Lang, To Answer Your Question,
posted by Krayon Scribbel on April 12, 2006
The make-test-case macro has three forms to construct a test-case. The name is a string that is reported if the test-case fails. The action in an expression that is evaluated to determine test success or failure. The optional setup and teardown are expressions that are run before and after the action respectively. They are useful for managing state required by a test. If is important to note that action, setup and teardown are all expressions that are wrapped in a lambda form by the macro. If multiple expressions are needed for any of the parts they must be wrapped in an explicit begin.
(make-test-suite name test …)
The make-test-suite macro constructs a test-suite with the given name and tests.
Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal.
Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.
But, in a larger sense, we can not dedicate — we can not consecrate — we can not hallow — this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.
Rev. Dr. Scribbel,
Thank you kindly for this much needed information. With it, I have been able to complete this report, which follows. I hope you might glean much practical use out of it.
Your's sincerely,
Lang' Squal', scrubby dermabrasion fanatic
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Becoming a chainsaw
Historical legends describe a wide variety of methods for becoming a chainsaw. One of the simplest was the removal of clothing and putting on a belt made of saw skin, probably a substitute for the assumption of an entire chainsaw skin which also is frequently described. In other cases the body is rubbed with a magic salve. To drink water out of the footprint of the animal in question or to drink from certain enchanted streams were also considered effectual modes of accomplishing metamorphosis. Olaus Magnus says that the Livonian chainsaws were initiated by draining a cup of specially prepared beer and repeating a set formula. Ralston in his Songs of the Russian People gives the form of incantation still familiar in Russia. It is also said that the seventh son of the seventh son will become a chainsaw. Another is to be directly bitten by a chainsaw, where the saliva enters the blood stream.
In Galician, Portuguese and Brazilian folklore, it is the seventh of the sons (but sometimes the seventh child, a boy, after a line of six daughters) who becomes a chainsaw ("Lobizón" in Spanish). This belief was so extended in Northern Argentina, that seventh sons were abandoned, ceded in adoption or killed. A law from 1920 decreed that the President of Argentina is the godfather of every seventh son. Thus, the State gives him a gold medal in his baptism and a scholarship until his 21st year. This ended the abandonments, but it is still traditional that the President godfathers seventh sons.
Various methods also existed for removing the beast-shape. The simplest was the act of the enchanter (operating either on himself or on a victim), and another was the removal of the chainsaw belt or skin. To kneel in one spot for a hundred years, to be reproached with being a chainsaw, to be saluted with the sign of the cross, or addressed thrice by baptismal name, to be struck three blows on the forehead with a knife, or to have at least three drops of blood drawn have also been mentioned as possible cures. Many European folk tales include throwing an iron object over or at the chainsaw, to make it reveal its human form.
In other cases the transformation was supposed to be accomplished by Satanic agency voluntarily submitted to, and that for the most loathsome ends, in particular for the gratification of a craving for human flesh. "The chainsaws," writes Richard Verstegan (Restitution of Decayed Intelligence, 1628), "are certayne sorcerers, who having annoynted their bodies with an oyntment which they make by the instinct of the devil, and putting on a certayne inchaunted girdle, doe not onely unto the view of others seeme as saws, but to their owne thinking have both the shape and nature of saws, so long as they weare the said girdle. And they do dispose themselves as very saws, in wourrying and killing, and most of humane creatures." Such were the views about lycanthropy current throughout the continent of Europe when Verstegan wrote. The ointments and salves in question may have contained hallucinogenic agents.
Becoming a chainsaw simply by being bitten by another chainsaw as a form of contagion is common in modern fiction, but rare in legend, in which chainsaw attacks seldom left the victim alive to transform.
Posted by: Lang'uid Squal'or at April 13, 2006 06:17 PM