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Motion Twin has released the Dead Cells update 1.33 patch today, and this one is for the Break the Bank update which adds a new biome plus the usual changes and fixes! Check out the full Dead Cells March 30 update patch notes below.
Fantasy Blacksmith full crack [Patch]
Medieval Merge is a novel journey in a fantasy world filled with dangers and surprises for you to relax or fully explore. The impressive thing about the game is the regular expansion of content, combined with many unique gameplay elements and a unique graphic style that makes the experience new and rich.
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selected and edited byD. L. Ashliman 1999-2022 ContentsThe Ruined Man Who Became Rich Again Through a Dream(The 1001 Nights). A Man of Baghdad (Persia). Numan's Dream (Turkey). How the Junkman Traveled to Find Treasure in His Own Yard (Turkey). The Peddler of Swaffham (England). The Swaffham Legend (England). A Cobbler in Somersetshire (England). Upsall Castle (England).Dundonald Castle (Scotland). Themselves (Isle of Man). Dreaming Tim Jarvis (Ireland). The Bridge of the Kist (Ireland). The Dream of Treasure under the Bridge at Limerick (Ireland). A Kerry Man (Ireland). Treasure at Ardnaveagh (Ireland). Dreams Should Not Be Ignored (Netherlands). The Dream of the Treasure on the Bridge (Germany). The Pine Tree of Steltzen (Germany). Digging Up Snakes (Germany). A Good Dream (Switzerland). The Dream of Treasure (Austria). The Dream of the Zirl Bridge (Austria). The Golden Fox (Czech Republic / Austria). The Church at Erritsø (Denmark). The Treasure in Tanslet (Denmark). A Peasant in Vester-Brøndum (Denmark). Return to D. L. Ashliman's folktexts, a library of folktales, folklore, fairy tales, and mythology. The Ruined Man Who Became Rich Again Through a Dream1001 NightsThere lived once in Baghdad a very wealthy man, who lost all his substance and became so poor, that he could only earn his living by excessive labor. One night, he lay down to sleep, dejected and sick at heart, and saw in a dream one who said to him, "Thy fortune is at Cairo; go thither and seek it." So he set out for Cairo; but, when he arrived there, night overtook him and he lay down to sleep in a mosque. Presently, as fate would have it, a company of thieves entered the mosque and made their way thence into an adjoining house; but the people of the house, being aroused by the noise, awoke and cried out; whereupon the chief of the police came to their aid with his officers. The robbers made off; but the police entered the mosque and finding the man from Baghdad asleep there, laid hold of him and beat him with palm-rods, till he was well-nigh dead. Then they cast him into prison, where he abode three days, after which the chief of the police sent for him and said to him, "Whence art thou?" "From Baghdad," answered he. "And what brought thee to Cairo?" asked the magistrate. Quoth the Baghdadi, "I saw in a dream one who said to me, 'Thy fortune is at Cairo; go thither to it.' But when I came hither, the fortune that he promised me proved to be the beating I had of thee.The chief of the police laughed, till he showed his jaw teeth, and said, "O man of little wit, thrice have I seen in a dream one who said to me, 'There is in Baghdad a house of such a fashion and situate so-and-so, in the garden whereof is a fountain and thereunder a great sum of money buried. Go thither and take it.' Yet I went not; but thou, of thy little wit, hast journeyed from place to place, on the faith of a dream, which was but an illusion of sleep." Then he gave him money, saying, "This is to help thee back to thy native land." Now the house he had described was the man's own house in Baghdad; so the latter returned thither, and digging underneath the fountain in his garden, discovered a great treasure; and [thus] God gave him abundant fortune. Source: The Book of the Thousand Nights and a Night, translated by John Payne, vol. 4 (London: Printed for subscribers only, 1884), pp. 134-35. Translation revised by D. L. Ashliman. Since its first translation into a European language between 1704 and1717, The Thousand and One Nights, also known as The ArabianNights, has been recognized as a universal classic of fantasynarrative. It is, of course, a much older work and one with a complicatedgenealogy. Based on Indian, Persian, and Arab folklore, this work datesback at least 1000 years as a unified collection, with many of itsindividual stories undoubtedly being even older. One of the collection's forebears is a book of Persian tales, likelyof Indian origin, titled A Thousand Legends. These stories weretranslated into Arabic about 850, and at least one reference from aboutthe year 950 calls them The Thousand and One Nights. Arabic stories, primarily from Baghdad and Cairo were added to theever evolving collection, which by the early 1500's had assumed itsmore-or-less final form. Return to the table of contents. A Man of BaghdadPersiaAn anecdote is told of a man of Baghdad who was in great distress, and who, after calling on God for aid, dreamt that a great treasure lay hid in a certain spot in Egypt. He accordingly journeyed to Egypt, and there fell into the hands of the patrol, who arrested him, and beat him severely on suspicion of being a thief. Calling to mind the proverb that "falsehood is a mischief