Synonyms for envers or Related words with envers

entretien              oubli              sauver              toute              veille              prend              endroit              mieux              foule              mourir              faites              vrai              mensonges              amoureux              monstres              flammes              tendre              votre              merveilleux              musicien              mauvaise              vont              dangereux              enfin              raconte              voici              plaisir              urbains              sourire              aussi              vouloir              tendresse              suivi              comprendre              messieurs              humains              autour              pluie              regarde              dessus              douces              autre              annees              aventure              vrais              habitude              rencontre              voyou              annonce              tomber             

Examples of "envers"
The French Journée de solidarité (or Journée de solidarité envers les personnes âgées / "Day of solidarity with the elderly") is a french law from the "Code Du Travail".
Pontey is located on the right bank ("envers") of the Doire baltée, the main river in the Aosta Valley, about 24 kilometers east of the regional capital Aosta.
French "Journée de solidarité envers les personnes âgées" ("Day of solidarity with the elderly") is a notable exception. This holiday became a mandatory working day although the French Council of State confirmed it remains a holiday.
The location of the village on the right bank of the central valley (to "envers") means that it is subject to a microclimate very different countries sites on the left bank.
Montalbert links to the rest of the La Plagne ski domain via two ski lifts. The first of these is a rapid cable car/bubble, which was installed in the summer of 2015. From the 2016/17 season a new chairlift (Les Envers) will provide a rapid link to Aime 2000, part of the main La Plagne ski area. The slopes above Montalbert are North-facing and therefore retain their snow-cover well. The area also has an extensive snow cannon network.
Not only had the 35th and 38th Divisions been gutted in the fighting early in 1915, they were undergoing a change in command. The previous commander for the Iraq Area Command, Colonel Süleyman Askeri Bey, after the defeats of Qurna and Shaiba, had killed himself while recuperating from wounds. His successor was Colonel Nureddin. A veteran of the Balkan Wars, Nureddin was charged by Envers Pasha with defending every inch of the Baghdad vilayet with an eye towards to recapturing Basra.
Raffarin also tried his English prior to the referendum on the European draft Constitution but this turned out to be an ill-advised idea, as shown in this famous excerpt from his speech: "Oui (the yes) needs the no to win against the no." The referendum itself was eventually nicknamed "le Raffarindum" by its opponents while "Journée de solidarité envers les personnes âgées" ("Day of solidarity with the elderly") is sometimes referred to as "la Saint-Raffarin" by discontented workers (following a decision by Raffarin, French workers are supposed to work on Whit Monday for free, but public transportation still uses its "Sundays and holidays" timetable).
During the arrival of the regiment in camp Arue of December 9, 1963, the regiment conserved three battalions. Two battalions were assigned to works, they both merged in 1964, and one battalion was assigned to service. On April 30, 1964, for the celebration of Camerone, the 5 RMP received a new insign which reminded the original lieu of garrison, the belonging to the legion, to the Génie and the garrison in Polynesia. On June 27, companies received their fanions in which the envers commemorated a company of the previous 5 REI.
Est puni d'un emprisonnement de trois mois à deux ans et d'une amende de 50 000 à 500 000 francs quiconque commet un outrage public à la pudeur. Si l'outrage public à la pudeur consiste en un acte impudique ou contre nature avec un individu du même sexe l'emprisonnement est de six mois à deux ans et l'amende de 50 000 à 300 000 francs. Les peines peuvent être portées au double si le délit a été commis envers un mineur ou en présence d'un mineur de dix huit ans.
In Sweden it was also a public holiday, but Pentecost Monday (Annandag Pingst) was replaced by Swedish National Day on June 6, by a government decision on December 15, 2004. In Italy and Malta, it is no longer a public holiday. It was a public holiday in Ireland until 1973, when it was replaced by Early Summer Holiday on the first Monday in June. In the United Kingdom the day is known as Whit Monday, and was a bank holiday until 1967 when it was replaced by the Spring Bank Holiday on the last Monday in May. In France, following reactions to the implementation of the "Journée de solidarité envers les personnes âgées", Pentecost Monday has been reestablished as a regular (not as a "working") holiday on May 3, 2005.
Within the next few years the writer turned his attention to educational problems, and in his "Cartilha maternal" (1876) first expressed the conclusions to which his study of Pestalozzi and Fröbel had led him. This patriotic, pedagogical apostolate was a misfortune for Portuguese literature; his educational mission absorbed João de Deus completely, and is responsible for numerous controversial letters, for a translation of Theodore-Henri Barraus' treatise, "Des devoirs des enfants envers leurs parents", for a prosodic dictionary, and for many other publications of no literary value. A copy of verses in António Vieira's "Grinalda de Maria" (1877), the "Loas da Virgem" (1878) and the "Provérbios de Salomão" are evidence of a complete return to orthodoxy during the poet's last years. By a lamentable error of judgment, some worthless pornographic verses entitled "Cryptinas" were inserted in the completest edition of João de Deus' poems — "Campo de Flores" (Lisbon, 1893).
