Lilly's on the lake male review

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Book of the Day, June 2nd — Romance, Rated 5/5
Temporarily FREE! Get your copy below: https://forums.onlinebookclub.org/shelves/book.php?id=551635
Unsound by Ash Finley
This book has earned a PERFECT 5-star rating from an official OnlineBookClub.org Reviewer and on Amazon!
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Unsound follows a tight-knit group of troubled teenagers living at a boarding school for at-risk youths in a remote forest in Washington State. These kids have had childhood ripped away from them, but they're on the journey to take their lives back.
"This was a fantastic read! First, I loved the story's premise—a bunch of troubled teens having to live and work together in fairly close quarters, promised drama and action." ~ OBC reviewer
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#romancebooks #comingofage #freebooks
https://forums.onlinebookclub.org/shelves/book.php?id=551635

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The Great Serpent and the Flood
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From Maine and Nova Scotia to the Rocky Mountains, Indians told stories about the Great Serpent.
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More than a century ago the serpent was considered to be "a genuine spirit of evil."
Some version of the story of the Great Flood of long ago, as recounted here, is told around the world.
Nanabozho (Nuna-bozo, accented on bozo) was the hero of many stories told by the Chippewa Indians.
At one time they lived on the shores of Lake Superior, in what are now the states of Minnesota and Wisconsin and the province of Ontario.
One day when Nanabozho returned to his lodge after a long journey, he missed his young cousin who lived with him.
He called the cousin's name but heard no answer.
Looking around on the sand for tracks, Nanabozho was startled by the trail of the Great Serpent.
He then knew that his cousin had been seized by his enemy.
Nanabozho picked up his bow and arrows and followed the track of the serpent.
He passed the great river, climbed mountains, and crossed over valleys until he came to the shores of a deep and gloomy lake.
It is now called Manitou Lake, Spirit Lake, and also the Lake of Devils.
The trail of the Great Serpent led to the edge of the water.
Nanabozho could see, at the bottom of the lake, the house of the Great Serpent.
It was filled with evil spirits, who were his servants and his companions.
Their forms were monstrous and terrible. Most of them, like their master, resembled spirits. In the centre of this horrible group was the Great Serpent himself, coiling his terrifying length around the cousin of Nanabozho.
The head of the Serpent was red as blood. His fierce eyes glowed like fire.
His entire body was armed with hard and glistening scales of every color and shade.
Looking down on these twisting spirits of evil, Nanabozho made up his mind that he would get revenge on them for the death of his cousin.
He said to the clouds, "Disappear!"
And the clouds went out of sight.
"Winds, be still at once!" And the winds became still.
When the air over the lake of evil spirits had become stagnant, Nanabozho said to the sun, "Shine over the lake with all the fierceness you can.
Make the water boil."
In these ways, thought Nanabozho, he would force the Great Serpent to seek the cool shade of the trees growing on the shores of the lake.
There he would seize the enemy and get revenge.
After giving his orders, Nanabozho took his bow and arrows and placed himself near the spot where he thought the serpents would come to enjoy the shade.
Then he changed himself into the broken stump of a withered tree.
The winds became still, the air stagnant, and the sun shot hot rays from a cloudless sky.
In time, the water of the lake became troubled, and bubbles rose to the surface.
The rays of the sun had penetrated to the home of the serpents.
As the water bubbled and foamed, a serpent lifted his head above the centre of the lake and gazed around the shores.
Soon another serpent came to the surface.
Both listened for the footsteps of Nanabozho, but they heard him nowhere.
"Nanabozho is sleeping," they said to one another.
And then they plunged beneath the waters, which seemed to hiss as they closed over the evil spirits.
Not long after, the lake became more troubled.
Its water boiled from its very depths, and the hot waves dashed wildly against the rocks on its banks.
Soon the Great Serpent came slowly to the surface of the water and moved toward the shore.
His blood-red crest glowed.
The reflection from his scales was blinding--as blinding as the glitter of a sleet-covered forest beneath the winter sun.
He was followed by all the evil spirits.
So great was their number that they soon covered the shores of the lake.
When they saw the broken stump of the withered tree, they suspected that it might be one of the disguises of Nanabozho.
They knew his cunning.
One of the serpents approached the stump, wound his tail around it, and tried to drag it down into the lake.
Nanabozho could hardly keep from crying aloud, for the tail of the monster prickled his sides.
But he stood firm and was silent.
The evil spirits moved on.
The Great Serpent glided into the forest and wound his many coils around the trees.
His companions also found shade--all but one.
One remained near the shore to listen for the footsteps of Nanabozho.
