentrated in the lower left corner, with two dragonflies in the upper right. Hollyhocks are native to Eurasia, and are in the same plant family as Hibiscus and Mallows.

Ohara Koson (Shoson) “Dragonflies and Hollyhocks” from Crows, Cranes and Camellias: The Natural World of Ohara Koson. 1934 

[life-is-a-soup-and-im-a-fork]

TOG as videos from my gallery

[rinariaahh]

i hope that blossom has a big harem out of catboys and all the other cute types of boys and goes on dates with them and has the time of her life while gustang's sorry ass is suffering cuz of their break up

[snowwy-sprites]

Fanspecies Week 2021

Day 4 - Crossover/AU

Yes this is a speciesswap AU but I have something planned for speciesswap day and I wanna draw more of this AU anyway.

Anyway they're at the start of the journey and probably all running on 5 non-consecutive hours of sleep max over the past few days so I'm not gonna blame them for not knowing what math is.

[edensrose]

Family head!reader pt 9: You developed this habit of taking care of Blossom after the Enne Jahad incident. Outsiders keep on seeing your floating castle near Blossom's as your attendants carried the best quality pillows and blankets while you stayed inside Blossom's room as you brushed her hair. Hundreds of years had passed yet you still offered to brush her hair.

The best friendship in the tower 🥺

[warriors-rewritten-chaos]

Warrior Cats Suffixes- L

I had a WC Name Generator on Perchance that I made but I don't seem to have access anymore, so I'm remaking it here as just a simple list. The definitions used are the ones that Clan cats have for those things, and thus are the origins of the names. Definitions used are whatever I found when I googled it.

-lagoon: "[noun] a small freshwater lake near a larger lake or river"

-lake: "[noun] a large body of water surrounded by land"

-larch: "[noun] a deciduous conifer tree native to the cooler regions of the northern hemisphere, where they are found in lowland forests in the high latitudes, and high in mountains further south"

-lark: "[noun] a small ground-dwelling songbird, typically with brown streaky plumage, a crest, and elongated hind claws, and with a song that is delivered in flight"

-leaf: "[noun] a flattened structure of a higher plant, typically green and blade-like, that is attached to a stem directly or via a stalk"

-leap: "[verb] jump or spring a long way, to a great height, or with great force"

-leaves: "[noun] the plural form of 'leaf'"

-leg: "[noun] each of the limbs on which an animal walks and stands"

-legs: "[noun] the plural of 'leg'"

-lichen: "[noun] a plantlike organism that typically forms a low crusty, leaflike, or branching growth on rocks, walls, and trees"

-light: "[noun] the natural agent that stimulates sight and makes things visible; [adj] (of a color) pale"

-lightning: [noun] the occurrence of a natural electrical discharge of very short duration and high voltage between a cloud and the ground or within a cloud, accompanied by a bright flash and typically also thunder"

-lilac: "[noun] a Eurasian shrub or small tree of the olive family, that has fragrant violet, pink, or white blossoms; [noun] a pale pinkish-violet color; [adjective] of a pale pinkish-violet color"

-lily: "[noun] a bulbous plant with large trumpet-shaped, typically fragrant, flowers on a tall, slender stem"

-lion: "[noun] a large tawny-colored cat that lives in prides, found in Africa and northwestern India. The male has a flowing shaggy mane and takes little part in hunting, which is done cooperatively by the females"

-lizard: "[noun] a reptile that typically has a long body and tail, four legs, movable eyelids, and a rough, scaly, or spiny skin"

-log: "[noun] a part of the trunk or a large branch of a tree that has fallen or been cut off"

-lotus: "[noun] any of a number of large water lilies"

-luck: "[noun] success or failure apparently brought by chance rather than through one's own actions; [noun] chance considered as a force that causes good or bad things to happen; [noun] something regarded as bringing about or portending good or bad things"

-lynx: "[noun] a wild cat with yellowish-brown fur (sometimes spotted), a short tail, and tufted ears, found chiefly in the northern latitudes of North America and Eurasia"

[khuneduan]

Eduan, about the other 10 family heads, how is your relationship which each family head?

Hmmm, let's see...

Bloodmadder is my best friend, we love speaking and teasing each other well into these days. But the way he treats his descendants does make me flinch. So I just try to forget that whenever we speak to each other.

With Hon, I have a friendly rivalry with him when it comes to overall strength, Ranking, and collection of rare weapons.

Yurin has a really bad temper, and I am somehow often become the target of her impulsive violence. I hate her! Although she is sexy, I still hate her!

Han is friendly. A bit too friendly even, he really does not like conflict. In other words, a people pleaser. I do not speak to him that much, but I was happy for him when I heard Yurin and him broke up -- he deserved better than being a barbarian's doormat.

Gustang is someone I love to tease, because he is a haughty know-it-all. I love, love, love seeing his calm façade breaks down!

Although I rarely meet and speak with Hana these days, we get along well. We love to tease each other about our first heartbreak in private. She also loves to chides me about the number of my wives though 🙄 Oh, and she is really, really, really scary when she is mad, so I know better than teasing her too much.

Blossom rarely wakes up so that automatically means we rarely speak to each other. She is cool though. She does not intervere with other people's business, so she is fine in my book.

With Tperie, since she is very quiet and observant -- and I know she really does observes everything with her Lighthouse -- I feel uncomfortable near her.

Lo Po Bia is.... a true Jahad fanatic. And a furry. In other words, he makes me feel uncomfortable.