anchor bolt batten bolt (fastener) screw bolt snap brass fastener buckle button cable tie cam captive fastener clamp (or cramp) hose clamp clasp and shackle bolt snap carabiner circle cotter lobster clasp cleco clip circlip hairpin clip paper clip terry clip clutch drawing pin (thumbtack) flange frog grommet hook-and-eye closure hook and loop fastener Velcro latch nail and rivet solid/round head rivets semi-tubular rivets blind (pop) rivet pegs clothespin tent peg PEM nut pins clevis fastener cotter dowel linchpin R-clip safety pin split pin spring pin tapered pin retaining rings circlip e-ring rivet-like well nut rock bolt rubber band (or bands of other materials) screw anchor snap fastener snap-fit staple stitches strap tie toggle bolt tolerance rings treasury tag twist tie wedge anchor zipper

Clip with golden loops

Colorful thematic binder clips

Colorful binder clips

Used to mark drinking glasses at a party

Used to hang a drawing

Used to attach a piece of paper to an envelope

Used to hold pages of a notebook

Used during restoration of a book

Used to close a package of cookies

Used as a DIY cellphone stand

Used as a cable tidy

( Source: https://en.wikipedia.org/wiki/Binder_clip#Gallery )

(todo: since they seem to overlap, I want to know how they don't)

[The lunar month begins with a New Moon. Lunar date counts up in thirds; 1-10, 11-20, and 10-1. More or less. Caveats: 20 is actually called "Earlier 10," distinguished from its lendemain, "Later 10"; waxing 1 is called νουμηνία, "new month"; and waning 1 is called ἕνη καὶ νέα, "old and young." So that the days of a month are, in principle, as follows:

noumenia, or new moon || 2nd waxing || 3rd waxing || 4th waxing || 5th waxing || 6th waxing || 7th waxing || 8th waxing || 9th waxing || 10th waxing || 11th || 12th || 13th || 14th || 15th || 16th || 17th || 18th || 19th || earlier 10th || later 10th || 9th waning || 8th waning || 7th waning || 6th waning || 5th waning || 4th waning || 3rd waning || 2nd waning || henē kai nea, the "old and the new".

But there's a second caveat, which is what's referred to as the hollow month.]

The Athenian month normally contained 30 or 29 days. In a hollow 29 day month one of the dates used in a full 30 day month was necessarily left unused or, to put it another way, omitted (fn 2.) Some hold that the omitted date was the date which ended the backward count of the month's third decade, deutera phthinontos. Others hold that the omitted date was the date which began the backward count of the month's third decade, dekate/enate phthinontos.

[footnote] ((2)) It has become traditional to speak of a day which was omitted from the hollow month. I have decided to cast the problem in terms of an omitted date because strictly speaking, there was no day omitted from a hollow month. Rather, it was a date which was left unused or uncounted. Nor is the distinction between day and date an idle one. Speaking in terms of the '21st' or '29th' day's being omitted has resulted in a misrepresentation of crucial aspects of the problem under our consideration. The Athenian hollow month did not omit either the 21st or 29th day. The question which needs to be addressed is the following: did the Athenian month leave uncounted the date at the beginning of backward count (dekate/enate phthinontos) or the date at the end of the backward count (deutera phthinontos).

[op. cit. Nicole Loraux, La cité divisée p. 189, "Sur un jour interdit de calendrier à Athènes"]

,,Wie heisst doch der . . .?; ein so bekannter Name; er liegt mir auf der Zunge; im Augenblick ist er mir entfallen. " Unverkennbare ärgerliche Erregung ähnlich jener der motorisch Aphasischen begleitet nun die weiteren Bemühungen den Namen zu finden, über den man nach seinem Gefühl noch vor einem Moment hätte verfügen können.

'What is his name? It's a big name. It's on the tip of my tongue. Just this minute it's escaped me.' An unmistakable feeling of irritation, similar to that which accompanies motor aphasia, now attends our further efforts to find the name, which we feel we had in our head only a moment before.

ἁρμονία αὐστηρά (Dionysius Halicarnassus)

harte Fügung (Hölderlin + von Hellingrath on H on Pindar)

parlar aspro (Last of Dante's Rime petrose)

Guérard, in the first chapter of his book French Civilisation from its Origins to the Close of the Middle Ages makes the arresting observation that apparently no civilisation reaches its perfection until, in point of historical fact, it has already been superseded. "Feudalism," he says, "did not find its complete expression until it had outlived its usefulness--such as that may have been. The theory of absolute monarchy was firmly established at last under Louis XIV: but it had already become a hindrance. Nationalism grew obscurely for many generations: it did not become dominant in men's consciousness until the nineteenth century, when the internationalism of science and industry was making it obsolete."

As there were no houses to receive them, they had to be lodged at the hot season of the year in stifling cabins, where the mortality raged without restraint. The bodies of dying men lay one upon another, and half-dead creatures reeled about the streets and gathered round all the fountains in their longing for water. The sacred places also in which they had quartered themselves were full of corpses of persons that had died there, just as they were; for as the disaster passed all bounds, men, not knowing what was to become of them, became utterly careless of everything, whether sacred or profane. All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the stranger’s pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off.

Nor was this the only form of lawless extravagance which owed its origin to the plague. Men now coolly ventured on what they had formerly done in a corner, and not just as they pleased, seeing the rapid transitions produced by persons in prosperity suddenly dying and those who before had nothing succeeding to their property. So they resolved to spend quickly and enjoy themselves, regarding their lives and riches as alike things of a day. Perseverance in what men called honour was popular with none, it was so uncertain whether they would be spared to attain the object; but it was settled that present enjoyment, and all that contributed to it, was both honourable and useful. Fear of gods or law of man there was none to restrain them. As for the first, they judged it to be just the same whether they worshipped them or not, as they saw all alike perishing; and for the last, no one expected to live to be brought to trial for his offences, but each felt that a far severer sentence had been already passed upon them all and hung ever over their heads, and before this fell it was only reasonable to enjoy life a little.

Such was the nature of the calamity, and heavily did it weigh on the Athenians; death raging within the city and devastation without.

The qibla can also be determined at a location by observing the shadow of a vertical rod on the twice-yearly occasions when the sun is directly overhead in Mecca—on 27 and 28 May at 12:18 Saudi Arabia Standard Time (09:18 UTC), and on 15 and 16 July at 12:27 SAST (09:27 UTC).