From the stump, Nanabozho watched until all the serpents were asleep and the guard was intently looking in another direction.
Then he silently drew an arrow from his quiver, placed it in his bow, and aimed it at the heart of the Great Serpent.
It reached its mark.
With a howl that shook the mountains and startled the wild beasts in their caves, the monster awoke.
Followed by its terrified companions, which also were howling with rage and terror, the Great Serpent plunged into the water.
At the bottom of the lake there still lay the body of Nanabozho's cousin. In their fury the serpents tore it into a thousand pieces. His shredded lungs rose to the surface and covered the lake with whiteness.
The Great Serpent soon knew that he would die from his wound, but he and his companions were determined to destroy Nanabozho.
They caused the water of the lake to swell upward and to pound against the shore with the sound of many thunders.
Madly the flood rolled over the land, over the tracks of Nanabozho, carrying with it rocks and trees.
High on the crest of the highest wave floated the wounded Great Serpent.
His eyes glared around him, and his hot breath mingled with the hot breath of his many companions.
Nanabozho, fleeing before the angry waters, thought of his Indian children.
He ran through their villages, shouting, "Run to the mountaintops!
The Great Serpent is angry and is flooding the earth! Run! Run!"
The Indians caught up their children and found safety on the mountains.
Nanabozho continued his flight along the base of the western hills and then up a high mountain beyond Lake Superior, far to the north.
There he found many men and animals that had escaped from the flood that was already covering the valleys and plains and even the highest hills.
Still the waters continued to rise.
Soon all the mountains were under the flood, except the high one on which stood Nanabozho.
There he gathered together timber and made a raft.
Upon it the men and women and animals with him placed themselves.
Almost immediately the mountaintop disappeared from their view, and they floated along on the face of the waters.
For many days they floated. At long last, the flood began to subside.
Soon the people on the raft saw the trees on the tops of the mountains.
Then they saw the mountains and hills, then the plains and the valleys.
When the water disappeared from the land, the people who survived learned that the Great Serpent was dead and that his companions had returned to the bottom of the lake of spirits. There they remain to this day.
For fear of Nanabozho, they have never dared to come forth again.

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THE GREAT MEDICIME DANCE
[CHEYENNE]
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The Tsis-tsistas people have danced the great medicine dance for a long, long time, longer than anyone can remember or even imagine.
The dance represents the making of this universe and was conceived and taught to the people by the Creator, Maheo, and his helper, Great Roaring Thunder.
It portrays the making of the sun, moon, and stars; of rain, wind, and snow; of Grandmother Earth and the blue sky above her; of the mountains and rivers; of all living things, big and small.
The dance is performed especially in times of starvation, distress, and widespread death.
This, our most sacred ceremony, was brought to us by the Sutai medicine man Horns Standing Up, under the guidance of the Creator himself.
Long ago, when the earth and the people dwelling upon it were young, our tribe was starving.
The earth itself was starving, for no rain was falling.
Plants and trees wilted.
Many rivers dried up.
The animals were dying of hunger and thirst.
The Cheyenne had nothing to eat except some old, dried corn and their dogs, which used to carry their packs in those days before we had horses.
There were not many dogs remaining, and very little corn.
So the people left their old hunting grounds, left the land which had nourished them for generations, and started off in search of food.
They went north, where the drought was less severe, but found little game and no buffalo at all.
One evening they came to a stream in which water still flowed.
The leaders and old chiefs sat down beside this stream and sadly watched the thin, weary people pitching their tipis.
Then it came to the chiefs, as in a vision, what ought to be done.
They ordered all the men to go to the women, each man to the woman he felt most attracted to, and beg her to give him something to eat.
The men did as they had been directed, and each chose the woman who was to feed him.
Among the warriors was a young medicine man.
He went up to a beautiful woman who happened to be the wife of the head chief.
She set a bowl of dog soup before him and waited for him to finish eating.
Then he said: "I have chosen you from among all women to help me save our people.
I want you to go north with me, as the medicine spirits have commanded.
Take your dog teams and bring supplies for a long journey-now, right away!"
Though she was the chief's wife, the woman did what the medicine man had asked.
She was ready to travel in no time, and the two left unobserved in the dark of night.
Two days and one night they traveled without stopping, urging on the dogs who carried the travois with the tipi poles and hides and other things needed for survival.
At last they rested.
The man told the woman to put up the lodge and to prepare two beds of soft, fragrant sage for them to sleep on.
He said: "Make the tipi face the rising sun."
