#nullo hell

[circumlocutoryconlanger]

man, just when i think i sort of get the gist of what mormon doctrine is actually about, i hear that "actually, if you suck enough, you get sent to nullo hell with no bitches" and its like getting hit by a fucking train. what even the fuck.

[enthusiasteditor]

Amor, ch’a nullo amato amar perdona,

Mi prese del costui piacer sì forte,

che, come vedi, ancor non m’abbandona.

Love, which absolves from loving none that ’s loved,

seized me so strongly for his love of me,

that, as thou see’st, it doth not leave me yet

- Dante Alighieri, La divina commedia, Inferno, Canto V

Dante has been in both hell and heaven... in my opinion he knows these two well...

[nullodyke]

Saw your reply to an ask recently because someone I follow reblogged it. Can I ask you what are some things you enjoy about being a nullo (I may be one myself one day and it helps to hear from people who've been through the same).

Hell yeah :3

So one thing I’m pretty excited about is literally no one can tell my CAGAB. Personally I think its really obvious if you know what to look for, which no one does! This doesn’t really stop people from assuming it, but honestly I am very euphoric that my body is so androgynous. Also……. The whole concept of AGAB is so deeply fucked up and useless and synonymized with genital configuration and I’m glad to find some way to simply opt out.

To out myself immediately though, I’ve also been enjoying being able to wear tighter pants and certain sluttier kinds of underwear without worry. A lot of my clothes simply fit much more comfortably over a smooth canvas.

Finally, I really like that it is probably the fastest way to weed out the absolute losers from my life. In the brain of a coward, I am unfuckable and therefore not worth interacting with. I can be 100% assured that the people who like me aren’t just doing it for pussy, and that’s kind of a relief.

[gnosticpriesthood]

the flame has been saved by the man who would banish it

Fluttering. A leaf overturns, scraped along the cobblestones making up the pathways common amongst the Federation Rehabilitation Council’s otherwise perfectly manicured courtyard. At least, the parts that Jean-Luc Picard hadn’t face-planted into. 

“Nuh,” is Jean-Luc’s brilliant foray into consciousness. He rolls over, flat on his back, to glare at the individual responsible for rousing him with a gentle boot to his leather-clad shoulder.  Entrails of veiny plant-matter tickle his face and Jean-Luc groans, brows knit together as his neurons slap together like maracas. 

the poets leave hell , and again behold the stars ...  

- nose wrinkled and features screwed up, the thoughts are in a language he does not recognize. A young woman with red hair and a mischievous smile floats in front of the window. Her children would be old, by now. The warmth of tea-lights floating down-river and lanterns in the sky. The vineyard is light-bright this morning. ( Amor, ch'al cor gentile ratto s'apprende prese costui de la bella persona che mi fu tolta; e 'l modo ancor m'offende... )  Except that it isn’t, and he doesn’t speak Italian.  “Amor, che a nullo amato amar perdona,” he says up at the young Betazoid in a rasping lilt, sleep-roughened. Discombobulated. Once he would have put her at ease, accustomed to making his way in the world with steadfast solemnity and diplomatic acumen.  “Try again,” she smiles down at him.  “The fatal stone closes over me,” Jean-Luc huffs, touching two fingers to his chest and groaning. Muscles-creaking with effort, an ancient funeral pyre in a long successional march to upright-ness. Christ, he’s maudlin this morning. If it is morning. “Verdi, or Rice?” his therapist has the audacity to smirk.  “I daresay Triumphal March is a little on the nose,” Jean-Luc rolls his eyes. “Did they teach you that in school, then? The hammers and the nails.” “Oh, goodness, no. That came with OSI. Really riveting stuff. They put a poster about it in the break room. You know, WE VALUE RESPECT AND DIVERSITY -” He can’t help but chuckle, and she knows she’s got him, there. In that moment she reminds him of Deanna. If she were a friend and not merely the one whose hands have been tasked to patch-work him up and ship him out. That firewood humor. “Up, up. Come on. You’ll be late for group. Please do not tell me you got drunk out here last night.” “I did no such thing. And surely they will manage.”  “I’m telling you, they won’t. The venerable Captain Picard - lead by example, right?”  “I resign.”  “Go to your fucking group.” She sticks her tongue out.  “I mean it. I quit.”  “Git!” 