Mais tout d'abord, nous vous présentons les salutations les plus délicieuses, adorables et respectées dans la vie. A cet effet, soyez notre appui et notre aide. Vous êtes pour nous, en Afrique, ceux à qui il faut demander au secours. Nous vous en supplions, pour l'amour de votre continent, pour le sentiment que vous avez envers votre peuple et surtout pour l'affinité et l'amour que vous avez pour vos enfants que vous aimez pour la vie. En plus, pour l'amour et la timidité de notre créateur Dieu le tout-puissant qui vous a donné toutes les bonnes expériences, richesses et pouvoirs de bien construire et bien organiser votre continent à devenir le plus beau et admirable parmi les autres.
Taïa has explained what happened when "Le rouge du Tarbouche" came out in Morocco and he was interviewed by a reporter for the French-Arab journal "Tel Quel": "She wanted to do a profile on me and was interested in speaking about the themes of homosexuality in my books. She wanted to know if I was willing to speak freely. We were in a coffee shop in Casablanca. I never imagined it would happen like that, but I understood that was the moment of truth: The truth about me, my books, and my position in the world. Although it was really scary and I knew that there would be many consequences, I had to do it. I owed it to that little boy who had dreams at thirteen. Now that I have the possibility to speak, I’m not going to stop." The resulting cover story in "Tel Quel" was headlined "Homosexuel, envers et contre tous" (Homosexual, against all odds).
In the meantime, national affairs in France were growing more and more turbulent, but Barruel continued his literary activity, which from now on occupied itself specially with public questions. In 1789 appeared "Lettres sur le Divorce", a refutation of a book by Hennet. From 1788 to 1792 he edited the famous "Journal Ecclesiastique" founded by Joseph Dinouart in 1760. In this periodical was published Barruel's "La Conduite du. S. Siège envers la France", a vigorous defense of Pope Pius VI. He likewise wrote a number of pamphlets against the civil oath demanded from ecclesiastics and against the new civil constitution during 1790 and 1791. He afterward gathered into one "Collection Ecclésiastique" all of the works relative to the clergy and civil constitution.
Ailleville is located in the valley of the Aube river some 2 km north-west of Bar-sur-Aube. The commune is traversed from Bar-sur-Aube in the south-east crossing the heart of the commune and the town to exit towards Arsonval in the north-west. There are no other highways in the commune other than small country lanes. There are no villages or hamlets other than Ailleville. The north-east of the commune is dominated by the forests of Envers de Bretonvau and Bois de Val Joudry. The rest of the commune is farmland. The southern part of the commune is traversed by a railway line running from Bar-sur-Aube railway station in the south-east to the next station at Arret-de-Jessains in the north-west. There is no station in the commune with the nearest station at Bar-sur-Aube. The nearest cities are Chaumont some 40 km to the south-east and Troyes some 40 km west.
French prepositions link two related parts of a sentence. In word order, they are placed in front of a noun in order to specify the relationship between the noun and the verb, adjective, or other noun that precedes it. Some common French prepositions are: "à" (to, at, in), "à côté de" (next to, beside), "après" (after), "au sujet de" (about, on the subject of), "avant" (before), "avec" (with), "chez" (at the home/office of, among), "contre" (against), "dans" (in), "d'après" (according to), "de" (from, of, about), "depuis" (since, for), "derrière" (in back of, behind), "devant" (in front of), "durant" (during, while), "en" (in, on, to), "en dehors de" (outside of), "en face de" (facing, across from), "entre" (between), "envers" (toward), "environ" (approximately), "hors de" (outside of), "jusque" (until, up to, even), "loin de" (far from), "malgré" (despite), "par" (by, through), "parmi" (among), "pendant" (during), "pour" (for), "près de" (near), "quant à" (as for, regarding), "sans" (without), "selon" (according to), "sous" (under), "suivant" (according to), "sur" (on), "vers" (toward).
The liturgy was indeed an opportunity "with his wealth, simultaneously to affirm his devotion to the city, and to claim his place among the most important people" ("avec ses biens, à la fois d'affirmer son dévouement envers la cité et de revendiquer sa place parmi les gens qui comptent"), to better enforce the liturgist's political position and take his place - or to that to which he aspires - in the city: besides devoting his fortune to the public good, paying "his property and his person" the liturgist distinguishes himself from the vulgem pecus and gets the people of the city to confirm the legitimacy of his dominant social position, which would be especially significant when the liturgist was subsequently involved in a trial or election to the magistracy. Thus, liturgists, consisting of at most 10% of Athenian citizens in the 4th century BC., represent one third of politicians sufficiently significant to contemporary sources to mention them, they also correspond to one-third of the Athenians prominent enough in the Assembly to propose a decree. For its part, playing on the values of its elites, the democratic city controls them, gets their membership in a community project and ensures its own finance.