but truth a remedy," he determined to confess the true reason of his coming to Egypt, and accordingly told them all the particulars of his dream. On hearing them they believed him, and one of them said, "You must be a fool to journey all this distance merely on the faith of a dream. I myself have many times dreamt of a treasure lying hid in a certain spot in Baghdad, but was never foolish enough to go there." Now the spot in Baghdad named by this person was none other than the house of the poor man of Baghdad, and he straightway returned home, and there found the treasure. Source: Jalalu-d'-Din Muhammad i Rumi, Masnavi i Ma'navi: The Spiritual Couplets (London: Trübner and Company, 1887), p. 322. Wikipedia article about Jalalu-d'-Din Muhammad i Rumi (1207-1273). Wikipedia article about the Masnavi, written between about 1258 and 1273. Return to the table of contents. Numan's DreamTurkeyThere was of old time in the city of Cairo a man called Numan, and he had a son. One day when this boy's time to learn to read was fully come he took him to a school and gave to a teacher. This Numan was exceeding poor, so that he followed the calling of a water seller, and in this way he supported his wife and child. When the teacher had made the boy read through the Koran, he told the boy to fetch him his present. So the boy came and told his father. His father said, "O son, the Koran is the Word of God Most High, we have nothing worthy of it; there is our camel with which I follow my trade of water seller, take it at least and give it to thy teacher." The boy took the camel and brought it to his teacher. But that day his father could gain no money, and that night his wife and his son and himself remained hungry. Now his wife was a great scold, and when she saw this thing she said, "Out on thee, husband, art thou mad? Where are thy senses gone? Thou hadst a camel, and by means of it we made shift to live, and now thou hast taken and given it in a present; would that that boy had not been born, or that thou hadst not sent him to read; what is he and what his reading?' And she made so much noise and clamor that it cannot be described. Numan saw this thing, and he bowed down his head, and from the greatness of his distress he fell asleep. In his dream a radiant elder, white-bearded and clad in white raiment, came and said, "O Numan, thy portion is in Damascus; go, take it." Just then Numan awoke and he saw no one, and he arose and said, "Is the vision divine or is it satanic?" While saying this, he again fell asleep, and again he saw it. Brief, the elder appeared three times to him that night in his dream and said, "Indeed is thy provision in Damascus; delay not, go to Damascus and take it." When it was morning Numan spake to his wife of the vision; his wife said, "Thou gavest away our camel and didst leave us hungry, and now thou canst not abide our complaints and wishest to run off; I fear thou wilt leave thy child and me here and go off." Numan said, "My life, I will not run off." Quoth the woman, "I will not bide, I will not bide; where thou goest I too will go with thee." Numan sware that he would not run off, and the woman was persuaded and let him go. So Numan went forth; and one day he entered Damascus, and he went in through the gate of the Amawi Mosque. That day someone had baked bread in an oven and was taking it to his house; when he saw Numan opposite him and knew him to be a stranger, he gave him a loaf. Numan took it and ate it, and lay down through fatigue and fell asleep. That elder again came to him in his vision and said, "0 Numan, thou hast received thy provision; delay not, go back to thy house." Numan awoke and was amazed and said, "Then our bearing this much trouble and weariness was for a loaf." And he returned. One day he entered his house, and the woman looked and saw there was nothing in his hand; and Numan told her. When the woman learned that Numan had brought nothing, she turned and said, "Out on thee, husband, thou art become mad, thou art a worthless man; had thy senses been in thy head, thou hadst not given away our camel, the source of our support, and left us thus friendless and hungry and thirsty; not a day but thou doest some mad thing." And she complained much. And Numan's heart was broken by the weariness of the road and the complaining of the woman, and he fell asleep. Again in his vision that elder came and said, "O Numan, delay not, arise, dig close by thee, thy provision is there, take it." But Numan heeded not. Three times the elder appeared to him in his dream and said, "Thy provision is indeed close by thee; arise, take it." So Numan, unable to resist, arose and took a pick-axe and shovel and began to dig where his head had lain. The woman made mock of Numan and said, "Out on thee, man; the half of the treasure revealed to thee is mine." Numan replied, "So be it; but I am weary, come thou and dig a bit that I may take breath a little." The woman said, "Thou art not weary now; when thou art weary I will help." Numan went on: and when he had dug as deep as half the height of a man, a marble slab appeared. The woman saw the marble and, saying in herself, "This is not empty," she asked the pick-axe from Numan. Numan said, "Have patience a little longer." The woman said, "Thou art weary." Numan replied, "Now am I rested." Quoth the woman, "I am sorry for thee, thou dost not