[twopoppies]

Hi darling! I’ve been looking for a fanfic for months now, it really helped me gauge the courage to come out when i lived in Ukraine. I remember the author/ao3 user was called something along the lines of ”Sodfiertino”. She was italian and the fanfic was about louis reading & writing about dante’s circles of hell and harry and him fought alot about homophobia and how scared louis was.

Hi sugar. That’s Sedfierisentio and their writing is gorgeous. Here’s their AO3 page. You should give their other fic a read, too.

A Nullo Amato by sedfierisentio (E, 11K)

Inspired by Harry carrying books around outside LAX, a canon-compliant, Canon AU fic set between 2014 and 2015; mostly, timestamps roped together by a common theme—literature.Harry takes the habit of reading when flying solo becomes a frequent occurrence, and leaves the most meaningful words there where Louis can find them.

Or, as someone more eloquently put it, the fic in which Harry gets railed while reading out Please Master by Allen Ginsberg.

[pandaemoniumpancakes]

So saying, on he led his radiant files, Dazzling the moon; these to the bower direct In search of whom they sought. Him there they found, Squat like a toad, close at the ear of Eve Assaying by his devilish art to reach The organs of her fancy, and with them forge Illusions, as he list, phantasms and dreams; Or if, inspiring venom, he might taint The animal spirits, that from pure blood arise, Like gentle breaths from rivers pure, thence raise At least distempered, discontented thoughts, Vain hopes, vain aims, inordinate desires, Blown up with high conceits, engendering pride. Him thus intent Ithuriel with his spear ouched lightly; for no falsehood can endure Touch of celestial temper, but returns Of force to its own likeness. Up he starts Discovered and surprised. As when a spark Lights on a heap of nitrous powder, laid Fit for the tun some magazine to store Against a rumored war, the smutty grain With sudden blaze diffused inflames the air: So started up in his own shape the Fiend.

John Milton, from Book IV in Paradise Lost, lines 797-819.

   “Gliding between her raiment and smooth breasts, it winds its way unfelt and, unseen by the frenzied woman, breathes into her its viperous breath [vipeream inspirans animam]. The huge snake becomes the collar of twisted gold about her neck, becomes the festoon of the long fillet, entwines itself into her hair, and slides smoothly over her limbs. And while first the taint, stealing on in fluent poison, thrills her senses [pertemptat sensus] and wraps her bones with fire, and her soul has not yet caught the flame throughout her breast, softly, and as mothers are wont, she spoke, shedding many a tear over her daughter’s and the Phrygian’s wedlock. (Vergil, from Book VII in Aeneid, trans. H. Rushton Fairclough, lines 346-58)

   huic dea caeruleis unum de crinibus anguem/ conicit, inque sinum praecordia ad intima subdit,/ quo furibunda domum monstro permisceat omnem./ ille inter vestis et levia pectora lapsus/ volvitur attactu nullo, fallitque furentem/ vipeream inspirans animam; fit tortile collo/ aurum ingens coluber, fit longae taenia vittae/ innectitque comas et membris lubricus errat./ ac dum prima lues udo sublapsa veneno/ pertemptat sensus atque ossibus implicat ignem/ necdum animus toto percepit pectore flammam,/ mollius et solito matrum de more locuta est,/ multa super natae lacrimans Phrygiisque hymenaeis

   pertemptat sensus atque ossibus implicat ignem

                         ❧

   “And the third of these young ladies? Ah, but suppose/ some sulfur and saltpeter is touched with a spark,/ for such is the explosion of rage that arose/ in her heaving bosom.” (Ludovico Ariosto, from ‘Canto Decimo: 40′ in Orlando Furioso, trans. David R. Slavitt)

                         ❧

“Back stepped those two fair Angels, half-amazed So sudden to behold the grisly king; Yet thus, unmoved with fear, accost him soon:    Which of those rebel Spirits adjudged to Hell Comest thou, escaped thy prison? and transformed, Why satest thou like an enemy in wait, Here watching at the head of these that sleep?    Know ye not then? said Satan, filled with scorn, Know ye not me? ye knew me once no mate For you, there sitting where ye durst not soar. Not to know me argues yourselves unknown The lowest of your throng; or if ye know, Why ask ye, and superfluous begin Your message, like to end as much in vain?    To whom thus Zephon, answering scorn with scorn: Think not, revolted Spirit, thy shape the same, Or undiminished brightness to be known, As when thou stoodest in Heaven upright and pure. That glory then, when thou no more wast good, Departed from thee, and thou resemblest now Thy sin and place of doom obscure and foul. But come; for thou, be sure, shalt give account To him who sent us, whose charge is to keep This place inviolable, and these from harm.    So spake the Cherub; and his grave rebuke, Severe in youthful beauty, added grace Invincible. Abashed the Devil stood, And felt how awful goodness is, and saw Virtue in her shape how lovely; saw, and pined His loss; but cheifly to find here observed His lustre visibly impaired; yet seemed Undaunted:—If I must contend, said he, Best with the best, the sender, not the sent, Or all at once; more glory will be won, Or less be lost.—Thy fear, said Zephon bold, Will save us trial what the least can do Single against thee wicked, and thence weak.    The Fiend replied not, overcome with rage; But, like a proud steed reined went haughty on, Champing his iron curb: to strive or fly He held it vain; awe from above had quelled His heart, not else dismayed.”