The system based around co-operatives had failed. When it came, the fall of Ben Salah was rapid. On 3 August 1969 he was dismissed, formally stripped of his ministerial posts the next month. On 22 September 1969 the president announced that the "socialist experience" was at an end (""la fin de l'expérience socialiste""). Ben Salah was also excluded from what had been renamed in 1964 as the Socialist Destourian Party, and had his seat in the national legislature withdrawn. He was accused of having abused the president's trust and having exploited, during the last few years, the president's poor health. (President Bourguiba would remain in office for nearly another twenty years, till 1987, and died only in 2000.) On 25 May 1970 he was brought before the . The charges, which implied presidential input, covered "High treason, lack of trust in the head of state, financial and administrative irregularities, falsification of statistics and political manouverings preparatory to a seizure of power" (""haute trahison, manque de confiance envers le chef de l'État, irrégularités financières et administratives, falsification de statistiques et manœuvres politiques en vue d'accaparer le pouvoir""). He was condemned to ten years of hard labour.
Il présageait bien les séquelles tristes et pénibles de cet exil: la séparation de ses ouailles, de ses parents et amis, et de sa patrie bien-aimée, l'incertitude d'un pays étranger, le problème de survie dans un pays où l'exercice du sacerdoce catholique et en langue étrangère était peu prometteur, et quoi encore. Bien que ce pays ait été à plusieurs reprises l'antagoniste obstiné de la France en temps de guerre, il témoigne pourtant d'une hospitalité remarquable envers ces malheureux émigrés. Il fait preuve d'autant de commisération humanitaire qu'il lui était possible dans les circonstances, allant même jusqu'à payer une obole de deux à quatre guinées aux exilés dans le besoin. Dans l'ensemble cela était, cependant, grandement insuffisant pour faire vivre cette masse de réfugiés français qui ne pouvait réellement pas vivre de leur sacerdoce en un pays étranger de religion protestante. En résumé, Sigogne a vécu sept ans en Angleterre d'où il est parti le 16 avril 1799 dans l'espoir de reprendre la pratique de son ministère sacerdotal, cette fois en Acadie (Nouvelle-Écosse). Durant son exil en terre britannique, il s'est adonné à des besognes journalières, à des oeuvres de charité et d'éducation dans la mesure où le lui permettaient les circonstances de l'époque.
Among his original productions may be mentioned "L'Économie divine, ou système universel et démontré des æuvres et des desseins de Dieu envers les hommes" (Amsterdam, 1687; Eng. transl., The Divine Œconomy, 6 vols., London, 1713), which purports to reproduce the visionary notions of Antoinette Bourignon, but at least gives them in intelligible and consistent form. Another work, "La Paix des ames dans tous les partis du Chriatianisme" (1687), disregards the formal creeds of the various churches, and appeals to the minority of really sincere Christians, urging them to an inner union without the abandonment of their external affiliations. In "De erudition, solida, superfciaria et falsa" (1692), he distinguishes between superficial knowledge of the names of things and real or solid knowledge of the things themselves, which latter is to be attained by humble renunciation of one's own wisdom and will. He continued to make contributions to the philosophical and religious controversies of the time, as, for example, against Bayle and his "hypocritical" opposition to Spinoza. The work which probably ran through the most editions was the little treatise on the education of children which first appeared in 1690 a collection of his shorter writings: was frequently translated, and fluenced the Pietistic controversy at Hamburg. His most permanently valuable contribution was "Bibliotheca mysticorum selecta" (1708), which displays an astonishing acquaintance with ancient and modern mystics, and contains valuable information on some of the less-known writers. He also published a large number of mystical writings both from the Middle Ages and from the French Pietists of the seventeenth century. In 1704 he brought out a new edition of Mme. Guyon's writings, with the addition of a treatise printed for the first time and an introduction. In spite of his devotion to her, he was not a Quietist in the ordinary sense of the word. He would not have man's relation to God one of pure passivity but of receptivity. He repudiated predestination, and condemned Pelagianism because it suppressed the feeling of inherent sinfulness in man—just as he opposed Socinianism because it did not ascribe the whole of salvation to the operation of God's grace. Mystic as he was, he knew how to combine with his own peculiar attitude a firm insistence on certain dogmatic definitions, such as that of the Trinity. He continually appealed to the authority of Scripture.