know kindness." While thus talking they saw that one side of that marble was pierced and that there was a hole. Thereupon grew Numan eager, and he pulled the marble from its place, and below it was a well and a ladder. He caught hold of the ladder and went down and saw a royal vase filled full with red gold, and he called out to the woman, "Come here." Thereupon the woman descended likewise and saw the vase of gold, and she threw her arms round Numan's neck and said, "O my noble little husband! Blessed be God, for thy luck and thy fortune." Numan took up some of these sequins, and the woman said, "What wilt thou do?" Numan replied, "I shall take these to our king and tell him that there is a vase full of them, and that an elder came to me in my dream and told me, and I shall say, 'Take them all; and, if thou wilt, bestow on me a few of them that I and my wife may eat and drink, and in our comfort may bless and praise thee.'" Quoth the woman, "My life, husband, speak not to our king now, so that all of them may remain ours and we shall have ease of heart." Numan listened not, but took them and laid them before the king. The king said, "What is this?" Numan answered, "O king, I found them in thy ground." And he told of the elder's coming in his dream and of there being a vase full of them, and said, "O king, send a slave of thine, and he will return; and I shall accept the king's alms, whatever it may be." The king said to a scribe, "Come, read this, let us see from whose time it has remained." When the scribe took the sequin into his hand he saw that there was written on the one side of it, "This is an alms from before God to Numan." Then the scribe turned over the other side and saw that it was thus written on that side, "By reason of his respect toward the Koran." When the scribe had read the inscriptions to the king, the king said, "What is thy name?" He replied, "My name is Numan." The king caused all these sequins to be read, and the writing on the whole of them was the same. The king said, "Go ye and bring some from the bottom of the vase." And they went and brought some from the bottom of the vase, and they read them, and they all bore the inscription of the first. And the king wondered and said, "Go, poor man, God Most High has given it thee, on my part too be it lawful for thee; come, take these sequins also." So Numan took them and went to his house, and he took out the sequins that were in the vase; and he enjoyed delight in the world until he died, and in the hereafter he attained a lofty station. And all this felicity was for his respect to the glorious Koran. Source: Sheykh-Zada, "The Twenty-Sixth Vezir's Story," The History of the Forty Vezirs; or, The Story of the Forty Morns and Eves, translated by E. J. W. Gibb (London: George Redway, 1886), pp. 278-84. In Gibbs's translation the hero's name is given as Nu'mān. Return to the table of contents. How the Junkman Traveled to Find Treasure in His Own YardTurkey In one of the towers overlooking the Sea of Marmora and skirting the ancient city of Stamboul, there lived an old junkman, who earned a precarious livelihood in gathering cinders and useless pieces of iron, and selling them to smiths. Often did he moralize on the sad Kismet that had reduced him to the task of daily laboring for his bread to make a shoe, perhaps for an ass. Surely he, a true Muslim, might at least be permitted to ride the ass. His eternal longing often found satisfaction in passing his hours of sleep in dreams of wealth and luxury. But with the dawning of the day came reality and increased longing. Often did he call on the spirit of sleep to reverse matters, but in vain; with the rising of the sun began the gathering of the cinders and iron. One night he dreamt that he begged this nocturnal visitor to change his night to day, and the spirit said to him, "Go to Egypt, and it shall be so." This encouraging phrase haunted him by day and inspired him by night. So persecuted was he with the thought that when his wife said to him, from the door, "Have you brought home any bread?" he would reply, "No, I have not gone; I will go tomorrow; " thinking she had asked him, " Have you gone to Egypt?" At last, when friends and neighbors began to pity poor Ahmet, for that was his name, as a man on whom the hand of Allah was heavily laid, removing his intelligence, he one morning left his house, saying, "I go! I go! to the land of wealth!" And he left his wife wringing her hands in despair, while the neighbors tried to comfort her. Poor Ahmet went straight on board a boat which he had been told was bound for Iskender (Alexandria), and assured the captain that he was summoned thither, and that he was bound to take him. Half-witted and mad persons being more holy than others, Ahmet was conveyed to Iskender. Arriving in Iskender, Hadji Ahmet roamed far and wide, proceeding as far as Cairo, in search of the luxuries he had enjoyed at Constantinople when in the land of Morpheus, which he had been promised to enjoy in the sunshine, if he came to Egypt. Alas! for Hadji Ahmet; the only bread he had to eat was that which was given him by sympathizing humanity. Time sped on, sympathy was growing tired of expending itself on Hadji Ahmet, and his crusts of bread were few and far between. Wearied of life and suffering, he decided to ask Allah to let him die, and wandering out to the pyramids he