    (John Milton, from Book IV in Paradise Lost, lines 820-61)

[ravenstvr]

remember when ronan was like “no the ancient greeks didn’t have a word for blue” and adam was like “wHaT tHe hElL rOnAN??”

and then at some point ronan was like “volat nullos strepitus facientibus” and adam (being the most disastrous sapiosexual, probably breathing really heavy) was like “fUCK IS THAT OVID??” yeah me too

[cithaerons]

In what follows, a scene that Leonard Barkan has aptly termed a ‘fleetingly reconstructed schoolroom’, the pilgrim addresses Brunetto as if he was still Brunetto’s student, using the respectful voi, quite rare in the Comedy, and giving Brunetto his title, ser. In this case, as in each encounter in the Inferno, the pilgrim’s words and actions may be read as closely as those of the sinners he meets for signs of the psychological and spiritual state of relationality that the sin entails. . . . In short, the pilgrim’s experience of hell is participation in and performance of sin. He acts as if infected by the sin he encounters (and sin, in the Inferno, is an improper mode of relating to others). The pilgrim plays a variety of roles; in his encounter with Francesca, he is seduced into sameness, entering into the presumed reciprocity of the ‘Amor, ch’a nullo amato amar perdona’ (l. 103). In his encounter with Brunetto, he plays the role of the sycophantic son, seduced into submission. 

Heather Webb, Power Differentials, Unreliable Models, and Homoerotic Desire in the Comedy (2013)

[pamphletstoinspire]

BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)  

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

Sophar reproves Job, for justifying himself, and invites him to repentance.

[1] Then Sophar the Naamathite answered, and said:

Respondens autem Sophar Naamathites, dixit :

[2] Shall not he that speaketh much, hear also? or shall a man full of talk be justified?

Numquid qui multa loquitur, non et audiet? aut vir verbosus justificabitur?

[3] Shall men hold their peace to thee only? and when thou hast mocked others, shall no man confute thee?

Tibi soli tacebunt homines? et cum ceteros irriseris, a nullo confutaberis?

[4] For thou hast said: My word is pure, and I am clean in thy sight.

Dixisti enim : Purus est sermo meus, et mundus sum in conspectu tuo.

[5] And I wish that God would speak with thee, and would open his lips to thee,

Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi,

[6] That he might shew thee the secrets of wisdom, and that his law is manifold, and thou mightest understand that he exacteth much less of thee, than thy iniquity deserveth.

ut ostenderet tibi secreta sapientiae, et quod multiplex esset lex ejus, et intelligeres quod multo minora exigaris ab eo quam meretur iniquitas tua!

[7] Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly?

Forsitan vestigia Dei comprehendes, et usque ad perfectum Omnipotentem reperies?

[8] He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?

Excelsior caelo est, et quid facies? profundior inferno, et unde cognosces?

[9] The measure of him is longer than the earth, and broader than the sea.

Longior terra mensura ejus et latior mari.

[10] If he shall overturn all things, or shall press them together, who shall contradict him?

Si subverterit omnia, vel in unum coarctaverit, quis contradicet ei?

[11] For he knoweth the vanity of men, and when he seeth iniquity, doth he not consider it?

Ipse enim novit hominum vanitatem; et videns iniquitatem, nonne considerat?

[12] A vain man is lifted up into pride, and thinketh himself born free like a wild ass's colt.

Vir vanus in superbiam erigitur, et tamquam pullum onagri se liberum natum putat.

[13] But thou hast hardened thy heart, and hast spread thy hands to him.

Tu autem firmasti cor tuum, et expandisti ad eum manus tuas.