He also told her that Maheo, the Creator, had sent him a vision revealing that the two of them must go north and bring back the great medicine lodge, Maheo's symbol of the universe, and with it a sacred ceremony which they would teach to the Cheyenne.
"In my vision," he said, "Maheo promised that if the people accept and perform this holy ritual, the rains will fall again and the earth rejoice, the plants will bring forth green leaves and fruit, and the buffalo will return."
And so they traveled, the woman every evening pitching the tipi facing east and preparing the beds of sage on opposite sides of the tipi, the man sleeping on his bed, the woman on hers.
One night she said: "How is this? You made me run away with you, but you never approach me as man approaches woman.
Why did you make me go with you, then?"
He answered: "We must abstain from embracing until we enter the great mountain of the north and receive the sacred medicine dance.
After we emerge from the mountain, I shall embrace you in a renewal-of-alI-life ceremony by which people will continue to be born, generation after generation, through the woman-power of perpetuation."
At last they came to a vast, dark forest from whose center rose a cloud wreathed mountain reaching far into the sky.
Beyond the mountain they' saw a lake of unending waters.
They came to a large rock at the foot of the mountain, rolled the rock aside, and discovered an entrance.
They went inside the mountain and, closing the opening behind them, found themselves in the mountain's great medicine lodge, which was wonderful to behold.
Today the medicine tipi which the Cheyenne put up for their sun dances at Bear Butte is an imitation of that sacred mountain lodge.
The young man and the woman heard voices coming out of the mountaintop-the voices of Maheo the Creator and his helper Great Roaring Thunder.
Instructing them in the holy ways to perform the sacred ceremony, Maheo spoke for four days.
Then they had learned all there was to know about the dance, the Creator, said:
Now you will leave and teach the people what I have taught you.
And if they perform the ceremonies in the right way, they will be favored for generations to come.
The sun, the moon, the stars will move again in harmony.
Roaring Thunder will bring soothing rain and winds.
Corn and chokecherries will ripen again.
Wild turnips and healing herbs will grow once more.
All the animals will emerge from behind this mountain, herds of buffalo and antelope among them, and follow you back to your village and your people.
Take this sacred hat, and wear it whenever you perform the sun dance.
With this will control the animals-the buffalo, the antelope, the elk, the deer-who give themselves to the people for food.
The Tsis-tsistas shall never be hungry again, but live in plenty.
Put on this sacred buffalo hat as you leave, and Grandmother Earth will smile upon you forever.
And so the young medicine man of the Sutai and the good-looking woman left the mountain through the secret passage.
As they rolled the rock aside and emerged, buffalo without numbers streamed out of the
mountain behind them, and the earth brought forth green shoots.
Herbs and plants sprouted under a gentle rain, and the earth was like new, glistening in freshness.
Thus the man and woman walked sacredly, clad in buffalo robes painted red, and the medicine man wore his horned cap.
Their dogs walked before them, dragging their travois poles, while behind them followed a thundering herd of buffalo, and after these came all manner of animals, male and female, big and small.
At the day's end the man and the woman put up their tipi and lay down on their beds of sage to rest, and all the animals settled down to rest also.
And at some time during this journey back to their village, the man and the woman did lovingly what was necessary- to ensure renewal and continuation of life through woman-power.
Each morning during their travels, the man sang the sacred songs which the voice of Maheo
had taught him.
At last one evening they arrived near the stream where the people were still camped, awaiting their return.
The medicine man and the woman did not go into the village at once, but spent the night outside.
In the morning the medicine man put on issiwun and entered the camp, accompanied by the woman.
He told the people of all that had passed, told them that he had brought them the knowledge of the great medicine lodge and the great sacred dance, the songs and ceremonies that went with it, and above all, issiwun, the sacred buffalo hat which had the
power to control the wandering of the animals.
He told the people that if they performed the sacred sun dance, they would have plenty of buffalo to eat and would never suffer hunger again.
The people put up the medicine lodge according to the young man's instructions, painted their bodies in a sacred manner, and sang the right songs.
The children made clay figures of buffalo, antelopes, and elk and brought them into the lodge as a symbol of life's renewal
Since then, whenever the little figures are placed inside the Medicine lodge during the dance, some of those animals will come near to gaze upon the sacred tipi, and some of their animal power will linger on.
In the same way, our old friends, the Sioux people, fasten the figures of a man and a bison,
both cut from buffalo hide, to their sacred sun dance pole.
Then an eagle will come in and circle above the dancers to bless them.
Thus the Tsis-tsistas people performed the great medicine ceremony for the first time, and all was well again.
And the people named the young medicine man Horns Standing Up, because the sacred hat has two horns at each side.