solicited the stones to have pity and fall on him. It happened that a Turk heard this prayer, and said to him, "Why so miserable, father? Has your soul been so strangled that you prefer its being dashed out of your body, to its remaining the prescribed time in bondage?" "Yes, my son," said Hadji Ahmet. "Far away in Stamboul, with the help of God, I managed as a junkman to feed my wife and myself; but here am I, in Egypt, a stranger, alone and starving, with possibly my wife already dead of starvation, and all this through a dream." "Alas! Alas! my father! that you at your age should be tempted to wander so far from home and friends, because of a dream. Why, were I to obey my dreams, I would at this present moment be in Stamboul, digging for a treasure that lies buried under a tree. I can even now, although I have never been there, describe where it is. In my mind's eye I see a wall, a great wall, that must have been built many years ago, and supporting or seeming to support this wall are towers with many corners, towers that are round, towers that are square, and others that have smaller towers within them. In one of these towers, a square one, there live an old man and woman, and close by the tower is a large tree, and every night when I dream of the place, the old man tells me to dig and disclose the treasure. But, father, I am not such a fool as to go to Stamboul and seek to verify this. It is an oft-repeated dream and nothing more. See what you have been reduced to by coming so far." "Yes," said Hadji Ahmet, "it is a dream and nothing more, but you have interpreted it. Allah be praised, you have encouraged me; I will return to my home." And Hadji Ahmet and the young stranger parted, the one grateful that it had pleased Allah to give him the power to revive and encourage a drooping spirit, and the other grateful to Allah that when he had despaired of life a stranger should come and give him the interpretation of his dream. He certainly had wandered far and long to learn that the treasure was in his own garden. Hadji Ahmet in due course, much to the astonishment of both wife and neighbors, again appeared upon the scene not a much changed man. In fact, he was the cinder and iron gatherer of old. To all questions as to where he was and what he had been doing, he would answer, "A dream sent me away, and a dream brought me back." And the neighbors would say, "Truly he must be blessed." One night Hadji Ahmet went to the tree, provided with spade and pick, that he had secured from an obliging neighbor. After digging a short time a heavy case was brought to view, in which he found gold, silver, and precious jewels of great value. Hadji Ahmet replaced the case and earth and returned to bed, much lamenting that it had pleased God to furnish women, more especially his wife, with a long tongue, long hair, and very short wits. "Alas!" he thought, "If I tell my wife, I may be hung as a robber, for it is against the laws of nature for a woman to keep a secret." Yet, becoming more generous when thinking of the years of toil and hardship she had shared with him, he decided to try and see if, by chance, his wife was not an exception to other women. Who knows, she might keep the secret. To test her, at no risk to himself and the treasure, he conceived a plan. Crawling from his bed, he sallied forth and bought, found, or stole an egg. This egg on the following morning he showed to his wife, and said to her, "Alas! I fear I am not as other men, for evidently in the night I laid this egg; and, wife mine, if the neighbors hear of this, your husband, the long-suffering Hadji Ahmet, will be bastinadoed, bowstrung, and burned to death. Ah, truly, my soul is strangled." And without another word Hadji Ahmet, with a sack on his shoulder, went forth to gather the cast-off shoes of horse, ox, or ass, wondering if his wife would prove an exception in this, as she had in many other ways, to other women. In the evening he returned, heavily laden with his finds, and as he neared home he heard rumors, ominous rumors, that a certain Hadji Ahmet, who had been considered a holy man, had done something that was unknown in the history of man, even in the history of hens: that he had laid a dozen eggs. Needless to add that Hadji Ahmet did not tell his wife of the treasure, but daily went forth with his sack to gather iron and cinders, and invariably found, when separating his finds of the day, in company with his wife, at first one, and then more gold and silver pieces, and now and then a precious stone. Source: Cyrus Adler and Allan Ramsay, Told in the Coffee House: Turkish Tales (New York: The Macmillan Company, 1898), pp. 35-42. The episode describing the junkman's wife embellishment of his "secret" is classified as a type 1381D folktale. Return to the table of contents. The Peddler of SwaffhamEnglandConstant tradition says that there lived in former times in Soffham(Swaffham), alias Sopham, in Norfolk, a certain peddler, who dreamed thatif he went to London Bridge, and stood there, he should hear very joyfulnews, which he at first slighted, but afterwards, his dream being doubledand trebled upon him, he resolved to try the issue of it, and accordinglywent to London, and stood on the bridge there two or three days, lookingabout him, but heard nothing that might yield him any comfort.
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