[14] If thou wilt put away from thee the iniquity that is in thy hand, and let not injustice remain in thy tabernacle:

Si iniquitatem quae est in manu tua abstuleris a te, et non manserit in tabernaculo tuo injustitia,

[15] Then mayst thou lift up thy face without spot, and thou shalt be steadfast, and shalt not fear.

tunc levare poteris faciem tuam absque macula; et eris stabilis, et non timebis.

[16] Thou shalt also forget misery, and remember it only as waters that are passed away.

Miseriae quoque oblivisceris et quasi aquarum quae praeterierunt recordaberis.

[17] And brightness like that of the noonday, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star.

Et quasi meridianus fulgor consurget tibi ad vesperam; et cum te consumptum putaveris, orieris ut lucifer.

[18] And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.

Et habebis fiduciam, proposita tibi spe, et defossus securus dormies.

[19] Thou shalt rest, and there shall be none to make thee afraid: and many shall entreat thy face.

Requiesces, et non erit qui te exterreat; et deprecabuntur faciem tuam plurimi.

[20] But the eyes of the wicked shall decay, and the way to escape shall fail them, and their hope the abomination of the soul.

Oculi autem impiorum deficient, et effugium peribit ab eis, et spes illorum abominatio animae.

Commentary:

Ver. 1. Naamathite. Sept. "the Minean," in Arabia Felix, or rather of the Meonim, not far from the Themanites. Judg. x. 11. Sophar was probably a descendant of Sepho, styled by Sept. Sophar, (Gen. xxxvi. 11. and 1 Par. i. 36.) brother of Thaman, and grandson of Eliphaz, the son of Esau. C. --- He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. C.

Ver. 2. Much. The speeches of Job seemed tedious to him, because he was not of his opinion. M. --- He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. W.

Ver. 3. Men. Heb. "shall thy lies make men keep silence?" Sept. "Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee." H. --- Mocked, by not acquiescing to their solid arguments, (M.) and speaking with much animation. Pineda.

Ver. 4. Sight. Job had just said the reverse. C. ix. 2. S. Chrys.

Ver. 6. Law. Heb. Thushiya, (H.) "the essence" of any thing. Hence it is explained, "law, strength, comfort," &c. We might translate, "and that the reality of thy crimes deserved double punishment," &c. The obligations of the natural, and also of the written law of Moses, with which Job was (C.) perhaps (H.) acquainted, (C. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. C. --- Sept. "for it is double of what has come against thee, and then thou wouldst know that thy sins are justly requited." Prot. "that they are double to that which is: Know, therefore, that God exacteth of thee less than thine iniquity deserveth." 1 Esd. ix. 13. H.

Ver. 7. Perfectly? If not, it is rash to find fault. M.

Ver. 11. It? to inflict punishment. Sept. "he will not overlook." H.

Ver. 12. Is. Heb. "is he heart? or wise, (C.) he who is born like a," &c. Shall he assert his independence, or pretend to be wise? H. --- The Hebrews place wisdom in the heart, as we do courage. C. xii. 3. Prov. ii. 2. &c. C.

Ver. 13. But. Heb. "If thou direct thy heart, &c. Thou mayst lift up thy face," (v. 15. H.) without fear. 2 K. ii. 22. C.

Ver. 14. Iniquity. Of this Job was not conscious, and therefore could not confess it. W.

Ver. 15. Without. Sept. "as clean water, thou shalt pass away corruption, and shalt not fear."

Ver. 17. Brightness. Sept. "But thy prayer, like the day-star and life, shall arise to thee from the south, or as at noon-day." Heb. "Thy age (H.) shall appear clearer than the noon-day, and darkness like the morning." Prosperity shall succeed, (C.) when thou shalt think all lost. M.

Ver. 18. Secure, dying full of hope. Chal. Heb. "thou shalt dig," (for water, which was there a great treasure. Gen. xxi. 25. and xxvi. 15.) or to fasten down thy tent, (C.) "and rest secure." H.

Ver. 19. Face. Luther translates "shall flatter thee." The Dutch version, which is taken from Luther's, has mistaken a letter, and rendered "shall flee before thee," which shews the danger of translating without recurring to the originals. Amama.

Ver. 20. Soul, because hope deferred causeth pain to the soul. Prov. xiii. 12. M. --- Heb. "their hope shall be the sorrow, or the breathing out of the soul." C. - Prot. "the giving up of the ghost." Margin, "a puff of breath." C. xviii. 14. H.