-Told by Josie Limpy and Mrs. Medicine Bull, with the help of an interpreter, at Birney, Montana, in 1972.

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Nosara Estates Reviews The Most Demanding Vacation Destination In Costa Rica

So I usually don't do roulettes but I'm hurting for tomes trying to craft iLVL640 for all 19 jobs. So, my standards are lowered and I queue up for MSQ roulette. I was actually excited to get Prae this time because I was in a sick run the previous night where we got Gaius to 0.1% with several GCDs to spare. It really boosted my confidence on ninja as I usually play Tank and healer for reasons. I send my greeting and only get a welcome from the WHM, so I figured they're probably just want this over with, fine. I've grinding this content plenty to omni and understand.
I immediately notice the PLD is sort of slow to do anything so I do my huton ninjitsu, hide reset, and Shukuchi in to get started. I shade shift and arms length to help out the rest of the party and nothing remarkable happens. The next single pull is about the same but I use bloodbath and second wind instead after my very long ninjitsu prepull setup. For the last pull, I just poke the 2nd pack with range into the PLD. Before anyone says anything, I'm not really rushing things. I'm legit RP walking in stealth for a few seconds, taking a look at my surroundings to see where everyone is at. Surely the battle mentor won't YPYT me in prae of all places. They're probably just having computer issues. I'm sure things will get to normal once they deal with it in CS. I'm too fucken trusting and need to always assume the worst from people.
First boss, nothing remarkable happens. I do my long ass ninja prepull setup and suiton ninjitsu as I see everyone port in. Fight feels weirdly slow for whatever reason. I do notice the PLD just stopping randomly. Poor dude must be really having terrible computer issues. Surely he'll figure it out after the long mech sequence and 2 long ass cutscenes before the Nero fight I thought.
We get to Nero and this is where everything goes chaotic. I'm obviously ahead of the pack because ninja. However, I know I'm not that far ahead because the WHM makes it to me before I even start my Huton setup. I do the suiton setup when I see the tank make it in and use it, assuming he's going to pull, and he doesn't. Fine, ninja has so many mitigations and heals, I might as well be another tank for a good few seconds of the fight. I take that tank buster like a boss. I tank Nero all the way up to the stack marker and when it's only me and the WHM stacking up, it dawns on me that this is a cringy E-couple and shit was taking long because they were probably bitching in a linkshell getting carried instead of actually playing the fucken game. I probably should have known as there wasn't any reason for someone from crystal to be queuing on Aether late into the night on a weekday outside of group play. The stack marker sets me and the WHM to about 20% and she can't save me from that range after using benediction on the tank buster opener. The provoke after I go down to save the healer confirms my suspicion that this is a YPYT moment.
PLOT TWIST, I'm a way bigger cringy E-Dater mentor that does the sort of things that would make Yoshi-P cry. If this dumb E-couple would have taken a look at the WHM's adventure plate, they would have noticed something along the lines of "u/KickzNGigglez 's baby girl". I use that time dead to pull up the party menu and got ready to send this loser to the shadow realm. I set the vote into play post combat and my partner immediately votes yes before the next cutscene can get triggered. We see the vote go through during the CS and his spot is immediately filled, giving me the most satisfying feeling of justice.
The new chad tank comes in and I tell him what happens. He laughs because imagine being a big enough loser to YPYT in Prae. The dancer does their best "WhY dId YoU kIcK hIm?" as if we did notice the obvious team killing. Chad new tank even backs me up on this with facts and logic. Unfortunately, the new tanks pulls immediately assuming this was over, so I couldn't send the vote in for the DNC too. I figured fair, he didn't know the whole situation and I didn't want to waste his time as much as this couple wasted mine. I have a back and forth with the dancer who is barely playing the game now. I don't remember what she says but something along the lines of I deserved what they did to me, giving me decent ammo to put in my report imo.
I decided to check this guys Adventure plate and notice the cringy "Beast mode on" alpha male wannabe BS on it along with the hardcore content and ultimate raids tag. I call bullshit because what sort of ultimate raider can't do a W2W on Prae and has such a fragile ego. I pull up FFlogs and sure enough, he has a LFG information listed with no Ultimate logs (I wonder why).
So IDK, get fucked by an ERPer you stupid, fragile, poser. I genuinely feel sorry for this dude's static for the new raid tier. I won't publicly post his name because it's against this subreddits rules and rules are big for what I do. Outside of this subreddit though.... lol
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Rather tame from mute couple till Tank BF gets snapped out of existence
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Beast mode on.... unless you hurt my feelings :(