[sectioavrea]

Hey do you know more italian sayings? I'm looking for perfect qoute for my tattoo😁

idk about any sayings that would be good tattoos, but you could go with some literary quotes.

here’s some i’ve thought of:• “Fatti non foste a viver come bruti, / ma per seguir virtute e canoscenza.” (Dante Alighieri, Inferno, canto XXVI) it means “you weren’t made to live like wildlings, but to follow virtue and knowledge”. it’s what ulysses told his crew to push them to follow him in his explorations, to go and see the undiscovered lands beyond the strait of gibraltar.

• “Amor, ch’a nullo amato amar perdona, / mi prese del costui piacer sì forte, / che, come vedi, ancor non m’abbandona.” (Dante Alighieri, Inferno, Canto V) now this one’s an untranslatable masterpiece, but it roughly means “Love, which doesn’t save any loved person from loving [back], took over me such a strong pleasure on him that, as you can see, it still hasn’t left me.” this is pronounced by francesca (she’s named like me lol), a noblewoman who ended up in the circle of the luxurious because she had an adulterine relationship with her brother-in-law, paolo. they fell in love reading together about lancelot and guinevere’s love story, but eventually francesca’s husband caught them and had them killed. the meaning of the last line is that their love was so strong that it survived even through death and the penalties of Hell.

• “Quel che l’uom vede, Amor gli fa invisibile, / e l’invisibile fa vedere Amore.” (Ludovico Ariosto, L’Orlando Furioso, Canto I) this is from the Orlando Furioso, and it means “what man sees, Love makes invisible, and Love makes visible the invisible.” it kind of speaks for itself: when you’re in love you tend to ignore the evidence and, on the contrary, see a distorted reality which is not actually there.

• “Chi vuol esser lieto sia, / di doman non c’è certezza.” (Lorenzo il Magnifico, Canzona di Bacco e Arianna) it roughly translates “who wants to be content, be it / there’s no certainty of tomorrow.” (i don’t think you need any further explanation, this poem is a hymn to catullus’ “carpe diem”, “seize the day”)

• “Per tutti la morte ha uno sguardo. / Verrà la morte e avrà i tuoi occhi.” (Cesare Pavese, Verrà la morte e avrà i tuoi occhi) it means “death has a look for everyone. death will come and he will have your eyes”. again, this is self-explanatory. cesare pavese was severely depressed and died suicidal.

i hope this was somewhat useful !!! lemme know if you need any others, i’ll be happy to go and search them ♡

[gnostic-heretic]

Amor, ch'al cor gentil ratto s'apprende. Amor, ch'a a nullo amato amar perdona.

Fandom: Hetalia

Pairing: Lithuania/Poland

Rated: Teen and up for pretentiousness (I admit it! sorry! mea culpa!)

Genre: historical fiction set in the late renaissance, lots of medieval literature references and lots of mutual pining.

Word count: 3815 (holy hell!)

Mea culpa for being extremely self indulgent, and a Nerd ™  I put a lot of my own personal research and interests into this, and I hope someone else can enjoy reading it as much as I enjoyed writing it!

[skullgrind]

SKULLGRIND - July 2017 Crush your skull to dust with this mix of death, doom, grind, and sludge. PLAY IT LOUD!! http://facebook.com/skullgrindradio http://skullgrind.tumblr.com/ TRACK LISTING Today Is The Day - Heathen 1:15 Auric - Backlit 3:31 KRZTA - Zew 9:47 Drug Honkey - Sickening Wasteoid 13:26 Young And In The Way - I Am Not What I Am 19:26 Snakes - Comisery 22:15 Rapturous Grief - Nullo 23:33 Rapturous Grief - Depresion Maniatica 24:03 Nekroshop - Coffinsplitter 24:31 Maim - Ascending From The Grave 27:34 Toxik Death - Thrashforces of Evil 32:17 Dekapitator - Faceripper 36:44 Coroner - Die By My Hand 39:53 Full Of Hell - Gnawed Flesh 43:35 Firespawn - Death By Impalement 46:26 Death Fortress - Triumph of the Undying 51:52 Slow - Unsleep 56:52

[medieval-castle]

Amor, ch'a nullo amato amar perdona (Inf. V, v.103) Castello di Gradara (Gradara Castle) Marche, Italy by levino de fidelibus  

Love, that exempts no one beloved from loving,

Seized me with pleasure of  this man so strongly, 

That, as thou seest, it  doth not yet desert me;

  The Divine Comedy – Inferno (Hell) Canto V by Dante Alighieri